Forewords Etc.

This page is under construction and what you see and read is the first step or the beginning of a process to get the best responsive websites for mobile phones and devices, which until now (2024) has not been created yet with Lutheran writings and books.

The main reason to publication of step one (or version 0.1.0) is the search functionality that can be used to searching for words or phrases (to find where Luther was writing it and reference to it).

Forewords Etc. - See description

Dr. Martin Luther's

Complete Writings,

published by

Dr. Joh. Georg Walch.

Fourteenth volume.

Forewords. - Historical and philological writings.

Interpretation of the Old Testament.

(Conclusion.)

New revised stereotype edition.

St. Louis, Mo.

CONCORDIA PUBLISHING HOUSE.

1898.

Dr. Martin Luther's

Forewords, historical and philological writings.

(The "Passional" with illustrations.)

As a supplement to the sixth volume:

Interpretation of the Old Testament.

(Conclusion.)

Interpretations on the prophets Obadiah to Malachi.

Published anew on behalf of the Ministry of the German Evangelical Lutheran Synod

of Missouri, Ohio and other States.

St. Louis, Mo.

CONCORDIA PUBLISHING HOUSE.

1898.

Foreword.

The old edition of Walch contains in its fourteenth volume two main parts, each of which is provided with special pagination. The first part contains Luther's prefaces, as well as historical and philological writings; the second part contains the Latin translation of the Bible, which was published anonymously in Wittenberg in 1529 and is attributed to Luther. It contains the Pentateuch, the Book of Joshua, the Book of Judges, the Books of Kings and the entire New Testament. We have retained the first part, but with the elimination of many pieces that are not by Luther, as will be shown soon, and in the same order as Walch. On the other hand, the second part has been omitted, because it does not belong in our complete German edition, and also has only an archaeological interest. The space thus freed has been used by us to accommodate the extremely rich material, which has been brought to light by the finds of recent times, and in our sixth volume, where it actually belongs, could not be included due to lack of space. Thus, the second part of this volume has become a supplement to the sixth volume. We have arranged it with consecutive pagination.

The name of the cursor is the same as the name of the cursor.

Walch has four subsections for Luther's prefaces. The first section contains Luther's prefaces to the German translation of the Bible, arranged according to the sequence of the biblical books. In this section, we have added Luther's "Warning" from the Bible edition of 1545, as well as the "Preface of Jesus Sirach to his Book", which were missing in Walch's edition, and have placed the "Preface to the Revelation of St. John" from 1522 in the text, which Walch, because Luther later suppressed it, had relegated to his preface to the 14th volume. We have given the fourth number a more correct chronology.

In the second subsection, "Luther's Prefaces on Some Interpretations of Biblical Books Prepared by Others," which are also arranged according to the Holy Scriptures, we have made no other change than that we have here (as everywhere in this volume) newly translated from Latin all the prefaces whose original is Latin.

The third subsection, "Luther's Prefaces on Various Books and Writings Prepared by Others," has already been

VI Foreword.

by Walch in chronological order. Here and there we have helped to determine the correct time, e.g. in the first two numbers. However, we had to leave the last two numbers at their previous place, because a transfer was not well thunlich. We have omitted the "Preface on Joh. Walther's Spiritual Songs" because it is duplicated in Walch's work and is therefore already included in our edition in Vol. X, 1422. Likewise, the "Preface on Antonius Corvinus' Büchlein wider des Erasmus Tractat" 2c. is also duplicated in Walch, and is already found in our edition, vol. XVIII, 2006. The "Preface on the Latin and German Begräbnißgesänge" is already printed in the St. Louis edition, vol. X, 1424, and is therefore omitted here. Also the title of several writings had to be changed, because it was either wrong or misleading. For example, Walch's No. 62 has the title: "Vorrede über das Passionalbüchlein" ("Preface to the Passional Booklet"), which gives the impression that this preface is part of the "Passional Christi und Antichristi" ("Passion of Christ and Antichrist"). However, it should read: "Preface to the Prayer Booklet with the Calendar and Passion. Walch's No. 54 has the title: "Preface to the Harmony of the Passion of Christ", whereby one naturally thinks of a Gospel harmony. However, it should read: "Preface to the Songs of the Passion of Christ.

The "Passional Christi und Antichristi" has been provided with Cranach's pictures, and a detailed introduction according to the Weimar edition has been added.

The preface No. 53a, which forms a whole with the following, has been transferred here from Walch's 21st volume, Col. 181*.

In the fourth subsection, which in Walch has the title: "D. M. Luthers Vorreden über die Sammlungen und Editiones seiner Schriften, nebst den vor den lateinischen und deutschen Wittenbergischen, auch Jenischen, Eislebischen, Altenburgischen und Leipzigischen Theilen befindlichen Vorreden und Zueignungsschriften", we have found it necessary to tidy up sharply. Of the forty-seven numbers Walch has in this section, we have retained only seven; of these, five are by Luther. The sixth piece, Melanchthon's preface to the second part of Luther's Latin writings, is important and deserves a place in a collection of Luther's writings, because it offers a brief biography of Luther; the seventh piece, Amsdorf's preface to the first volume of the Jena German edition (the only preface ever added to this important edition), which also precedes the Latin parts in a Latin translation, is historically valuable and interesting. It should only be noted here that the "Preface of Luther before his farewell", which precedes the second part of the Wittenberg edition and is reprinted in all previous Luther editions (except the Jena edition), is not a preface by Luther, but a conglomerate of his writings, which Walch has already stated several times as a conjecture. The beginning of this so-called preface is, as we have already noted in the 20th volume of the St. Louis edition, Col. 1619, from Luther's writing: "Wider die Antinomer"; then follows a small middle sentence, whose location we have not succeeded in finding; the conclusion, however, is taken from Luther's "Preface to the Urban Rhegius

Foreword. VII

Refutation of the Münster New Valentinians" 2c., in this volume Col. 348 ff., 4-9. Therefore, we think we have rightly omitted this piece. It would be difficult for anyone to agree with us about the other omissions as well. For if we had wanted to follow Walch's path and continue along it, we would have had to exclude, in addition to the forty pieces we have omitted, all of Walch's prefaces and introductions, the Erlangen edition, and the Weimar edition (as far as it has been published). But that would be a strange "collection of Luther's works"!

In the last section of the first main part of this volume, "Luther's Historical and Philological Writings", we have been able to make significant improvements in Luther's Chronikon. We have purged it of Aurifaber's many additions, especially in the New Testament period, and cut off its continuation from 1540 to 1559. The arrangement is clearer and more concise than Walch's, because we have, as was done in the old editions, always brought fifty years out of each page, so that the two facing pages make up a hundred years. This writing, as well as the following "Namenbüchlein" we have newly translated from the Latin and freed from many errors. No. 5 of this section, "Aesop's Fable of the Lion and the Donkey", which was previously given in all editions in the wrong order, is now in the correct order. The only text in this volume that was written in Latin and could not be retranslated by us, because we did not have the original Latin, is "Luthers Bernunftkunst". Des

We were forced to reprint it after the translation by Aug. Tittel from Walch.

Now we turn to the second main part of this volume, the supplement of the sixth volume, which brings the conclusion of Luther's interpretation of the Old Testament, namely the interpretations on the prophets Obadiah to Malachi. The interpretations of the prophets Jonah, Habakkuk and Zechariah were published by Luther himself in German, therefore the old editions do not bring any other relation besides these. We, however, like the Erlangen and Weimar editions, have added to these three prophets the Altenburg manuscript and to the first two also the Zwickau manuscript; why this was not also done for Zechariah can be seen from the first note to the second interpretation of the prophet Zechariah. Luther's interpretation of the prophet Haggai was not available at the time the Wittenberg edition was published. Therefore, Melanchthon wrote a short explanation about this prophet, which was added to the Wittenberg edition, but found no exception in the other editions. We now bring the interpretation of the prophet Haggai according to both the Altenburg and the Zwickau manuscripts after the Weimar edition. In the case of the other prophets, in addition to these two manuscripts, we have only reproduced the text of Micah according to Veit Dietrich's edition, because Luther had approved of it. For the others, the text of the Altenburg manuscript has been used as a basis, but the deviations of Dietrich are as follows

VIII Foreword.

find referred to in the notes. We have discussed what led us to this procedure in the first note on the Prophet Joel, Vol. VI, 1414 ff. Only in Malachi do these two manuscripts fail, and we have included this according to the Wittenberg edition.

Now we continue with the critique of the Weimar edition, which we began in the sixth volume. Only occasionally do we touch upon the Erlangen edition, because, given the condition it has in the exeg. opp. tom. XXIV-XXVIII, it gives too much opportunity for justified criticism.

In Obadiah according to the Altenburg manuscript, in the Weimar edition vol. XIII, p. 215, line 5 (at the beginning of the introduction) 4th Regum is found, for which 3rd Regum is to be read, because the passage is I Kings 18, 4. - p. 217, line 5 v. u. (v. 5. in Meirich's editing) is to be read furabuntur instead of firmabuntur. The wrong reading is found in all editions. - P. 222, line 27 (v. 20.) we read: pressuros totum terram, for which possessuros totam terram is to be put. In addition, we encounter several insignificant typographical errors. Two verse numbers are missing. In Obadiah according to the Zwickau manuscript, six verse numbers are missing. This has, as one can see from the following, bad consequences. - P. 209, line 8 (v. 2.) is to be read cogitur instead of eoxit. - P. 209, line 19 (v. 3.) Quia Kallas is to be read instead of Qui habitat. - S. 210 the. Remark is made, "The Zwickau manuscript has thus contracted pp. 5-7. and the Hallische manuscript has arranged the individual cues." However, it does not behave this way. The verse number "6." would have preceded "eyn" on p. 210, line 19, and the relevant

Keyword should have been added. The verse number "7." should not have been placed first line 19, but line 16 before emittent te etc., and these words had to be emphasized as a keyword. - The verse number "9." should have been placed p. 211, lines-4 before Timebunt; the verse number "11." should have been p. 211, line 13 before In die; the verse number "13." should have been p. 211, line 24 before Ruinae. - P. 212, line 20 should be read possidebunt instead of possederunt. - P. 212, line 25, the verse number "18." should be inserted before In i8ta and the relevant keyword should be added. Because this was not done, we have here in the text quite incomprehensible things: In Ili ista generali possessione gentium possi debit etiam pars domus Jacob, domus Joseph, regnum Israel. First, therefore, the eighteenth verse would have to be inserted as a keyword, instead of possidebit to add: possidebitur, and then, according to the Hallic and Altenburg manuscripts, the text would have to be completed thus: In ista generali possessione gentium possidebitur etiam pars, domus Esau. Domus Jacob i. e. reliquiae salvatae per Christum. Domus Joseph i. e. regnum Israel. - P. 213, line 13 (v. 19.) is wrongly interpointed: The Christians "these are such" valles versus occidentem. Possidebunt Philistim. It should read: . . . valles. Versus occidentem possidebunt etc.

In the interpretation of the prophet Jonah according to the Altenburg manuscript, in the Weimar edition vol. XIII, p. 249, line 34 (Cap. 2, 3.) fidendum is found where diffidendum will have to be read; p. 250, line 32 (Cap. 2, 5.) sententiis instead of conscientiis p. 255, line 28 (Cap. 4, Einl.) dissimilis instead of similis. In the interpretation of Jonah according to the Zwickau manuscript p. 225, line 7 (introduction)

Foreword. IX

we find Josia instead of Jonah; p. 226, line 21 habentes instead of labentes; p. 227, line 6 (Cap. 1, 1.) noverit instead of moverit; p. 228, line 23 the word Deus is missing after: alius vir est. - p. 229, line 2 of the notes is propitius instead of perspicuus. - P. 231, line 16 (Cap. 2 at the beginning) is to be read: omnibus instead of nimis; likewise line 26 is to be read digereretur instead of deglutiretur; likewise line 31 is to be read instead of Si: Sic. - p. 232, line 12 (Cap. 2, 3.) Exaudivit should be the keyword, not Exaudisti, which soon follows in the Vulgate. - S. 232, Z. 22 (Cap. 2, 4.) according to the Vulgate the keyword should be: Projecisti me, not: Projecisti eum. - P. 234, Z. 8 (Cap. 2, 8.), where the Weimar edition offers: Summa summarum est hujus carminis : opera non juvant, sanctitas, sanctitas, will be read according to the Hall manuscript: opera non valent, nullius sanctitas, sapientia. The Erlanger has: "Summa summarum est hujus camis opera non . . . sanctitas, sa:". - P. 235, line 2 of the notes should be read instead of VI6II8: vicos. - P. 237, line 4 (Cap. 3, 8.) will read instead of Aliam: Illam. - P. 238, Z. 30 (Cap. 4, 3.) is to be read instead of: mors mea et vita mea according to the Vulgate: Mors mea est melior quam vita mea. - There we find: "that does: ferendum". Instead of ferendum, with which the Weimar edition has filled a gap, "wehe" will have to be read. - P. 238, line 32 (Cap. 4, 4.) is to be read according to the Vulgate instead of penitus: bene. This error will have to be attributed to an interrogation of the rewriter. - S. 239, line 20 (Cap. 4, 6.) has the Weimar: foliis similis, cauda for which

(according to Luther's German interpretation) will read: foliis similis cauli. - S. 239, Z. 27 (Cap. 4, 8.) is instead of deli

ciens according to the Vulgate: deficient. - P. 240, line 14 (end of the interpretation) offers the Weimar: nonne Ninive plus hic quam Jonas etc.. Instead read: Viri Ninivitae . . .; plus hic quam Jonas etc. These are the first and the last words of the scriptural quotation Matth. 12, 41, which was easy to recognize, since immediately the words: Iterum citat in Matthaeo:" precede it.

Because the thirteenth volume of the Weimar edition contains the interpretation of all minor prophets, we no longer give the number of this volume in the following, but only the page number. In the notes on Micah according to the Altenburg manuscript p. 300, line 2 (middle of the introduction) is to be read aeternum instead of externum; ibid. line 23 Babyloniam instead of externum; line 24 Babyloniorum instead of Assyriam. - p. 301, line 4 is (according to the Vulgate) instead of ducent: to be read ducet. - S. 305, Z. 11 (Cap. 1, 9.) should be read Babylonica instead of Assyriaca - S. 310, Z. 6 (Cap. 2, 4.) should be read ejus instead of eis. - In the third chapter the first four verse numbers are missing, and the fifth is incorrectly placed on p. 314, line 28, while it should have been placed already on line 22. - In the fourth chapter, the verse number "4." is only on p. 319, line 20, but should have been placed already on line 17. - The verse number "7." should have been inserted on p. 320, line 22 before ponam, etc. - S. 322, Z. 34 (Cap. 4, 11.) the second non is to be deleted. This is not a printing error, because the Erlanger also reads: non habitabis non amplius. - S. 328, line 16 (Cap. 5, 7.) should have read

X Foreword.

Tales according to the Vulgate the verse number "8." should be put and the keyword should be added. - S. 331, Z. 28 (Cap. 6, 5.) should be read Gilgal instead of Gilead - S. 333, Z. 31 (Cap. 6, 8.) should be read placeamus instead of placemus. - S.334, Z.25 (Cap. 6, 8.) in the margin should be instead of "Weish." Sirach should be put. - S. 336, Z. 36 (Cap. 6, 14.) the first non is to be deleted. The Erlanger has noted here: Deleas: non. - S. 338, Z. 3 (Cap. 7, 2.) we read: ut Ozeas supra ait: Rectus non est in hominibus. Here one thinks to have to do with a quotation from Hosea; but this is not the case. It should read: ut Ozeas supra ait Cap. 4, 1. sq.. The following words: Rectus 2c. should have been assigned to the following paragraph, because they are a part of the next keyword. On this occasion, we do not want to leave it unmentioned that the editor of the 13th volume of the Weimar edition did not take any special trouble to prove the scriptural passages that occur in the interpretations. As proof of this, we cite the fact that on pages 319 to 343, only five Scripture citations are given in the margin, and of these five, two are incorrect, namely p. 324, line 25 (which we have already mentioned) Weish. 3, 20., and p. 340, Z. 12: Ps. 97, 11. where Ps. 112, 4. should be given. The third passage, p. 327, line 8: Hoc est verbo Dei, gladio spiritus, ut inquit apostolus, where "Eph. 6, 17." is mentioned in the margin, is not a citation, nor would it have been necessary, because it is well known. The fourth passage, p. 319, line 4: Ps. 19, 5. is also not a citation; neither is the fifth passage, p.339, line 6: 2 Sam. 23, 6. With these marginal notes, especially the more remote and more difficult to recognize Scriptures should have been cited.

The author intended to take into account the citations in the 13th volume, p. XXXVI, so that he would be able to prove his assurance: "The scriptural citations, not allusions to scriptural passages, have been proven, only in the case of frequent recurrence of the same passage this was omitted. But this has not been fulfilled. In the case of the passage from Ephesians, there is no direct citation, but Eph. 6, 17. is noted in the margin. In Hosea, as it appears from the Weimar edition, there is an undoubted citation, but nothing given in the margin. We have now endeavored to discover the passage in question in Hosea; -first with the help of the Concordance; but in vain. Then we searched Hosea, first in the German Bible, then in the Vulgate, but without success. So, after much trouble and work and loss of time, we finally had to decide to move on without having solved the problem. But behold, at the next step we took, we realized that this was not a quotation from Hosea, but a part of the next keyword! Thus, on twenty-four pages of the Weimar edition, we find only five scriptural passages in the margin, of which two are incorrect and three are unnecessary. Now one would like to object: Perhaps in this designated space there was no opportunity for the introduction of real scriptural quotations. We answer this by referring to the direct citations, which the Weimar edition itself has made recognizable by a colon. S. 318, Z. 35 should be in the margin: Luc. 24, 47.; p. 318, Z. 40: Rom. 1, 16.; p. 322, Z. 24: Hoh. 16, 21.; p. 323, line 7: Ps. 54, 9.; p. 323, line 10: Ps. 137, 7.; p. 325, line 8: Ps. 90, 1.; p. 325, line 11: Joh.

Foreword. XI

8, 58.; p. 325, line 18: Joh. 16, 28.; p. 325, line 35: Luc. 1, 17.; p. 327, line 6: Eccl. 11, 2.; p. 327, line 12: Matth. 10, 34.; p. 327, line 35: 1 Cor. 3, 6.; p. 328, line 7: Ps. 72, 16.; p. 329, line 2: 1 Cor. 4, 11.; p. 329, line. 3: 2 Cor. 6, 4. 10.; p. 329, Z. 24: Ps. 14, 3.; p. 329, Z. 25: Ps. 14, 5.; p. 331, Z. 9: 5 Mos. 32, 6.; p. 332, Z. 34: Jer. 7, 5.; p. 333, Z. 12: Matth. 9, 13.; p. 334, Z. 9: Ps. 51, 5.; p. 334, Z. 18: Matth. 6, 3. s.; p. 334, Z. 34: Proverbs 8, 14; p. 335, line 2: Tit. 1, 5; p. 335, line 35: Proverbs 16, 11; p. 336, line 38: Ps. 38, 7; p. 337, line 22: Deut. 32, 32; p. 337, line 30: Isa. 5, 2; p. 338, line 18: Matt. 7, 15; p. 338, line 19: Isa. 5, 20.p. 339, line 1: Ps. 118, 27. p. 339, line 6: Matth. 7, 16. p. 339, line 16: Zeph. 1, 12. p. 340, line 21: Ps. 91, 8. p. 340, line 21: Ps. 54, 9. p. 340, line 35: Proverbs 8, 27. Here we have thirty-six Scripture quotations. Although most of these are only additions to the number of verses, since the chapters are given correctly in the original, and in the case of the Psalms also the change of the counting of the Vulgate to that of our Bible, this work would still have been worthwhile, because it saves the reader from searching. However, not only in the case of direct citations is a scriptural reference very desirable, but also in many other cases, e.g. where it is a historical fact that is referred to (p. 317, line 24, Jer. 32, 7. ff. would have been appropriate), a doctrine, a custom, the correct understanding of a word, or whatever else may occur. If the editor of the 13th volume of the Weimar edition had not let this trouble spoil his work, and had done his best to follow the good example of the Weimar edition, he would have been able to find a solution.

If he had followed the same form that he had in other volumes of the Weimar edition, he would have been spared many an error. This is already shown by the next error, which is found on p. 338, line 11: ut est in Numeris, for which one should read: ut est in Levitico cap. 27, 28. sq. Thus, it would not have been inappropriate to explain the words on p. 338, line 32: psalmus, qui est de antichristo by the marginal gloss: Ps. 10.

Now we turn to the Zwickau manuscript on Micah. P. 260, line 24 is to be read Babyloniorum instead of Assyriorum. - P. 261, line 8 is to be read Hieremia instead of Ezechiele, and line 9 is to be read Ezechiele instead of Hieremia. - P. 261, Z. 14 in the margin is to be read Luc. 3, 4. instead of Luc. 4, 17. which also offers the Erlanger, because it depends on the word sermones, which is not found in the latter place. - S. 262, Z. 7 the verse number "4." should stand before rumpentur. - S. 262, Z. 10 (Cap. 1, 4.) should be read inimpe- dibiliter instead of impedibiliter. - P. 263, line 2 (Cap. 1, 7.) is to be read with the Altenburg handwriting per instead of in. - S. 264, line 1 (Cap. 1, 8.) has the Weimar edition (as well as the Erlangen): p. 264, line 8 (Cap. 1, 9.) is to be read Babylonica instead of Assyriaca. - p. 264, line 8 should read pavore vicinae captivitatis instead of pavore vicino captivitati. - p. 264, line 11 is to read mali ftatt male. - P. 264, Z. 29 (Cap. 1, 10.) is to read latete, nolite palam flere instead of latere, palam flere.... - p. 266, Z. 5 (Cap. 1, 12.) is to be read accipiet instead of incipiet according to the Vulgate - p. 266, Z. 15 (Cap. 1, 13.) is to be read (according to Joshua 19, 47.) Lesem instead of Lastum. - S. 267, Z. 19 (Cap. 1, 15.) is (according to the Hand-.

XII Foreword.

The text in the Weimar edition is written ieres instead of Such incorrect and therefore quite useless renderings of Hebrew words are encountered frequently. - P. 268, line 16 (Cap. 2, 1.) is to be read meditatus est instead of meditamini. Both the Erlanger and the Weimarsche have added medi incorrectly and highlighted it as a keyword, while it belongs to the broader interpretation of Ps. 36, 6. (according to the Vulgate). - P. 268, line 17 is to be read nunquam instead of iniquitas, according to the Altenburg and Hall manuscripts. - S. 268, Z. 26 (Cap. 2, 1.) we are commanded: Huc spectamus omnes clerici ut divites fiamus et bene pasti. It would be inconsistent to put this into Luther's mouth, so we have assumed spectant and fiant instead of spectamus and fiamus in the Hall manuscript. - S. 269, Z. 27 (Cap. 2, 4.) we find Schebed instead of and immediately following adjectivo instead of adverbio. - S. 270, Z. 9 (Cap. 2, 6.) we find the (by false jnterpunction)'unrhymed sentence: "Ecclesia: ubi est adhuc verbum Dei?" When could ever the Church ask like that? It should read, Coetus Domini est ecclesia, ubi est adhuc verbum Dei. - S. 271, Z. 33 (Cap. 2, 11.) has the Weimar one in the margin: Hos. 12, 1. (likewise the Erlanger), but it should read Hos. 9, 7. - S. 271, Z. 9 (Cap. 2, 8.) lacks the word adversarius after meus. - On p. 272, line 28 (Cap. 2, 12.) the Weimar version (as well as the Erlanger) says in the margin: "Col. 1, 13." But it should be Col. 1, 23. Obviously, "Col. 1, 13." in the Erlangen edition is a misprint, which the Weimar edition has taken over without looking it up. Since it now repeatedly occurs that the Weimar edition

has cited the same inapplicable scriptural passages in the margins as the Erlangen edition, it is reasonable to assume that the Weimar edition has blindly followed the Erlangen edition, even in the few scriptural passages it has cited, in order to save itself the often great (and yet sometimes unsuccessful) effort of searching, Z.32 (Cap. 2, 12.) should read instead of dabar - S. 273, Z. 12 (Cap. 2, 13.) should read impediunt instead of impendunt. - S. 273, Z. 21 is to be read semper instead of saepe, because our duke and head does not alone often go before us to overcome death 2c., but always. - P. 274, line 16 the verse number "6." should have been placed before Contra. - P. 274, Z. 28 (Cap. 3, 6.) is to be read Ezechiam instead of Hiere- miam. This error would not have remained unnoticed if the passage in Jeremiah had been consulted. For from (Jer. 26, 18.) one would have recognized the correct reading, although the words sicut est in 3. Regum (that is 1 Kings 22, 24.) mislead, since our prophet is confused with Micah, the son of Jemla (1 Kings 22, 9.), who lived about two hundred years before Micah of Maresa. This error, however, is not attributable to Luther, but to the scribe who omitted that the behavior of Zedekiah against Micah of Jemla was cited as an example of how shamefully the prophets were treated. This is shown in the Hall manuscript. - S. 276, Z. 6 (Cap. 3, 6.) is to be read eorum instead of suum. - On p. 276, line 21 (Cap. 3, 7.) ut is to be deleted because it is too much. - On p. 279, line 23 (Cap. 4, 6.) read sit instead of in; in the same line, put a period before si. - P. 279, Z. 29 (Cap. 4, 6.) should be read sic hic ftatt dic, hic 2c. - S. 280, Z. 17 it would have been well ge-.

Foreword. XIII

The words without the addition of arx legis are misunderstandable. - S. 280, Z. 22 (Cap. 4, 8.) is to be read: ubinam habitant etiam homines instead of ubi non. For where men do not dwell, the gospel cannot progress and reign. Immediately after it is to be added before locum obscurum: Significat Eder. - S. 282, Z. 12 (Cap. 4, 13.) is to be read: Ferrum, aes, instead of: P. 282, Z. 17 (Cap. 4, 13.) Domino is to be inserted before universae terrae. - S. 282, Z. 25 (Cap. 4, 14.) reads in the original: Sic in- terpre, which the Erlanger and the Weimarsche have added thus: Sic interpretandum. But in this way a contradiction occurs against the following interpretation, that by filia latronis "warrior woman" Babylon is to be understood. Therefore, we have assumed interpretatum (that is, so it has been interpreted). Immediately following, to give sense, we have assumed cohaerentia twice instead of controversia, according to the Altenburg manuscript. - On p. 283, line 4, belli is to be read instead of bellis. The word is taken from a verse of Virgil (Aen. I, 14). - On p. 283, line 10 (Cap. 4, 14.) in the keyword either judicis or judicum is to be read instead of judicii. - P. 285, Z. 13 (Cap. 5, 3.) Esaia 11, 2. is to be read instead of x8. 2 - Neither the Erlangen nor the Weimar edition has recognized that p. 287, line 2 (Cap. 5, 6.) quae is a new keyword, but it is there in direct connection with the preceding (ros, quae), which neither gives a right sense, nor is permissible according to grammar. - S. 287, Z. 6 (Cap. 5, 6.) the Weimarsche has as well as the Erlanger in the margin Ps. 103, 16. instead of Ps. 72, 16. Because the

Weimarsche has not looked up, or perhaps also has not found the correct place, so the same expresses its surprise about the correct citation of the place in the Hall manuscript: "et florebunt de civitate ?." The Weimar edition has added this question mark in the notes p. 286, line 4 v. u.. - S. 287, Z. 14 (Cap. 5, 7.) reads: Erit etc. Pecoribus pecorum omnium interibunt, eradicabuntur, sic etiam hoc de spiritu sancto apostoli et patres primi, qui fundamentum posuerunt, sumpti sunt de filiis Israel 2c. What might the editors of the Erlangen and Weimar editions have thought with this sentence, and how would they translate it into German? Here, the scribe of the manuscript has united through wrong writing, the decipherers of the manuscript through wrong reading, and the editors of the manuscript through wrong interpunging to produce this meaningless passage. Instead of Erit etc., according to the Vulgate, the keyword should have been: Et erunt etc. Then follow two word explanations, which Luther often anticipates; one to this verse, the other to the following verse, namely: Gregibus pecorum i. e. ovium. At (Gregibus Roth has mistaken, and instead, prompted by the following pecorum, has written: Pecoribus. The decipherers of the manuscript have read omnium out of ovium, which will be found in the manuscript, which has already happened to them once, as we have shown in the interpretation of the prophet Joel (Cap. 1, 18.) according to the Altenburg Hanoschrift. Also there we had (Weim. Ausg. Bd. XIII, p. 93, Z. 20) greges omnium instead of greges ovium. The second word explanation is:

XIV Foreword.

Interibunt i. e. eradicabuntur. Now follows the interpretation: Sic sc. ut praecedens versus etiam hoc de spiritu sancto dictum est. Apostoli et patres primi etc. - p. 287, line 21 is to be read diripuit instead of diripiunt. - p. 287, line 4 v. u. is to be read sortilegos instead of sacrilegos in the Hall manuscript..- p. 288, line 3 f. (Cap. 5, 9.) is to be read: tanquam nihil habentes instead of nihil habentes tanquam. - p. 288, Z. 6 (Cap. 5, 9.) is to be read: non egebis quadrigis, non verbo humano 2c. The original reads egeb, which is supplemented by the editions, not well, to egebitis. - P. 288, line 25 (Cap. 5, 12.) should be the first stitch word: Non ultra, not evellam, which here the Weimar edition has put instead of vetra (probably read from vitra) in the Erlanger; and as the second stitch word after Et should be inserted evellam, whose explanation is destruam. The verse number "13th" should be placed before Et evellam. P. 289, Z. 29 (Cap. 6, 5.) should be read robur or vires instead of verbum. - P. 290, Z. 1 (Cap. 6, 5.) Gilgal is to be read instead of Gilead. - S. 290, Z. 9 we find the words: ,,cultum, quo praeveniam dominum." appended to v. 5. But it closes the interpretation of the fifth verse with the word oultuiu. The following should have been drawn to the following paragraphs as an explanation of the first words of the 6th verse: Quid dignum offeram Domino? This error is all the more disconcerting because on the same page in the Hallic manuscript it is offered: Quid, Heb. quo praeveniam dominum? (The question mark is added by us.) - p. 290, Z. 25 (Cap. 6, 8.) is written as keyword: Judicabo instead of Indicabo. "This is not a typographical error, because also the.

Erlanger reads like this. - S. 291, Z. 7 (Cap. 6, 8.) we read: Non sacerdotum est docere, scribere. Who would like to sign that the priests should neither teach nor write? The context requires that it be added thus: Non solum sacerdotum est docere, scribere, oportet eos opere adimplere, ideo dicit ,,facere" etc. - S. 291, Z. 15 (Cap. 6, 8.) is suitably: Secundo eingefcpoben bor: ut diligas misericordiam, which in our original is separated from the preceding only by a comma. - S. 292, line 1 (Cap. 6, 8.) we even read: indamnabile vitium. Which vice is "indamnabile"? If the manuscript is correct, we will probably find indomabile vitium, an indomitable vice, which is also indicated by the similes of the thistle head, which always stands upright, and (in the Altenburg manuscript) of the onion, which always has one skin under the other.-But a few lines later, p. 292-, line 7, it seems as if Luther -for with whose most just interpretation we are dealing here, as in the acrius examinata editio (namely, this is what the Erlangen Exeg. opp., tom. XXV, x. 129), because in the 24th volume p. 4 it says: Res ita se habet, ut . . . commentarius Cygnensis a Rothio descriptus opus ãíçóþôáôïí sit aestimandus - really has such an unpardonable vice statuirt, namely the xenodochia (the hospitality), against which, however, one has to fight like against the philautia (the selfishness). Of course, such nonsense is far from Luther's mind. Instead of xenodochia, rather xEvo^la, (vain honor) is to be read. May now also at least the xenodochia be on Roth's account

Foreword. xv

the decipherers of the manuscript and the editors of the same should certainly have objected to this. - P. 294, line 5 (Cap. 6, 16.) is to be read quia instead of quis. - On p. 294, line 6 (Cap. 6, 16.), the word per should be replaced by pater. In the next line, voluptatibus seems to us to be either an auditory or a typographical error on Roth's part, for the Vulgate reads voluntatibus. Therefore, here the Hallic manuscript offers: Voluptatibus, potius: voluntatibus. - S. 294, Z. 17 (Cap. 7, 1.) we read: in Ozea simile verbum 2c. This passage has given us almost as much trouble as the above mentioned alleged citation from Hosea (in the Altenburg manuscript Cap. 7, 2.). For instead of in Ozea it is to be read: in Amos cap. 8, 1. sq. - S. 295, Z. 29 (Cap. 7, 4.) the word terra is to be inserted at the end of the line. - P. 295, Z. 32 (Cap. 7, 4.) is to be put instead of Aven. - P. 297, line 6 (Cap. 7, 11.) is Psalmus in the text (Erlanger: p8.) and in both editions in the margin: Ps. 104, 9. But instead of it Prov. 8, 29. is to be read. This passage is quoted here literally. Another thing that speaks against the Psalm passage is that the word lex, which is important here, is not found in it. - S. 298, Z. 25 (Cap. 7, 19.) stands in the original fa, which both the Erlanger and the Weimarsche have (not well) added to faciant. It should be read faciet. The subject to this is God: he will make consciences entirely free. In the faciant reading, the sins would have to be set as the subject. But of these it could hardly be said, "that they shall make consciences wholly free".

In Nahum after the Altenburg hand

writing is p. 374, line 27 (Cap. 1, 3.) instead:

non nocentabit to read: non innocentabit. This is confirmed by the Zwickau manuscript. - S. 375, line 14 (Cap. 1, 4.) is to be read adducere instead of abducere. - On p. 376, line 24 (Cap. 1, 8.) the passage Is. 28, 18. is read like this: Flagellum inundans cum transierit, non veniet super nos. The Vulgate reads: Flagellum inundans cum transierit, eritis ei in conculcationem. Luther translated thus, "If a flood comes along, it will crush you." Accordingly, instead of: non veniet super vos, it will read: veniet super vos. It is remarkable that the Zwickau manuscript at the corresponding place (p. 351, Z. 2.) brings exactly the same wording. We can see that both the Altenburg and the Zwickau editions have used one and the same source, in which the scriptural word cited by Luther has been turned into its straight opposite out of misunderstanding. Luther's intention with this quotation was only to prove that the Hebrew expression: "A flood is coming" is also found in other places. - An equally inverted citation is found on p. 377, line 9 [Cap.1, 8.). There Prov. 31, 18. (not ? Proverb. 28, which the Weimar one offers): non extinguetur in nocte lucerna ejus is cited as the scriptural passage with which Luther wanted to prove that "light" in Scripture means as much as well-being. However, this passage does not prove that, but lucerna is there "a light", with which a diligent woman also works at night. Luther did not quote this passage at all, but, as we see from the Zwickau manuscript, Prov. 13, 9: Lucerna impiorum extinguetur. - P. 377, Z. 16 (Cap. 1, 9.) is instead of comminatione To read comminationis, which is likewise

XVIV Foreword.

is confirmed by the Zwickau manuscript. - P. 379, line 4 (Cap. 1, 11.) is to be read structores instead of destructores,

as is evident from Isa. 49, 17. - S. 390, line 28 (Cap. 3, 11.) is to be read instead of venite: vomite, as Jer. 25, 27. proves. - In Nahum according to the Zwickau manuscript there are only a few errors. S. 351, Z. 6 (Cap. 1, 8.) is in the original in prover, which the Weimar edition has added thus: in prover bio, but in the margin (as well as the Erlangen) has cited Jes. 57, 20. We think that it should be read in proverbiis, namely Prov. 10, 25, which the Altenburg manuscript also offers. Against the passage of Isaiah speaks especially that pertransire does not stand in the same, what is important here. - S. 352, Z. 9 (Cap. 1, 10.) is instead of the second sicut to read sic. - S. 355, Z. 26 (at the end of the first chapter) is instead of Esa. 5. is to be read Esa. 25, 8. - p. 358, line 15 (Cap. 2, 6.) is to be read regia the royal castle instead of regio. This is not a misprint, for the Erlanger also reads this way. - On the same page, the Hall manuscript reads irrigua instead of arrigua. - S. 363, Z. 12 (Cap. 3, 4.) is instead of Esa. 51. is to be read Esa. 52. and in the following line instead of 3. reg. 27 read 3. reg. 21, 25. - p. 365, line 3 (Cap. 3, 8.) reads quae habitat. The marginal gloss to this (in the notes, line 8 v. o.) reads in the Weimar: vel quaesita est instead of: quae sita est. This is not a printing error, because the Erlangen also reads this way.

We have determined the time when Luther's interpretation of the prophet Habakkuk first appeared more precisely than has been done so far. See the first note to this writing. - In the interpretation of this prophet according to the Altenburg manuscript, in the Wei

The following errors have been corrected by us in the first edition of St. Mark's: p. 424, line 24 (Cap. 1, 2.) we have put mihi instead of mea. - On p. 426, line 23 (Cap. 1, 5.) we have accepted the remark of the Erlanger that quod daselbst mangele as correct. The Weimar one, however, which thought it could be done without this quod, had it printed that way: Hic est me mo- yet, and thereby burdened Luther with a completely inconsistent conclusion. - S. 429, line 7, (Cap. 1, 12.) is to be read autem instead of antea. - On p. 432, line 26 (Cap. 2, 2.) Gabrielem is to be read instead of Michaelem.

• P. 444, line 40 (Cap. 3, 8.) is to be read flumen instead of lumen. The latter is not a printing error, because also the Erlanger reads so. - In the interpretation of Habakkuk according to the Zwickau manuscript we note the following: S. 396, Z. 20 (Cap. 1, 1.) is to be read Hieronymus instead of Hieremias. - P. 397, line 21 (Cap. 1, 4.) is to be read instead of: non prodit: pro- pterea prodit. By mistake, the scribe has confused the first place in this verse: non prodit judicium ad finem with the second: propterea prodit judicium tortuosum, which could easily have happened in the hurry of scribbling. The editors, however, should have corrected this error, which offers the exact opposite of the correct meaning. - S. 400, Z. 7 (Cap. 1, 9.) the Weimar already has the verse number "10.", while it should only be Z. 13. - S. 400, Z. 21 (Cap. 1, 10.) is to be read munita instead of immunita. - On p. 404, line 31 (Cap. 2, 3.) the verse number "3." is to be placed before quoniam, while on p. 405, line 5 is to be deleted. In addition, there is a very confusing jnterpunstion in the quoted passage. - On p. 407, line 8 (Cap. 2, 6.) 6i is to be read instead of tidi. - P. 408, line 3 v. u. in the notes (Cap. 2, 10.) is instead of

Foreword. XVII

Philistaei to read Philautias. - S. 411, line 10 v. u. in the notes (Cap. 2, 16.) is to be read Babylonius instead of Assyrius. - S. 412, line 12 (Cap. 2, 20.) is to be read instead of: ibi cessabunt sculptilia jactantia: ibi cessabit sculptilium jactantia. - S. 412, Z. 24 (Cap. 3, 1.) is instead of ignoravit to read ignorabit; Z. 25 instead of confidentiam to read conscientiam; Z. 26 instead of aptius to read captis. - S. 413, Z. 1 (Cap. 3, 2.) is instead of exhibenda To read exhibita; Z. 2 instead of specialius to read specialia. - S. 413, Z. 22 (Cap. 3, 2.) is to be read consumptum instead of sepultum according to the Vulgate. - S. 414, line 10 (Cap. 3, 3.) is to be read ab austro instead of ab alto. - S. 415, line 30 (Cap. 3, 6.) is to be read according to the Vulgate fugiamus Israelem instead of fugere Israel. - p. 416, line 31 (Cap. 3, 7.) is to be read XXXXX instead of Ragas - p. 417, line 30 (Cap. 3, 9.) is to be read regnum instead of regum. - P. 418, Z. 6 (Cap. 3, 9.) is instead of meis to read tuis; instead of Seon to read Og. - P. 418, Z. 10 (Cap. 3, 9.) is instead of "'statio' cumillis" to read zik: (sentio cum illis). - S. 418, Z. 26 (Cap. 3, 10.) is to be read instead of "they": themselves. - On p. 418, line 34 (Cap. 3, 10.) instead of sublimis read sublimia. - On p. 419, line 32 (Cap. 3, 13.) read Assyrio instead of Aegyptio.

In Zephaniah according to the Altenburg manuscript, p. 489, line 18 (Cap. 1, 13.) is to be read allevarentur instead of elevarentur (Vulg. Ps. 73, 18.). - On p. 498, line 12 (Cap. 2, 14.) Babylonios is to be read instead of Assyrios. - p. 501, line 19 (Cap. 3, 4.) is to be read justiciarius instead of judiciarius. - In the Zwickau manuscript on Zephaniah, p. 454, line 5 (Cap. 1, 14.) the verse number "14." is to be put, not first line 17: - Ibid.

Z. 5 is to be read prope (Vulg. juxta) instead of proper. This is not a typographical error, for the Erlangen edition also reads this way. - Ibid. Z. 6, a solum is to be inserted after the first non. Without this addition, the sentence is meaningless. - Ibid. Z. 8 is to be read dimidiant instead of divinant (Ps. 55, 24. Vulg.: dimidiant). - P. 460, Z. 4 stands the verse number "16." but should be placed before Clangoris only Z. 5. Similarly, line 11 contains the verse number "17.", but it should not be placed before Et tribulabo until line 12. - S. 461, line 1 (Cap. 1, 17.) must, in order to make sense, be followed by a dot after facient and then by Sanguis. Similarly, in line 19, evadere is to be inserted after justitiis. - p. 466, line 2, the verse number (Cap. 2,) should be "12.", not first line 12. -- p. 467, line 7 (Cap. 2, 15.) is in the original: glo Ninive, which both the Erlanger and the Weimarsche have rendered by gloria Ninive. But it should be read gloriosa. - P. 468, line 15 (Cap. 3, 2.) should be read non instead of suo. The verse number "2." should have been placed Z. 14. - S. 470, Z. 1 (Cap. 3, 5.) we read: sed perrumpet Christus et agnoscent iniquitatem ignominiae ut de domino: 2c. It should read, as the Altenburg and Hall manuscripts attest: sed perrump et Christus. Etnon agnoscet iniquitatem ignominiae. Ut de Domino dictum est: re. - p. 471, line 2 (Cap. 3, 7.) a quae is to be inserted after xroptor: propter quae te visitavi. - Similarly, p. 472, line 3 (Cap. 3, 8.) after scriptura the word ntitnr is to be inserted.- Similarly, p. 473, line 29 (Cap. 3, 10.) after externus: cultus. - Idid. Z. 31, instead of filia dispersionis (Erlanger: "filia dispersorum") according to the Vulgate is to be inserted

XVIIIV Foreword.

read Filii dispersorum. - S. 474, line 7 (Cap. 3, 11.) will be read ernt instead of erit. - P. 474, lines 18 f. (Cap. 3, 12.) is wrongly interpointed: et reliquias Israel, adipem populi, tollam electos et magnos 2c. It should be: et reliquias Israel. Adipem populi tollam, electos et magnos 2c. - S. 475, Z. 31 (Cap. 3, 15.) is to be added after fert either inimicos, or it must be read in Z. 32 castigari instead of castigare. - p. 476, line 9 (Cap. 3, 16.) is to be resolved by praesentem in the original, which the Hall manuscript offers, not by patrem, as it was done in the Erlanger and in the Weimar edition. - P. 477, line 3 (Cap. 3, 17.) is to be read in domino instead of in mundo. Likewise, line 11 should be read sua instead of sui. Z. 14 is to be read exultabit instead of exaltabit according to the Altenburg and Hall manuscripts. - P. 477, line 23 (Cap. 3, 18.) is to be read fecit instead of facit. p. 478, line 1 (Cap. 3, 18.) is to be read Aravissima instead of rarissima. - P. 479, Z. 20 (Cap. 3, 20.) is to be read universalem instead of vilem according to the Altenburg manuscript. - In addition, we have inserted several keywords that are necessary but missing in the editions.

In the interpretation of the prophet Haggai according to the Altenburg manuscript, p. 533, line 19 (in the second part of the preface) is to be read tantnm instead of landein, because the word of God is not "also finally" received by the weak, oppressed and poor, but "also only" by them. The reading landein will be based on a hearing error. - P. 538, Z. 24 f. (Cap. 1, 13.) is continued after the saying: "If God is for us, who may be against us?": nonminus nobis nocere poterit hostis quicunque

quam ut deo non potest nocere. We have assumed instead: multo minus nobis nocere poterit hostis quisquam, ut Deo 2c. - S. 539, Z. 12 f. (Cap. 2, 1.) we are commanded: Videtur discrepantia esse, in octo scii, dierum distantia. This seems to us to make no sense, so we have assumed (according to the Hall manuscript, which offers: Supra dictum): Videtur discrepantia esse in dicto, scil. etc. - p. 541, Z. 42 (Cap. 2, 9.) instead of exivit, according to the Vulgate, is to be read exibit..- p. 544, Z. 5 (Cap. 2, 19.) instead of mense primo is to be read mense sexto die primo. - Furthermore, in this relation, as usual, a whole number of verse numbers are missing in the Weimar edition. - In the Zwickau manuscript p. 512, line 14, we seem to be missing a non: "Thus the promise by which he Cyrus gave them permission to rebuild Jerusalem does not seem to have been kept, because nothing was accomplished except that they returned to Judea." - S. 513, Z. 31 (Cap. 1, 2.) is to be read volunt instead of vult. In the original it is only v. d., which the editions have wrongly resolved by vult dicere instead of volunt dicere. Already the biblical text shows that these are not words of God or the prophet, but of the people, as is also expressed in the immediately preceding: repetit verba populi. For the same reason I. o. Z. 33 is to be read ut reaedificetur per nos templum instead of ut reaedificetis templum. - p. 513, line 4 v. u. is to be read in the Hall manuscript instead of resistere as desistere, and in the following line instead of resistas as desistas. - p. 514, line 19 (Cap. 1, 4.) instead of mala is to be read millia after Ps. 3, 7. - p. 520, line 20 (Cap. 2, 1.) instead of conferre is to be read confortare. -

Foreword. xix

P. 522, Z. 4 will be creavit instead of crevit (according to the context). - Idid. Z. 5 have the issues: Repetit eundem sermonem angelus etc. But it is to be interpung thus: Repetit eundem sermonem cap. 1, 13. : Angelus etc. - p. 522, Z. 7 (Cap. 2, 5.) we read: Tureis dabo ego deus gentes, robustior sum illis. Instead of Tureis we read Territis (you, who are frightened]. In the Altenburg manuscript: si timetis. - S. 523, Z. 14 (Cap. 2, 7.) offers our original: Si textus scii, prophetae non esset verus. - Ibid. Z. 18 is to be read venerit instead of veniret, for Luther says: "It follows inevitably that Christ has come, or the prophet is lying, which is impossible." - S. 523, Z. 27 (Cap. 2, 7.) the Weimar edition has in the margin "Dan. 7, 27.", but it should be Dan. 9, 25. - P. 524, line 7 (Cap. 2, 8.) should be read illa instead of alia. - P. 525, line 21 (Cap. 2, 8.) should read ubi instead of vel. - p. 527, line 11 (Cap. 2, 11.) is to be read opus instead of qui, and the comma after festinetis is to be deleted. - On p. 527, line 19, instead of carnem read panem (according to the text of the Bible). - P. 527, Z. 30 f. (Cap. 2, 14.) are several impulses. First, we read: "Respondetur sic." It should read: Respondetur: Sic (i.e. Yes]. After that, after neque should be added: pollueretur homo. Instead of the first immundum, immundum should be read; and in the following, instead of immunda, munda should be read, which the Altenburg manuscript confirms: "By nature everything is pure" 2c. - S. 529, line 8 (Cap. 2, 15.) will be read credunt instead of credo. Without this or a similar alteration, the sentence is meaningless: Promisi me adhaerere suis lateribus, hoc non credo. - Ibid. Z. 11

offers our template: Sic hac similitudine idem significat factis multa non curo, quia sunt minima legis. Instead of factis, facitis should be read and thus interpungited: Sic hac similitudine idem significat: facitis multa. Non curo, quia sunt minima legis. - The verse number "16." and the keyword: Et nunc ponite should have preceded p. 529, line 14: Repetit idem should have been placed, as in the Altenburg manuscript. But this is already found on p. 528, line 24, where it is to be deleted. - S. 529, Z. 16 we are commanded: Ex damno eorum vultis eorum oculos aperire. Instead of vultis, vult is to be read. Through their harm he wants to open their eyes. - Idid. P. 529, Z. 23 (Cap. 2, 18.) will be read Tam instead of Jam. - S. 529, Z. 29 has the Weimar edition in the margin 5 Mos. 32, 24. but it should be put 5 Mos. 28, 22. - S. 531, Z. 5 we read (in the last line of this interpretation): ne videretur deus penitus Judaeos contempsisse ut Paulum, etc. Such hair-raising sayings should have been eliminated by suitable additions. Here like this: so that it does not seem as if God has completely despised the Jews, (but he has accepted some] like Paul 2c.

The last text that we have shared from the latest discoveries is the interpretation of the prophet Zechariah according to the Altenburg manuscript. Although the Weimar edition has "read the manuscript better in many places" than the Erlangen edition, we have also had the opportunity to make significant improvements in several places to the text of the Weimar edition, which is generally very good. P. 547, line 13 (Preface)

XX Foreword.

either non is to be deleted or instead of non enim is to be read. Otherwise the sense of the sentence runs completely contrary to the context. - S. 549, Z. 11 (Cap. 1, 2.) is to be read instead of Matth. 22: Luc. 14, 18. 8^. - p. 556, line 6 (Cap. 1, 8.) is to be read instead of cum signis verba: cum verbis signa, which also the Zwickau manuscript offers. - S. 560, line 6 (Cap. 1, 12.) is to be read instead of expositionis with the Zwickau manuscript consolationis. - S. 569, Z. 21 (Cap. 2, 5.) is to be read instead of suos: suae; likewise S. 570, Z. 1 instead of Item Zu lesen: Idem and Z. 6 instead of videre to read: videri. - S. 588, Z. 7 (Cap. 4, 6.) instead of propheticis will be read: prophetis. -

On p. 594, line 25 (Cap. 4, 14.) the word splendoris, which is the explanatory word for oloi, is erroneously included in the keyword. - On p. 595, line 4, instead of item, it should be read: idem, as the Zwickau manuscript also indicates. - On p. 596, line 24 (Cap. 5, 2. ) instead of hunc should be read: hanc, referring to porticus. - P. 598, Z. 40 (Cap. 5, 7.) instead of auri is to be read: plumbi. -S. 599, line 14 (Cap. 5, 8.) instead of nobis quoque accidet contemptoribus evangelii we have assumed nostris etc., because we do not consider it credible that Luther had joined with the despisers of the Evangelii. - On p. 600, line 21 (Cap. 5, 11.), instead of versionis, read: visionis. - On p. 606, line 3 (Cap. 6, 8), instead of vitro, which makes no sense, nitro should be read. - S. 607, line 12 (Cap. 6, 10.) is to be read instead of arcam (ark): arcum rainbow, because not the ark but the rainbow was the sign for Noah (Gen. 9, 13.). - S. 608, Z. 35 (Cap. 6, 13.) is to be read in Numeris cap. 27, 20. instead of Deuteron. - P. 610, last line of the sixth.

In the first chapter, instead of intricabili, read inextricabili. - On p. 612, line 10 (preface to Cap. 7), instead of Esaiam, read Hieremiam (Cap. 39-44). The Weimar edition has the note: "Should Luther look at Esa. 30and the Assyrians instead of stopping at Ierem. 39-41? In the margin of the manuscript is Esa. 30," but yet did not dare to change. - S. 614, Z. 41 (Cap. 7, 12.) is to be read instead of Esaia: Hosea 16, 5]. - S. 615, Z. 21 (Cap. 7, 14.) is to be read instead of Genesi: Aggeo (2, 8.). - p. 617, line 1 (Cap. 8, 3.) instead of templum is to be read: in templo; perhaps versus after templum may have fallen out. In any case, however, what the text offers cannot exist: cum templum adorarent. - S. 621, Z. 12 (Cap. 8, 20.) is to be read instead of Actor. 1 is to be read: Actor. 2, 5. - S. 623, Z. 13 (Cap. 9, 1.) offers instead of Weimar's Kadrach: Hadrach. This is not a misprint, for the Erlanger also reads thus. - S. 630, line 20 (Cap. 9, 12.) will be read with the Erlanger instead of ut: et. - The carelessness in setting the verse numbers, which shows itself throughout the thirteenth volume of the Weimar edition, as we have demonstrated several times, reaches an incredible height in the tenth chapter of Zechariah. Of the twelve verse numbers of this chapter, only one, the verse number "2.", is impeccably placed. Five are not set at all, namely 1. 8. 9. 10. 12. Six are in an incorrect place: 3. 4. 5. 6. 7. 11. The last two are set twice; once in the wrong place, once correctly. Where "12." should stand, we find the verse number "13.", which does not exist. - P. 643, Z. 15 (Cap. 10, 10.) is to be read in the margin§ instead of Joh. 4, 23: Joh. 4, 21. - p. 643, line 23 (Cap. 10, 11.) is instead of sonus according to the Vulgate sonum

Foreword. xxi

to be read; likewise line 30 to be read instead of Kleine: Assur. - p. 647, line 7 (Cap. 11, 7.) both the Erlangen and the Weimar editions have incorporated a citation (namely Cap. 11, 13.), which still belongs to the previous section, into the following keyword (from v. 7.)! - P. 649, line 2 (Cap. 11, 10.) is to be read instead of priorum: piorum. - P. 649, Z. 39 (Cap. 11, 13.) is to be read instead of in Esaia: in Psalmo (103, 14.]; likewise in the following line instead of Hieremiam: Ecclesiasticum 33, 13th. - S. 653, Z. 32 (Cap. 12, 1.) instead of cogantur will be read cogitent, because it is not permissible that the ungodly are "forced" to destroy the faithful. - S. 654, Z. 33 (Cap. 12, 2.) is instead of Esa. 29 is to be read: Esa. 51, 17; similarly, in line 35, in the margin, instead of Ps. 59, 5. read Ps. 60, 5. - As a curiosity, we mention that p. 656, line 23 (Cap. 12, 5.) in this one line seven necessary commas are missing, for we read: Ita crux sanguis tyranni violentia carceres mala mors persecutio, omnia illa etc- p. 659, line 1 (Cap. 12, 8.) the citation from 2 Sam. 12, 13: Dominus transtulit peccatum, which belongs to the previous section, is highlighted as a keyword. This is nu,r made possible by the fact that the editors (also the Erlanger reads so) in the immediately preceding words: Statim enim subjicit propheta, under the prophet not Nathan, but the prophet Zechariah understood. - S. 664, line 40 (Cap. 13, 4.) is to be read instead of Hieremiae Jesaiae (20, 2.); immediately following in the saying instead of salve to be read: solve. - p. 667, line 36 (Cap. 13, 8.) instead of Et erit according to the Vulgate Et. erunt should have been put as a keyword. - p. 668, line 3 (Cap. 13, 8.)

is to be read instead of possumus: possemus. - S. 668, Z. 28 (Cap. 13, 9.) is to be read instead of in Ozea: in Joele 3, 5., because in Hosea such a place is not found. - S. 668, Z. 38 s. (Cap. 13, 9.) is to be read (according to Phil. 4, 6. in the Vulgate) instead of nihili solliciti etc. sed 2c.: nihil solliciti sitis, sed 2c.

We have also been able to make some improvements in the interpretation of the prophet Malachi in the text printed in the editions after the Wittenberg. Cap. 2, 7. (Weim. Ausg. Bd. XIII, p. 686, Z. 18) is to be read instead of perfecti either perplexi or with the Hallic manuscript indocti. For not "the perfect," but those in distress of conscience or unlearned, will inquire and desire the law and the will of God from the priests. - Cap. 2, 8. (Weim. p. 687, Z. 7) is instead of repulistis according to Hof. 4, 6. is to be read: repulisti. - Cap. 3, 2. (p. 694, Z. 12) is to be followed by a question mark instead of a period after moritur. Ibid. Z. 21 the word humana is missing in the Weimar one. - Cap. 3, 3. (p. 695, Z. 14) instead of emendator is to be read emundator, for in the keyword is mundator; in the Vulgate: emundans. Ibid. Z. 22 is to be read instead of omnium according to 2 Tim. 3, 9.: omnibus. - Cap. 3, 5. (p. 696, Z. 24) has the Weimar, probably reprinted from the Erlanger, superabuntur instead of the correct separabuntur in the Wittenberger. - Cap. 3, 6. (p. 697, line 8) is to be read instead of ullus: ullis. A printing error. Similarly, Cap. 3, 8. (p. 698, Z. 4) will have failed due to a printing error tam.-Cap. 3, 9. (p. 698, line 18) will have to read possessione instead of professione according to the context. In the Hall manuscript, the corresponding place is found: si multa

XXII Foreword.

venerint in domum vestram. - Cap. 3, 13. (p. 699, line 13) is to be read instead of: cap. 3. a principio should be read: Cap. 2. in fine v. 17.. In the Hall manuscript it reads: In fine 3. cap.; instead of "3.", "2." should be put. Ibid. Z. 24 will read pullati instead of polluti with the Hallic manuscript. - Cap. 4, 2. (p. 701, line 8) is to be read in mysterio instead of in ministerio, which the old translator already indicated.

has taken? - Moreover, as usual, many verse numbers are missing in the interpretation of this prophet.

So now, with God's help, we have completed the difficult work of translating the prophets, and ask the dear Lord to place His blessing on it and to create some benefit from it, for the sake of Jesus Christ His dear Son, Amen.

St. Louis, on Reformation Day, 1898.

A. F. Hoppe.

Content

of the

fourteenth part of the complete writings of Luther.

Doctor Martin Luther's forewords, also historical and philological writings.

I. Luther's Prefaces to the German Bible Translation. Column

1. warning of Luther. 1545 1
2. preface on the Old Testament. 1523 2
3. preface on the book of Job. 1524 18
4. preface on the Psalter. 1528 or 1529 20
5. Preface to the Psalter edited in 1545 24

6 Preface to the Books of Solomon. 1524 26

7 Preface to the Proverbs of Solomon. 1524 28

8. preface to Ecclesiastes. 1524 30
9. preface to the prophets. 1532 32

The Preface to the Prophet Isaiah, 1528, is found in vol. VI, col. 4.

10. preface to the prophet Jeremiah. 1532.... 40
11. preface to the prophet Ezekiel. 1532 44

New Preface to the Prophet Ezekiel: An Instruction on How to > Understand the Face of Ezekiel from the Chariot Cap. 1 and 10 45 > Instruction on How to Understand the Building of Ezekiel in the Last > Nine Chapters, from the Fortieth to the End of the Prophet.... 51 > > The Preface to the Prophet Daniel, 1530, is found in vol. VI, col. > 896.

12. preface to the prophet Hosea. 1532 54
13. Preface to the the prophet Joel. 1532 54

14th Preface to the the Prophet Amos. 1532 56

15 Preface to the the Prophet Obadiah. 1532 58.

16. preface to the prophet Jonah. 1526 60

Another "Preface to the Prophet Jonah" is found in this volume Col. > 836.

17. Preface to the Prophet Micah. 1532 60
18. preface to the prophet Nahum. 1532 62
19. preface to the prophet Habakkuk, 1526, fin.

The volume contains Col. 1416.

20. preface to the prophet Zephaniah. 1532 ... 64
21. preface to the prophet Haggai. 1532 64
22. preface to the prophet Zechariah. 1532.... 66

Another "Preface from the Prophets of Zechariah," from 1527, is > found in this volume Col. 1768.

23. preface to the prophet Malachi. 1532.... 68

24: Preface to the Book of Judith. 1530 68

Preface to the Wisdom of Solomon. 1529.... 72

26 Preface to the Book of Tobias. 1530 76

Column

27 Preface to the Book of Jesus Sirach. 1530 78

A "Preface of Jesus Sirach to His Book" in the Bible Edition. 1545 > 79

28. preface from the Baruch. 1530 80
29. preface to the first book of the Maccabees. 1530 80

30 Preface to the Second Book of the Maccabees. 1530 82

31. preface to the plays Esther and Daniel. 1530 84
32. preface to the New Testament. 1522 and 1527 84
33. warning of Luther, to his New Testament printed 1539 90

34 Preface to the History of the Apostles. 1534 92

35 Preface to the Epistle of St. Paul to the Romans. 1522 94

36 Preface to the First Epistle to the Corinthians. 1522 and 1545 110

37 Preface to the Second Epistle to the Corinthians. 1522 114

38 Preface to the Epistle to the Galatians. 1522114

39 Preface to the Epistle to the Ephesians. 1522116

40 Preface to the Epistle to the Philippians. 1522116

41 Preface to the Epistle to the Colossians. 1522116

42 Preface to the First Epistle to the Thessalonians. 1522 118

43 Preface to the Second Epistle to the Thessalonians. 1522 118

44. preface to the first epistle to Timotheum. 1522 120
45. preface to the second epistle to Timotheum. 1522 120

46 Preface to the Epistle to Titum. 1522 122

47. preface to the epistle to Philemon. 1522.... 122

48 Preface to the First Epistle of St. Peter. 1522122

Preface to the Second Epistle of St. Peter. 1522124

50 Preface to the Three Epistles of St. John. 1522 126

51 Preface from the Epistle to the Hebrews. 1522 126

Preface to the Epistle of St. Jacob and Jude. 1522 128

53 Preface to the Revelation of St. John. 1545 130

54 Preface to the Revelation of St. John. 1522 140

XXIV Contents of the fourteenth part of Luther's complete writings.

II. Luther's forewords to some interpretations of biblical books prepared by others.

Column

1. preface on Urban Rhegius' explanation of the prophecies of the Old Testament by

Christo. 1542 142

2. preface on the D. Wenceslaus Link Annotationes on the five books of Moses. 1543 148
3. preface on Justus Menius' explanation of the first book of Samuel. 1532 152
4. preface on D. Joh. Bugenhagen's interpretation of the Psalter. 1524 154
5. preface on D. Ambrosius Moiban's interpretation of the 29th Psalm. 1536 156
6. preface to M. Aegidius Faber's explanation of the 51st Psalm. 1531 158

Preface to D. Urban Rhegius' Interpretation of the 52nd Psalm. 1541 162

8. preface on D. Joh. Brenz's interpretation of Ecclesiastes. 1528 164
9. preface about the D. Joh. Brenz interpretation of the prophet Amos. 1530 166
10. Preface to Ambrose Moiban's Interpretation of Marc. 16, 14-20. 1537 170
11. preface to Philipp Melanchthon's notes on Paul's epistle to the Romans. 1522 172
12. preface to the German translation of Melanchthon's notes on the epistle to the

Colossians. 1529 176

Preface to an Unnamed Commentary on the Revelation of St. John. 1528 178

III. Luther's forewords on various books and writings produced by others..

. 1. preface to the booklet, what the old and new man is. 1516 180

2. preface to the book: Ein deutsch Theologia. 1518 182
3. preface on Augustine's book de spiritu et litera. 1518 184

4 Passional Christi und Antichristi mit Luthers Nachrede. With pictures. About the middle of May 1521 186

5. preface to a collection of small writings by Joh. 1522 252
6. preface to Savonarola's contemplation about the

51st psalm. 1523 254

7 Letter accompanying Joh. Apel's letter of protection for his marriage. End of July or beginning of August 1523 258

Preface to Franz Lambert's Evangelical Description of the Rule of the Barefoot. About the end of July 1523 260

9. preface on Joh. Walther's spiritual songs, 1524, is found in vol. X, col. 1422.

Luther's reply to Otto Braunfels, who had given him writings by Johann Hus.

October 17 1524 264

11. preface to Joh. Lichtenberger's prophecy. 1527 266

Two prefaces to Menius' booklet against D. Kling. 1527.. 272

Column

13. preface on brother Clausen's stories in Switzerland. 1528 274

14: Preface to the Booklet on the False Beggar's Mendicity. 1528 282

15 Preface to Stephan Klingebeil's booklet von der Priester Ehe. 1528 284

16 Preface to Menius' booklet on Christian housekeeping. 1529 288

17 Preface to Caspar Huberinu's little book on the wrath and goodness of God. 1529 294

18 Preface to Thomas Venatorius' Lessons for the Dying Man. 1529 294

19. preface to the booklet: short excerpt from

the papal rights. 1530 296

20 Preface to the booklet: On the Religion and Customs of the Turks. January 1530 298

21: Preface to the booklet by Justus Menius: Der Wiedertäufer Lehre und Geheimniß aus heiliger

Scripture refuted. 1530 306

Two prefaces to Alexius Croßner's sermons. 1531.

a. Preface to the Sermon on the Sacrament of the Body and Blood of > Christ 312 > > b. Preface to the Sermon of the Holy

Christian church 316

23. preface to Joh. Brenz's booklet: Von

Matrimonial matters. 1531 318

24. preface on Joh. Brenz's sermons to the Turks. February 1532 322

25 Preface to Some Writings of Athanasius, edited by Bugenhagen. 1532 324

The first part of the book is a preface to Aegidius Faber's book: Vom falschen Blut und Abgott im Dom zu Schwerin.

1533 328

27 Preface to Balthasar Raida's Answer against Agricolä Phagi, Georg Witzel genannt, Läster- und Lügenbüchlein. 1533 330

28. preface to the booklet: account of the faith, services and ceremonies of the

Brothers in Bohemia and Moravia. 1533 334

29 Preface to M. Caspar Aquila's booklet on almsgiving. 1533 336

30. preface to Philipp Melanchthon's disputations. 1534 340

Preface to Antonius Corvinus' booklet against Erasmus' treatise, concerning the sought-after settlement of the religious dispute. 1534. vol. XVIII, col. 2006.

Preface to the Confession of Lazarus Spengler. 1535 344

33 Preface to Rhegius' Refutation of the Münster Anabaptist Confession. 1535 346

34: Preface to the paper: On the New Newspaper of Münster. 1535 350

35. preface.to.the.writing: Eine Historie zu Staßfort geschehen. 1535 354
36. preface about Corvinus' interpretation of the

Sunday Gospels. 1535 362

37a. Preface to the Confession of the Brethren in

Bohemia. Published 1533. Printed 1538.... 364

37b. Preface to the booklet: Klage eines godtseligen Pfarrherrn des Glaubens halber. 1535. 368

Contents of the fourteenth part of Luther's complete writings. XXV

Column

38. preface to the book of Robert Barns: On the Life of the Popes. 1536 370

39 Preface on Corvinus' Interpretation of the Sunday Epistles. 1537 374

40. preface to the Galeatius Capella Historie vom Duke of Milan. 1538 376

41 Preface to the booklet by Menius: How a Christian should hold himself against all kinds of doctrine. 1538 380

42 Preface to Jerome's Epistle to Evagrius, on the Power of the Pope. 1538 382

43 Preface to John Sutel's Interpretation of the Gospel of the Destruction of Jerusalem. 1539.... 386

44 Preface to Friedrich Mecum's booklet: How to Teach Christianity to the Simple and Especially to the Sick. 1539 388

45 Preface to the Epistle on the Misery of Parish Priests. 1540 390

46. preface to D. Caspar Güttel's sermon, on in the churchyard at Eisleben. 1541 392
47. preface to M. Joh. Spangenberg's Postille. 1542 . 394

The preface to the text: Der Barfüßermönche Eulenspiegel und Alkoran, > 1542, can be found in vol. XIX, col. 1960.

48. preface to the speech of the young dukes of Saxony. 1543. .. 398
49. Preface to the Life Descriptions of the Fathers, edited by D. Georg Major. 1544 402
50. preface to Spalatin's writing: Tröstliche Exempel und Sprprüche aus den Lebensbeschreibungen der Väter zusammengetragen. March 8, 1544 408

The preface to Justus Menius' book: Von dem Geist der Wiedertäufer, > 1544, is found in vol. XX, Col. 1760.

51 Preface to M. Joh. Freder's Dialogus, in Honor of Marriage. 1545 410

The preface to the book: Pabst loyalty of Hadrian IV and Alexander > III, practiced against Emperor Frederick Barbarossa, 1545, is found in > vol. XIX, Col. 1964.

52. The first part of the book is a preface to the Prayer Book with the Calendar and Passion. 1545 416

53 Two prefaces to the booklet: What was sought at the Imperial Diet of Nuremberg in the years 1522 to 1523 by Papal Holiness from the Imperial Majesty and the Estates for Lutheran matters, and what was answered. 1538. a. Preface to the Message of Pope Hadrian VI sent to the Diet of Nuremberg in 1522418.

b. Preface to the Reply of the German Imperial Estates and their > Complaints against the Roman See 422

Column

54 Preface to the Hymns of the Passion of Christ.... 428 The preface to the Latin and German Begräbnißgesänge of 1542 is found in Vol. X, Col. 1424.

IV. Luther's prefaces to the collections and editions of his writings.

1. preface to the first part of his German books. 1539 432
2. preface to the first part of his Latin books. 1545 438
3. preface to the catalog or register of all the Books and writings of Luther. 1533 448
4. preface to the theses that were disputed from the beginning of the Reformation until 1538. 1538 450
5. warning to the scribes and printers of his sermons. 1522 456

Melanchthon's preface to the second part of Luther's Latin writings. 1546 456

7. preface by Nicolaus von Amsdorf to the first volume of the Jena German edition of Luther's works. February 18, 1555 474

Luther's historical and philological writings.

1. Luther's Chronikon or Calculation of the Years of the World. 1541 and 1545 484
2. several proper names of the Germans traced back to their original meaning (Luther's Namenbüchlein). 1537 724
3. Luther's Dialectics or the Theological Use of Logic, Displayed by Him. About 1540 742

Luther's serious writing against Lemnius' epigrams. June 16, 1538 762

5 New Newspaper of Leipzig and Aesop's Fable of the Lion and the Ass, against Hasenberg and Miritianus, who had attacked Luther's marital status. 1528.

a. New Leipzig Newspaper 766

b. Aesop's Fable of the Lion and the Donkey 774

6 Luther's judgment of public writings in private matters 784

7. complaint of the birds to Luther about his servant W. Sieberger. 1534 786
8. Luther's prophecy after the departure of John the Prince. 1532 788
9. Luther's admonition to the mayor of Wittenberg. 1539 790

10 Luther's description of court life in verse.

1530 792

11. Etliche Fabeln Aesops, von Luther verdeutscht, mit seiner Vorrede. 1530 792

XXVI Contents of the fourteenth part of Luther's complete writings.

Supplement to the sixth volume.

Dr. Martin Luther's Interpretation of the Old Testament.

(Conclusion.)

X. Interpretations of the Prophets. (Conclusion.)

H. Interpretation of the Prophet Obadiah. Column

1. lectures on the prophet Obadiah, according to the Altenburg > manuscript. Delivered in January 1525; printed in Veit Dietrich's > adaptation in 1536, according to the Altenburg manuscript 1884 808 > > 2. the same according to the Zwickau manuscript. Printed 1884 824

I. Interpretations about the prophet Jonah.

1. the prophet Jonah interpreted. Edited by Luther himself in German > 1526 836 > > 2. Lectures on the Prophet Jonah, according to the Altenburg > manuscript. Delivered probably in February 1525; printed 1886 912 > > 3. the same according to the Zwickau manuscript. Printed 1886 944

K. Interpretation of the Prophet Micah.

1. interpretation on the prophet Micah, compiled from Luther's > lectures by M. Veit Dietrich. These lectures find begun in March, > finished on April 7, 1525; printed 1542. > > Letter from Veit Dietrich to Bishop Nicolaus von Amsdorf 972 > > The main teachings and sayings from the sermons of the prophet > Micah.... 1168 > > 2. notes on the prophet Micah transcribed in Luther's lectures, > according to the Altenburg manuscript. Begun in March, finished on > April 7, 1525; printed 1886 1174 > > 3. the same according to the Zwickau manuscript. Printed 1886 1258

L. Interpretation of the Prophet Nahum.

1. interpretation of the prophet Nahum, according to the Altenburg > manuscript. From lectures by Luther, which began in the

Column

June 1525 and finished on July 4, 1525. Printed in 1552 and 1886 1332 > > 2. the same according to the Zwickau manuscript. Printed 1886 1374

M. Interpretations about the prophet Habakkuk.

1. the prophet Habakkuk interpreted. Edited by Luther himself in > German about the middle of June 1526 1416 > > 2. interpretation on the prophet Habakkuk according to the Altenburg > manuscript. From Luther's lectures from July 18 to August 2, 1525. > Printed 1886 1506 > > 3. the same according to the Zwickau manuscript. Printed 1886 1554

N. Interpretation of the prophet Zephaniah.

1. interpretation of the prophet Zephaniah, according to the > Altenburg manuscript. From Luther's lectures from August 13 to > September 10, 1525. Printed in 1552 and 1886 1604. > > 2. the same according to the Zwickau manuscript. Printed 1886 1658

O. Interpretation of the Prophet Haggai.

1. interpretation on the prophet Haggai, according to the Altenburg > manuscript. From Luther's lectures, begun on September 11, 1525. > Printed in 1886 1708. > > 2. the same according to the Zwickau. Manuscript. Printed 1886 1734

P. Interpretations on the prophet Zechariah.

1. the prophet Zechariah, interpreted by Mart. Luther. Published by > Luther himself in German at the end of December 1527.... 1768 > > 2. interpretation on the prophet Zechariah, according to the > Altenburg manuscript. From Luther's lectures, which (probably) began > at the end of 1525 and were completed in the first months of 1526. > Printed 1886 1976

Q. Interpretation of the prophet Malachi. Interpreted probably 1526; printed 1552 2158

D. Martin Luther's complete forewords.

I. Luther's Prefaces to the German Bible Translation.

1. Warning D. Mart. Luth.*)

St. Paul says: Avarice is the root of all evil. We experience such a saying in our shameful, evil time so powerfully as one does not find much of the same in all histories.

For just look at the horrible, terrible nature and evil that avarice drives through the wretched usurer, that even some fine, sensible, brave people are so possessed with this avarice devil and usury devil that they knowingly and with a well-considered mind drive the recognized usury, and thus willingly and with good sense worship the idol Mammon, with great, horrible contempt for divine grace and wrath, and run and walk over it into the hellish fire and damnation seeing and hearing alike.

This same cursed avarice, among all the other evils that it drives, has also set about our work to practice its malice and harm. For after the merciful God has given us His unspeakable grace here in Wittenberg, that we have brought "His" holy Word and the holy Biblia brightly and loudly into the German language, we have (as any reasonable person can well think) done great work (but all by God's grace):

So avarice takes hold, and does to our printers this mischievousness and trickery, that others print soon after, and so the

Robbing us of our work and food for their profit, which is a real, great, public robbery, which God will also punish, and which no honest Christian person would consider good. For my part, I have received it for nothing, I have given it for nothing, and I ask nothing in return. Christ, my Lord, has repaid me a hundred thousand times over.

But I have to complain about the avarice, that the stingy guards and robber reprinters deal unfaithfully with our work. For because they seek only their avarice, they ask little about how rightly or wrongly they print it afterwards. And it has often happened to me that I have read the reprints and found them so falsified that I have not known my own work in many places and have had to improve it again. They make it rips raps; it is money, so they nevertheless (if they were otherwise right printers) well know and should have experienced that no diligence can be sufficient for such work as the printing press is, of which give me testimony who has ever tried what diligence belongs to it.

Therefore, if anyone desires to have this newly improved Biblia for himself or for another library, he is hereby faithfully warned by me to see what and where he buys, and to take care of this printing, which is corrected by ours and

*This warning is in the Bible edition of 1545, p. 3a and is missing in Walch. (Erlangen edition.)

2 Erl. 63, 6-8. Prefaces by D. Martin Luther. W. XIV, I f. 3

hie ausgehet. For I do not intend to live so long that I might run over the books again. Even if I had to live that long, I am now too weak for such work.

And I wish that everyone would consider that no one else is easily as serious about the Biblia as we are here in Wittenberg, as we were the first to be given the grace to bring God's Word back to the day in an unadulterated and well-purified form. We also hope that our descendants will apply the same diligence in their reprinting, since

with our work pure and completely resounding.

And so we have faithfully and abundantly offered and shared it with all Christians without all avarice, benefit and enjoyment (which we can boast of in Christ). And what we have suffered, done, and applied to it, let no one know, for these are the gifts, and He who has wrought these things through us unworthy, wretched, poor instruments 1). To Him alone be glory, praise and thanksgiving forever and ever, amen.

1. In the original: Work tools.

*2. preface from the Old Testament. )

(First published in 1523.)

(1) Some think that the Old Testament was given to the Jewish people alone, and that it is now gone, and only writes about past stories; they think that they have enough in the New Testament, and pretend to look for spiritual meaning in the Old Testament; as Origen, Jerome, and many more have also thought. But Christ says John 5:39: "Search the Scriptures, for they bear witness of me"; and St. Paul instructs Timothy 1 Tim. 4:13 to stop reading the Scriptures; and boasts Rom. 1:2, how the gospel is promised by God in the Scriptures; and in 1 Cor. 15:3 he says that Christ, according to the Scriptures, came from David's blood, died, and rose from death. St. Peter also points us more than once to the Scriptures 2 Petr. 1, 19. 3, 15.

2. so that they may ever teach us not to despise the Scriptures of the Old Testament, but to

2. enhinder - back. In Latin: remittit.

to read with all diligence, because they themselves so powerfully establish and prove the New Testament by the Old Testament, and refer to it; as also St. Lucas Apost. 17, 11. writes that those in Thessalonica daily searched the Scriptures to see if it was as Paul taught. As little as the reason and proof of the New Testament is to be despised, so much is the Old Testament to be respected. And what is the New Testament but a public preaching and proclamation of Christ, established by the sayings in the Old Testament and fulfilled by Christ?

In order that those who do not know better may have guidance and instruction to read it usefully, I have written this preface according to my ability, as much as God has given me. Please and faithfully warn every pious Christian not to be offended by the simple speech and story that he will often encounter, but do not doubt how badly it can always be regarded as vain words, works, deeds, and teachings.

*This preface is found, as we give it, in the last edition of the Bible, which was printed by Hans Lufft in Wittenberg in 1545. Of the complete editions of Luther's works, only the Leipzig edition, vol. XII, p. I and the Erlangen edition, vol. 63, p. 7 have included it. In Latin it is found in the Wittenberg (1549), tom. Ill, lol. I and in the Jena one (1603), tom. Walch and the Erlangen edition, which we have followed, place our writing in the year 1523, whereas the Jena edition, in the table of contents; to the third Latin volume, in the year 1524. In a somewhat modified version, which fits the Latin version of the Bible, it precedes the Latin translation of 1529, which is attributed to Luther, Walch, alte Ausgabe, Bd.

4 Erl. 63, 8-10. Prefaces to the German Bible translation. W. XIV, 2-5. 5

The scripture is the judgement and history of the high divine majesty, power and wisdom. For this is the scripture that makes fools of all the wise and prudent, and is open only to the small and foolish, as Christ says Matth. 11, 25. Therefore, let go of your arrogance and feelings, and think of this scripture as the highest, noblest sanctuary, as the richest treasure, which can never be sufficiently filled, so that you may find the divine wisdom, which God presents here so foolishly and badly that He dampens all arrogance. Here you will find the swaddling clothes and the manger, where Christ lies, to which the angel also directs the shepherds, Luc. 2, 12. Poor and insignificant swaddling clothes they are, but precious is the treasure, Christ, who lies inside.

4 Know therefore that this book is a book of the law, which teacheth what ought to be done, and what ought not to be done, and sheweth examples and histories of how such laws have been kept or transgressed; even as the New Testament is a gospel or book of grace, and teacheth where to take it, that the law may be fulfilled. But as in the New Testament, besides the doctrine of grace, many other doctrines are given, which are law and commandment to govern the flesh, because in this life the Spirit is not made perfect, neither can grace reign; so also in the Old Testament, besides the laws, are certain promises and sayings of grace, that the holy fathers and prophets might be preserved under the law in the faith of Christ, as we are. But as the main teaching of the New Testament is to proclaim grace and peace in Christ through the forgiveness of sins, so the main teaching of the Old Testament is to teach the law, to denounce sin, and to demand good. Know how to wait for this in the Old Testament.

5 And that we first come to Moses' books, who teaches in his first book how all creatures were created, and (which is the most important cause of his writing) where sin and death came from, namely through Adam's fall, out of the devil's wickedness, Gen. 3, 4. But soon after, before Moses' law comes, he teaches from where the help should come again to drive away sin and death; namely not through law nor through his own work, because there was no law yet, but through the

(Genesis 3:15) and Abraham (Genesis 12:3), so that faith from the beginning of Scripture would be thoroughly praised above all works, law and merit. So the first book of Moses has almost all examples of faith and unbelief, and what fruits faith and unbelief bear, and is almost an evangelical book.

6th After this, in the second book, when the world was now full 1) and sunk in blindness, so that it was almost no longer known what sin was, or where death originated, God brings forth Moses with the law, and takes on a special people to enlighten the world again in them, and to reopen sin through the law. And so he established the people with all kinds of laws, and set them apart from all other peoples, and had them build a tabernacle, and set up a worship service, and appointed princes and officers, and so provided his people, both with laws and people, in the most excellent way, so that they would both be governed physically before the world, and spiritually before God.

In the third book, the priesthood is especially prescribed, with its laws and rights, according to which the priests are to do and teach the people. There one sees how a priestly office is established only for the sake of sin, that it should make it known to the people and make atonement before God, so that all its work is to deal with sins and sinners. For this reason, the priests are not given any temporal goods, nor are they commanded or permitted to rule physically, but only to care for the people in their sins.

In the fourth, when the laws have been given, the priests and rulers have been appointed, the tabernacle and worship have been set up, and everything belonging to the people of God has been prepared, the work and practice begins, and it is tried how such an order will go and work. That is why the same book writes about so many disobediences and plagues of the people, and some laws are explained and increased. For thus it is always found that laws are soon to be given, but when they are to begin and come into force, nothing happens.

1. "full" namely of blindness. In Latin: omnia plena erroribus.

6 Erl. 63, 10-13. Prefaces by D. Martin Luther. W. XIV, 5-7. 7

more than a vain hindrance, and does not want to continue anywhere, as the law demands, that this book is a noticeable example, how it is nothing at all to make people pious with laws, but, as St. Paul says, the law only causes sin and wrath Rom. 4:15.

9. In the fifth, since the people are now punished for their disobedience, and God had lured them a little with grace, so that they were moved to keep his law with pleasure and love out of benevolence, since he gave them the two kingdoms, Moses repeats the whole law with all the stories they had encountered (without what concerns the priesthood), and thus explains from the beginning everything that both belong to the physical and spiritual government of a people, so that Moses, like a perfect teacher of the law, would do his duty enough everywhere, and would not only give the law, but would also be there when it should be done, and where it was lacking, he would explain it and restore it. But this declaration in the fifth book does not actually keep anything else inside, except faith in God and love for one's neighbor, for that is where all of God's laws lead. That is why Moses, with his transfiguration, fended off all that might spoil the glow of God up to the twentieth chapter, and all that might hinder love up to the end of the book.

(10) It should be noted here, first of all, that Moses so carefully lays down the laws for the people that he leaves no room for them to choose any work or to invent their own worship. For he not only teaches to fear, trust and love God, but also gives so many ways of external worship, with sacrifices, vows, fasting, mortification, etc., that no one needs to choose anything else. He also teaches planting, building, freeing, fighting, governing children, servants and house, buying and selling, borrowing and lending, and everything that is to be done externally and internally, so much so that some statutes are to be considered foolish and futile.

(11) Dear one, why does God do this? Finally, he subjected the people to be his own, and he wanted to be their God; therefore he wanted to govern them so that all their doings would be certain to be right before him.

1. .langen = to aim. In Latin: is est scopus.

would be. For if anyone does anything without first receiving the word of God, it is not valid in the sight of God and is lost. For he also decrees in the 5th book, Cap. 4, 2. 12, 32. that they should do nothing to his laws. And Cap. 12, 8, he says that they should not do what they think is right. Also the Psalter and all the prophets cry out that the people do good works that they themselves have chosen and that God has not commanded. For he will not and cannot suffer his own to do anything that he has not commanded, no matter how good it may be. For obedience is the nobility and goodness of all works, who hold fast to the words of God.

Since this life cannot be without outward worship and ways, he has set before them such diverse ways and written them with his commandment, so that if they had to or even wanted to do any outward service to God, they would attack these and not devise their own, so that they would be sure and certain that their work would be in God's word and obedience. Thus they are everywhere prevented from following their own reason and free will, from doing good and living well, and yet enough space, place, time, person, work and manner are determined and provided that they must not complain, nor must they follow the example of other people's services.

13 In addition, it should be noted that the laws are of three kinds. There are some that speak only of temporal goods, as the imperial laws do here. These are mostly set by God for the sake of the wicked, so that they do no harm. Therefore, such laws are only laws of defense, more than doctrinal laws. As when Moses bade that a wife be filled with a bill of divorcement Deut. 24:1, item, that a man drive his wife with a sacrifice of jealousy Deut. 5:14, and may take other wives more Deut. 25:5; these are all worldly laws. But there are some who teach about outward worship, as stated above.

14. Now over these two go the laws of faith and love, so that all other laws must and should have their measure from faith and love; that they should go where their works thus go,

8 Erl. 63, 13-15. Prefaces to the German Bible translation. W. XIV, 7-10. 9

That they go not contrary to faith and love; but where they go contrary to faith and love, they shall be evil.

15 Therefore we read that David did not kill Joab the murderer when he deserved to die twice [2 Sam. 3, 27. 20, 10.), and 2 Sam. 14, 11. he vowed to the woman of Thekoa that her son should not die, even if he had strangled his brother; item, Absalom he did not kill either 2 Sam. 14, 21.. Item, he himself, David, ate of the holy bread of the priests, 1 Sam. 21, 6. Item, Thamar thought that the king would give her to Amnon, her stepbrother, in marriage 2 Sam. 13, 13.. From these and similar stories it can be seen that the kings, priests and rulers have often taken fresh recourse to the law where faith and love have demanded it: that therefore faith and love should be the master of all laws and have them all in their power. For since all laws are based on faith and love, none of them should no longer apply, nor should there be a law that is contrary to faith or love.

(16) For this reason, the Jews are still today almost very much mistaken, because they keep some of the laws of Moses so strictly and harshly, and let love and peace perish much sooner than they eat or drink with us, or do something like that, and do not see the law's opinion rightly. For this understanding is necessary for all who live under the law, not only for the Jews. For thus also Christ says, Matt. 12:11, that one should break the Sabbath when an ox had fallen into a pit, and help him out, which was only a temporal need and harm. How much more should one break all kinds of laws when necessity demands it, so that nothing else is contrary to faith and love? As Christ says that David did when he ate the holy bread, Marc. 2:25 ff.

017 But what is the matter, that Moses casteth the laws so disorderly one with another? Why does he not put the secular in one heap, the spiritual also in one heap, and faith and love also in one heap? in addition, he sometimes repeats a law so often, and uses the same words so many times, that it is equally tiresome to read and hear. Answer: Moses writes, as it drives itself, that its Bnch a picture and

The example is of the regiment and life. For so it goes, when it goes in the swing, that now this work, now that must be done. And no man can so arrange his life (if it is to be otherwise divine) that he practices this day vainly spiritual, the other vainly worldly law, but God thus governs all laws among themselves, as the stars in the sky and the flowers in the field stand, that man must be ready every hour for each, and do whichever comes first before his hand. Thus the book of Moses is also mixed together.

(18) But that he is so almost impulsive, and often repeats the same thing, is also a sign of his office. For he who is to govern a law-governed people must always stop, always drive, and bluff his way along with the people, as with donkeys. For no law goes out with pleasure and love; it is all forced and compelled. Because Moses is a teacher of the law, he must show with his activity how the laws are forced works, and make the people tired, until they recognize through such activity their sickness and unwillingness to God's law, and seek grace, as follows.

In the third place, this is the right opinion of Moses, that he reveals sin through the law and disgraces all presumption of human ability. For this reason St. Paul calls him a minister of sin, Gal. 3, 19, and his ministry a ministry of death, 2 Cor. 3, 6. And Rom. 3, 20. and Cap. 7, 7. he says: "Through the law comes no more than the knowledge of sin"; and Rom. 3, 20: "Through the work of the law no one becomes righteous before God. For Moses can do no more by the law, neither can he tell us what to do and what not to do, but he does not give us the power and the ability to do and not to do such things, and so he leaves us stuck in sin. If we are stuck in sin, then death comes upon us immediately as a revenge and punishment for sin. Therefore St. Paul calls the sin of death sting 1 Cor. 15:56, that death through sin has all its right and power over us. But where the law would not be, there would be no sin Rom. 4, 15. Therefore it is all Mosi's fault, who reproves sin by the law; so death follows sin with force, that Mosi's office is to be found in the law.

10 Erl. 63, 16-18.Prefaces by D. Martin Luther.W. XIV, 10-13. 11

is rightly and justly called a ministry of sin and death by St. Paul 2 Cor. 3:6; for he brings nothing upon us by his lawgiving but sin and death.

(20) Yet such a ministry of sin and death is good and almost necessary. For where God's law is not, all human reason is so blind that it cannot recognize sin Rom. 3, 20. 7, 8.. For no human reason knows that unbelief and despairing of God is sin, indeed, it knows nothing of the fact that one should believe and trust in God; therefore, in its blindness it goes stubbornly and never feels such sin; meanwhile, it does good works and leads an outwardly respectable life. Then she thinks that she is well, and that the matter is done; as we see in the heathen and hypocrites, when they live to the best of their ability. Nor does she know that the evil inclination of the flesh and hatred of enemies is sin, but because she sees and feels that all men are so skillful, she considers it natural and a good thing, and thinks it is enough if one only outwardly resists the works. So she goes there and considers her illness as strength, her sin as right, her evil as good, and can go no further.

Behold, to drive out this blindness and hardened presumption is Mose's office. Now he cannot drive it out, he must reveal it and make it known. This he does through the law, teaching that one should fear, trust, believe and love God, and that one should not bear or have any evil desire or hatred toward any man. Because nature hears this, it must be frightened, for it certainly finds neither trust nor faith, neither fear nor love of God; item, neither love nor purity toward one's neighbor, but unbelief, doubt, contempt and hatred of God, and evil will and lust toward one's neighbor. But because it finds such things, death is immediately before its eyes, which will devour such a sinner and devour him into hell.

(22) Behold, this is to bring death upon us through sin, 1) and to kill us through sin. That is, to stir up sin by the law, and to set it before our eyes, and to put all our

1. In other editions: bring.

The devil's presumption drives him into despondency and trembling and despair, so that he can do no more than cry out with the prophet: I am rejected of God Is. 49, 14, or as one says in German: Ich bin des Teufels, ich kann nimmermehr selig werden. That means led into hell. This is what St. Paul means in short words, 1 Cor. 15:56: "The sting of death is sin; but the law is the power of sins." As if to say, that the sting of death strangles us, the sin that is found in us makes us guilty of death. 2) But that sin is found in us, and so powerfully gives us to death, makes the law, which reveals and teaches us to know sin, which we did not know before, and were sure of.

(23) Now behold, with what violence Moses performs and executes his office. For in order that he may defile nature to the utmost, he not only gives laws concerning natural and real sins, such as the Ten Commandments, but also makes sin, since there is otherwise no sin by nature, and presses and presses on it with heaps of sins. For unbelief and evil desire is full of sin, and worthy of death. But not to eat leavened bread on Easter Exodus 12:15, not to eat unclean animals Leviticus 11:4 ff, not to put a mark on the body Leviticus 19:28, 21:5, and everything that the Levitical priesthood does with sins is not of the nature of sin and evil, but becomes sin only because it is forbidden by the law, which law may well be abolished. But the ten commandments may not be so, for there is sin, if the commandments were not, or were not known. Just as unbelief among the Gentiles is sin, even though they do not know or consider that it is sin.

24 Thus we see that these and many other laws of Moses were not given for the sole purpose that no one should choose anything of his own to do good and to live well, as was said above, but rather so that sins would only become many and would multiply beyond measure to weigh down the conscience, so that hardened blindness might be recognized.

2. That is: the sin that is guilty of death. In Latin: affert enim secum mortem ceu poenam.

12 Erl. 63, 18-Zo. Prefaces to the German Bible translation. W. XIV, 13-15. 13

and would have to feel their own inability and insufficiency for good, and thus would be compelled and urged by the law to seek something further than the law and their own ability, namely God's grace, promised in the future Christ. For all the law of God is good and right, even if it means only carrying dung or picking up straws. But he must not be pious, nor of good heart, who does not keep such good law, or keeps it unwillingly. All nature is unable to do otherwise than to keep unwillingly; therefore it must recognize and feel its wickedness here in the good law of God, and sigh and strive for the help of divine grace in Christ.

(25) Therefore, when Christ comes, the law ceases, especially the Levitical law, which makes sin, since otherwise there is no sin of this kind, as has been said. So also the ten commandments cease; not that they should not be kept, nor that they should not be fulfilled, but the ministry of Moses ceases in that it no longer makes sin strong through the ten commandments, and sin is no longer the sting of death. For through Christ sin is forgiven, God is reconciled, and the heart has begun to be devoted to the law, so that it can no longer punish the ministry of Moses and make it sinful, as if it had not kept the commandments and was guilty of death, as it was before grace and before Christ came.

26 St. Paul teaches this in 2 Cor. 3, 14, when he says that the clarity in the face of Moses ceases for the sake of clarity in the face of Jesus Christ. That is, the ministry of Moses, which made us sinful and ashamed with the brightness of the knowledge of our wickedness and worthlessness, no longer harms us, nor does it frighten us with death. For we now have clarity in the face of Christ, that is, the ministry of grace, by which we know Christ, with what righteousness, life and strength we fulfill the law, overcoming death and hell. Just as the three apostles on Mount Thabor saw Moses and Eliam, and yet did not shrink from them because of the lovely clarity in the face of Christ Matth. 17, 4. Luc. 9, 33.. But 2 Mos. 34, 30. 33., since Christ was not present, the children of Israel could not see the clarity and shining in

Mosi's face, so he had to put a blanket over it.

(27) For there are three kinds of disciples of the law: the first, who hear the law, and despise it, lead a reprobate life, without fear; to these the law cometh not. And are signified by the calf servants in the wilderness, because of whom Moses cast in pieces the two tables, and brought not the law unto them Ex. 32:6, 19.

The others, who attack to fulfill it with their own strength, without grace, are meant by those who could not see Mosi's face when he brought the tablets the other time Ex 34:30. To these the law comes, but they do not suffer it, therefore they make a covering over it, and lead a hypocritical life with outward works of the law, which nevertheless the law makes everything sins, where the covering is taken off. For the law proves that our ability is nothing without Christ's grace.

The third are those who see Moses clearly without covering. These are the ones who understand the law's opinion, as it is impossible to demand. There sin goes in power 1 Cor. 15:56, there death is mighty, there Goliath's spear is like a weaver's beam, and his sting has six hundred shekels of brass, so that all the children of Israel flee from him; without the one David, Christ our Lord, delivers us from all this. For if Christ's clarity did not come alongside such clarity of Moses, no one could bear such glories of the law, sin and the terror of death. These fall away from all works and presumption, and learn no more from the law, but only to recognize sin and to groan for Christ, which is also the true ministry of Moses and the law, Gal. 3, 24.

30 Moses himself indicated that his ministry and teaching should last until Christ, and then cease, when he says, Deut. 18, 15: "The Lord your God will raise up a prophet for you from among your brothers, like me, and you shall hear him" 2c. This is the noblest saying, and certainly the core in all of Moses, which also the apostles have highly led and strongly used Joh. 1, 45. 6, 14. Apost. 3, 22. 7, 37.. to affirm the gospel and to abolish the law; and all prophets drew much from it. For

14 Erl. 63, Lo-23. Prefaces by D. Martin Luther. W. xiv, is-is. 15

Because God here promises another Moses 1) whom they are to hear, it forces itself that he would teach something else than Moses, and Moses hands over his power to him and gives way that they should hear him, then the same prophet cannot teach the law; because Moses has directed this to the highest, and it would be no necessity to raise up another prophet for the sake of the law; therefore it is certainly said of the doctrine of grace and Christ.

For this reason St. Paul calls Mosis law the old testament 2 Cor. 3, 14, Christ also called it the new testament Matth. 26, 28, and therefore it is a testament, that God promised and appointed the people of Israel the land of Canaan, where they would keep it. And also gave it to them, and was confirmed by death and blood of sheep and goats Ex. 24, 8. But because such a testament was not based on God's grace, but on man's works, it had to grow old and cease, and the promised land was lost again, because by works the law could not be fulfilled. And there must come an arid testament, which shall not wax old, neither stand upon our doings, but upon the word and works of God, that it may endure for ever Heb. 13:20. Therefore it is also confirmed by the death and blood of an eternal person, and an eternal land is promised and given. This is what was said about Mosi's books and ministry.

(32) Now what are the other books of the prophets and of the histories? Answer: Nothing other than what Moses is, for they all carry out the ministry of Moses, and prevent the false prophets from leading the people to works, but let them remain in the right ministry of Moses and knowledge of the law. And hold fast that by the right understanding of the law they keep the people in their own immorality, and drive them to Christ, as Moses does. For this reason, they also continue to delete what Moses said about Christ, and show by both examples: those who are right with Moses and those who are wrong with him, and the punishment and reward of both, so that the prophets are nothing else, but

1. This reading is found in the 1545 edition, likewise in the Weimar Bible (1686) and in Latin. Later editions offer "prophets" instead of "Moses".

Handlers and witnesses of Moses and his ministry to bring everyone to Christ through the law.

In the last place, I should also indicate the spiritual interpretation presented by the Levitical law and the priesthood of Moses. But it is too much to write, it should have space and time, and be interpreted with a living voice. For Moses is the fountain of all wisdom and understanding, from which all that all the prophets have known and said has flowed. The New Testament also flows out of it and is founded in it, as we have heard. But to give a small, short handle to those who have grace and understanding to continue to strive for it, let this be my service:

If you want to interpret well and with certainty, take Christ before you, for this is the man to whom everything and completely applies. So make Aaron the high priest, but Christ alone, as the epistle to the Hebrews does Cap. 7, 15. ff., which alone is almost sufficient to interpret all the figures of Moses. So it is also certain that Christ Himself is the sacrifice, even the altar, who offered Himself with His own blood, as also the same epistle reports Cap.7, 27. 13, 10.. As the Levitical high priest by such sacrifice took away only the sins that were not sin by nature, so our high priest Christ by his own sacrifice and blood took away the real sin, which is sin by nature, and once passed through the veil to God to make atonement for us, so that everything that is written about the high priest you point to Christ personally, and to no one else.

(35) But the sons of the high priest, which deal in daily sacrifice, thou shalt point to us Christians, who, sitting before Christ our Father in heaven, dwell here on earth with the body, and are not with him through it, without spiritual faith. The same ministry, as they slay and sacrifice, means nothing else than preaching the gospel, by which the old man is put to death and offered to God, burned and consumed by the fire of love in the Holy Spirit, which is well pleasing in the sight of God, that is, it makes a good, clean, safe conscience before God.

16 Erl. 63, SS-25. Prefaces to the German Bible Translation. W. XIV, 18-2l. 17

This interpretation is found in St. Paul Rom. 12, 1, where he teaches how we should offer our bodies to God as a living, holy, acceptable sacrifice. Which we do (as I said) by constant practice of the Gospel, both with preaching and faith. This is enough for a short instruction to search for Christ and the Gospel in the Old Testament.

(In the first edition of 1523, which contains only the five books of Moses, there is still the following piece:)

Let it be known to those who read this Bible that I have chosen to write the name of God, which the Jews call Tetragrammaton, in capital letters, that is, LORD, and the other, which they call Adonai, in half capital letters, that is, HEART. For among all the names of God, these two alone are attributed to the right, true God in Scripture, but the others are often attributed to angels and saints. I have done this so that one can conclude quite powerfully that Christ is true God, because Jeremiah Cap. 23, 6. calls him LORD, when he says: They will call him LORD, our righteous one. So all more places of the like are to be found.

Hereby I command all my readers to Christ, and ask that they help me to obtain from God the usefulness of this work. For I freely confess that I have undertaken too much, especially to translate the Old Testament. For the Hebrew language lies, unfortunately, too low, that even the Jews themselves know little enough of it, and their glosses and interpretations (which I have tried) are not to be trusted. And beware, if the Bible is to come forth, we who are Christians must do it, as those who have the mind of Christ, without which even the art of language is nothing. Which lack half a lot of the old interpreters, also Jerome, have lacked in many places. But I, although I cannot boast that I have attained everything, may nevertheless say that this German Bible is lighter and more certain in many places than the Latin, that it is true, where the printers do not spoil it with their carelessness (as they are wont to do), the German language certainly has a better Bible here than the Latin language. I refer to the readers.

3. now also the manure will attach to the wheel

And no one will be so rude as not to be master over me here and there, and reproach me here and there. Well, I will let them go. I have thought it through from the beginning, that I would find ten thousand who would criticize my work, before I would find one who would give me the twentieth part. I also wanted to be quite learned, and prove my art deliciously, if I should reprove St. Jerome's Latin Bible, but he should also offer me defiance again, that I should copy him. Now, if someone is so nearly learned about me, let him take the Bible and translate it completely, and then tell me again what he can do. If he does it better, why should one not prefer it to me? I also thought I was learned, and I also know myself to be more learned than all high schools of sophists, by the grace of God; but now I see that I also do not yet know my native German language. I have also not yet read any book or letter in which the right kind of German language would be inside. No one pays any attention to speaking German properly, especially the gentlemen in the law offices, and the lumpen preachers and puppet writers who make themselves believe that they have the power to change the German language, and every day they invent new words for us: beherzigen, behändigen, ersprießlich, erschießlich, 1) and the like. Yes, dear man, it is well heard and learned.

4 Summa, if we all worked together, we would still have enough work to do on the Bible to bring it to light, one with understanding, the other with language. For I, too, have not worked on this alone, but have used it wherever I could find someone. Therefore I ask everyone to leave his blasphemy and the poor people unconfused, but help me where he can. If he will not, let him take the Bible himself and make it his own. For those who only blaspheme and criticize are certainly not so pious and honest that they would like to have a more truthful Bible; for they know that they are not able to do so, but would like to be masters of other people's art, who have never been disciples in their own art. May God complete the work He has begun. Amen.

1. "erschießlich" explains Dietz by: fructuosus, utilis (fruitful, beneficial).

18 Erl. es, 25-27. Prefaces by D. Martin Luther. W. xiv, 2if. 19

3. preface about the book of Job

with the appendix found in the first printing Anno 1524. *)

1 The book of Job deals with this question: whether even the pious suffer misfortune from God? Here Job stands firm and holds that God also torments the pious without cause, only for His praise, as Christ Joh. 9, 3. also testifies of the one who was born of the covenant.

(2) Against this his friends sit down, and make great and long talk, wanting to keep God right, that he punishes no pious man; but if he punishes, then he must have sinned; and so have a worldly and human thought of God and his righteousness, as if he were like men, and his right like the right of the world is.

(3) Although Job, too, when he comes into mortal distress, speaks too much against God out of human weakness, and sins in suffering; and yet he insists that he is not guilty of such suffering before others, as is true. But in the end, God judges that Job, in speaking against God in suffering, has spoken wrongly, but that what he held against his friends about his innocence before suffering, he has spoken rightly.

4 Thus this book finally leads us to the conclusion that God alone is righteous, and yet one man is righteous against another, even before God. But it is written for our comfort that God allows His great saints to stumble, especially in adversity. For before Job is in fear of death, he praises God over the robbery of his goods and the death of his children. But when death comes to him under

1. "such a" - such.

When a man's eyes go out and God is revealed, his words show what thoughts a man has (be he as holy as he wants to be) against God: how he thinks that God is not God, but a vain judge and an angry tyrant, who drives by force, and asks for no one's good life. This is the highest piece in this book. Only those understand this who also experience and feel what it is to suffer God's wrath and judgment, and to have His grace hidden.

5. 2. But the speech of this book is so rich and splendid, as certainly no book in the whole Scripture; and if one should interpret it everywhere from word to word, and not that several times according to the sense (as the Jews and unintelligent interpreters want), no one would understand it. As when he speaks like this or like this: "The thirsty will drink up his goods", that is, the robbers will take it from him. Item: "The children of arrogance have never walked on it," that is, the young lions who walk proudly; and many such things. Item, "light" he calls happiness, "darkness" misfortune 2c. For this reason, I fear that this third part will have to stand in for it and be rebuked by the smart ones, because it is a different book than the Latin Bible has. We let it go. We have taken pains to give a clear speech that is understandable to everyone, with an unadulterated sense and understanding; may someone suffer to do better.

2. This § forms Appendix 1524 mentioned above in the title.

*) In the complete editions of Luther's writings, this preface is found only in Walch and in the Erlanger, vol. 63, p. 25. In the Bible edition of 1524, the preface begins like this: "The Book of Job is not a difficult book because of its meaning, but only because of its language. For he who has written it deals with the question: whether also" 2c.

20 Erl. 63, 37-29. Prefaces to the German Bible translation. W. XIV, 23f. 21

*4. preface from the Psalter. )

1528 or 1529.

(1) Many holy fathers have praised and loved the Psalter especially above other books of Scripture. And indeed, the work itself praises its master enough; but we must also prove our praise and thanks by it.

(2) In years past, almost many legends of the saints, passions, books of examples and histories were circulated, and the world was filled with them, so that the Psalter lay under the bench and in such darkness that one could not understand one Psalm well, and yet it gave off such an excellent noble smell that all pious hearts felt devotion and strength even from the unknown words, and loved the booklet for that reason.

(3) But I hold that no finer book of examples or legends of the saints has come or may come on earth than the Psalter. And if one should wish that out of all the examples, legends, histories, the best should be read and brought together and presented in the best way, then it would have to be the present Psalter. For here we find not only what one or two saints have done, but what the head of all saints has done, and what all saints still do; how they stand against God, against friends and enemies, how they conduct themselves in all trials and tribulations; above all, that all kinds of divine, salvific teachings and commandments are contained therein.

4 And should the Psalter be precious and dear only because it promises so clearly of Christ's death and resurrection, and exemplifies His kingdom and the state and nature of all Christendom, that it might well be a small

The Biblia is called the Biblia, in which everything that is found in the entire Biblia is summarized in the most beautiful and briefest way, and is made and prepared into a fine encyclopedia or manual, so that it seems to me that the Holy Spirit Himself wanted to take the trouble and bring together a brief Bible and book of examples of all of Christendom or all of the saints, so that whoever could not read the entire Biblia would still have almost the entire Summa written down in a small booklet.

5. But above all this is the noble virtue and manner of the Psalter, that other books rumble much about the works of the saints, but say very little about their words; The Psalter is an example of this, in which it shines so well and sweetly when one reads in it, that it not only tells the works of the saints, but also their words, how they spoke and prayed with God, and still speak and pray, that the other legends and examples, where they are held up against the Psalter, hold up to us almost vain dumb saints, but the Psalter imagines real, brave, living saints to us.

(6) A mute man is to be considered almost half-dead compared to a speaking man. And there is no more powerful or noble work in man than speech, since man is most distinguished from other animals by speech, more than by form or other works, because even a wooden kaun can have the form of a man by carving, and an animal can see, hear, smell, sing, walk, stand, eat, drink, fast, thirst, suffer hunger, frost and hard lodging, as well as a man.

*The time determination given by us deviates from the usual one so far. Walch, in his preface to the fourteenth volume, p. 4, says: "Lutherus wrote this preface to the German version of the Psalter, which came to light in 1531." The Erlanger, vol. 63, p. 27, has placed under the title: "From the year 1531," and notes: "the present preface first appeared in Latin in the year 1526." We have already stated in the fourth volume of our edition (Col. 1 ff. note) that our writing was written by Luther in German, and assume that the same was already prefixed to the thoroughly improved edition of the "Uebersetzung des Psalters" in 1528. In Olearii autographis Lutheri p. 30, a specially published "Praefatio nova D. M. L. in Psalterium, lat. reddita per Justum Jonam. Witteb. 1529. 8." is cited. It can hardly be doubted that this Praefatio nova is identical with the,

which is printed in the Psalterium Translationis Veteris correctum published by Joh. Lufft in 1529. It is quoted in its first words: Multi ex veteribus et sanctis patribus Psalterium prae omnibus reliquis scripturae libris commendarunt, etc. This is just our preface. We have dealt with it in detail in the fourth volume of our edition 1. above, also indicating the locations in the collections.

22 Erl. 3, s9-3i. Prefaces by D. Martin Luther. W. xiv, 24-27. 23

(7) Moreover, the Psalter does more than this, that it models for us not bad, common speeches of the saints, but the very best, which they spoke with great earnestness, in the most excellent matter, with God Himself, so that it presents to us not only their word about their works, but also their heart and the thorough treasure of their souls, so that we can see into the reason and source of their words and works, that is, into their heart, what thoughts they had, how their heart stood and held itself, in all kinds of things, trials and hardships. Which the legends or examples, which only boast of the saints' work or miracles, do not do, nor can they do. For I cannot know how his heart stands, though I see or hear many excellent works of one.

8. just as I would much rather hear a saint speak than see his works, so I would much rather see his heart and the treasure in his soul than hear his words. This is what the Psalter gives us most abundantly about the saints, so that we can be sure what their hearts were like and what their words were like toward God and everyone.

(9) For a human heart is like a ship on a wild sea, driven by the storm winds from the four corners of the world. Here fear and worry of future misfortune pushes; there sorrow and sadness of present misfortune sail. Here weaves 1) hope and presumption of future happiness; there blows security and joy in present goods.

(10) Such tempests teach to speak with earnestness, and to open the heart, and to pour out the bottom. For he who is in fear and distress speaks much differently of calamity than he who is in joy; and he who is in joy speaks and sings much differently of joy than he who is in fear. It is not from the heart that a sad man should laugh or a happy man should weep; that is, the reason of his heart is not open and is not out.

(11) Now what is the most in the Psalter, but such earnest speeches in all such tempests?

1. This has Walch and after him the Erlangen edition changed to "weht". But the original offers: "webt"; the German Wittenberg: "webd".

writhing? Where can you find finer words of joy than the Psalms of praise or thanksgiving have? There you see all the saints in the heart, as if in beautiful, joyful girdles, yes, as if in heaven, as its, hearty, joyful flowers are rising up in it from all kinds of beautiful, joyful thoughts towards God for His good deeds. Again, where do you find deeper, more miserable, more pitiful words of sadness than the lament Psalms have? There you look into the heart of all the saints, as into death, yes, as into hell. How dark and gloomy it is there from all kinds of sorrowful sight of the wrath of God! So also, where they speak of fear and hope, they need such words that no painter could paint fear or hope for you, and no Cicero or orator could model it for you.

12. and (as I said) this is the very best thing, that they speak such words against God and with God, which makes that there is twofold earnestness and life in the words. For where one otherwise speaks against men in such matters, it does not go so strongly from the heart, does not burn, live and penetrate so nearly. That is why the Psalter is a booklet of all the saints, and every man, in whatever he is, finds psalms and words in it that rhyme with his own things, and are so even to him as if they were set for his sake alone, that he himself cannot set them better, nor find them better, nor desire them better. Which is good, then, that if such words please a man and rhyme with him, he may be sure that he is in the fellowship of the saints, and has gone to all the saints as he goes, because they all sing a little song with him; especially if he can speak them to God as they have done; which must be done in faith, for they taste nothing to an ungodly man. 2)

(13) Last of all, in the Psalter there is safety and a safe guide, so that one can follow all the saints in it without danger. For other examples and legends, of the dumb saints, bring forth many a work that cannot be done; but they bring forth many more works that are dangerous to do.

2. This has been translated by Justus Jonas: insipidi sunt = they are tasteless.

24 Erl. "3, 31-Z4. Prefaces to the German translation of the Bible. W.xiv, 27-29. 25

and commonly set up souls and mobs, and lead and snatch them away from the fellowship of the saints. But the Psalter keeps thee from the company of the saints, for it teacheth thee to be and to speak alike in joy, fear, hope, and sorrow, as all the saints have been and are.

If you want to see the holy Christian church painted with vivid color and form in a small picture, take the Psalter before you, and you will have a fine, bright, pure mirror that will show you what Christianity is. Yes, you will also find yourself inside, and the right ãõù$é σεαυτόν

and God Himself and all creatures.

(15) Therefore, let us also take care that we give thanks to God for such unspeakable goods, and with diligence and earnestness accept them, use them, and practice them, to praise and honor God, lest with our ingratitude we

We deserve something troublesome for our time. For before, in the time of darkness, what a treasure it would have been, who could have rightly understood one Psalm, and read or heard it in intelligible German, and yet have not had it. But now blessed are the eyes that see, that we see, and the ears that hear, that we hear. And yet, alas, we see that we are like the Jews in the wilderness, who said of the bread of heaven, "Our soul is disgusted with the little food." But we also ought to know that it is written there, how they were afflicted and died, lest we also be so.

16 May the Father of all grace and mercy help us through Jesus Christ our Lord. To whom be praise and thanksgiving, honor and glory for this German Psalter, and for all its innumerable, unspeakable benefits for eternity, Amen, Amen!

*5 Preface on the Psalter published in Neuburg on the Danube in 1545. )

1 Every Christian who wishes to pray and be devout should let the Psalter be his little book, and it would be good for every Christian to practice it and become so proficient in it that he could use it from word to word and always have it in his mouth, as often as something occurs to him to speak or do, so that he could lead and draw a saying from it as a proverb. For it is true that whatever a devout heart may desire to pray, there it finds its psalms and words so plain and sweet that no man, indeed all men, can devise such good ways, words, and devotions. Moreover, he also teaches and comforts in prayer, and is drawn through the Lord's Prayer, and the Lord's Prayer through him, so that one can be understood very finely from the other, and harmonize together.

2 Therefore, not only the previous prayer books should be read, since they contain almost all unchristian lies and

Forbid and abolish abuses, even in the best little prayers, where our Lord's suffering is drawn inwardly, and yet is used shamefully not for faith but for temporal use and custom, but also see to it that none of the new little prayers are torn down again. For it has already begun that almost everyone wants to make prayers according to his devotion, also paraphrases of the Psalter, and

Thus, his work will be praised and used in the church and among Christians, just as if the Psalter or the Lord's Prayer were a bad, small thing. And where this is not understood and measured, the Psalter and Our Father will be held in contempt. I let them be good in part, but the Psalter and Our Father should be better, even the best. Whoever learns to pray them correctly has learned to pray far above all prayers, especially because the Psalter has now been comprehensibly translated by God's grace.

*The location of this writing in the editions, also otherwise all necessary information about the same, is already given in the fourth volume of our edition, Col. 2, at the end of the note.

26 Erl. 63, 34-86. Prefaces by D. Martin Luther. W. XIV, 29-32. 27

(3) I have heard a story of how a devout person was so fond of the Lord's Prayer that she prayed it with tears of great devotion. Then a bishop of good opinion wanted to improve the devotion, took the Our Father from her, gave her many good devotional prayers; but then she lost all devotion, and had to leave the devotional prayers and accept the Our Father again. If anyone should try a little more earnestly with the Psalter and Our Father, he should soon give up the devotional prayer.

Give leave, and say: Oh it is not the juice, strength, heat and fire that I find in the Psalter, it tastes too cold and hard to me 2c.

4 Our dear Lord, who taught us and gave us the Psalter and the Lord's Prayer, grant us also the spirit of prayer and grace, that we may pray with joy and earnest faith, strongly and without ceasing, for we have need of it; so he has commanded, and so he would have us do. To him be praise, honor and thanksgiving forever and ever, amen.

*6. preface to the books of Solomon. )

1524.

(1) Three books have the name of Solomon. The first is Proverbia, Proverbs, which may be called a book of good works, for in it he teaches how to live well before God and the world.

(2) And especially he takes the dear youth before him, and he calls them quite fatherly to God's commandments with comforting promises, how it should go well with the pious, and with sorrows, how the wicked must be punished. For the youth itself is inclined to all evil, as an inexperienced people who does not understand the world and the devil's cunning and wickedness, and is much too weak to resist the evil examples and excitements, and is not able to govern itself, but, if it is not drawn before it looks around, is corrupt and lost.

Therefore, it may well and must have teachers and governors who admonish, warn, punish, chastise it, and always keep to God's fear and commandment to ward off the devil, the world and the flesh. As Solomon does in this book with all diligence and abundance, and puts his teachings into proverbs, so that they are the more easily grasped and better kept, so that every man who intends to become pious may well keep such a book for his daily manual or prayer book, and often read it and look at his life in it.

(4) For there must be a way, either to have one's father chastened, or to have one's executioner punished, as one says, If thou escape me, thou shalt not escape the executioner. And it would be good if young people were always made to believe this, so that they would know without a doubt that they would have to suffer either their father's rod or the executioner's sword, just as Solomon always threatens the disobedient with death in this book. For nothing else comes of it, God leaves nothing unpunished. As one sees in experience, that the disobedient bad boys perish so very strangely, and at last come into the hands of the executioner, when they are least careful and safest. The gallows, wheels and raven stones on the road in front of all cities, which God has placed there by the secular regime, are public witnesses and signs of this, to the horror of all who do not want to be drawn with God's word and obey their parents.

Therefore, in this book Solomon calls all those who despise God's commandments "fools" and those who keep God's commandments "wise men. He does not only refer to the youth, whom he intends to teach, but to all classes, from the highest to the lowest. For just as the youth has its own vices, contrary to God's commandment, so

*This preface first appeared in the third part of the Old Testament, which contained the translation of Job, the Psalter and the Books of Solomon. In the editions: in the Leipziger, vol. XII, p. II; by Walch, and in the Erlanger, vol. 63, p. 35. At the same time as this, the following two prefaces also appeared.

28 Erl. 63, 36-38. Prefaces to the German Bible translation. W.xiv, 32-34. 29

all other classes also have their vices, and they are worse than the vices of youth; as the saying goes, the older, the worse. And again, age does not help any folly.

(6) And if there be nothing else evil in the other and high classes, as there is avarice, pride, hatred, envy, 2c., yet this certain vice is evil enough, that they desire to be wise and prudent, when they ought not to be, and every man is inclined to do otherwise than he is commanded, and to forbear what he is commanded. For he who is in the spiritual office wants to be prudent and active in the secular office, and here his wisdom is at an end; again, he who is in the secular office has his head too narrow for the rest of the art of governing the spiritual office.

(7) All the countries, all the cities, all the henchmen are full of such fools, and in this book they are diligently punished, and each one is admonished to wait for the lowering, and to do faithfully and diligently what he is commanded to do. And this is no longer a virtue; for to be obedient and to wait for what he is commanded to do is what wise men are called. The disobedient are called fools, although they do not want to be or be called disobedient or fools.

(8) The other book is called Koheleth, which we call Ecclesiastes, and it is a book of consolation; for if a man will live obediently to the teaching of the first book, and wait for his command or office, the Teu-

1. Erlanger: none.

The world and his own flesh are so contrary to him that he grows tired and weary of his position, and he regrets everything he has begun, because it will not go on as he would like. Then toil and labor, unwillingness, impatience and grumbling arise, so that a man will let his hands and feet go, and do nothing more. For where the devil cannot resist obedience on the right hand side with forwardness and pleasure, he wants to hinder it on the left hand side with effort and repugnance.

9 As now. Solomon in the first book teaches obedience against the madness and arrogance, so he teaches in this book, against the unwillingness and temptation, to be patient and constant in obedience, and to always wait for the hour with peace and joy. And what he cannot keep nor change, always let it go, it will probably be found.

The third book is a hymn in which Solomon praises God for obedience, as a gift from God. For where God does not keep house and rule himself, there is neither obedience nor peace in any state. But where there is obedience or good government, God dwells there, and kisses and caresses His dear bride with His word, which is the kiss of His mouth. So, where it goes in the land or house according to the two books (as much as it can be), one may well sing this third book, and give thanks to God, who has not only taught us such things, but has also done them himself, amen.

*7. preface from the Proverbs of Solomon. )

1524.

(1) Because this book in particular has much to do with fools and wise men, and everywhere praises wisdom and chides foolishness, it is necessary to hear the language and words that he wants to be understood by "fools" and "wise men. Therefore, so that this useful book will be the clearer, I want to strike out some words here recently, as clearly as I can.

(2) This is the way of King David in the Psalter, and especially of King Solomon, and may have been the way of the language in those days, that they are called fools or fools, not those who are called fools in the sight of the world, or who are born fools; but all manner of loose, careless, heedless people, most of them who drive, do, speak, without the word of God, out of their own reasoning and presumption; as

*This preface is found in the Hallische Theile, p. 168; in the Leipzig edition, vol. XII, p. 12 and in the Erlangen edition, vol. 63, p. 38. The following preface follows immediately in the editions just given.

30 Erl. 63, 38-4i. Prefaces by D. Martin Luther. W.xiv, 34-36.31

Commonly are the greatest, smartest, most powerful, richest and holiest before the world. Just as Paul calls the Galatians, and Christ the Pharisees and his disciples fools in the Gospel. So that you may know how Solomon does not speak of bad or lowly people when he speaks of fools, but of the best in the world.

For Solomon, "wisdom" here means nothing other than God's wisdom, which is taught in God's words and works. That is why he always refers to God's commandment and work. In addition, all proverbs have no other origin than God's word and work, because all people's suggestions are vain and false, and do not come out differently than God wills and does. It is like saying in German: Es ist dir bedacht, aber nicht bescheret. Item: He who is fortunate leads the bride home. And such things do not come from anywhere, because one has seen and had to grasp how people's ideas and hopes are always lacking, and turn out differently than one thinks, and in the end must realize that someone else is driving the little wheel. Some call this God, some call it luck. Therefore, the proverbs in all tongues and languages are true and certain, as those of God.

work, and come from God's work, whether God's word is already not there. Again, "foolishness" is what he calls everything that goes without God's word and work; and a "wise man" who is according to God's word and work; a "fool" who is presumptuous according to his own mind and conceit.

4 From this we see what an excellent, wise and fine man King Solomon is, who has made it so hard for him that, among so many royal affairs, he has taken upon himself the office of a teacher, and especially the most necessary, namely, to teach and train the youth how to act blessedly before God according to the spirit, and wisely before the world with body and good. For therein lies the greatest power to have people on earth, as this King Solomon well saw; whom one cannot have, but draw them in youth. Therefore, this booklet should be presented to the youth in time, and it should be brought into daily use and practice. For the sake of which things, without a doubt, King Solomon has made and written this, as an example to all kings and lords, that they should also take care of the youth. God grant his mercy. Amen.

8. preface from Ecclesiastes.

1 This book is called Koheleth in Hebrew, which is one who speaks publicly in a congregation. For Kahal means a congregation gathered together, which in Greek is called Ekklesia. Of course, the book was not written or compiled by King Solomon himself with his own hand, but was heard from his mouth by others and summarized by the scholars; as they themselves confess at the end when they say [Cap. 12, 11.These words of the wise men are spears and nails, made by the masters of the church, and given by one shepherd," that is, some chosen ones were ordained at that time by kings and people to read these and other books by Solomon, the one shepherd,

to arrange and order them in such a way that not everyone has to make books as he desires; just as there they also complain that there is no end to bookmaking, and forbid others to accept them.

Such people call themselves "masters of the church", so that the books must be accepted and confirmed by their hand and office. For the Jewish people had an external regiment, appointed by God, so that this could be done well, surely and rightly. So also this book of the Proverbs of Solomon is put together by others, and at the back of it some wise men's teachings and sayings are added. Item, the Song of Solomon also stands as a book divided from others.

32 Erl. 63, 41-43. prefaces to the German Bible translation. W. xiv, 36-W. 33

Solomon's mouth. Therefore, there is no order in these books, but one is mixed into the other, as they have not heard it all at once, nor at one time from him; as must be the nature of such books.

Now this book should have the title that it is written against free will. For it shows that all men's counsels, plans and undertakings are in vain and futile, and always turn out differently than we will and think; so that he may teach us to 1) stand still, and let God alone do all things over, against, and without our knowledge and counsel. Therefore, you must not understand this book as if it reproaches God's creatures when it says: it is all vain and pitiful 2c., because God's creatures are all good, Gen. 1, 31. and 1 Tim. 4, 4.

1. In the original: learn.

It is not that a man should have good courage with his wife and need life, but that the plans and undertakings of men to deal with creatures are all lacking and in vain, if one does not allow oneself to be satisfied with what is present in one's hands, but wants to master and rule them in the future. In this way, it always goes the way of cancer, that one has had no more than wasted care and effort, and still happens what God wants and thinks, not what we want and think. Summa, as Christ says, Matth. 6, 34: "Do not worry about the morrow, for the morrow will have its own worries; it is enough that every day has its evil." This saying is the gloss and content of this book. Worrying for us belongs to God; our worrying is a waste of time and effort.

*9. preface to the prophets. )

It seems to reason that the prophets are of little use, especially when Master Klügel, who knows the holy scriptures by heart and on the nails, comes upon them; out of the great wealth of his mind, he regards them as vain, lazy, deadly laundry. This means that the history and the work are no longer before the eyes, and only the words or histories are heard. Which is no wonder that even now God's word is despised, although the signs and history, as well as the kingdom of Christ, still stand and walk daily before our eyes. How much more should it be despised if history and deeds were no longer present. Just as the children of Israel despised God and his word, when they still had before their eyes the bread of heaven, the fiery pillar and the light cloud, and both the priesthood and the principality 2c.

2 Therefore, we Christians should not be such shameful, unthankful, ungrateful wretches.

but read and use the prophets with seriousness and benefit. First of all, they proclaim and testify to Christ's kingdom, in which we now live, and all believers in Christ have lived until now, and will live until the end of the world.

(3) And this is a great comfort and strength for us, that we have such powerful and ancient witnesses for our Christian life, by which our Christian faith is greatly comforted, that it is the right standing before God, against all other unrighteous, false, human holiness and cults, which for the sake of their great appearance and the multitudes who cling to them, again also for the sake of the cross and the few who hold to the Christian faith, greatly anger and challenge a weak heart. As in our time, the Turks, the Pabst and other mobs give us great, tremendous annoyances.

4. that the prophets are good for us, as St. Peter praises, 1 Petr. 1, 12. that the

*Apart from Walch, this preface is found in the collections only in the Leipziger, vol. XII, p. 13 and in the Erlanger, vol. 63, p. 42. It first appeared in 1532 in the fourth part of the translation of the Old Testament, which has the title: Die Propheten alle deutsch.

34 Eri. 63, 43-45. Prefaces by D. Martin Luther. W. XIV, 38-41. 35

The prophets did not reveal to themselves what was revealed to them, but to us they revealed it. For they have thus ministered unto us in their prophecies, that whosoever would be in Christ's kingdom should know, and should walk according to it, that he must first suffer many things, before he come unto glory. That we may be assured of both these things, that the great glory of Christ's kingdom is certainly ours, and that it will come afterward; but that before it comes the cross, shame, misery, contempt, and all kinds of suffering for Christ's sake, so that through impatience or unbelief we may not be despondent, nor despair of the glory to come, which will be so great that even the angels will desire to see it.

(5) Secondly, they show us many and great examples and experience of the first commandment, and they expound it masterfully, both with words and examples, so that they may drive us mightily to the fear of God and to faith, and keep us in it. For after they have prophesied of Christ's kingdom, the other is all vain examples of how God has confirmed His first commandment so severely and harshly; that it is certainly no different to read or hear the prophets, than to read and hear God's preaching and comforting. Comfort the wicked, who are secure and proud, and where the comforting does not help, presses on with punishments, pestilence, destruction, war, until they perish, and thus makes His comforting in the first commandment true. But comfort the godly, who are in all kinds of trouble, and also press on with help and counsel, by all kinds of miracles and signs, against all the power of the devil and the world, and thus also make his comforting in the first commandment true.

With such sermons and examples the dear prophets serve us abundantly. That we should not be angry when we see how surely and proudly the wicked despise God's word, and give nothing at all for His forbearance, as if God Himself were nothing at all. For in the prophets we see how no one has fared well who has despised God's word, even if it were the most powerful emperors and kings, or the most holy and learned people, whom the sun had shone upon. And again, how no one is abandoned who relies on God's consolations and promises.

even if they were the most wretched and poorest sinners and beggars who came to earth; yes, even if they were Habet who was killed and Jonah who was devoured. For the prophets prove to us that God keeps His first commandment, and wants to be a merciful father of the poor and faithful, and none shall be too small nor too despised for Him; again, a wrathful judge over the wicked and proud, and none shall be too great, too mighty, too wise, too holy for Him, be He emperor, pope, Turk and devil to boot.

(7) And for this reason the dear prophets are useful and necessary for us to read in our time, so that we may be strengthened and comforted with such examples and sermons against the unspeakable, innumerable, and, if God wills it, the very last astonishments of the damned world. For how utterly nothing does the Turk consider our Lord Jesus Christ and his kingdom in comparison to himself and his Mahomet! How utterly despised on this side, among us and among the papacy, is the dear poor Gospel and God's Word, compared to the glorious appearance and riches of human commandments and holiness! How surely do the pagans, epicures, and others of their ilk, with their own conceit, go against the holy Scriptures! How very impudently and savagely everyone now lives according to his will, against the bright truth, so now in the day that it seems as if neither God nor Christ were anything, keep silent, that God's first commandment should be so strict.

(8) But it is said, Wait, wait; what matter if the prophets lie and deceive us with their histories and sermons? Mightier and more powerful kings have perished, and worse men have perished; neither shall they escape. Again, there have been poorer and more miserable people, who nevertheless have been wonderfully helped; we will not be abandoned either. They are not the first ones who have defied and throbbed. Neither are we the first to have suffered and been afflicted. Behold, therefore, let us make use of the prophets, and they shall be fruitfully read.

(9) But that there is more in it of forbidding and punishing, neither of comforting nor of promising, is

36 Erl. 63, 45-48. Prefaces to the German Bible translation. W. XIV, 41-44. 37

to reckon well the cause. For the wicked are always more than the pious. Therefore, the law must always be practiced much more than the promises, because the wicked are secure without it, and are almost quick to interpret the divine consolations and promises from themselves, and to interpret the pressure and punishment on others, and do not let themselves be turned away from such a wrong sense and false hope in any way. For their rhyme is: Pax et securitas, there is no need 1 Thess. 5, 3. They stay there, and go along with it to destruction, as St. Paul says there: "Suddenly destruction comes upon them.

Idolatry among the Jews.

(10) Further, because the prophets cry out most about idolatry, it is necessary to know what form their idolatry took. For among us under the papacy many tickle themselves very gently, and think that they are not such idolaters as the children of Israel. That is why they do not pay much attention to the prophets, especially in this piece, as they are not concerned with their punishments for idolatry. They are far too pure and holy to practice idolatry, and it would be ridiculous for them to fear or be frightened by the chastisement and rebuke of idolatry. Just as the people of Israel also did, and would not believe that they were idolatrous, and the prophets' prophecies had to be all lies, and they had to be condemned as heretics. The children of Israel were not such great saints that they worshipped wood and stones, especially the kings, princes, priests and prophets, who were the most idolatrous. But this was their idolatry, that they abandoned the worship that had been established and ordered in Jerusalem (and wherever God wanted it more), and out of their own devotion and conceit, without God's command, they improved, established and organized it elsewhere, and invented other new ways, persons and times for it, which Moses had forbidden them quite severely, especially Deut. 12:4,8, and always pointed them to the place that God had chosen for His tabernacle and dwelling place. Such false devotion was their idolatry, and they thought it was delicious and relied on it,

as if they had done well, when it was all disobedience and apostasy from God and His command.

011 So we read in 1 Kings 12:28, that Jeroboam did not badly set up the two calves, but preached beside them unto the people, saying, Ye shall go up no more unto Jerusalem; but, behold, Israel, here is thy God, which brought thee out of Egypt. He does not say, Behold here, Israel, this is a calf, but: is your GOOD who brought you out of Egypt. Confess freely that the God of Israel is the true God, and that he brought them out of Egypt; but do not run after him to Jerusalem, but find him here in Dan and Bethel 1) among the golden calves. So that the opinion is that one can sacrifice and serve God before the golden calves, as before a holy sign of God, just as one served and sacrificed God before the golden ark in Jerusalem. Behold, this is to forsake the worship of Jerusalem, and to deny God, who commanded such worship, as if He had not commanded it?

012 And so they built upon their own works and devotions, and not upon God pure and alone. With such devotion they then filled the land with idolatry on every mountain, in every ground, under every tree, building altars, sacrificing and burning incense, and yet all had to be called serving God Israel. Whoever said otherwise was a heretic and a false prophet. For this actually means to commit idolatry, to perform a service without God's command, out of one's own devotion. For he wants to be unmastered by us, how to serve him. He wants to teach us and preach to us, his word should be there, it should shine and guide us. Without his word everything is idolatry and vain lies, however devout and beautiful it may be. We have often written about this.

Idolatrous among Christians.

(13) From this it follows that among us Christians all those are idolatrous, and the prophets' rebuke truly concerns them, who have invented or still hold new worship services,

1. In the original: Berseba. In the Weimar Bible: Bethel.

38 Erl.63,t8-5i. Prefaces by D. Martin Luther. W.xiv, 44-46. 39

without God's command and commandment, out of their own devotion and (as they say) good opinion. For in this way they certainly put their trust in their own chosen works, and not only and purely in Jesus Christ. This is what the prophets call adulteresses, who are not content with their husband Christ, but go after others as well, as if Christ alone could not help us without us and our works, or as if he had not only redeemed us, but we also had to do it, knowing full well that we did nothing at all to help him die for us, take our sin upon himself, and bear it on the cross, not only before all the world could know it, but also before we were born: as little, and much less, did the children of Israel do to afflict Egypt and Pharaoh, and to set them free by the death of the first Egyptian birth, which God did alone, and they did nothing everywhere.

014 Yea, they say, the children of Israel served idols with their worship, and not the right God: but we serve the right God in our churches, and the one Lord Jehovah Christ; for we know of no idols. Answer: So said the children of Israel also, and said all together that all their worship was done unto the right God, and would not suffer it to be called serving idols, much less than our ministers would suffer it, and they also struck dead at it, and persecuted all true prophets. For they truly did not want to know about any idols, as the histories well indicate.

15 For so we read in Judges. 17:2 that Micah's mother, when he had taken from her the thousand and hundred pieces of silver and given them back, said to him, "Blessed be my son to the LORD! I have pledged such silver to the Lord," that my son should take it from me and make an idol and an image out of it 2c. Here one hears clearly and certainly that the mother means the right God, to whom she has pledged such silver, that an idol and image would be made out of it. For she does not say, "I have pledged such silver to an idol," but "to the Lord," which word is known among all the Jews, that it means the one true

God is called. Just as the Turk does, and by his worship calls and means the right God, who created heaven and earth. Likewise the Jews, the Tatars, and now all unbelievers. Nevertheless, with them everything is vain idolatry.

Item, the great man Gideon, how strangely he fell. Judges. 8:23, who just as he said to the children of Israel (who wanted him and his children to be their lord), "I will not be your lord, nor will my children be your lord, but the LORD (that is, the true God) shall be your lord," nevertheless took the jewels 1) that they gave him, and yet made them neither image nor altar, but only priestly garments v. 27, and also wanted to have a worship service in his city out of devotion. The Scripture still says that all Israel committed fornication with it, and that his hall perished because of it. Now the great holy man did not mean an idol, but the right and only God, as the fine, witty words testify, where he says: "The Lord shall rule over you, and not I," 2c., so that he clearly gives the honor to God alone, and confesses and wants to have the right God alone as one God and Lord. Thus we have heard above that King Jeroboam did not call his golden calves idols, but the God of Israel, who had led them out of Egypt, which is the true one God; for no idol had led them out of Egypt. Nor was it his opinion that he wanted to worship idols, but because he feared (as the text says, v. 26, 27) that his people would fall away from him to the king of Judah, where they would worship at Jerusalem alone, he invented a worship of his own, so that he would keep them to himself, and nevertheless meant by this the right God who dwelt at Jerusalem, but it would not be necessary to serve God at Jerusalem alone.

(17) And what may it say? God Himself confesses that the children of Israel did not mean an idol by their worship, but Him alone. For thus he speaks Hos. 2, 16. f.: "Then, says the LORD, you will call me my husband, and you will no longer call me my Baal. For I will call the names of the Baalim

1. In the original: nevertheless he took the gems 2c.

40 Erl. 63, 51 p. 59 p. Prefaces to the German translation of the Bible. W.XIV, 46-48. 41

from their mouths, that such names of Baalim be remembered no more." Here one must confess that it is true that the children of Israel did not mean an idol by their worship, but the one true God, as here in Hosea God clearly says: "You will no longer call me my Baal." Now ever Baal was the greatest, meanest, most glorious worship in the people of Israel. It was still vain idolatry, regardless of the fact that they meant the right God by it.

(18) Therefore, it does not help our clergy to pretend that they do not serve any idols in their churches and foundations, but only God, the true Lord. For you hear here that it is not enough to say or think: I do it in honor of God; I mean the right God; item: I want to serve the one God, because all idolaters also say and mean this. It is not a matter of my opinion or of my own, otherwise they would also be God's servants, who martyred the apostles and Christians, because they also thought (as Christ says Joh. 16, 2.) that they were doing God a service; and St. Paul Rom. 10, 2. gives testimony to the Jews that they are jealous for God, and Apost. 26, 7. says that they hope with worship day and night to come to the promised blessedness.

(19) But let every man take care that he may be sure that his worship is instituted by the word of God, and not invented or well-meant out of his own devotion. For whoever worships without God's testimony should know that he is not serving the right God, but his own invented idol, that is, his own conceit and false thoughts, and thus the devil himself, and the words of all the prophets go against him. For such a God is nowhere, who wants to establish worship for him out of our own choice and devotion, without his command and word; but there is only One God, who through his word has abundantly established and commanded all kinds of stands and worship, in which he wants to have served him.

(20) We are to stay with this, and not turn from it to the right or to the left, neither doing more nor less, neither doing worse nor better. Otherwise there will be no end to idolatry, and no distinction can be made between what is right worship and what is idolatry, because they all mean the right God, and all need His right name. To the same one God be thanksgiving and praise, through Jesus Christ, His Son and our Lord, eternally given, amen.

The preface to the prophet Isaiah from 1528, which actually belongs here, is already included in our edition, vol. VI, col. 4.

*10. preface on the prophet Jeremiah. )

1 To understand the prophet Jeremiah, it must not take much gloss, if one only looks at the stories that happened among the kings, at which time he preached. For the way things were in the land at that time is also the way his sermons go.

First, the land was full of vice and idolatry, strangled the prophets, and wanted their vice and idolatry unpunished. Therefore, the first part is almost a vain punishment.

and lamentation over the wickedness of the Jews, up to the twentieth chapter.

3. On the other hand, he also prophesies the punishment that existed, namely the destruction of Jerusalem and the whole country, and the Babylonian prison, even the punishment of all the Gentiles. And yet, in addition, he comforts and promises a certain, definite time, after such punishment, redemption and return to the land and to Jerusalem 2c.

*) This preface is found in the collections, apart from Walch, only in the Leipzig edition, vol. XII, p. 17 and in the Erlangen edition, vol. 63, p. 59.

42 Erl. 6S, 6O-6S. Prefaces by D. Martin Luther. W. XIV, 48-51. 43

(4) And this piece is the most distinguished in Jeremiah. For it is for this that Jeremiah is awakened, as the vision of the valiant rod and boiling pots coming from midnight in the first chapter indicates.

(5) And this was very necessary. Because such a terrible plague was to come upon the people, so that they would be torn apart and led away from their land, the pious hearts, as Daniel and many others, would have had to despair of God and all His promises, as they could not have thought otherwise than that it was all over with them, and that they would be utterly rejected by God, that no Christ would ever come, but God would have withdrawn His promise in great wrath because of the sin of the people. Therefore Jeremiah had to be there and proclaim the punishment and the wrath so that they would not last forever, but for a certain time, as seventy years, and after that they would come again to grace.

(6) Whatever promise he had to comfort himself with and maintain himself with, he otherwise did not have much comfort nor good days. For he was a miserable, afflicted prophet, who lived in miserable, evil times, and also led an excellently difficult preaching ministry, when he had to scold evil, stiff-necked people for over forty years, until he was imprisoned, and yet was able to create little benefit, but saw that the longer they got the angrier, and always wanted to kill him, and caused him much trouble.

(7) Moreover, he had to experience and see with his eyes the destruction of the land and the imprisonment of the people, and much great sorrow and bloodshed. Without what he then had to preach and suffer in Egypt. For it is believed that he was stoned by the Jews in Egypt.

8. Third, like other prophets, he prophesies about Christ and his kingdom, especially in the 23rd and 31st chapters, where he prophesies very clearly about the person of Christ, about his kingdom, about the New Testament, and about the end of the Old Testament. But these three pieces do not follow one another in order, and are not separated from one another in the
9. "can", which is missing in the original, is inserted after the Weimar Bible.

The first chapter often contains something in the following chapter that was not done before. Yes, in the first chapter there is often something in the following chapter that has happened before, neither that in the previous chapter, so that it looks as if Jeremiah did not put such books together himself, but rather that they were composed piecemeal from his speech and written down in the book. Therefore one must not turn to order, and not let disorder hinder.

(9) We learn from Jeremiah, among other things, that the closer the punishment, the angrier the people become, and the more they are preached to, the more they despise it, and that when God wants to punish, he takes hold of them and makes them stubborn, so that they may perish without mercy and not atone for God's wrath with any repentance. Thus the people of Sodom not only despised the pious Lot, but, because he taught them, they also afflicted him, and yet their plague was at the door. Pharaoh, when he was about to be drowned in the Red Sea, had to torture the children of Israel twice as much as before. And Jerusalem also had to crucify God's Son, since her final destruction was coming.

(10) This is also the case now everywhere. Now that the end of the world is approaching, people are raging and raging against God in the most terrible way, blaspheming and condemning God's word, which they know to be God's word and the truth. In addition, so many terrible signs and wonders appear, both in the sky and almost in all creatures, which threaten them terribly, and is also such an evil, miserable time, and even worse than Jeremiah's time.

11. but it will and must be so, that they become sure and sing: Pax, it has no need; and only pursues everything that God wants, and all the threatening of the signs is thrown to the wind, until (as St. Paul says) suddenly the destruction hastens and disturbs them before they become aware of it.

(12) But Christ will know how to keep His own, for whose sake He makes His word shine in this shameful time, as He kept Daniel and his like at Babylon, for whose sake Jeremiah's prophecy had to shine. To the same dear Lord be praise and thanksgiving, together with the Father and the Holy Spirit, one God above all and forever, amen.

44 Erl. 63, 62-64. Prefaces to the German Bible translation. W. xiv, 51-53. 45

*11. preface from the prophets Ezekiel. )

Ezekiel went with King Jechansa, like Daniel and others, willingly to the prison of Babylon, according to the counsel of Jeremiah, because he always advised them to surrender to the king of Babylon, so they would live and should not resist, otherwise they would perish, Jer. 21:8, 9.

002 Now when they were come to Babylon, as Jeremiah saith, Cap. 24:6, and comforted them kindly, impatience set in, and they repented exceedingly that they had surrendered, because they saw that they that remained at Jerusalem, and had not surrendered, yet held both the city and all things, and hoped to make Jeremiah a liar, and to defend themselves before the king of Babylon, and to remain in the land.

(3) The false prophets, who always comforted Jerusalem as if Jerusalem would not be won, helped confidently, and Jeremiah had to lie as a heretic and apostate. Thus it came to pass (as it is wont to do) that those at Jerusalem boasted as those who held honestly and firmly to God and the fatherland; but those had surrendered and forsaken God together with the fatherland, as the faithless and treacherous, who could neither trust nor hope in God, but joined their enemies, because of such loose speech of Jeremiah the liar 2c. This bit and embittered those who had surrendered to Babylon, and their prison was now twofold. Oh, how many a woman's curse they must have wished on Jeremiah, whom they had followed, and he had so miserably deceived them.

4 Therefore God raised up this prophet Ezekiel at Babylon to comfort the captives and to prophesy against the false prophets at Jerusalem, and to confirm Jeremiah's word. Which he also does honestly, and prophesies much harder and more, how Jerusalem should be destroyed, and the people perish with kings and princes; and yet promises under it the

1. "zu," which is missing in the original, was added by Walch; it is also found in the Weimar Bible (1686).

Return and return to the land of Judah. And this is the most distinguished piece in Ezekiel, which he practiced in his time, and carries on to the twenty-fifth chapter.

5 After this he extends his prophecy to all the other countries around, which were also to be plagued by the king of Babylon, until the thirty-fourth chapter. Then follow four chapters about the spirit and kingdom of Christ. Then about the last tyrant in the kingdom of Christ, Gog and Magog. And at the end he rebuilds Jerusalem and comforts the people that they will come home again. But in the spirit he means the eternal city, the heavenly Jerusalem, of which Revelation also speaks Cap. 21, 2.

A lesson on how to understand the vision of Ezekiel from the chariot Cap. 1 and 10. 2)

6 St. Jerome and others write: That it was forbidden among the Jews, and still is, to read the first and last parts of the prophet Ezekiel before a man is thirty years old, and thus also the first chapter of Moses in the first book.

7 There should not be such a prohibition among the Jews, because Isaiah Cap. 29, 11. prophesies that the whole holy scripture is sealed and closed to the unbelieving Jews, as St. Paul 2 Cor. 3, 14. also says that the cover of Moses remains over the scripture as long as they do not believe in Christ.

(8) This is also proved by the work, for they tear and grind up the Scriptures in their interpretations, as foul swine grind up and turn back a pleasure garden, so that one would wish that they would remain unsworn to the Scriptures. Even though many of our people cling so firmly to the rabbis, and trust them that they

2. Instead of this title in Walch's edition, the Weimar Bible has: "Neue Vorrede auf den Propheten Ezekiel" (New Preface to the Prophet Ezekiel), as does the Erlangen edition. Walch says: "that this preface is also to be counted to the years 1531 and 1532". We are not able to give a time determination. The Erlangen edition gives the year 1545 in the Jnhaltsverzeichniß.

*) This preface is also found in the Leipzig edition, vol. XII, p. 18 and in the Erlangen edition, vol. 63, p. 62.

46 Erl. 63, 64-67. Prefaces by D. Martin Luther. W. XIV, 53-56. 47

more than the ancient Jews themselves did.

9. but this vision of Ezekiel in the first part is nothing else, to my mind (another make it better), but a revelation of the kingdom of Christ in faith here on earth, in all four places of the whole world, Ps. 19, 5: In omnem terram exivit sonus eorum. For no prophet can be (as St. Peter s2 Petr. 1, 21.] testifies), unless he has the Spirit of Christ. But to interpret all the pieces is too long in a preface. To say briefly: This face is the spiritual chariot of Christ, on which he rides here in the world, that is his whole holy Christianity. There are four beasts, which he calls cherubim (for he sits, rides and drives on cherubim, as the Scriptures often report), each of which has four faces, and stand, like four steeds, in the fours, but inwardly and between the wheels. There are also four four-wheeled horses around the animals, one wheel for each animal, so that they can go to the four places of the world, that is, in front of them, behind them and on both sides, and yet they must not steer.

In the same way, animals walk on round feet toward the four places of the world and are not allowed to steer. Here there is no axle, no saddle, no frame, no lunges, no ladder, no scales, no ropes, no cords, but the spirit within drives it all. Above is the sky, like a horse blanket, and a chair inside for the saddle, on which God, that is, Christ sits.

(11) So the four wheels go together; for all the churches in the four places of the world, that is, in the whole world, have the same, one, united course in faith, hope, love, cross and all spiritual things: Faith, hope, love, cross and all spiritual: being. And they are not made from the outside, by. They are not driven from the outside by the teachings of men, but from within by one spirit, Rom. 8, 9. 1 Cor. 12, 5. Eph. 4, 4.

12. and the four beasts also go with the wheels, or rather the wheels with them, before them, behind them, above them, and on either side. For the apostles, or the ministry of preaching, the word of God, baptism, sacrament, keys, and what belongs to the spiritual regiment of the church, are also one, equal and of one accord in all the world. Thus the beasts and the wheels hold together firmly and surely, that there is one

Chariot is, without all outward binding, harnessing or stretching, that everything is four, four animals, four faces of an animal, four feet of an animal, four hands of an animal, four wings of an animal, four wheels, four rims on a wheel. Means, as said, that Christianity, or the kingdom of Christ, should go in faith in the four places, that is, in the whole world.

13. But such a vision meant (as Ezekiel himself shows here, Cap. 8. 9) the end and destruction of the synagogue, or Judaism, that is, the priesthood, worship and church order, given and established to them by Moses, all of which was established no further than Christ's future, as St. Paul Rom. 8, 3. Paul Rom. 8, 3. 2 Cor. 3, 6. and Matth. 11, 13. Christ himself says, and the epistle to the Hebrews abundantly deals with it; at which the Jews have been grievously vexed and offended until this day.

14 And this is to be known specially, against the blindness of the Jews, that all the prophecy, which saith that Israel and Judah shall return into their land, and shall possess the same in the flesh for ever, is fulfilled long since, that the hope of the Jews is utterly vain and lost. For this prophecy has two parts.

015 The first, that Israel and Judah should come again into the land after their captivity, which was done by Cyrum the king and Persia before the birth of Christ, when the Jews came again out of all countries into the land, and into Jerusalem; and out of foreign countries also, as they dwelt, they came yearly unto the feasts of Jerusalem, and drew many nations with them, and to themselves.

16 But that the Jews hope that there will be another, bodily return, when they all return to the land, and raise up Moses with the old nature, they themselves dream, and no letter of it is spoken or signified in the prophets, nor in the Scriptures. It is written that they shall come again out of all the lands whither they are driven, but not all, but some out of all the lands. There is a great difference between all the Jews coming back and coming back from all the countries. To return from all the countries is fulfilled; but to return from all the Jews is never fulfilled.

48 Erl.83,K7-S9. Prefaces to the German Bible translation. W.XIV, 58-59. 49

but the antitype. Just as in Jerusalem, when it was still standing, both before and after the prison, they were not all God's people, but the devil's people, idolatrous murderers, and the worst people on earth.

17. The other part and the very best (which the Jews do not want to see nor respect) in the same prophecy is that God promises to create a new thing in the land, and to make a new covenant, not like the old covenant of Moses (which they dream of), as it is clearly written in Jer. 31:33, and in many other places, that they will no longer be two kingdoms, but one kingdom, under their future king David, and will be one kingdom forever, even in the same physical land.

(18) This piece also is fulfilled. For when Christ came, and found the people gathered together again, both of Israel and Judah, out of all the countries, and the land full, he began the new things, and made the promised new covenant. And this he did, not in a spiritual place, nor in any other fleshly place, but in the same fleshly land of Canaan, and in the same fleshly Jerusalem, as it was promised, whither they were brought again out of all the earth.

019 And when they would not, or ever would not much accept the same covenant, it remained nevertheless an everlasting covenant, not only at Jerusalem, and in the same land, but also departed thence into all the four corners of the earth, and remaineth this day, both at Jerusalem, and in all places. For the place Jerusalem is still there, and Christ is Lord and King there, as in all the world, helping and hearing all who are there, or come there, as in all the world, meanwhile letting Mahomet with his tyranny, and the pope with his jugglery, do what they do; he is and remains Lord over all.

020 That the Jews now stand fast upon the name Israel, and boast that they alone are Israel, but we are Gentiles, is true according to the first part, and according to the old covenant of Moses, which is now long fulfilled. But according to the second part and the new covenant they are no longer Israel, for all things are to be new, and Israel must also become new. And only those are the right Israel, which the new covenant

(founded and started in Jerusalem).

21 For according to the old covenant I am not an Israel nor a Jew, but now I boast that I am the son of St. Paul, and an Israel or Benjamin, for he is my father; not the old Paul, but the new Paul, who is the same old Paul, but from the old Paul became a new Paul in Christ, and begat me in Christ through the gospel, that I might be like him according to the new covenant. So all Gentiles who are Christians are true Israelites and new Jews, born of Christ, the noblest Jew. Therefore it all depends on the new covenant, which the Messiah should establish and make all things new, as he has done.

(22) And this rule is well to be remembered. For where the prophets speak of Israel, that he should return in whole or be gathered together, as Mich. 2, 12. Ezek. 20, 40, and the like, this is certainly spoken of the new covenant and the new Israel, since not one will remain outside the eternal kingdom of Christ. But it is not possible to understand it of the old Israel, because several parts remained in Assyria and Babylon, both dead and alive, and very few returned, as Ezra counted them all.

23. but the Jews want to have the Messiah according to the old covenant, and do not respect this new covenant. So they lack both, hovering between heaven and earth. They do not want the new; they cannot have the old. Therefore also the scripture is sealed to them, Isa. 29, 10. 11., and they do not understand a prophet. And sit thus, without government, both bodily and spiritual. They have not the bodily and the earthly (for they have no king, nor lord, nor kingdom, nor principality). They do not have the spiritual either, because they do not want to accept the new covenant and therefore have to remain without priesthood. Summa, they not only despised this new covenant, but also persecuted it, and wanted to destroy it and not live, and have been destroyed with their covenant.

(24) And though Jerusalem might have remained with all the old substance, yet the new covenant must come and make all things new, to fulfill the Scriptures as it was written.

50 Eri. 63, 69-72. Prefaces by D. Martin Luther. W. xiv, 59-6i. 51

now in Christendom, namely, that in Jernsalem there should have been an apostle, bishop or preacher, as Christ Himself began, who there should have governed the church of Christ, preached the gospel, baptized, administered the sacrament, absolved, bound 2c. If it had not been the high priest Caiphas or another, it would have had to be an apostle, or the descendants of the apostles; as it has happened until now, and must happen, and therefore the eternal kingdom of Christ would also reign in the old Jerusalem, as well as in all the world, as the prophecy had promised and wants to have, and therefore the old kingdom of Moses would have remained there, as a worldly regime.

(25) Just as in all the world the old, temporal, worldly regime remains, and nothing prevents the new, spiritual, eternal regime and kingdom of Christ being established on earth under it and in it, and having its own nature, as we see before our eyes; especially where there are pious kings and princes who suffer such a new, eternal kingdom of Christ in their old regime, or even accept it, promote it and want to be in it as Christians. Otherwise, several kings, princes and lords of the old regime are just as poisonously bitterly hostile to the new covenant and kingdom of Christ, and persecute it and want to destroy it, as the Jews in Jerusalem; they also go to the ground over it, as happened to Rome, and will happen to others. For Christ's new kingdom must remain, because it is promised to be an eternal kingdom, and the old kingdom must perish at last.

26 And it is good to reckon, because God Himself calls such a kingdom a new kingdom, so it must be a much more glorious kingdom, neither the old one has been or still is, and God has been willing to make much a better one, neither the old one is. And if there were no other glory here, this alone is glorious enough beyond all measure, that it should be an eternal kingdom, which does not cease, like the old or worldly kingdom.

27. now these immeasurable, glorious goods are in it, forgiveness of sins, peace with god, safety from eternal death and all evil, fellowship of divine majesty, of all angels and saints, joy and delight in all creatures, even after the body. For this same body, which is now the old body, shall be

also become new together with all creatures, just as the soul has begun to become new in faith.

Therefore the Jews do themselves injustice and harm, because they do not desire the new kingdom through Messiah, but just the previous, old, perishable kingdom, in which silver, gold, goods, power, honor, pleasure and joy are possessed according to mortal flesh, which are of no value at all before God. For if he had promised such a kingdom, he would not have called it a new, different and better kingdom.

(29) And above this world's goods there can be nothing else, nothing new, nothing better, except the spiritual, eternal, blessed goods in heaven, under which there can be no evil or wickedness. But under the earthly, old, temporal bars, even if they were as glorious as the Jews dream of their Messiah, there must be and remain much evil and much evil underneath, least of all the death and end of such goods.

30 Ezekiel also teaches us these two things, that he comforts the people about the return from Babylon, but prophesies much more about the new Israel and kingdom of Christ. This is his face from the chariot, and almost also his temple at the last part of his book.

To teach how to understand the building of Ezekiel in the last nine chapters, from the fortieth to the end of the prophets.

(31) Whoever wants to understand this building of the temple, altar, city and land, as Ezekiel describes here, must take Lyram before him, with its figures and glosses, otherwise he will labor and work in vain. And because we do not know how to put the figure on paper better, we have left it standing, and directed the reader to Lyra; for it is also not possible to design a building on paper, but one would have to make a carved pattern.

32 But what it means, the teachers have thought, one otherwise, the other so. But above all the Jews and their kind are to be rejected, who think that it is to be the third temple, which is to be built by their future Messiah, and boast much and much about it.

52 Erl. 63, 72-74. Prefaces to the German Bible Translation. W. xiv, 6i-"3. 53

great glory of it, in their foolish, vain hope, and do not see, the blind and coarse people, that the text cannot suffer such their dreams, as Lyra also mightily reproves. For Ezekiel does not say that this city should be called Jerusalem, nor that it should stand in the place where Jerusalem is situated, which is on the north side of the mountain, and the temple is in the midst of it on the hill of Moriah, and the castle of Zion is on the south side.

033 But this city of Ezekiel shall lie toward the south, and shall be called Dominus ibi, where God is, or God there, that is, where God himself is. And the temple shall not be within, but, as the reckoning gives, about seven good great German miles from the city toward the north. And the city on the high mountain shall have nine good, large, German miles, both in length and breadth, so that the circular wall reaches around and around thirty-six German miles; that may be called a little city, and a little mountain, on which it lies.

(34) Now if a citizen, living at the end of the city at noon, would go to the church or temple, he would have to go sixteen miles, as nine through the city, and then seven to the temple. Such an inconsistent thing the blind Jews do not see, that it cannot be a physical building, much less in the place where Jerusalem is located, as they falsely hope.

35. also a great water shall flow within out of the temple into the dead sea (which the Papists sing of their holy water, as the fools), which rhymeth in no wise with the land of Israel.

(36) The tribes and the land of Israel are also divided and arranged much differently and further, so that the city and the temple are not to be in any tribe of Israel, although Jerusalem was previously in the tribe of Benjamin, as all this and much more is made clear in the text.

The altar should also be eleven cubits high and fourteen cubits wide at the top, so that when the priest climbs the stairs, he has to have one arm seven cubits long, so that he can reach into the middle of the altar and prepare the sacrifices. This would also have to be an even little priest, who would be fifteen or sixteen good, large cubits tall or long.

38 Therefore this building of Ezekiel is not to be understood as a new physical building, but as the chariot in the beginning, so also the building in the end is nothing else, but the kingdom of Christ, the holy church or Christianity here on earth, until the last day.

But how all the pieces are to be interpreted and placed, we want to save until that life, when we will see the whole construction ready and finished. Now, because it is still in progress, and many stones and wood belonging to it are not yet born, let alone carpentered, we cannot see it all. It is enough that we know it is God's house, and his own building, in which we all are.

(40) He who is idle and merry may well see and search much in it, if he wants to understand and rhyme God's Word and the sacraments, with their powers and effects, as the Holy Spirit works through them in Christianity, and the Revelation of John can also help in this.

The preface on the prophet Daniel from 1530, together with the interpretation of the eleventh and twelfth chapters of Daniel, is in our edition, vol. VI, Col. 896.

54 Erl. 63, 74-76. Prefaces by D. Martin Luther. D. xiv, W-ss. 55

*12. preface on the prophet Hosea. )

Hosea lived and preached (as he himself indicates in the title) in the time of the other and last Jeroboam, king of Israel, at which time also Isaiah lived in Judah, also Amos and Micah; but Hosea was the oldest among them.

(2) Jeroboam was also a fine and blessed king, who did much in the kingdom of Israel, as the second book of Kings, Cap. 14:23 ff. testifies, but still remained with the old idolatry of his forefathers, the kings of Israel, that indeed there were many excellent men in the people at that time, who nevertheless could not make the people righteous. For the devil had the heartache to cause in this people, that they always killed the prophets, and burned their children to idols, and thus filled the land with blood debts. As he is here in the first chapter, v. 5, Israel 1) therefore mourns.

(3) It appears that this prophecy of Hosea was not written in full, but that some pieces and sayings were taken from his sermons and put together in a book; but in it one can feel and find so much about how he carried out the two offices abundantly and confidently. First, that he preached hard against idolatry in his time, and punished the people freshly, together with the kings and his princes and priests.

1. In the Weimar: Jesreel; in the Erlanger: Jesrael.

He has certainly eaten death (like the others) and died as a heretic against the priests and as a rebel against the king, because this is a prophetic and apostolic death; so Christ himself had to die. On the other hand, he also prophesied about Christ and his kingdom powerfully and almost comfortingly, as especially the second v. 19 and thirteenth v. 14 and fourteenth chapters v. 7 indicate.

4. But because he uses the word "whore" and "fornication" many times, and in the first chapter "takes a whore-wife," let no one think that he is so lewd, both in words and deeds; for he speaks spiritually, and that same whore-wife has been his true, honest wife, and has begotten true children with her; But the woman and the children had to bear such a shameful name, as a sign and punishment of the idolatrous people, who were full of spiritual fornication (that is, idolatry), as he himself says in the text: "The land runs after fornication from the LORD." Just as Jeremiah wore wooden chains and cups as a sign, and commonly all prophets did something strange as a sign to the people. So here his wife and children must also have whore names, as a sign against the whoreish, idolatrous people. For it is not to be believed that God should call a prophet a fornicator, as some want to interpret Hoseam here.

13. preface from the prophets Joel.)**

1 Joel does not indicate at what time he lived and preached. But the ancients say: he was at the time when Hosea and Amos were; so we leave that alone and do not know how to improve it.

2. but he is a kind and gentle man

He does not scold and punish like the other prophets, but pleads and complains, wanting to make people pious with good, kind words and to protect them from harm and misfortune. But it will have happened to him like other prophets, that one

*) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 42 and in the Erlanger, vol. 63, p. 74.

**) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 43 and in the Erlanger, vol. 63, p. 75.

56 Eri. sz, 76-78. Prefaces to the German Bible translation. W. xiv, 65-68. 57

did not believe his words and took him for a fool.

But he is highly famous in the New Testament, because St. Peter brings him forth, Apost. 2, 16. 17. 2, 16. 17. And Joel must give the first sermon that happened in the Christian church, namely on the day of Pentecost in Jerusalem, when the Holy Spirit was given. Thus St. Paul Rom. 10, 13. also beautifully describes the saying: "Whoever calls on the name of the Lord shall be saved," which is also found in Joel Cap. 3, 5.

4 In the first chapter he prophesies the future punishment of the people of Israel, that they should be destroyed and carried away by the Assyrians. And he calls the Assyrians caterpillars, locusts, beetles, and dung. For the Assyrians ate up the kingdom of Israel one by one until they destroyed it. But at the end of the day, King Sanherib lay low before Jerusalem, which Joel recalls in the second chapter, v. 20, when he says

says: "And the one from midnight I will drive far away from you" 2c.

5 Secondly, at the end of the second chapter and from then on, he prophesies about the kingdom of Christ and the Holy Spirit, and says about the eternal Jerusalem.

6. But that he speaks of the valley of Jehoshaphat, how the Lord will call all the Gentiles there to judgment, which the old fathers understood by the last judgment, and I do not condemn such understanding, but still think that Joel's opinion is: Just as he calls the eternal Jerusalem the Christian Church, so he also calls the same the Valley of Jehoshaphat, because all the world is called to the Christian Church by the Word, and is judged in the same, and punished by the preaching, as they are all sinners before God, as Christ says: "The Spirit of truth will punish the world for sin." For Jehoshaphatthal is called the valley of judgment, just as Hosea in the second chapter, v. 15, calls the Christian church the valley of Achor.

*14. preface from the prophets Amos. )

1532.

Amos shows his time, that he lived and preached in the time of Hosea and Isaiah, and preaches against the same vices and idolatry, or false saints, like Hosea does, and also proclaims the Assyrian prison.

(2) He is also vehement, and reproaches the people of Israel almost through the whole book, until the end of the last chapter, where he prophesies of Christ and his kingdom, and pollutes his book with it. That no prophet seems to me to have so little promise and so much reproach and gloom, that he may well be called Amos (that is), a burden, or one who is heavy and vexatious; especially because he is a shepherd, and not of the order of the prophets, as he himself says in the seventh chapter, v. 14, in addition to which he goes from the tribe of Judah of Thekoa into the kingdom of Israel and preaches there as a stranger. Therefore it is also said that the priest

Amaziah (whom he punishes in the seventh chapter, v. 17) had beaten him to death with a rod.

(3) In the first chapter he is difficult and obscure to see, since he speaks of three and four sins, about which many have committed various crimes and have searched far and wide. But the text (I think) should make it clear that these three and four sins are no more than one sin, for he mentions and accuses only one sin in all cases. For example, against Damascum he mentions only the sin of driving Gilead with iron chariots.

4 But he calls such sin three and four, because they neither repent nor acknowledge such sin, but also boast of it, and dwell on it, as if they had done well, as all false saints do. For sin cannot be more grievous, nor greater, nor more grievous.

2. This preface is found in Walch, in the Leipzig edition, vol. XII, p. 43 and in the Erlanger, vol. 63, p. 77.

58 Eri. 63, 78-80. Prefaces by D. Martin Luther. W. xiv, 68-70. 59

for where it wants to be a holy, divine work, and makes the devil to God, and God to the devil. Just as three and four make seven, which is the end of the number in Scripture, when one turns back and begins to count again, both the days and the weeks.

5 It is mentioned twice in the New Testament: first, Apost. 7, 42, where St. Stephen refers to it from the cursed chapter against the Jews, and thus proves that they are God's

Law never have kept from the beginning of Egypt.

6. The other time, when St. James Apost. 15, 16. in the first Concilio of the Apostles leads him out of the last chapter to prove the Christian freedom, that the Gentiles in the New Testament are not obligated to keep Mosi's law, if the Jews themselves have never kept it, and also could not keep it, as St. Peter Apost. 15, 10. And these are the most distinguished two pieces in Amos, and two very good pieces.

15. preface to the prophet ObadJa.*)

1 Obadiah does not indicate what time he lived, but his prophecy refers to the time of Babylonian imprisonment, for he comforts the people of Judah to come again to Zion.

002 And his prophecy is especially against Edom, or Esau, which had a peculiar everlasting hatred and envy against the people of Israel and Judah; as it is wont to be, when friends are divided against one another, and especially when brethren are divided against one another in hatred and enmity, there is enmity beyond measure.

3 Thus the Edomites were exceedingly hostile to the Jewish people, and had no greater joy than that they should see the prison of the Jews, and praised and mocked them in their mourning and misery. As almost all prophets rebuke the Edomites for such ugly wickedness, so also the 137th Psalm, v. 7, complains about them, saying: "Lord, remember the Edomites in the day of Jerusalem, when they said: Pure abe, pure abe, even to their ground.

4. Because such things are painful to the extent that the miserable and afflicted (who should be comforted) 1) are first of all comforted to their jam.
5. In the original: the.

The people mock, laugh, defy and praise, so that the faith in God suffers a great, strong challenge, and is violently provoked to despair and unbelief: Here God sets up a prophet against such vexatious scoffers and tempters, and comforts the afflicted, and strengthens their faith with reproof and rebuke against such hostile Edomites, that is, scoffers of the wretched, and with promise and assurance of future help and salvation. And is indeed a necessary comfort and a useful Obadiah in such an accident.

5 At the end he prophesies of Christ's kingdom, which shall not be at Jerusalem only, but everywhere. For he mixes all nations together, as Ephraim, Benjamin, Galaad, Philistines, Cananites, Zarpath, which cannot be understood of the temporal kingdom of Israel, since such tribes and people had to be distinguished in the land, according to the law of Moses.

6 But that the Jews here interpret Zarpath France, and Sepharad Hispania, I leave aside, and hold nothing of it, but let Zarpath remain the city near Zidon, and Sepharad a city or country in Assyria, since they were captives at Jerusalem, as the text clearly says v. 20., "And the captives Jerusalem, which are at Sepharad." But let each one think what he will.

*) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 44 and in the Erlanger, vol. 63, p. 79.

60 Erl. 63, 80-82. Prefaces to the German Bible translation. W. XIV, 70-72. 61

*16. preface to the prophet Jonah. )

1. Some want to hold this prophet Jonah, as Jerome shows that he was the son of the widow at Zarpath near Zidou, who nourished the prophet Eliam in his time, 1 Kings 17:9 and Luc 4:26. They take the reason that he calls himself a son of Amithai, that is, a son of the truthful one, because his mother said to Elijah when he had raised him from death: "Now I know that the words of your mouth are true.

002 Whosoever will, I will not believe it: but his father's name was Amithai, in Latin Verax, in German Wahrhaftig. And was of Gathhepher, which city is in the tribe of Zebulun, Jos. 19:13: for so it is written in the fourteenth chapter, v. 25, in the other book of Kings, "King Jeroboam brought again the border of Israel from Hemath even unto the sea in the plain, according to the word of the LORD God of Israel, which he spake by his servant Jonah the son of Amithai, the prophet of Gathhepher." Also the widow of Zarpath was a vain Gentile, as Christ also reports, Luc. 4, 26. But Jonah confesses here in the first chapter, v. 9, that he was a Hebrew.

3 So now we have that this Jonah has been

In the time of King Jeroboam, whose grandfather was King Jehu, at which time King Uzziah reigned in Judah. At the same time, in the same kingdom of Israel, there were the prophets Hosea, Amos, Joel, in other places and cities. From this it can be seen that this Jonah was an excellent and honorable man in the kingdom of Israel, and that God did great things through him, namely, that through his preaching the king Jeroboam was so blessed and recovered everything that Hazael, the king of Syria, had taken away from the kingdom of Israel.

4 But this is above all (that he did among his people), that he can attack such a great, mighty kingdom in Assyria, and preach so fruitfully among the Gentiles, who could not have done so much with many sermons among his own. As if God wanted to show the saying of Isaiah Cap. 52, 15: "He who has not heard, will hear", as an example that all who have the word abundantly despise it, and those who cannot have it, gladly accept it. As Christ himself says, Matt. 21:43, "The kingdom of God is taken from you, and given to the Gentiles who bring forth its fruits."

Another "Preface to the Prophet Jonah" is found in this volume, in the supplement to the sixth volume, before the "Interpretations on the Prophet Jonah."

*17. preface from the prophets Micah. )

1 The prophet Micah was at the time of Isaiah. He also quotes the words of the same prophet, which are written in the second chapter, so that one can well feel how the prophets, who lived in one time, preached almost one and the same word of Christ.

as if they had been talking to each other about it.

berathschlagt.

(2) But of the fine prophets there is one who severely punishes the people because of their idolatry, and the Christ who is to come, and his

*The first three paragraphs of this preface belong to Luther's "Auslegungen über den Propheten Jona", in this volume, in the supplement of the sixth volume, to the interpretation of the first verse. This preface is also found in the Leipzig edition, vol. XII, p. 44 and in the Erlangen edition, vol. 63, p. 80.

**) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 45 and in the Erlanger, vol. 63, p. 82.

62 Erl. 63, 82-85. Prefaces by D. Martin Luther. W. xiv, 72-75. 63

Kingdom forever. And above all, he is a special prophet in that he so certainly points to and names Bethlehem, the city where Christ was to be born. Therefore he was also highly famous in the Old Testament, as Matth. 2, 6. shows.

3. summa, he reproves, he prophesies, he preaches 2c. But finally this is his opinion, even if everything must go to ruins, Israel and Judah, yet the Christ will come, who will make everything good, just as we now have to punish, rebuke, comfort and preach 2c..

saying, "If all is lost, Christ will come at the last day and save us from all misfortune.

4. he is heavy in the first chapter; that makes the Hebrew Grammatica, and needs much allusiones, as Zaenan for Schaenan, and Achsib and Maresa 2c., which words he shows on evil interpretation, and perverts them. As if I said: Roma, you shall become a room, and well cleared. Wittenberg, thou shalt become a wide mountain 2c. The grammarians will notice this and feel our diligence.

18. preface to the prophet Nahum.*)

1 The prophet Nahum prophesied of the destruction that the Assyrians would do against the people of Israel and Judah. As was done by Salmanasser and Sanherib because of their great sin. But so far that the rest of the pious should be preserved; as happened to Ezechia and his like. Therefore it seems that he was before Isaiah, or about the same time as Isaiah.

2 Then he proclaims the destruction of the kingdom of Assyria, especially of the city of Nineveh, which was very righteous in the days of Jonah, but afterward became again full of wickedness, and greatly afflicted the captives of Israel; that Tobias also proclaims a final destruction to their wickedness, saying Cap. 14:13, "Their wickedness shall bring them to an end." So he consoles after his name (for Nahum is called con

solator, in German a comforter) the people of God, like their enemies, the Assyrians, shall again be disturbed.

3. At the end of the first chapter 1) it also reads, like Isaiah Cap. 52, 7, of the good preachers who proclaim peace and salvation on the mountains, and is called Judah rejoicing. Although this may be understood from the time of Ezekiel after Sanherib, when Judah was saved and remained before King Sanherib, it is a common prophecy, also concerning Christ, that the good news and the joyful service of God, taught and confirmed by God's word, should remain in Judah, which is why he is called and is a true Nahum.
4. This is: Cap. 2, 1.

19. preface from the prophets Habakkuk.

This preface is found again word for word in Luther's "Auslegungen über den Propheten Habakuk", §§ 12-14, in this volume. The only difference is that there 8 12 begins: "So this Habakkuk is a prophet of comfort" 2c. But here: "This Habakkuk is a prophet of comfort" 2c. Therefore we leave out the preface here. It also appears twice in the Erlanger, vol. 42, p. 12 f. and vol. 63, p. 84 f.

*) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 45 and in the Erlanger, vol. 63, p. 83.

64 Eri. "Prefaces to the German translation of the Bible. W.xiv, 75-77. 65

*20. preface from the prophets Zephaniah. )

1 Zephaniah was in the time of Jeremiah the prophet, for he prophesied under King Josiah, as Jeremiah's title indicates. Therefore he prophesied the same thing that Jeremiah prophesied, that Jerusalem and Judah should be destroyed and the people led away because of their impenitent evil life.

(2) He does not name the king of Babylon, who would cause them such distress and imprisonment as Jeremiah does, but he speaks plainly that God would bring such calamity and plague upon them, that he might move them to repentance. For all the prophets have never been able to persuade this people that God was angry with them. They have always relied on the glory that they are and were called God's people. And whoever preached that God was angry with them had to be a false prophet and die, for they would not believe that God would leave His people like this, just as all the heretics are now scolded.

and kill those who teach that the church is wrong and sinning, and that God will punish them.

(3) He prophesied not only against Judah, but also against all the surrounding countries and neighbors, such as the Philistines, Moab, even the Moors and Assyria; for the king of Babylon was to be a rod of God over all the countries.

In the third chapter, he prophesies gloriously and clearly about the joyful and blessed kingdom of Christ, which is to be spread throughout the world. And even though he is a minor prophet, he speaks more about Christ than many other great prophets, even about Jeremiah. So that he might again comfort the people abundantly, so that they would not despair of God in the Babylonian prison and misfortune, as if he had rejected them eternally, but would be sure that after such punishment they would again come to grace, and receive the promised Savior Christ with his glorious kingdom.

*21. preface to the prophet Haggai? )

1 Haggai is the first prophet given to the people after the prison of Babylon, through whose prophecy the temple and the service of God were restored, and Zechariah was given to him as a companion for two months, so that God's word might be believed all the more surely through the mouth of two witnesses. The people were almost in doubt as to whether the temple would be rebuilt.

002 And we observe that it is said of this prophet Daniel in the ninth, v. 25, saying, From the time that the commandment shall go forth, that Jerusalem shall be built again until Christ the Prince, there shall be no more buildings.

seven weeks, and sixty-two weeks" 2c. For even though a command had gone out before through Cyrus the king to build the temple in Jerusalem at his (the king's) expense, it was prevented until the time of Haggai and Zechariah, when God's command went out through their prophecy; then it took place.

(3) And he reproved the people, because they had not cared to prepare the temple and the service of God, but had been diligent only for their goods and houses. Therefore they were also afflicted with precious time and damage to crops, wine, grain and all kinds of cereals, as an example to all the wicked, who have not kept God's word and service.

• ) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 46 and in the Erlanger, vol. 63, p. 85. **) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 47 and in the Erlanger, vol. 63, p. 86.

66 Erl. 83, 87-89. Prefaces by D. Martin Luther. W. xiv, 77-so. 67

and are always stingy in their sackcloth. To such alone this text applies, since it says: "Their sack shall be empty.

4 In all histories, where God's servants do not want to be fed, nor do they want to receive his word, he confidently lets them be stingy for themselves and always gather. But in the end he makes the sack full of holes and blows into it so that it sputters and melts away, so that no one knows where it remains. He also wants

with eat, or they shall also not find to eat.

(5) He also prophesies of Christ in the second chapter, v. 8, that he should soon come, a comfort to all the Gentiles. So that he secretly indicates that the kingdom and law of the Jews will come to an end, and all the kingdoms of the world will be destroyed, and Christ will become their subject, which has happened until now, and will continue to happen until the last day, when it will all be fulfilled.

22. preface to the prophet Zechariah.*)

I1. This prophet was in Babylonian prison, and together with his companion Haggai, he helped to rebuild Jerusalem and the temple, and to bring the scattered people together again, so that regiment and order could be established in the land. He is truly one of the most consoling prophets, for he presents many sweet and comforting visions and gives many sweet and kind words to comfort and strengthen the afflicted and scattered people to begin the building and the regiment, which until then had suffered great and various opposition; this he does until the fifth chapter.

2. in the fifth he prophesies, under a vision of the letter and the shekel, of the false teachers that should come afterward among the Jewish people, who would deny Christ; which vision still concerns the Jews today.

In the sixth he prophesies of the gospel of Christ and the spiritual temple to be built in all the world, because the Jews denied him and would not have him.

In the seventh and eighth, a question arises, to which the prophet answers, comforting and exhorting them once again to build and govern, and thus evoking such a prophecy of his time about rebuilding.

In the ninth he goes into the future time, and prophesies first in the tenth chapter, v. 4, how the great Alexander should win Tyrum, Zidon and the Philistines, so that the whole world would be opened to the future gospel of Christ, and introduces the King Christ in Jerusalem on a donkey.

6th But in the eleventh he prophesied that Christ should be sold of the Jews for thirty pieces of silver, wherefore he would also forsake them, that Jerusalem should be finally destroyed, and the Jews should be hardened and scattered in error, and so the gospel and the kingdom of Christ should come among the Gentiles after the passion of Christ, that he before, as the shepherd, should be slain, and the apostles, as the sheep, should be scattered; for he had to suffer before, and so come into his glory.

7 In the last chapter, when he disturbed Jerusalem, he also refers to the Levitical priesthood with its nature and utensils and feasts, and says: "All spiritual offices will be common to serve God with it, and no longer only of the tribe of Levi, that is, other priests, other feasts, other sacrifices, other worship should come, which could also be practiced by other tribes, even Egypt and all Gentiles. That is, the Old Testament was purely taken away.

Another "Preface to the Prophet Zechariah" is found before Luther's writing: "Der Prophet Zechariah ausgelegt durch Mart. Luther" in this volume.

*) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 47 and in the Erlanger, vol. 63, p. 88.

68 Erl. 63, 89-91. Prefaces to the German Bible Translation. W. XIV, 80-82. 69

*23. preface to the prophet Malachi. )

I. This Malachi the Hebrews hold to have been Ezra; this we leave so well, for we can have nothing certain of him, without which, to take so much from his prophecy, he was not long before Christ's birth, and certainly the last prophet; for he speaks in the third chapter that Christ the Lord should soon come.

2. and is a fine prophet, who has beautiful sayings about Christ and the gospel, which he calls a pure sacrifice in all the world. For through the gospel God's grace is praised, which is the true, pure sacrifice of thanksgiving. Item, he prophesies of the future of John the Baptist, as Christ Himself interprets it Matth. 11, 14. and calls John His angel and Eliam, of which Malachi writes.

(3) He also scolded his people severely for not giving their tithes and other duties to the priests. And if they did give, they gave it with all unfaithfulness, as unhealthy, unfit sheep, and what they themselves did not like, that had to be good for the poor priests and preachers. As it happens, where there is the right word of God and faithful preachers, they must suffer hunger and need; false teachers must always have plenty. Although the priests with

1. In the original: second.

The people of the world will also be scolded for accepting and sacrificing such sacrifices. That is what the dear miser did.

4 But God indicates here that he is very displeased with them, and calls such unfaithfulness and wickedness a disgrace to himself. That is why he forbids them and accepts the Gentiles as his people.

(5) After this he reproached the priests especially, because they counterfeited the word of God, and taught unfaithfully, and so deceived many, and abused their priestly office, that they did not punish those who offered things unfitly, or were otherwise not pious, but praised them, and spoke piously, that they might receive only sacrifices and enjoyment from them. Thus avarice and belly care have always done harm to the word and service of God, and always make hypocrites of the preachers.

(6) He also rebuked them for afflicting their wives and despising them, so that their sacrifices and worship were also defiled. For in the Law of Moses it was forbidden to offer to God afflicted sacrifices, and those who were afflicted were not allowed to offer sacrifices or eat of sacrifices. Those who made their wives grieved and weeping were the cause of this. They wanted to follow Abraham's example, who had to drive out and afflict his Hagar. But he did not do it out of courage, just as he had not taken her in marriage out of malice.

24. preface to the book of Judith.)**

1. If one could prove the story of Judith from proven, certain histories, then it would be a noble, fine book, which should also be in the Bible, but it hardly rhymes with the histories of the Holy Scriptures, especially with Jeremiah and Ezra, which are connected to

show how Jerusalem and the whole land were destroyed and then poorly rebuilt in the time of the Persian monarchy, which held all the land around.

2 Against this this book writes in the first chapter that the king Nebuchadnezzar at Babylon

*) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 47 and in the Erlanger, vol. 63, p. 89. **) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 48 and in the Erlanger, vol. 63, p. 91.

70 Erl. 63, S1-S3. Prefaces by D. Martin Luther. W. XIV, 82-84. 71

The story is said to have taken place before the Jades Prison and before the Persian monarchy. Again, Philo says that it happened after the return and return of the Jews from Babylon under King Ahasuerus, at which time the Jews had neither built a temple nor Jerusalem, nor had they a regiment. Remains therefore the error and doubt, both of the tides and names, that I can't rhyme it together anywhere.

Some want it to be not a story, 1) but a spiritually beautiful poem of a holy, spiritual man, who wanted to paint and model the whole Jewish people's happiness and victory against all their enemies, miraculously bestowed by God at all times, just as Solomon also poems and sings about a bride in his Song of Songs, and yet does not mean a person or story, but the whole people of Israel, and as St. John in Apocalypsis and Daniel paint many pictures and animals, so that they do not mean such persons, but the whole Christian churches and kingdoms. John in Apocalypsi, and Daniel paint many pictures and animals, yet they do not mean such persons, but the whole Christian churches and kingdoms. And Christ, our Lord, Himself likes to use parables and such poems in the Gospel, and compares the Kingdom of Heaven to ten virgins; item, a merchant and pearls, a becker, a mustard seed; item, fishermen and nets; item, shepherds and sheep, and so on.

4 Such opinion pleases me almost well, and I think that the poet has knowingly and with diligence put the error of the tide and names in it, to admonish the reader that he should consider and understand it for such a spiritual, holy poem.

1. History - fact that has happened.

(5) And the names rhyme finely with this. For Judith is called Judea (that is), the Jewish people, so a chaste, holy widow, that is, God's people are always a forsaken widow, yet chaste and holy, and remain pure and holy in the word of God and right faith, chastening themselves and praying. Holofernes is called profanus dux, vel gubernator, pagan, godless or unchristian lord or prince; these are all enemies of the Jewish people. Bethulia (which city is also not known anywhere) is called a virgin, indicating that at that time the believing pious Jews were the pure virgin, without all idolatry and unbelief, as they are called in Isaiah and Jeremiah; thereby they also remained invincible, even though they were in trouble.

6. And it may be that they played such poems, as one plays the Passion with us, and other holy stories, 2) so that they taught their people and the youth, as in a common picture or play, to trust God, to be pious, and to hope for all help and comfort from God in all hardships, against all enemies 2c.

(7) Therefore it is a fine, good, holy, and useful book for us Christians to read. For the words spoken by the persons here are to be understood as if they were spoken by a spiritual, holy poet or prophet from the Holy Spirit, who presents such persons in his play and preaches to us through them. And so the wisdom of Philoui, which chides the tyrants and praises God's help, which he shows to his people 2c., belongs to this book as a song to such a play; which may well be called a common example of the same book.

2. In the original: ander Heiligen Geschicht. This has resolved the Weimar Bible just as we have given it after Walch.

72 Erl. 63, 93-95. prefaces to the German Bible translation. W. xiv, 84-ss. 73

*25 Preface to the Wisdom of Solomon, )

1529.

1. 1. Because the present Diet at Speier has divided us, that we, who have taken the prophets before us to be fully translated, may not all be with each other, and I have been prevented by accidental weakness, that I have been unskilled in such and other business, and yet have not wanted to sit idle at all; In the meantime, I have taken this piece of wood and carved on it, namely, the Book of Wisdom, translated with the help of my good friends and, as much as God has given us, brought it from the dark Latin and Greek into the German light. And even if it has been Germanized by others before, I still think that this German should suffer next to our German, or even be in dire need of it.

2 This book has long been in dispute as to whether it should be counted among the books of the holy Scriptures of the Old Testament or not, especially because the poet lets himself be heard in the ninth chapter, v. 7, as if King Solomon were speaking in this entire book, who is also highly praised by Wisdom in the Book of Kings.

(3) But the ancient fathers have straightway separated it out of the holy scriptures, and held that it was made under the person of King Solomon, that for the sake of this highly famous king's name and person it might be the more esteemed, and have greater renown among the mighty men of the earth, to whom it is chiefly written, and might long since have perished, where the master, if he had been of little renown, would have let it go forth under his name.

4. but they consider Philo to be the master of this book, who was undoubtedly one of the most learned and wise of the Jews, according to the prophets.

1. The first paragraph is found in the first single print: "Die Weisheit Salomonis, An die Tyrannen, Verdeudscht durch M. Luth. Wittemberg. I.5.2.9." At the end: "Gedrückt zu Wittemberg, durch Hans Lufft. I.5.2.9." In later Bible editions, the same is omitted.

He has had a lot of experience, as he has proven with other books and deeds.

For in the time of the emperor Caligula, when the Jews were most shamefully defiled by some Greeks, as Appion of Alexandria and others, with blasphemous writings and disgraceful speeches, and thereafter were most venomously denounced and accused before the emperor, the said Philo was sent by the Jewish people to the emperor to answer for the Jews and to excuse them. But when the emperor was so bitter with the Jews that he rebuked them and would not listen, Philo, as a man full of courage and comfort, let himself be heard and said to his Jews: "Well, dear brethren, do not be afraid of this, and be of good cheer; because the help of man is denied us, the help of God will certainly be with us.

(6) For such a reason and cause, methinks, this book has flowed, that Philo, because his and the Jews' cause and right may not take place before the emperor, turns to God, and rebukes the violent and evil mouths with God's judgment. That is why he speaks so vehemently and sharply in the first and second chapters against the poisonous, evil tongues that persecute and kill the righteous and innocent for the sake of truth, and introduces the great examples of divine judgment that God exercised against King Pharaoh and the Egyptians, for the sake of the children of Israel, and does it with such excellent, fierce words, as if he would gladly strike both the emperor, the Romans, and the poisonous tongues of the Greeks, who praised against the Jews, with every word, and by such mighty examples deter and comfort the Jews.

7. 2. Finally, if you look at the time, history and writing of Philonis, and hold this book against it, it rhymes and rhymes so strongly.

2. This paragraph, which is in the first edition, is omitted in later Bible editions.

*This preface is found in the Jena edition, vol. IV, p. 460d; in the Altenburg edition, vol. IV, p. 555; in the Leipzig edition, vol. XII, p. 49 and in the Erlangen edition, vol. 63, p. 93.

74 Erl. 63, 9Z-S8. Prefaces D/Martin Luther. W. xiv, 86-89. 75

so evenly together that the holy fathers do not without great cause consider Philo to be the master of this book.

8. But afterwards this book is considered by many to be a true copy of the holy scriptures, but especially in the Roman church it is held so high and beautiful that hardly any book in the scriptures is made into so much song as this one; Perhaps for the reason that in this book the tyrants are so severely punished and attacked with words, and the saints and martyrs are so highly comforted, and in Rome the Christians were persecuted and martyred more than anywhere else in the world, they have driven this book the most, as it rhymes with the matter, with condemnation against the tyrants and with consolation for the saints, even though they did not understand many parts of it and often pulled it by the hair; As has often happened in all the Scriptures, and continues to happen daily.

(9) As for all this, there is much good in it, and well worth reading. But especially should the great men read it, who rage against their subjects, and rage against the innocent for the sake of God's word. For he addresses them in the sixth chapter, v. 10, and confesses that this book is written to them, saying: "My words are for you tyrants" 2c. And he very finely testifies that the worldly overlords have their authority from God, and are God's officials, but forbid them that they tyrannically use such divine, commanded office.

(10) Therefore this book comes to light not unevenly in our time, because now even the tyrants confidently abuse their authority against the one from whom they have such authority. And yet they live so shamefully in their idolatry and unchristian holiness, as Philo describes the Romans and pagans in their idolatry, that it rhymes everywhere with our present time.

(11) It is called the Wisdom of Solomon because it is written under Solomon's name and person, and it glorifies wisdom, namely, what it is, what it can do, where it comes from. And it pleases me greatly that he praises the word of God so highly, and ascribes everything to the word that God has ever willed.

who did it, both to the enemies and to his saints.

(12) From this it can be clearly seen that he means "wisdom" here, not the clever, high thoughts of the pagan teachers and human reason, but the holy, divine word. And what praise and praise you hear of wisdom in this, know that it is not said otherwise than by the word of God. For in the sixteenth chapter, v. 7, he himself says that the children of Israel were not nourished by the bread of heaven, nor were they healed by the serpent of brass, but by the word of God, as Christ also says in Matt. 4:4: "Man does not live by bread alone. Therefore, he teaches that wisdom comes from nowhere but from God, and thus gives many examples from Scripture, and gives to wisdom that which Scripture gives to the word of God.

(13) I have spoken this all the more gladly, because the word "wisdom" is commonly heard in a different way than the Scriptures require, namely, when one hears it, one goes away with flying thoughts, and thinks that it is nothing but thoughts that lie hidden in the hearts of wise men, and therefore does not consider the outward word or Scripture to be wisdom, since all men's thoughts without God's word are vain lies and false dreams. Therefore, because this book is called "the Wisdom of Solomon", it is said as much as if I said: A vision of Solomon from the Word of God, and "the Spirit of Wisdom" nothing else but the faith or understanding of the same Word, which the Holy Spirit gives. Such faith or spirit is able to do everything and does, as this book praises in the seventh chapter, v. 27.

(14) Finally, this book is a proper interpretation and example of the first commandment. For here you see that it thoroughly teaches to fear and trust God; scares those with examples of divine wrath who do not fear and despise God, again comforts those with examples of divine grace who believe and trust him, which is nothing other than the right understanding of the first commandment.

(15) From this it can be seen that from the first commandment, as from the primary commandment, all wisdom springs and flows, and of course that the first commandment is the only one.

76 Erl. 63, 98-100. Prefaces to the German Bible translation. W.XIV, 89-91. 77

This commandment is the right sun, since all wise men see what they see. For he who fears God and believes is full of wisdom, master of all the world, mighty of all words and works, judge of all doctrine and life, valid and helpful before God. Again, he who believes the

If a man does not have the first commandment, and neither fears nor trusts God, he is full of foolishness, can do nothing and is nothing. And this is the foremost reason why this book is to be read, that one may learn to fear and trust God, since he helps us with grace, amen!

*26. preface from the book Tobia. )

What is said of the book of Judith may also be said of this book of Tobiah. If it is a story, then it is a fine, holy story. But if it is a poem, then it is truly a quite beautiful, wholesome, useful poem and play by a witty poet. And it is to be assumed that there were many such beautiful poems and games among the Jews, in which they practiced on their feasts and Sabbaths, and thus presented God's word and work to the youth with pleasure, especially since they sat in good peace and government. For they have had excellent people, as prophets, singers, poets and the like, who have practiced God's word diligently and in all kinds of ways.

2. and God grant that the Greeks have taken their way of playing "comedy" and tragedy from the Jews, as well as much other wisdom and worship 2c. For Judith gives a good, serious, brave tragedy; so Tobias gives a fine, lovely, godly comedy. For just as the book of Judith shows how the land and the people are often miserable, and how the tyrants first rage with hope and finally fall to the ground in disgrace, so the book of Tobias shows how a pious farmer or citizen also suffers, and there is much suffering in the state of marriage, but God always graciously helps, and finally ends the end with joy, so that the spouses should learn to have patience, and gladly bear all kinds of suffering in the hope of the future, in the right fear of God and firm faith.

(3) And the Greek copy almost appears to have been a game, for it says

all in Toby's person, as the persons in the play are wont to do. After that, a master came and put such a game into a proper speech. The names are also well suited to this. For Tobias is called a pious man; he also begets a Tobias again, and must live in driving and care, both for the sake of the tyrants and his neighbors. In addition (so that no misfortune is alone) he also becomes bliud, and finally also at odds with his dear Hannah, and sends her son away, and is indeed a miserable, miserable life. But he remains firm in faith, patience and good works. Hanna is called a lovely housewife, who lives with her husband in love and friendship. The devil Asmodes is called a destroyer or corrupter; this is the household devil, who hinders and corrupts everything, so that one cannot leave with child or servant. Sara is called a fighter or victor, who at last prevails, conquers and wins. Thus the angel Raphael (that is), physician or healer, is also there, and calls himself Azariah, that is, helper or succorer, the son of the great Azariah, that is, God the Most High's succorer, messenger or messenger. For GOD helps households, and stands by the spouses, otherwise they could not stay anywhere before the Asmod.

Therefore the book is useful and good for us Christians to read, as a fine Hebrew poet, who does not act frivolously, but the right things, and who writes and describes Christian things out of measure. And to such a book belongs Jesus Sirach, who is a right teacher and comforter of the common man and householder in all things, and Tobias is an example of just such a book.

*) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 51 and in the Erlanger, vol. 63, p. 98.

78 Erl. 63, wo-ivs. Prefaces by D. Martin Luther. W. xiv, si-93. 79

*27 Preface to the Book of Jesus Sirach. )

1530.

1 This book has been called in Latin Ecclesiasticus, which they have translated: the spiritual discipline. And is almost well practiced and used in the church, with reading, singing and preaching, but with little understanding and use, without having to boast of the clerical status and church pomp.

2 Otherwise his right name is called "Jesus Sirach", after his master, as his own preface and the Greek gives. As also Moses, Joshua, Isaiah, and all the prophets' books, are called after their masters, and is held by the ancient fathers not in the number of the holy scriptures, but as otherwise a good, fine book of a wise man, so we leave it.

But it seems to us, because he himself confesses in the preface, that he came to Egypt in the time of King Energeti, and there he finished this book (which his grandfather had started before), that he has gathered the best he found from many books. Especially because in Egypt there was a delicious Liberei, prepared by Euergeti's father, King Philadelphnm, that at that time both, books and learned people, were in great honor, and struck from all countries, as a great high school, especially to Greece; in addition, the Jews built a temple there, and erected worship.

4 This also shows that in this book one piece is not neatly put on top of the other, as the work of one master, but is drawn from various masters and books, and mixed with one another, as a bee puts its seed on various flowers and mixes them together. And it seems that this Jesus Sirach was from the royal tribe of David, and a nephew or grandson of Amos Sirach, who was the highest prince in the house of Judah, as one may take from Philone, about two hundred years before the birth of Christ, about the time of the Maccabees.

5. it is a useful book for the common man; for also all his diligence is that he may

to make a citizen or householder God-fearing, pious and wise, how he should behave towards God, God's word, priests, parents, wife, children, his own body, servants, goods, neighbors, friends, enemies, authorities and everyone; so that it might well be called a book of domestic discipline, or of the virtues of a pious householder, which is also and should be called right spiritual discipline.

But what work it took us to translate this book, whoever desires to know, may hold our German against all other copies, both Greek, Latin and German languages, they are old or new, so the work shall give the master 1) well testimony. So many clever ones in all languages have come over this book that it would not be a miracle, because without it all things in it have not been in order from its beginning, that it would have become completely unrecognizable, incomprehensible, and incapable of all things. But we have read it together again like a torn, trampled and scattered letter, and wiped off the dung, and brought it as far as anyone can see, praise be to God and thanks be to God, amen. Christians will not reproach us in this; but the world, as it has done until now, according to its virtue, will know how to thank us for it.

Preface of Jesus Sirach to his book. 2)

Many great men have given us wisdom from the law, the prophets, and others who have followed it; therefore Israel is to be praised for her wisdom and teaching. Therefore not only let those who have it and read it become wise from it, but also let them serve others with teaching and writing.

My grandfather Jesus, after making a special effort to read the Law, the Pro-.

1. Erlanger: "the masters"; the Weimar Bible has our reading.
2. This preface is missing in Walch, but is in the Bible edition of 1545.

*) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 51 and in the Erlanger, vol. 63, p. 100.

80 Erl. 63, 102-104. Vorreden zur deutschen Bibelübersetzung. W. XIV, 93f. 81

He had practiced well in them, and he intended to write something about wisdom and good manners, so that those who would like to learn and become wise would become the more understanding and skilled in leading a good life. Therefore I ask you to accept it kindly and to read it with diligence, and to consider us worthy, if we cannot speak as well as the famous orators. For what is written in the Hebrew language does not read as well when it is translated into another language; not only this book of mine, but also of the law, the prophets, and the prophets.

and other books are much different when they are spoken under their language.

When I arrived in Egypt in the thirty-eighth year, in the time of King Ptolemaei Euergetis, and remained there all my life, I gained space to read and write many good things. Therefore I saw it good and necessary that I put the diligence and effort on it, and interpreted this book. And while I had time, I worked and worked diligently to finish this book and bring it to day, so that even the strangers who want to learn may become accustomed to "good" customs, so that they may live according to the law of the Lord.

*28. preface to the book of Baruch. )

Very low is this book, who also is the good Baruch. For it is not credible that St. Jeremiah's servant, who is also called Baruch (to whom this epistle is also dedicated), should not be higher and richer in spirit, neither is this Baruch. [The number of years with the Histories does not coincide with this, that I would have let him be so close to the third and fourth book of Ezra. For the same two books of Ezra we have badly not wanted to translate, because so nothing is in it, that

One cannot find much better in Aesopo or still lesser books, without that in the fourth book to it are vain dreams, as Jerome himself says, and Lyra did not want to interpret; to it in the Greek are not found. Otherwise, they may be interpreted by whoever wants to, but not in this number of books. Baruch we let baptize among this bunch, because he writes so hard against idolatry and reproaches Mosi's law.

*29. preface from the first book of the Maccabees? )

1 This book is also one of those that are not counted in the Hebrew Bibles. Although it keeps almost the same way with speeches and words, as other books of the holy scripture, and would not be unworthy to be included, because it is a very necessary and useful book to understand the prophet Daniel in the eleventh chapter. For that which Daniel prophesies in the said chapter, of the abomination and calamity of the people of Israel, which shall be in the future.

This book describes the fulfillment of this, namely Antiochum the Noble, and as Daniel speaks, the small help and great persecution of the Gentiles and false Jews, which happened in the time of the Maccabees. Therefore it is also useful for us Christians to read and know.

2. firstly, because the same Antiochus is considered to be a figure or image of the end Christ, who committed such abominations and destruction of God.

*) This preface is found in Walch, in the Leipzig edition, vol. XII, > p. 52 and in the Erlanger, vol. 63, p. 103. ) This preface is found in > Walch, in the Leipzig edition, vol. XII, p. 52 and in the Erlanger, > vol. 63, p. 104.

82 Erl. 63, io4-io7. Prefaces by D. Martin Luther. W.xiv, 94-97. 83

If we learn from this that the end of the Christian service in Jerusalem and in the Jewish land, not far before the birth of Christ and the first future, was the real end of Christ, who before the other and last future of Christ should also destroy Christianity and destroy the service of God; So that we should not be frightened when we experience this and see it before our eyes, but receive the consolation and hold fast that we, together with Christianity, must nevertheless be preserved and finally saved, no matter how great the rage, and the devil as angry as he ever can.

For we also see the same help, however small and insignificant, that God Almighty has begun to show us. And the dear holy gospel is the sword, so that His own may nevertheless attack the present end-Christ in all honesty, and accomplish something, even though it costs much bloodshed and suffering, just as He also helped His people at that time by the sword of the Maccabees. Even though it was not without persecution and great heartache, they nevertheless cleansed the temple and restored worship, and brought the people back to the former regime, just as the gospel is now sweeping away idolatry, and as Christ says that his angels will clear away all evil from his kingdom, and gather the true Christians together again into the old, true Christian faith, and into righteous good works and worship.

004 Secondly, that we may also be comforted in that he helpeth them, not only against Antiochum and the Gentiles, but also against the traitors and apostate Jews, which have

The heathen have slain and persecuted their own people, their brethren, and have put on all their heartaches, that we may be sure, and remain undaunted, whether the false Christs and the spirits of the heathen, who have now also become our persecutors, shall rise up against us, and afflict us and do us harm as much, if not more, than our Antiochus or the end-Christ. For Daniel said this, and told us for our consolation, that it should be so, and that it should come to pass, that the children of our people should deal treacherously with us, and help to persecute us confidently. Therefore we will not have it much better than those pious children of Israel had it under their Antioch or end-Christ with their false brothers.

5. In the end, however, these same enemies and traitors will be punished by God, and their tyranny and treachery will not remain unscented, so that we may look upon our end-Christians, tyrants, and red spirits with joyful thoughts and good courage, and endure their defiance, We are sure that they will not last long, much less get to where they think they are going, but (like Antiochus and those traitors) will soon receive their deserved reward, as a good portion of such punishment is already in the offing and increases daily. Although they are obdurate and blinded, they do not turn away from it, we have no power over them; they want to know what they have done. May God Almighty grant that, since they do not want anything else, it may be done quickly and soon to sanctify His rains and promote His kingdom, and to comfort all sorrowful and captive hearts in the devil's and the end Christ's kingdom, amen.

*39. preface from the second brook of the Maccabees. )

This is called and shall be the other book Maccabaeorum, as the title indicates. But this cannot be right, because it reports some history that happened before the first book, and comes no further than the Judam Maccabaeum, that is, until the

seventh chapter of the first book, that it should be called cheaper the first than the other, one wanted to call it then: "another book", and not the other book Maccabäorum, alium vel alienum scilicet, non secundum. But we let it go along like this, for the sake of the beautiful Ge-

. *) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 53 and in the Erlanger, vol. 63, p. 106.

84 Erl. 63, 107-109. Prefaces to the German Bible translation. W. XIV, 97-99. 85

The story of the seven martyrs of Maccabeorum and their mother, and other pieces.

But it looks as if it was not one master, but patched together from many books. It also has a hard knot in the fourteenth chapter of Rasias, who strangled himself, which also challenges St. Augustine and the ancient fathers. For such an example is no good, and is not to be praised, even if it is patient.

and may well be interpreted. Thus, the first chapter describes the death of Antioch in a different way than the first book does.

3. Summa: As cheaply as the first book should be included in the number of the holy scriptures, so cheaply is this other book thrown out, even though there is something good in it. But all this is for the pious reader to judge and recognize.

*31. preface from the plays Esther and Daniel. )

(1) Here follow some pieces which we do not want to translate in the prophet Daniel and in the book of Esther. For we have plucked up such cornflowers (because they are not in the Hebrew Daniel and Esther); and yet, so that they do not spoil, we have placed them here in special spice gardens or beds, because nevertheless much good is found in them, and especially the hymn Benedicite.

2. but the text of Susanna, Bel, Habakkuk, and Dragon, also sees beautiful spiritual

Poems like Judith and Tobias, because the names are also in addition. As, Susanna is called a rose, that is, a beautiful, pious country and people, or poor hemp among the thorns. Daniel is called a judge, and so on; everything is easily interpreted to a Policei, 1) Oeconomei, or pious bunch of believers, be it about the story as it may.

1. "Policey", that is politia, secular regiment; "Oeconomei", oeconomia, household.

32. preface from the New Testament,

according to the edition of Anno 1522 and 1527.**)

It would be right and proper that this book should go out without all preface and foreign names, and only bear its own new name and speech. But since by some wild interpretations and prefaces the Christian's mind has been driven away to the point that one almost no longer knows what is called Gospel or Law, New Testament or Old Testament, the necessity demands that an announcement and preface be made, so that the simple man may be led out of his old delusion onto the right path and instructed as to what he should expect in this book, lest he seek commandments and laws when he should seek the Gospel and promise of God.

2. Therefore, it should be known first of all that the delusion that there are four Gospels and only four evangelists must be rejected, and that some divide the New Testament books into legal, historical, prophetic, and sapiential, and think (I do not know how) to compare the New Testament with the Old Testament; but to hold firmly that, 2) just as the Old Testament is a book in which God's law and commandment are found, so also the history of both of them, who kept the same and did not keep the same, so the Old Testament is a book in which God's law and commandment are found, and the history of both of them.
3. Only here does the preface of 1527 begin, starting with the words: "Like". The preceding is in the edition of 1522.

*) This preface is found in Walch, in the Leipzig edition, vol. XII, p. 53 and in the Erlanger, vol. 63, p. 107.

**This preface is found, except in Walch, in the Hall volume, p. 153; in the Leipzig edition, vol. XII, p. 53 and in the Erlanger, vol. 63, p. 108. It has also been translated into Latin and precedes the Latin Bible translation of 1529 attributed to Luther, Walch, old edition, vol. XlV (second part), Col. 659.

86 Erl. 63, 109-111. Prefaces by D. Martin Luther. W. XIV, 99-101. 87

The New Testament is a book in which the Gospel and God's promise are written. New Testament is one book, in which the Gospel and God's promise are written, along with the history of those who believe and do not believe. So that one may be sure that there is only One Gospel; just as there is only One Book of the New Testament, and only One Glory, and only One God who promises. 1) For gospel is a Greek word, and means in German: gute Botschaft, gute Märe, gute neue Zeitung, gut Geschrei, davon man sing, sagen und fröhlich ist. When 2) David overcame the great Goliath, good tidings and comforting new tidings came to the Jewish people, that their terrible enemy had been slain, and that they had been delivered to joy and peace; whereof they sang, and leaped, and were glad.

3. The Gospel of God and the New Testament are good tales and cries that have been spread throughout the world by the apostles, about a true David, who contended with sin, death and the devil, and overcame them, and thus redeemed, justified, 4) made alive and saved all those who had been caught in sins, tormented with death, and overcome by the devil, without any merit on their part, and thus satisfied them and brought God back to heaven. Therefore they sing, give thanks, praise God and rejoice forever, if they firmly believe otherwise and remain steadfast in the faith.

4. Such a cry and comforting tale, or evangelical and divine new newspaper, is called a New Testament because, just as a will is when a dying man decides his property to be distributed to the designated heirs after his death: So also Christ, before he died, commanded and appointed to proclaim this gospel after his death to all the world, and thereby to all who believe he gave for their own all his goods, that is, his life, that he might swallow up death; his righteousness, that he might destroy sin; and his blessedness, that he might overcome eternal damnation. Now the poor man, dead in sins and bound for hell

1. The preceding sentence is not in the 1527 edition.
2. 1522: same as.
3. 1522: this.
4. 1522: justified.

The man who is entangled in the world hears nothing more comforting than such a dear, sweet message from Christ, and his heart must laugh at the bottom of it and rejoice when he believes it to be true.

Now God, in order to strengthen such faith, has promised this gospel and testament of His many times in the Old Testament through the prophets, 5) as St. Paul Rom. 1, 1. 2. says: "I am set apart to preach the gospel of God, which He promised beforehand through His prophets, in the holy Scriptures, of His Son, who was born to Him of the seed of David" 2c.

6. And that we should show them some, he promised at the first, saying to the serpent, Genesis 3:15, "I will put enmity 6) between thee and the woman, and between thy seed and her seed; he shall bruise thy head 7) and thou shalt bruise his heel." 8) Christ is the seed of this woman who crushed the devil's head, 9) that is, sin, death, hell, and all his power. For without this seed, no man can escape sin, death, nor hell.

7. item, Gen. 22, 18. He promised 10) Abraham: "Through your seed all nations 11) on earth shall be blessed. Christ is the seed of Abraham, says St. Paul Gal. 3, 16, who has blessed all the world through the gospel. For where Christ is not, there is still the curse that fell on Adam and his children when he sinned, so that they must all be guilty of sin, death and hell. Against the curse the gospel now blesses all the world, so that it publicly proclaims: "Whoever believes in this seed of Abraha shall be blessed, that is, freed from sin, death and hell, and shall remain righteous, 12) alive and blessed forever. As Christ Himself says, John 11:26, "He that believeth on Me shall never die."

8. Item, so he promised 13) David, 2 Sam.
9. 1522: promised.
10. 1522: lay.
11. 1522: your head.
12. 1522: trample his soles.
13. 1522: his head.
14. 1522: he promised to.
15. 1522: In your seed shall all generations.
16. 1522: justified.
17. 1522: promised.

88 Erl. 63,111-114. prefaces to the German Bible translation. W. xiv, 101-103. 89

7, 12. when he said: "I will raise up your seed after you, who shall build an house for my name 1) and I will confirm the throne of his kingdom 2) forever. I will be his father, and he shall be my son" 2c. This is the kingdom of Christ, of which the gospel speaks, an everlasting kingdom, a kingdom of life, blessedness and righteousness, into which come out of the prison of sin and death all who believe.

(9) Such promises of the Gospel are many more in the other prophets. As Micah 5, 1: "And thou Bethlehem Ephrathah, which art small among the thousands of Judah, out of thee shall come to me the Lord of Israel. 3) Item, Hosea on the 13th, v. 14: "I will redeem them from hell, and save them from death. Death, I will be a poison unto thee; hell, I will be a pestilence unto thee. 4)

(10) Now the gospel is nothing else, 5) but a preaching of Christ, the Son of God and David, true God and man, who by his death and resurrection overcame sin, death and hell for us who believe in him. So that the gospel may be a short and a long speech, and one may describe it briefly, the other lazily. He describes it long who describes many works and words of Christ, as the four evangelists do. He, however, describes it briefly, who does not describe Christ's works, but recently shows how he overcame sin, death and hell by his death and resurrection, as St. Peter and St. Paul did. 6) He also describes how he is the only one who has the power to save those who believe in him.

(11) Therefore see to it that you do not make of Christ a Moses, nor of the gospel a book of laws or doctrines, as has been done hitherto, and that some prefaces, even of St. Jerome, are heard. For the gospel does not actually demand our work, that we may become pious and blessed with it; indeed, it ver-

1. 1522: me.
2. 1522: fortify the chair of his kingdom.
3. 1522: And you Bethlehem, you are small among the thousands of Judah, out of you shall come to me who is a duke to my people Israel.
4. 1522: I will deliver them from the hand of death, from death I will save them.
5. In the edition of 1522 it reads like this: So we see that there is no more than One Gospel; like only One Christ. Sintemal Gospel 2c.
6. 1522: bys.
7. But it requires faith in Christ, that he has overcome sin, death, and hell for us, and thus makes us godly, alive, and blessed, not by our work, but by his own work, death, and suffering, so that we may accept his death and victory 8) as if we had done it ourselves.
8. But that Christ in the gospel gives many commands 9) and teachings, and interprets the law, is to be counted as all the other works and deeds of Christ. And as knowing his works and history is not yet knowing the true gospel, for you do not yet know that he has overcome sin, death, and the devil: so also this is not yet knowing the gospel, because you know such doctrine and commandment, but when the voice comes saying, Let Christ be thine own with life, doctrines, works, death, resurrection, and all that he is, has, does, and is able.
9. So we also see that he does not urge, but kindly entices, and says: "Blessed are the poor" 2c. And the apostles use the word: "I exhort, I implore, I entreat", so that one can see everywhere how the gospel is not a law book, but actually 10) a sermon about the benefits of Christ, shown to us and given to us as our own, if we believe. Moses, however, in his books, drives, penetrates, oppresses, strikes and punishes horribly, because he is a law writer and driver.

(14) Therefore, no law is given to a believer to justify him before God, 11) as St. Paul says, 1 Tim. 1:9, because he is justified, alive and saved by faith. And he needs no more than to prove such faith by works 12). Yes, where faith is, he cannot keep himself; he proves himself, breaks forth by good works, confesses 13) and teaches such a gospel before men, and risks his life on it. And everything he lives and does, he does for the benefit of his neighbor, for his own good.

7. 1522: only.
8. 1522: Ueberwindens.
9. 1522: Law.
10. 1522: only.
11. The words: "thereby - GOtt" are missing in 1522.
12. "with works" is missing in 1522.
13. 1522: breaks out and confesses.

90 Erl. 63, 114-118. Prefaces by D. Martin Luther. W. XIV, 1V3-I05. 91

Not only to come to such grace, but also with body, goods and honor, as he sees that Christ has done for him, and so follows Christ's example.

(15) This is what Christ meant, when he gave no other commandment than love, by which it should be known who are his disciples and righteous believers. For where works and love do not break forth, faith is not right, the gospel does not yet adhere, and Christ is not 1) rightly known. Behold, therefore, direct thyself into the books of the New Testament, that thou mayest know how to read them in this manner.

2) Which find the right and noblest books of the New Testament.

Anno 1522.

1. From all these you can now judge rightly among all the books, and distinguish which are the best. For 3) John's gospel and St. Paul's epistles, especially those to the Romans, and St. Peter's first epistle, are the right core and marrow among all books, which should also be the first, and every Christian should be advised to read them first and foremost, and to learn them through
2. 1522: not yet.
3. The following forms the conclusion of the preface of 1522. It is found in the Eisleben edition, vol. I, p. 184; in the Altenburg, vol. II, p. 493; in the Hall volume, p. 468; in the Leipzig, vol. XII, p. 55 (in all these editions, including Walch's, with the 'wrong year 1524) and in the Erlanger, vol. 63, p. 114.
4. namely - by name.

made daily reading as mean as daily bread.

For in these you will not find much description of the works and miracles of Christ, but you will find a masterful account of how faith in Christ overcomes sin, death and hell, and gives life, righteousness and salvation, which is the true nature of the gospel, as you have heard.

For if I should ever lack one thing, the works or the preaching of Christ, I would rather lack the works than his preaching. For the works help me nothing; but his words, they give life, as he himself says Joh. 8,4) 51. Since John writes very few works of Christ, but very many of his sermons, and the other three evangelists describe many of his works, but few of his words, John's gospel is the most tender, right main gospel, and is far, far preferable to the other three, and is to be lifted higher. So also St. Paul's and Peter's epistles are far superior to the three Gospels of Matthew, Mark and Luke:

4. summa, St. John's gospel and his first epistle, St. Paul's epistles, especially those to the Romans, Galatians, Ephesians, and St. Peter's first epistle, these are the books that show you Christ and teach you everything that is necessary and blessed for you to know, even though you never see or hear any other book or teaching. Therefore, St. Jacob's epistle is a rather dry epistle, since it has no evangelical character about it. But more about this in other prefaces.

4. Here the Erlanger has reprinted "Joh. 5, 51." from Walch.

33. warning D. Mari. Luther to his New Testament printed,

Anno 1539.*)

I ask all my friends and enemies, my master printers and readers, to let this New Testament be mine. Have they

but they lack the ability to make their own for themselves. I know well what I do, and I also see well what others do. But this

*Walch has taken this writing from the Hallische Theil, p. 466. It is in the Erlanger, Vol. 63, p. 115. Although Walch (Preface to the 14th volume, p. 7) has recognized that the year 1545 given by the Hallische Theil is not the correct one, he has nevertheless not made the correction, just as with the previous writing, where he also indicates the correct time l.c..

92 Erl. 63, 116-118. Prefaces to the German translation of the Bible. W. XIV, I0S-I08. 93

Luther's German Testament shall be the last testament. For there is now neither a measure nor an end to mastering and mastering.

And let everyone be warned against other specimens. For I have experienced them so far,

how industriously and falsely others reprint us.

Joh. 12, 36.

Believe in the light while you have it, so that you may be children of the light.

*34. preface to the Acts. )

(1) This book is to be read and regarded, not as we have done, as if St. Lucas had written in it only the personal works or history of the apostles, as an example of good works or good life, as St. Augustine and many others have regarded it as the best example, that the apostles had all goods in common with the Christians 2c., which did not last long, and must cease in time; but let it be noted that St. Lucas, with this book, teaches all Christendom, to the end of the world, the right principal of Christian doctrine, namely, how we must all be justified by faith alone in JESUS Christ alone, without any help of the law or of our works.

This is his most important opinion and reason for writing this book. That is why he so powerfully expounds not only the apostles' preaching of faith in Christ, how both Gentiles and Jews were justified by it without any merit or works, but also the examples and history of such teaching, how the Gentiles as well as the Jews were justified by the gospel alone, without the law, and how, as St. Peter testifies, God in such matters made no distinction between Jews and Jews. Peter testifies Cap. 10, 28. and 15, 9. that God did not make any distinction between Jews and Gentiles in such matters; but just as He gave the Holy Spirit to the Gentiles who lived without law through the gospel, so He also gave the same to the Jews through the gospel, and not through the law or because of their works and merits. In this book, therefore, set both the doctrine of faith and the examples of faith with one another.

Therefore, this book should be called a gloss on the epistles of St. Paul. For what St. Paul teaches and does with words and sayings from the Scriptures, St. Lucas shows here and proves with examples and stories that it has happened and must happen as St. Paul teaches, namely, that no law or work makes men righteous, but only faith in Christ. And you will find here in this book a beautiful mirror in which you can see that it is true: Sola fides justificat, faith alone makes righteous. For there are all the examples and history in it, certain and comforting witnesses, which are not lying nor lacking to you.

For then behold how St. Paul himself is converted. How Cornelius the Gentile was converted by the word of St. Peter, as the angel had told him that Peter would preach to him, so that he would be saved. Item, the bailiff Sergius, and all the cities where St. Paul and Barnabas preached. See the first Concilium of the Apostles at Jerusalem, Cap. 15, 2. See all the sermons of St. Peter, Paul, Stephani and Philippi, and you will find that it all goes to this, that we must come to grace and be justified through the faith of Christ alone, without law and works. And with this book you can shut the mouths of the adversaries in a masterly and powerful way, who point us to the law and our works, and reveal their foolish ignorance to the whole world.

(5) Therefore Lucas also says that such examples of faith made even the devout Jews (who had become believers) almost distraught.

*) This preface is found in the Leipzig edition, vol. XII, p. 56 and in the Erlangen edition, vol. 63, p. 116.

94 Erl. 3, H8-1S0. Prefaces by D. Martin Luther. W. xiv, 108-110. 95

and the other unbelieving Jews became mad and foolish about it. This was no wonder, because they were brought up in the Law and had been accustomed to it since Abraham, and it must have been annoying that the Gentiles, who were without Law and God, should be like them in the grace of God.

(6) But that our people, who are all Gentiles, should blaspheme and persecute such an article is ten times worse, since we see here, and cannot deny, that God's grace and Christ's knowledge came to our ancestors without law and merit, even in abominable idolatries and vices. But they will gain as much from their blasphemy and persecution as the Jews gained from their raging and raging.

have. For he who before had threatened the Jews and had Moses sing, "I will make you angry with him who is not my people, and I will make you mad with an ignorant people"; and Hosea Cap. 2, 23: "I will call my people that is not my people" (that is, those who live without law and work), and have kept it to them; the same one also threatens this to our blasphemers, and, as he has already well begun, 1) he will certainly keep it to them. But they will not believe this until they learn it (like the Jews), amen.

1. We have deleted the brackets around the words: "as he has already begun", because they are not a parenthesis. In the old prints the brackets are often used to emphasize something.

*Preface from the Epistle of St. Paul to the Romans. )

(1) This epistle is the true chief of the New Testament, and the most pure gospel, which is well worthy and worthy that a Christian man should not only know it by heart from word to word, but should handle it daily, as the daily bread of the soul. For it can never be read or considered too much and too well, and the more it is handled, the more delicious it becomes and tastes great.

2 Therefore I will also do my service to it, and prepare an entrance to it through this preface, as much as God has given me, so that it may be understood all the better by everyone. For it is hitherto darkened with glosses and various gossip, which is nevertheless a bright light in itself, almost sufficient to illuminate the whole of Scripture.

First of all, we must know the language and what St. Paul means by these words: law, sin, grace, faith, righteousness, flesh, spirit, and the like, otherwise there is no use in reading them.

4 You must not understand the word "law" here in a human way, that it is a teaching what works are to be done or not to be done, as it is with human laws, since one does enough for the law with works, if the heart is already not there. God judges according to the heart. Therefore, his law also demands the heart's reason and does not allow him to be satisfied with works, but rather punishes works done without the heart's reason as hypocrisy and lies. Therefore all men are called liars, Ps. 116:11, because no one can keep God's law out of his heart, for everyone finds in himself a reluctance to do good and a desire to do evil. Where there is no free desire to do good, there is no reason in the heart to keep the law of God; there is certainly sin and wrath deserved by God, even though there are many good works and honorable deeds in the heart. Therefore St. Paul concludes Cap. 2, 12. 13. that the Jews are all sinners, and says that only the doers of the law are righteous.

*This preface is found in the Leipzig edition, vol. XII, p. 56 and in the Erlangen edition, vol. 63, p. 119. Justus Jonas translated it into Latin. His translation is included in the Latin Wittenberg edition (1554), torn. V, toi. The same is also inserted into the Latin Bible translation of 1529 attributed to Luther, Walch, old edition, vol. XIV (second part), Col. 905.

96 Erl. 63, iZo-123. prefaces to the German Bible translation. W. xiv, 110-112. 97

by God. He means that no one is a perpetrator with works of the law, but rather says to them, v. 22: "You teach that one should not commit adultery, and you break marriage"; item, v. 1: "In which you judge another, you condemn yourself, because you do the same thing that you judge. As if to say, "You live outwardly in the works of the law, and judge those who do not live this way, and know how to teach everyone; you see the mote in another's eye, but you are not aware of the beam in your own eye Matt. 7:3.

(6) For though you keep the law by heart with works, out of fear of punishment or love of reward, yet you do everything without free desire and love for the law, but with unwillingness and compulsion, 'would rather do otherwise if the law were not. From this it is evident that you are hostile to the law from the bottom of your heart. What is it, then, that you teach others not to steal, if you yourself are a thief in heart, and outwardly would gladly be one if you could? Even though the outward work does not last long with such hypocrites. So you teach others, but not yourself; you do not know yourself what you teach, you have never understood the law. Yes, the law increases sin, as he says in the fifth chapter, v. 20, so that man only becomes more hostile to it the more it demands that he cannot do.

Therefore, in the seventh chapter, v. 14, he says: "The law is spiritual. What is this? If the law were corporeal, works would be enough for it; but since it is spiritual, no one does enough for it, unless everything you do is from the heart. But no one gives such a heart except God's Spirit, which makes a man like the law, so that he gains air to the law from the heart, and henceforth does everything not out of fear or compulsion, but out of a free heart. Thus the law is spiritual, which wants to be loved and filled with such a spiritual heart, and demands such a spirit. Where this is not in the heart, there remains sin, unwillingness, enmity against the law, which is good, just and holy.

8 Get used to the idea that "doing the work of the law" and "fulfilling the law" are two different things. The work of the law

is everything that man does, or can do, by the law, out of his own free will and powers. But because under and beside such works there remains in the heart unwillingness and compulsion to the law, such works are all lost and of no use. This is what St. Paul means Cap. 3, 20, when he says: "By the work of the law no man is justified in the sight of God." Therefore, you see that the school-baiters and sophists are deceivers when they teach that they prepare themselves for grace by works. How can one prepare himself for good by works who does no good work without unwillingness and displeasure in his heart? How can a work please God if it comes from an unenthusiastic and unwilling heart?

(9) But to fulfill the law is to do one's works with love and love, and to live freely without the constraint of the law, divinely and well, as if there were no law or punishment. The Holy Spirit gives such a desire for free love into the heart, as he says in Cap. 5, 5. But the Spirit is not given only in, with and through faith in Jesus Christ, as he says in the preface. So faith does not come without God's word or gospel alone, which preaches Christ, as He is the Son of God and man, dead and risen for our sake, as he says in the third v. 25, fourth v. 25 and tenth chapters v. 9.

(10) Hence it is that faith alone justifies and fulfills the law, for it brings the Spirit out of Christ's merit. But the Spirit makes the heart merry and free, as the law requires; so then good works proceed from faith itself. This is what he means Cap. 3, 31, after he had rejected the works of the law, that it reads as if he wanted to abolish the law through faith. No (he says), "we establish the law by faith," that is, we fulfill it by faith.

11 In Scripture, "sin" means not only the outward work of the body, but all the business that is involved in and leads to the outward work, namely, the foundation of the heart, with all its strength. So that the word "do" means when a person completely falls away and goes into sin. For there is no outward work of sin, for a man goes completely down with body and soul. And especially the scripture looks into the heart,

98 Erl. 3, 1L3-IL5. Prefaces by D. Martin Luther. W. xiv, 113-115. 99

and to the root and main source of all sin, which is unbelief at the bottom of the heart. So that as faith alone makes righteous, and brings the spirit and desire to good outward works, so unbelief alone sins, and brings up the flesh, and desire to evil outward works, as happened to Adam and Heva in paradise, Gen. 3:6.

(12) Therefore Christ alone calls unbelief sin, when he says John 16:8, 9: "The Spirit will punish the world for sin, because they have not believed in me. Therefore, before good or evil works are done, as the good or evil fruit, there must first be faith or unbelief in the heart, as the root, sap and main force of all sin, which in Scripture is also called the head of the serpent and the head of the old dragon, which the seed of the woman, Christ, must crush, as Adam was promised. Genesis 3:15.

13 "Grace" and "gift" are distinguished by the fact that grace actually means God's grace or favor, which He bears to us in Himself, from which He is inclined to pour Christ and the Spirit into us with His gifts, as is clear from the fifth chapter, v. 15, where He says: "Grace and gift in Christ" 2c. Although the gifts and the spirit in us increase daily, and are not yet perfect, so that evil desires and sin still remain in us, which fight against the spirit, as he says Rom. 7, 14. f. 23. and Gal. 5, 17. and as Gen. 3, 15. proclaims, the strife between the seed of the woman and the seed of the serpent, yet grace does so much that we are counted completely and fully righteous before God. For his grace does not divide and separate itself, as the gifts do, but receives us wholly into 1) grace, for the sake of Christ our Advocate and Mediator, and because the gifts have begun in us.

14 So you understand the seventh chapter, where St. Paul still calls himself a sinner, and yet in the eighth, v. 1, he says that there is nothing condemnable about those who are in Christ, because of the imperfect gifts and the Spirit. For the sake of the undying flesh

1. "in" is in the Weimar Bible, but is missing in the Erlangen edition.

we are still sinners; but because we believe in Christ and have the beginning of the Spirit, God is so favorable and gracious to us that He will not regard such sin nor judge it, but will continue with us by faith in Christ until sin is put to death.

(15) "Faith" is not the human delusion and dream that some take for faith. And when they see that no improvement of life nor good works follow, and yet they can hear and speak much of faith, they fall into error, and say: Faith is not enough; one must do works if one is to become pious and blessed. That is why, when they hear the gospel, they fall, and by their own efforts make a thought in their hearts, saying, I believe. They consider this to be a true faith. But as it is a human thought and thought, which the reason of the heart never knows, so it does nothing, and no improvement follows after it.

But faith is a divine work in us, which transforms us and gives us new birth from God, John 1:13, and kills the old Adam, makes us completely different people in heart, courage, mind and all powers, and brings the Holy Spirit with it. Oh, there is a living, busy, active, powerful thing about faith, that it is impossible that it should not work good without ceasing. Nor does he ask whether good works are to be done, but before he asks, he has done them, and is always doing them. But he who does not do such works is a faithless man, groping and looking about for faith and good works, and knowing neither what faith nor good works are, yet washing and babbling much talk of faith and good works.

17 Glanbe is a living, bold confidence in God's grace, so certain that he would die a thousand times over. And such confidence and knowledge of divine grace makes one cheerful, defiant and merry toward God and all creatures, which the Holy Spirit does in faith. Therefore, man 2) becomes willing and joyful without compulsion to do good to everyone, to serve everyone, to suffer all kinds of things.

2. "Man" is missing from the Erlanger, but is in the Weimar Bible.

100 Erl. 63, 125-128. prefaces to the German Bible translation. W. XIV, II5-II8. 101

For the love and praise of God, who has shown him such grace, so that it is impossible to separate works from faith, indeed as impossible as burning and shining can be separated from fire. Therefore, beware of your own false thoughts and useless talkers, who want to be wise in judging from faith and good works, and are the greatest fools. Ask God to work faith in you, otherwise you will remain eternally without faith, you will be dense and do what you want or can.

18. "Righteousness" then is such faith, and is called God's righteousness, or that which is valid before God, because it gives God, and counts for righteousness, for the sake of Christ, our Mediator, and makes man give to everyone what he owes. For by faith man becomes sinless, and gains pleasure in God's commandments; thereby he gives his glory to God, and pays Him what he owes Him; but to men he willingly serves what he can, and thereby also pays everyone. Such justice cannot be achieved by nature, free will, and our powers. For as no one can give him faith by himself, so he cannot take away unbelief; how then will he take away a few small sins? Therefore everything that happens apart from faith or in unbelief is false, hypocritical and sinful, Rom. 14:23, however good it may be.
19. You must not understand "flesh" and "spirit" here to mean that "flesh" alone refers to unchastity and "spirit" to the inner part of the heart, but flesh is called by St. Paul, like Christ, John 3:6.Therefore, you should also know to call him "carnal" who, without grace, writes, teaches and prattles much about high spiritual things; as you can well learn from the works of the flesh, Gal. 5:20, since he also calls heresy and hatred the works of the flesh. And Rom. 8:3 says that the law is weakened by the flesh, which is not said of unchastity, but of all sins, but mostly of unbelief, which is the most spiritual vice.

20 Again, also call "spiritual" him that worketh in the most outward works, as Christ when he washed the disciples' feet, and Peter when he led the ship and fished. So that the flesh is a man who lives and works inwardly and outwardly for the benefit of the flesh and temporal life, and the spirit is a man who lives and works inwardly and outwardly for the benefit of the spirit and life to come.

Without such an understanding of these words, you will never understand this epistle of St. Paul, which is not yet a book of holy scripture. Therefore, beware of all teachers who use these words differently, whoever they may be, whether they be Jerome, Augustine, Ambrose, Origen, and their like, and even higher. Now let us turn to the epistle.

(22) Since it behooves an evangelical preacher, first of all, by revealing the law and sins, to punish and make sinful everything that is not lived out of the spirit and faith in Christ, so that men may be led to their own knowledge and sorrow, that they may become humble and desire help, St. Paul also does this, beginning in the first chapter and punishing the gross sins and unbelief that were public in the day when the Gentiles were and are still sinning without God's grace. Paul also begins in the first chapter and punishes the gross sins and unbelief that are public in the day when the sins of the Gentiles were and still are, those who live without God's grace, saying that God's wrath from heaven is revealed through the gospel against all men because of their ungodly nature and unrighteousness. For although they know and daily recognize that there is one God, yet their nature is so evil in itself, apart from grace, that they neither thank nor honor Him, but blind themselves, and fall into wickedness without ceasing, until, after idolatry, they also commit the most shameful sins with all vices, unashamedly, and in addition leave others unpunished.

In the second chapter, he also extends such punishment to those who seemed outwardly pious, or who secretly sinned when the Jews were, and are still all hypocrites who live well and respectably 1) without lust and love,

1. The words "und ehrbarlich" are missing in the Erlangen edition, - but are in the Weimar as well as in the Altenburg Bible. The Latin does not give any information about this.

102 Eri. 63, 128-iM. Prefaces by D. Martin Luther. W. xiv, 118-120. 103

and are hostile to God's law in their hearts, and yet like to judge other people, as is the way of all sinners, that they consider themselves pure, and yet are full of avarice, hatred, pride and all filthiness, Matth. 23, 25. They are the ones who despise God's goodness and heap wrath upon themselves according to their hardness, so that St. Paul, as a right lawyer, leaves no one without sin, but proclaims the wrath of God to all who want to live well by nature or free will. Paul, as a true lawyer, lets no one remain without sin, but proclaims the wrath of God to all who by nature or free will want to live well, and lets them be no better than public sinners; indeed, he says they are hard-hearted and impenitent.

24. On the third day he threw them both into one heap, saying: "Let one be like the other, all sinners before God, without the Jews having had God's word; although many did not believe it, yet God's faith and truth are not finished. And by chance he introduces the saying from the 51st Psalm, v. 6, that God remains righteous in his words. After that he comes back to it, and also proves by scripture that they are all sinners, and by the work of the law no one is justified, but the law was only given to recognize sin.

25. After this he begins and teaches the right way how one must become pious and blessed, and says: "They are all sinners, and lack the glory which they ought to have in God, 1) but must be justified without merit" through faith in Christ, who has merited this for us through His blood, and has become for us a mercy seat from God, forgiving all our former sins; so that He may prove that His righteousness, which He gives by faith, alone helps us, which was revealed at that time through the Gospel, and testified beforehand through the Law and the Prophets. So the law is established by faith, although the works of the law are put down with it, along with their glory.

26. On the fourth, when sin is revealed through the first three chapters, and the way of faith to righteousness is taught, he begins to meet with some pleas and claims, and first of all he takes the one whom
27. In the first edition instead of: "and lack - should": "and without God's glory".

All who hear of faith do commonly, how it justifies without works, saying, Shall one do no good works? So he himself holds up Abraham, saying, What did Abraham do with his works, was it all in vain? Were his works of no use? And he condemns that Abraham was justified by faith alone, without any works, so that even before the work of his circumcision he is justified by the Scriptures because of his faith alone, Genesis 15:6. If the work of circumcision did nothing for his righteousness, which God commanded him to do, and was a good work of obedience, then certainly no other good work will do anything for righteousness, but as the circumcision of Abraham was an outward sign, so that he proved his righteousness in faith, so all good works are only outward signs that follow from faith, and prove, as the good fruits, that man is already righteous before God inwardly.

With this, St. Paul confirms his previous teaching in the third chapter, v. 27, about faith, as with a strong example from Scripture, and also cites a witness, David, from the 32nd Psalm, who also says that a man is justified without works; although he does not remain without works when he has been justified. Then he sets the example against all the other works of the law, and concludes that the Jews cannot be Abraham's heirs because of blood alone, much less because of the work of the law, but must inherit Abraham's faith if they want to be true heirs, since Abraham was justified by faith before your law, both Mosiah and circumcision, and is called the father of all believers. For this cause also the law worketh wrath rather than grace, because no man doeth it with pleasure and love, that rather disgrace than grace cometh by the work of the law. Therefore faith alone must obtain the grace promised by Abraha. For these examples also are written for our sakes, that we also should believe.

28. In the fifth place, he comes to the fruits and works of faith, which are peace, joy, love toward God and toward everyone, as well as security, defiance, joyfulness, courage and hope.

104 Eri. 63, 130-I33. Prefaces to the German Bible translation. W. xiv, 120-123. 105

ntribution in affliction and suffering. For all these things follow, where faith is right, because of the abundant good that God has shown us in Christ, in that he sent him to die for us before we could ask him, even while we were still enemies. So then we have that faith without all works justifies, and yet it does not follow from this that one should therefore do no good works, but that the righteous works do not remain outside, of which the saints of works know nothing, and seal up their own works, in which there is neither peace, joy, security, love, hope, nor defiance of any right Christian work and faith.

29. After this, he makes an airy departure and walk, and tells where both sin and unrighteousness, death and life, come from; and holds the two finely against each other, Adam and Christ. This is why Christ had to come, another Adam, who inherited his righteousness on us through a new, spiritual birth in faith, just as that Adam inherited sin on us through the old fleshly birth.

(30) This proves and confirms that no one can help him even from sins to righteousness with works, as little as he can prevent himself from being born in the flesh. This is also proven by the fact that the divine law, which was supposed to help righteousness, has not only come without help, but has also increased sin, so that the more the law resists it, the more the evil nature becomes hostile to it, and the more it wants to atone for its lust. So that the law makes Christ even more necessary, and demands more grace to help nature.

(31) On the sixth, he sets before him the special work of faith, the contending of the Spirit with the flesh, to put to death the rest of the sins and lusts that remain after righteousness, teaching us that we are not so freed from sins by faith that we should be idle, slothful, and secure, as if sin were no more. There is sin, but it is not counted for condemnation because of the faith that contends with it. Therefore we have enough to do with ourselves all our lives, that we tame our body, kill a lust, and its members.

To the extent that they are obedient to the Spirit and not to the lusts, that we may be conformed to the death and resurrection of Christ, and complete our baptism (which also means the death of sins and new life of grace), until we are completely clean from sins, also bodily resurrected with Christ and live forever.

32 And this we can do, saith he, because we are in grace, and not under the law. Which he himself interprets, that to be without law is not so much to say that one has no law, and may do what anyone desires, but to be under the law is when we deal with law works without grace. Then sin certainly reigns through the law, since no one is naturally fond of the law; but this is great sin. But grace makes the law pleasant to us; so there is no more sin, and the law is no longer against us, but one with us.

But the same is the right freedom from sin and from the law, of which he writes to the end of this chapter, that it is a freedom to do only good with pleasure, and to live well without the constraint of the law. Therefore freedom is a spiritual freedom, which does not abolish the law, but gives what is demanded by the law, namely lust and love, so that the law is satisfied, and has no more to drive and demand. As if you owed a feudal lord and could not pay. You would like to get rid of him in two ways: first, so that he would not take anything from you and would break his register; and second, so that a pious man would pay for you and give to you, so that you would do enough for his register. In this way Christ has set us free from the law. Therefore it is not a wild, carnal liberty, which should do nothing, but which does much and all things, and is free from the law's demand and guilt.

34 On the seventh, he confirmed this with an equality of conjugal life. When a husband dies, the wife is also unmarried, and is thus free of one another. This does not mean that the wife may not or should not take another husband, but rather that she is now free to take another husband, which she could not do before she was free from that husband.

So our conscience is connected to the

106 Erl. 63, i3s-i35. Prefaces by D. Martin Luther. W. xi v, 123-125. 107

Law, under the sinful old man; when he is killed by the Spirit, the conscience is free, and one is rid of the other. Not that the conscience should do nothing, but that it should first of all cling to Christ, the other man, and bear fruit of life.

(36) Then he goes on to describe the nature of sins and the law, how through the law sin now becomes quite active and powerful. For the old man becomes only the more hostile to the law, because he cannot pay what is demanded by the law. For sin is his nature, and nothing else can come from him; therefore the law is his death and all his torment. Not that the law is evil, but that the evil nature cannot suffer good to be demanded of it, just as a sick person cannot suffer to be demanded to run and jump and other works of a healthy person.

(37) Therefore St. Paul here concludes that where the law is rightly discerned and well understood, it does no more, for it reminds us of our sin, and by the same kills us, and makes us guilty of eternal wrath, as all this is finely taught and experienced in the conscience when it is rightly met with the law, so that one must have something else and more than the law to make man godly and blessed. But those who do not rightly recognize the law are blind, they go there presumptuously, they think they have done enough with works, because they do not know how much the law requires, namely a voluntary, merry heart; therefore they do not see Mosi rightly under their eyes, the cloth is put in front of them and covered.

(38) Then he shows how the spirit and the flesh contend with each other in one man, and sets himself as an example, that we may learn to know the work (to kill sin in ourselves) aright. He calls both the spirit and the flesh one law, because just as the divine law drives and demands, so also the flesh drives and demands and rages against the spirit, and wants its pleasure. Again the spirit drives and demands against the flesh, and wants to have its pleasure. This quarrel lasts in us as long as we live, in one more, in the other less.

1. Jonas: in uno et eodem homine.

after which the spirit or flesh becomes stronger. And yet the whole man himself is both spirit and flesh, contending with himself until he becomes wholly spiritual.

39. In the eighth place, he comforts such fighters that such flesh does not condemn them, and further shows what is the nature of the flesh and the nature of the Spirit, and how the Spirit comes from Christ, who has given us his Holy Spirit, who makes us spiritual and subdues the flesh, assuring us that we are nevertheless children of God, however hard sin rages in us, as long as we follow the Spirit and resist sin to kill it. But since nothing is so good to deceive the flesh as the cross and suffering, he comforts us in suffering by the help of the Spirit of love and of all creatures, namely, that both the Spirit groan in us, and the creature longs with us, that we may be rid of the flesh and of sins. So we see that these three chapters, 6., 7., 8., are driving towards the one work of faith, which is called killing the old Adam and forcing the flesh.

In the ninth, tenth and eleventh chapters, he teaches about the eternal providence of God, which is why it originally begs who should believe or not believe, who can be freed from sins or not; so that it may ever be taken out of our hands altogether and placed in God's hand alone, that we may become godly. And this is also most necessary. For we are so weak and uncertain that, if it were up to us, not one person would be saved, but the devil would surely overpower them all. But now that God is certain that He will not fail in His providence, nor can anyone resist Him, we still have hope against sin.

But here a mark is to be put on the wicked and arrogant spirits, who first lead their minds here and start up to search the abyss of divine providence beforehand, and in vain worry about whether they are provided for. They must then fall themselves, that they either despair, or strike themselves into the open redoubt.

42. but follow this epistle in its order, first be concerned with Christ and the gospel, that you may know your sin and his grace, then contend with sin, as taught here in the 1st, 2nd, 3rd, 4th, 5th, 6th, 7th, 8th chapters. After that, if you

108 Erl. 63, 135-138. Prefaces to the German Bible translation. W. xiv, 125-128. 109

When you have come to the eighth chapter, to the cross and suffering, the verse in the 9th, 10th and 11th chapters will teach you rightly how comforting it is. For without suffering, the cross and the hardships of death, the verse cannot be acted without harm and secret anger against God. Therefore Adam must first be dead before he suffers this thing and drinks the strong wine. Therefore, beware that you do not drink wine while you are still an infant. Every teaching has its measure, time and age.

In the twelfth, he teaches the right worship, and makes all Christians priests, that they should sacrifice, not money nor cattle, as in the law, but their own bodies, with the killing of lusts. He then describes the outward conduct of Christians in spiritual government, how they should teach, preach, govern, serve, give, suffer, love, live and do toward friend, foe and everyone. These are the works that a Christian does. For, as has been said, faith does not celebrate.

44 On the thirteenth, he teaches the secular government to honor and obey, which was established for this reason: although it does not make people righteous in the sight of God, it does so much that the righteous have outward peace and protection, and the wicked cannot freely do evil without fear, or with peace and tranquility. Therefore it is to be honored, even for the pious, whether they may not be. Finally, however, he puts everything into love, and infuses it into the example of Christ, as he did to us, that we also do likewise and follow him.

In the fourteenth, he teaches to guide the weak consciences in faith carefully and to spare them, so that the freedom of Christians is not used to harm but to promote the weak. For where this is not done, discord and contempt for the gospel follow, in which all need lies; that it is better to give way a little to the weak believers until they become stronger, than that the teaching of the gospel should perish. And such a work is a special work of love, which is also necessary now, since the weak consciences are shaken with meat-eating and other freedom, boldly and harshly, without any need, 1) before they recognize the truth.

1. Thus the first edition. Weimar Bible: "shattered". Jonas: laedunt.

46. on the fifteenth he sets Christ as an example, that we also tolerate the other weak, as those who are otherwise infirm, in public sins, or of unpleasant manners; whom it is not necessary to cast down, but to bear until they also become better. For so Christ hath done with us, and doeth daily, that he beareth unto us much iniquity and wickedness, beside all imperfection, and helpeth without ceasing.
47. After this, in conclusion, he prays for them, praises them, and commends them to God, and shows his ministry and preaching, and asks them very neatly for taxation to the poor of Jerusalem; and is all love, which he speaks of and deals with.
48. 2. The last chapter is a greeting chapter; But under it he mixes a noble warning against the doctrines of men, which invade alongside the evangelical doctrine and cause trouble, just as if he had certainly foreseen that from Rome and through the Romans would come the seductive, annoying Canons and Decretales, and the whole canker and worm of human laws and commandments, which have now drowned all the world, and have destroyed this epistle and all holy Scripture, together with the spirit and faith, so that nothing is left but the idolatrous belly, whose servant St. Paul here chides them. Paul chides them. God deliver us from them, Amen!

In this epistle, then, we find in abundance what a Christian should know about the law, the gospel, sin, punishment, grace, faith, righteousness, Christ, God, good works, love, hope, the cross, and how we should behave toward everyone, whether pious or sinner, strong or weak. Friend or foe, and against ourselves. In addition, all of this is well founded in scripture, with examples from himself and the prophets, so that nothing more is to be desired here. Therefore it seems as if St. Paul in this epistle wanted to summarize the whole Christian and evangelical doctrine and to prepare an entrance into the whole Old Testament. Without a doubt, whoever has this epistle in his heart has the light and power of the Old Testament with him. Therefore, let every Christian keep it in common and constant practice. God grant His grace, amen.

2. This section is in the first edition only after the following, and forms there the conclusion of the preface.

110 Erl. 83, 138-140. Prefaces by D. Martin Luther. W. XIV, 128-131. 111

*Preface from the first epistle to the Corinthians. )

1522 and 1545.

In this epistle, St. Paul exhorts the Corinthians to be united in faith and doctrine, and to see that they learn well the main thing, namely, that Christ is our salvation, on which all reason and wisdom stumble.

2. For just as now in our time, when the gospel has come to light, there are many foolish saints (who are called red spirits, enthusiasts and heretics), who have become wise and learned all too early, and in the face of great art and wisdom can keep themselves equal or in harmony with no one: One wants to go out here, the other out there, as if it were a great disgrace if each one did not advance something special and throw up his own wisdom, which in turn cannot make fools of anyone, since they basically neither know nor understand anything about the real main thing, even though they talk about it a lot with their mouths.

(3) In the same way, when St. Paul had taught his Corinthians the Christian faith and freedom from the law, the foolish saints and unseasonable men of learning found each other, broke up the united teaching, and made division among the believers. One wanted to be Pauline, the other Apollonian, one Petrine, the other Christian. One wanted circumcision, the other did not. One wanted marriage, the other did not. One wanted to eat things sacrificed to idols, the other did not. Some wanted to be free in body, some wanted to walk in hair, and the like, until they came to the point that one abused his freedom and took his stepmother in marriage, and some thought nothing of the resurrection of the dead, and some not much of the sacrament; and it went on wildly and quite disorderly, that everyone wanted to be master, and to teach, and to do with the gospel, sacrament, and faith, as seemed good to him. And in the meantime they left the main thing, that Christ is our salvation, righteousness, and redemption, as if they had long since torn it to shreds. How then

Such piece can not stay on the track, where mail begins to be clever and wise.

4. all things, as it is also now with us: after we have opened the gospel to the Germans, by the grace of God, each one also wants to be the best master and to have the Holy Spirit alone, just as if the gospel was preached for this reason, that we should show our wisdom and reason in it and seek glory, so that these Corinthians may well be an example to our people at this time, who also need such an epistle. But it must be so, and should be so according to the Gospel, that foolish saints and unseasonable men of wisdom cause trouble and distress, so that those who have proved themselves (as St. Paul also says here) may be revealed.

For this reason St. Paul severely punishes and condemns such harmful wisdom. And makes such nosy saints fools again, saying badly that they know nothing of Christ nor of the spirit and gifts of God given to us in Christ, and should still begin to learn. They must be spiritual people who understand. Wanting to be wise and pretending to be clever in the Gospel is just the right trouble and hindrance to recognize Christ and God. To stir up mobs and discord, clever reason and wisdom may well serve to make vain mad saints and wild Christians. But they may never recognize our Lord Christ; they become fools again, and let themselves be humbly taught and led by the simple word of God. This is what he does in the first four chapters.

In the fifth, he punishes the great fornication of the one who took his stepmother and wants to banish him and give him to the devil. This indicates that he needs a proper way of banishment, that he is to be cast over the public vices with the approval of the believing community, as Christ also teaches in Matth. 18, 17.

*This preface is found in the Leipzig edition, vol. XII, p. 63 and in the Erlangen edition, vol. 63, p. 138. The shorter beginning of this preface is also found in the Hall volume, p. 153.

112 Erl. 83, 140-142. Prefaces to the German Bible translation. W. XIV, 131 f. 113

(7) In the sixth, he punishes wrangling and quarreling in the courts, especially before the heathen and unbelievers, and teaches that they should settle matters among themselves or suffer injustice.

In the seventh, he gives instruction on chastity and marital status. Praise chastity and virginity, that they are useful to wait for the gospel, as Christ also teaches Matth. 19, 12. about the chaste, who are chaste for the sake of the gospel or the kingdom of heaven. But Paul wants to keep them free and unconstrained, and without a greater sin; otherwise it is better to be free than chastity, which is in constant heat.

(9) In the eighth to the twelfth he deals with various ways of guiding and keeping weak consciences in external matters, such as eating, drinking, clothing, and having the sacrament. He also warns that the strong should not despise the weak, since he himself, even though he is an apostle, has abstained from many things, since he would be right to do so. For this the strong may well be afraid, because so many perished in Israel a long time ago, who were all brought out of Egypt by miracles. And makes beside it some information of wholesome doctrine.

(10) In the twelfth and thirteenth, he deals with how there are various gifts of God, among which love is the best, that they should not rise up, but serve one another with one accord, because it is One God, One Lord, One Spirit, and all One, however diverse it may be.

In the fourteenth he teaches the preachers,

1. "zu" is missing in the Erlanger, but is in the Weimar Bible.
2. In the original: bis aufs.

Prophets and singers, that they use their gifts properly, and only for the betterment, not for their own honor, preach their sermons, art and intellect.

In the fifteenth he punishes those who have taught and believed wrongly about the resurrection of the flesh.

In the last he exhorts them to brotherly help in temporal food for the needy.

1. 3. The epistle to the Romans was written by St. Paul about faith and works, almost properly. But in this first one, to the Corinthians, he addresses various things that have arisen from it.

(2) And in the first place, he deals with how the gospel does not rhyme with worldly wisdom; and finally, that nature and the cross are contrary to each other, that human wisdom does not suffer God's wisdom.

In the third and fourth chapters he teaches what the apostles should be considered. For the sects came from preferring some apostles to others, just as the Greek and Roman churches were divided over St. Peter.

4th On the fifth, he teaches the right ban, that public sinners should be punished and not suffer.

On the sixth, he punishes the judicial acts as unchristian beings.

On the seventh he gives instruction in chastity, first to widows (as he himself was), second to married women, third to virgins.

7. from the eighth to the twelfth he acts in many ways 2c.

3. According to the first edition of 1522, the beginning of the preface reads more briefly like this:

114 Erl. 63, 142-144. Prefaces by D. Martin Luther. W. XIV, 133-135. 115

*37 Preface to the other epistle to the Corinthians, )

In the first epistle, St. Paul punished the Corinthians severely in many ways, and poured sharp wine into their wounds and frightened them; but now an apostle is supposed to be a comforting preacher, to raise up the frightened and stupid consciences, more than to frighten them, therefore he praises them again in this epistle, and also pours oil into the wounds, and does miraculous kindness to them, and calls the sinner to be received again with love.

In the first and second chapters, he shows his love for them, how he has said, done and suffered everything for their benefit and salvation, so that they may have all the best for him.

3. Then he praises the gospel ministry, which is the highest and most comforting work for the benefit and salvation of consciences, and shows how it is more noble than the ministry of the law, and how it is persecuted, yet increases in believers, and gives hope through the

Cross, the eternal glory. But with all this, he touches the false apostles, who were driving the law against the gospel, and teaching vain outward holiness (that is, hypocrisy), leaving the inward shame of unbelief. He does this in the third, fourth and fifth chapters.

In the sixth and seventh, he exhorts them to follow this preaching with works and suffering. And with their praise he besmirches them, that he may provoke them to continue.

5 In the eighth and ninth he admonishes them that they also with temporal food do taxation and help to the saints of Jerusalem, in the precious time, who from the beginning had surrendered all their goods, Acts. 4, 32.

6. in the tenth, eleventh and twelfth he has to deal with the false apostles.
7. in the thirteenth, he gives warning to those who have been

had sinned and did not improve.

Preface to the Epistle of St. Paul to the Galatians. )

1522.

(1) The Galatians were brought to the true Christian faith and the gospel of the law by St. Paul. But after his departure the false apostles, who were disciples of the true apostles, came and turned the Galatians again, so that they believed they had to be saved by the work of the law, and committed sin if they did not keep the work of the law, as Acts 15:1 says. 15, 1. also some high people in Jerusalem.

To counter these, 1) St. Paul exalts his ministry, and wants to be held no less than another apostle, and boasts of God alone about his doctrine and ministry, so that he can outdo the fame of the false apostles who claim to be the true apostle's work and name.

1. to oppose - to counter, to confront. (Dietz.)

and says, "It is not right if an angel preaches it differently, or if he himself preaches it differently, or if the apostle's disciples teach it differently, or if they themselves teach it differently.

This is what he does in the first and second chapters, and he explains that without merit, without works, without law, but through Christ alone, everyone must be justified.

In the third and fourth chapter he proves all this with scriptures, examples and parables, and shows how the law rather brings sin and cursing than righteousness, which is promised by God by grace alone, fulfilled through Christ without law and given to us.

In the fifth and sixth, he teaches the works of love that should follow faith.

*) This preface is found in the Leipzig edition, vol. XII, p. 64 and in the Erlangen edition, vol. 63, p. 142.

**) This preface is found in the Leipzig edition, vol. XII, p. 65 and in the Erlangen edition, vol. 63, p. 143.

116 Erl. 63, 144-146. Prefaces to the German translation of the Bible. W. XIV, 435-137. 117

*Preface from the Epistle of St. Paul to the Ephesians. )

1522**.**

In this epistle, St. Paul first teaches what the gospel is, how it alone was provided by God in unity, and how it was earned and originated through Christ, so that all who believe in it may become righteous, godly, alive, blessed, and free from the law, sin, and death. He does this through the first three chapters.

(2) Then he teaches us to avoid the secondary doctrines and the commandments of men, so that we may be bound to One.

To abide in the head, to be sure, to become righteous and complete in Christ alone, in whom we have nothing apart from him. He teaches this in the fourth chapter.

3 Henceforth he teaches to exercise and prove faith with good works, and to avoid sin, and to fight against the devil with spiritual weapons, so that through the cross we may stand in hope.

**Preface from the Epistle of St. Paul to the Philippians. )

1522**.**

(1) In this epistle St. Paul commends and exhorts the Philippians to continue in the right faith and to increase in love. Because the false apostles and false teachers of works always harm the faith, he warns them against them and shows them various preachers, some good, some bad, also himself and his disciples, Timothy and Epaphroditum; this he does in the first and second chapter.

2. in the third, he rejects the faithless and

Human righteousness, as taught and held by the false apostles, sets himself as an example, who lived gloriously in such righteousness, and yet now holds nothing of it, for the sake of Christ's righteousness. For that only makes the belly a god, and enemies of the cross of Christ.

In the fourth, he exhorts them to peace and good outward behavior toward one another, thanking them for the gift they have sent him.

Preface to the Epistle of St. Paul to the Colossians. †)

1522**.**

(1) Just as the epistle to the Galatians is patterned after the epistle to the Romans, and summarizes the same with a short term, which the epistle to the Romans elaborates further and more richly, so this epistle to the Colossians is patterned after the epistle to the Ephesians, and also summarizes the same content with a short term.

2. First of all, the apostle praises and wishes the Colossians to continue and increase in the faith, and he states what the gospel and faith are, namely, a wisdom that knows Christ as Lord and God, crucified for us, who came from the world.

hidden, and now brought forth through his ministry. This is the first chapter.

In the other chapter he warns them against the doctrines of men, which are always contrary to the faith, and paints them even as they are not painted anywhere in Scripture, and rebukes them masterfully.

4 In the third, he exhorts them to be fruitful in the true faith with all kinds of good works toward one another, describing their own works to all kinds of people.

In the fourth, he commands himself into their prayer, and greets and strengthens them.

*This preface can be found in the Leipzig edition, vol. XII, p. 65 and in Erlangen , vol. 63, p. 144.

**This preface can be found in the Leipzig edition, vol. XII, p. 65 and in Erlangen , vol. 63, p. 145.

†) This preface can be found in the Leipzig edition, vol. XII, p. 66 and in the Erlangen edition, vol. 63, p. 145.

118 Eri. es, 146-148. Prefaces by D. Martin Luther. W. xiv, 137-139. 119

*42. preface from the first epistle of St. Paul to the Thessalonians. )

This epistle is written by St. Paul out of special love and apostolic concern. For he praises them through the first two chapters, how they accepted the gospel from him with such earnestness that they also persevered in it through suffering and persecution, and became a beautiful example of faith to all the common people everywhere, and like Christ and his apostles, suffered persecution from the Jews, their own friends, as he himself had also suffered among them, as an example to them, and led a holy life among them. He thanked God that his gospel had produced such fruit among them.

2. in the third, he shows his diligence and care that such his work and its praiseworthy beginning are not destroyed by the devil and his

The apostles would be offended with the doctrines of men. That is why he sent Timothy to them beforehand to find out. He thanked God that it was still found to be true among them and wished them to increase.

In the fourth, he exhorts them to beware of sins and to do good to one another. In addition, he answers a question they had asked him through Timothy about the resurrection of the dead, whether they will all be resurrected at the same time or one after the other.

4 In the fifth, he writes about the last day, how it should come quickly and swiftly. He gives them some good orders to govern the others and how they should behave toward each other's lives and teachings.

43. preface to the other epistle of St. Paul to the Thessalonians?*)

(1) In the first epistle, St. Paul had resolved a question for the Thessalonians about the last day, how it will come quickly as a thief in the night. As it happens that always one question gives birth to another, out of wrong understanding, the Thessalonians understood that the last day would already be there. Thereupon he writes this epistle and explains himself.

In the first chapter he comforts them with the eternal reward of their faith and patience in all kinds of suffering, and with the punishment of their persecutors in eternal torment.

In the second he teaches how before the last day the Roman empire must first fall, and the end-Christ must rise up for God in Christendom, and with false doctrines and signs deceive the unbelieving race, until Christ comes and destroys it with his glorious future, and with a spiritual sermon kills it first.

In the third, he gives several admonitions, especially that they should punish the idle who do not support themselves with their own hands, and if they do not improve, they should avoid them.

*) This preface is found in the Leipzig edition, vol. XII, p. 66 and in the Erlangen edition, vol. 63, p. 146.

**) This preface is found in the Leipzig edition, vol. XII, p. 66 and in the Erlangen edition, vol. 63, p. 147.

120 Erl. 63, 148f. Prefaces to the German Bible translation. W. XIV, 139-141. 121

*44. preface from the first epistle of St. Paul to Timothy. )

This epistle is written by St. Paul as an example to all bishops, what they 1) should teach and how they should govern Christianity in all ranks, so that there is no need to govern Christians out of their own human conceit.

In the first chapter, he commands that a bishop keep the right faith and love, and resist the false preachers of the law, who besides Christ and the gospel also want to practice the works of the law. And summarize the whole Christian doctrine, what the law is for and what the gospel is. He sets himself as a comforting example to all sinners and afflicted consciences.

3 In the second he commands to pray for all classes, and commands that the women should not preach, nor wear exquisite jewelry, but should be obedient to the men.

4. in the third, he describes what kind of people the bishops or priests and their wives are.

1. In the original: the.

item, the church servants and their wives, and praise it if anyone desires to be a bishop of such a manner.

In the fourth, he proclaims the false episcopal and ecclesiastical state, which is contrary to the foregoing, since such persons shall not be, but shall forbid marriage and food, and shall wholly do the contradiction with doctrines of men of the image which he hath signified.

In the fifth, he commands how widows and young women are to be appointed, and which widows are to be fed from the common tax. Also, how pious and criminal bishops or priests are to be held in honor, or punished.

In the sixth, he exhorts the bishops to adhere to the true gospel, to practice it with preaching and life, and to refrain from the useless, rash questions that are raised only to seek worldly glory and wealth.

**45. preface to the other epistle of St. Paul to Timothy. )

This epistle is a last letter in which St. Paul exhorts Timothy to continue as he began in the work of the gospel, which is necessary because there are many who fall away, and false spirits and teachers are stirring up everywhere. Therefore, it is a bishop's duty to always watch over and work on the gospel.

In particular, in the third and fourth chapters, he proclaims the perilous time at the end of the world, in which the false spiritual life shall seduce all the world with outward appearances, under which all kinds of wickedness and vice have their being; as, unfortunately, we now see this prophecy of St. Paul being all too abundantly fulfilled in our clergy.

*) This preface is found in the Leipzig edition, vol. XII, p. 66 and in the Erlangen edition, vol. 63, p. 148.

**) This preface is found in the Leipzig edition, vol. XII, p. 67 and in the Erlangen edition, vol. 63, p. 149.

122 Erl.63.i5v f. Prefaces by D. Martin Luther. W. XIV, I4I-I43. 123

*46 Preface to the Epistle of St. Paul to Titum. )

1523. This is a short epistle, but an example of Christian doctrine, in which all the things that a Christian needs to know and live are so masterfully written.

2 First, he teaches what kind of man a bishop or pastor should be, namely, one who is pious and learned to preach the gospel and to destroy the false teachers of works and the laws of men, who always fight against the faith and deceive the consciences from Christian freedom into the prison of their works of men, as if they were supposed to make people pious before God, which are of no use.

In the other chapter, he teaches all classes, old, young, women, men, masters and servants, how they should conduct themselves as those whom Christ acquired for ownership through his death.

In the third, he teaches to honor and obey the worldly rulers, and again calls attention to the grace that Christ has purchased for us, so that no one may think that it is enough to be obedient to the rulers, since all our righteousness is nothing before God. And commands to avoid the obstinate and heretics.

**47 Preface to the Epistle of St. Paul to Philemon. )

This epistle shows a masterly, lovely example of Christian love. For there we see how St. Paul takes care of poor Onesimi and represents him against his Lord with all that he is able, and does not present himself otherwise than as if he himself were Onesimus who had sinned.

(2) But he does not do this by force or coercion, as he would be right, but expresses his right, so that he compels Philemon to forgive himself of his right.

Just as Christ did for us against God the Father, St. Paul also does for Onesimum against Philemon. For Christ has also declared himself right, and with love and humility has overcome the Father, so that he had to lay aside his wrath and justice, and take us into grace, for Christ's sake, who thus earnestly represents us, and so warmly takes care of us. For we are all his Onesimi, if we believe it.

48) Preface to the first epistle of St. Peter. †)

This epistle was written by St. Peter to the converted Gentiles, exhorting them to be constant in the faith and to accept it through all kinds of suffering and good works.

2 In the first chapter, he strengthens their faith with the divine promise and power of the blessedness to come, and shows how the same is not earned by us, but is first brought about by the

*) This preface is found in the Leipzig edition, vol. XII, p. 67 and in the Erlangen edition, vol. 63, p. 150.

**This preface is found in the Leipzig edition, vol. XII, p. 67 and in the Erlangen edition, vol. 63, p. IM.

†) This preface is found in the Leipzig edition, vol. XII, p. 67 and in the Erlangen, vol. 63, p. 151 and

(as a duplicate) vol. 52, p. 1, before the second editing of the interpretation of the first epistle of St. Peter. Also in the

In the Wittenberg edition (1556), vol. I, p. 473, this preface precedes the aforementioned edition. Cf. St. Louis edition, vol. IX, 958, note.

124 Eri. 63, 151-153. Prefaces to the German Bible translation. W. xiv, 143-145. 125

prophets. Therefore, they should live holy in the new being and forget the old, as they are born through the living, eternal Word of God.

In the second, he teaches to recognize the head and the cornerstone, Christ, and that they, as righteous priests, sacrifice themselves to God as Christ sacrificed himself, and begins to teach all kinds of classes. First, he teaches in common, to be subject to worldly rule, then especially, to be subject to their own masters, and to suffer injustice from them for the sake of Christ, who also suffered injustice for us.

4 In the third, he teaches women to be obedient, even to unbelieving men, and to be holy. Item, the men, that they

tolerate and bear with their wives, and thereafter be humble, patient, and kind one to another, as Christ was to our sin.

In the fourth, he teaches to constrain the flesh, to comfort and strengthen it with sobriety, watchfulness, temperance, prayer, and Christ's suffering. And he instructs the spiritual government, how to do God's word and work alone, and how to be of service to one another with one's gift, and not to be surprised, but to rejoice, if we must suffer for Christ's name's sake.

In the fifth, he exhorts the bishops and priests how they should live and feed the people. And he warns us against the devil, that he will pursue us everywhere without ceasing.

49 Preface to the other epistle of St. Peter).*

1 This epistle is written against those who think that Christian faith is without works. Therefore he exhorts them to test themselves by good works, and to be sure of the faith, just as trees are known by their fruit.

(2) And after this begin to magnify the gospel against the doctrine of men, that the same only should be heard, and no doctrine of men. For when he said, "No prophecy has ever been made by the will of man."

Therefore, in the second chapter, he warns against the false teachers of the future, who deal in works and thereby deny Christ. And he condemns them harshly with three horrible examples, depicting them with their avarice, arrogance, sacrilege, fornication and hypocrisy, so that it must be assumed that he is referring to today's spiritual state, which devours the whole world with its avarice and leads a free, carnal, worldly life.

4. in the third, he shows that the last day will be

will soon come; and though it seems to men a thousand years, yet in the sight of God it is as one day. 1) And he describes how it will happen on the last day, that everything will be consumed with fire. 2) But he also prophesies that at that time people will be quite mocking and will not believe in faith, like the Epicureans.

Summa, the first chapter shows how Christianity should stand at the time of the pure Gospel. The second chapter shows how it would stand in the time of the pope and the doctrine of men. The third chapter shows how people will despise both gospels and all doctrine and believe nothing. And this is now going on in full swing until Christ comes.

1. Here follows 1522: Now in the sight of God is everything that dies, but what lives is in the sight of men. Therefore, the last day is coming for everyone soon after his death.
2. The following to the end is missing in the 1522 edition.

*) This preface is found in the Leipzig edition, vol. XII, p. 68 and in the Erlanger, vol. 63, p. 152.

126 Eri. 63, 153-IS5. Prefaces by D. Martin Luther. W. xiv, 145-147. 127

*50: Preface to the three epistles of St. John. )

1. The 1) first epistle of St. John is a righteous apostolic epistle and should follow soon after his gospel. For just as in the Gospel he urges faith, so in the epistle he meets those who boasted of faith without works, and teaches variously how works do not remain outside where faith is. But if they remain outside, faith is not righteous, but lies and darkness. But he does not do this by driving to the law, as Jacob's epistle does, but with appeals that we should also love as God has loved us.

(2) He also writes hard against the Cerinthians and against the spirit of the Antichrist, which at that time already began to deny Christ, that he had come into the flesh, which is now really going on. For although one does not now deny with the

1. Erlanger: This.

Although they say publicly that Christ has come into the flesh, they deny it in heart, doctrine and life. For he that would be saved by his works and deeds does as much as he that denieth Christ, seeing that Christ came in the flesh to make us saved without our works, but by his blood alone.

3 Thus the epistle contends against both parts, against those who want to be without works at all in faith, and against those who want to become godly with works. And keeps us on the right road, that we may become godly by faith, and be freed from sins, and after that, when we are godly, do good works and love for God's sake, freely without any request.

The other two epistles are not doctrinal epistles, but examples of love and faith, and also have a proper apostolic spirit.

**51 Preface to the Epistle to the Hebrews. )

So far we have had the right certain main books of the New Testament. But these four following ones have had a different reputation before. And first of all, that this epistle to the Hebrews was not written by St. Paul, nor by any apostle, is proven by the fact that in the second chapter, v. 3, it says: "This teaching came to us and remained through those who heard it from the Lord himself. This makes it clear that he is speaking of the apostles as a disciple to whom such teaching came from the apostles, perhaps lukewarm afterwards. For St. Paul Gal. 1, 1. powerfully testifies that he did not receive his gospel from any man, nor through any man, but from God Himself.

(2) Over this it has a hard knot, that in the sixth and tenth chapters it flatly denies and denies repentance to sinners after baptism, and Cap. 12:17 says, Esau sought repentance, and yet found it not. This, as it reads, seems to be contrary to all the Gospels and Epistles of St. Paul. And although one may make a gloss on it, the words are so clear that I do not know whether it is enough. It seems to me that it is an epistle composed of many pieces, and does not deal with one thing properly.

3. As with all of these, it is a fine, concise epistle, which speaks of the priesthood of Christ masterfully and thoroughly from the Scriptures, and also interprets the Old Testament finely and abundantly.

*) This preface is found in the Leipzig edition, vol. XII, p. 68 and > in the Erlanger, vol. 63, p. 153. **) This preface is found in the > Leipzig edition, vol. XII, p. 69 and in the Erlanger, vol. 63, p. 154.

128 Eri. 83, 155-157. prefaces to the German Bible translation. W. xiv, nr-its. 129

It is obvious that it is the work of an excellent, learned man who was a disciple of the apostles, learned much from them, and is almost experienced in the faith and practiced in the Scriptures. And even though he does not lay the foundation of faith, as he himself testifies, Cap. 6, 1, which is the apostles' office, he nevertheless builds on it gold, silver and precious stones, as St. Paul says in 1 Cor. 3, 12. Therefore, we should not be hindered by the fact that wood, straw or hay may have been mixed in.

but to receive such fine doctrine with all honors, without being anything like the apostolic epistles.

4 But he who has written them is unconscious and will remain unconscious for a while; there is nothing in it. Today we are interested in the doctrine that he so steadfastly founds in and from the Scriptures, and that he shows a right, fine grasp and measure in reading and acting upon the Scriptures.

*Preface to the Epistle of St. Jacob and Jude. )

1 This epistle of St. Jacob, although rejected by the ancients, I praise, and yet consider it good, because it sets no man's doctrine at all, and drives God's law hard. But that I place my opinion on it, but without anyone's disadvantage, I consider it to be no apostle's writing, and that is my reason:

(2) First of all, that it straightly gives righteousness to works, contrary to St. Paul and all other Scriptures, and says that Abraham was justified by his works when he sacrificed his son, when St. Paul teaches Rom. 4:2. (3) On the other hand, that Abraham was justified without works, only by his faith, and proves this with Genesis, Gen. 15:6, before he sacrificed his son. Whether this epistle might be helped and a gloss found on such righteousness of works, it cannot be protected by the fact that it contains Cap. 2, 23, the saying of Moses, Gen. 15, 6 (which speaks only of Abraham's faith and not of his works, as St. Paul uses it in Rom. 4, 3), yet it refers to the works, which is why this deficiency suggests that it has no apostle's righteousness.

On the other hand, that it wants to teach Christian people, and does not even remember, in such long teaching, the suffering, the resurrection, the spirit of Christ. He mentions Christ several times, but he teaches nothing about him, but says about the common faith in God. For the

The office of a true apostle is to preach about Christ's suffering and resurrection and ministry, and to lay the foundation of the same faith, as he himself says, John 15:27: "You will bear witness of me. And in this all righteous holy books agree that they all preach and practice Christ. This is also the right test to reprove all books, when one sees whether they teach Christ or not, since all Scripture shows Christ, Rom. 3, 21, and St. Paul wants to know nothing but Christ, 1 Cor. 2, 2. What does not teach Christ is not yet apostolic, even if St. Peter or Paul taught it. Again, what Christ preaches would be apostolic if Judas, Annas, Pilate and Herod did it.

4 But this Jacobus does nothing more than drift to the law and its works, and throws one thing into the other in such a disorderly way that I think it was some good, pious man who took some of the sayings of the apostles' disciples and threw them down on paper, or is perhaps described by someone else from his sermon. He calls the law a law of freedom, when St. Paul calls it a law of bondage, wrath, death and sin, Gal. 3, 23. 24. Rom. 7, 11. 23.

5 About this he cites Cap. 5, 20. the sayings of St. Peter, 1 Petr. 4, 8.: "Love covers the

*) This preface is found in the Leipzig edition, vol. XII, p. 69 and in the Erlangen edition, vol. 63, p. 156.

130 Erl. 63, 157-189. Prefaces by D. Martin Luther. W. XIV, 149-152. 131

Sins multitude"; item, Cap. [1) 5, 6.: "Humble yourselves under the hand of God"; item, Cap. 4, 5. St. Panli saying Gal. 5, 17.: "The spirit lusts against hatred", although St. Jacob was killed by the Herod in Jerusalem before St. Peter, so that it seems that he was long after St. Peter and Paul.

6 He wanted to hurt those who relied on faith without works, and was too weak in the matter; he wants to do it with the law that the apostles do with charms for love. Therefore I cannot put it under the right ledgers, but I will not prevent anyone from putting it and lifting it up as he pleases, because there are many good sayings in it. 2)

1. Inserted by us to prevent misunderstandings. In Walch and the Erlanger: Cap. 5, 16; in the Weimar Bible: Cap. 4, 16. 4, 16. Only in our Altenburg Bible correctly: Cap. 5, 6.
2. In the edition of 1522, this decision reads thus: Summa, he wanted to defend those who relied on faith, without works, and is the matter with spirit,

(7) But no one can deny that the epistle of St. Jude is an excerpt or copy of St. Peter's other epistle, since all the words are almost the same. He also speaks of the apostles as a disciple long after. He also tells sayings and stories that are nowhere to be found in Scripture. This also moved the old fathers to throw this epistle out of the main scripture. In addition, the apostle Jude did not come into the Greek language, but into Persian, as it is said that he did not write Greek. Therefore, although I praise it, it is an unnecessary epistle to include among the main books that are to lay the foundation of faith.

He has been too weak in mind and words, and tears up the Scriptures, and with them resists Paul and all Scripture, and wants to do it by means of proselytizing, which the apostles do by means of appeals to love. Therefore I will not have it in my Bible in the number of the right ledgers; but I will not hinder any man with it, that he may set it and lift it up as he pleaseth; for many other sayings are in it. A man is not a man in worldly matters; how then should this single one alone apply against Paul and all other Scripture?

*53 Preface to the Revelation of St. John. )

(1) Various prophecies are found in Christendom. Some prophesy by interpreting the Scriptures of the prophets, as Paul says in 1 Corinthians 12 and 14 and other places. This is the most necessary, and must be had daily, as it teaches the Word of God, lays the foundation of Christianity, and defends the faith, and summa, governs, sustains, orders, and directs the ministry of preaching.

2. some prophesy of things to come, which are not written before; and these are threefold: the first prophesies with expressed words, without image and figures, as Moses, David, and the like prophets prophesy of Christ, and as Christ and the apostles prophesy of the end-Christ and false teachers 2c.

The other one does it with pictures, but besides that, the interpretation also sets in with

expressed words, as Joseph interprets the dreams, and Daniel interprets both dreams and images.

4. the third, which does it without words or interpretation, with mere pictures and figures, like this book of Revelation, and many holy people's dreams, visions and pictures, which they have from the Holy Spirit, like Apost. 2, 17. 2, 17. Peter preaches from Joel: "Your sons and daughters shall prophesy, and your young men shall see visions, and your elders shall dream dreams." And as long as such prophecy remains uninterpreted, and does not receive a certain interpretation, it is a hidden, silent prophecy, and has not yet come to its use and fruit, which it is to give to Christianity.

5. As has been the case with this book so far. Many people have probably been

*) This preface is found in the Leipzig edition, vol. XII, p. 70 and in the Erlangen edition, vol. 63, p. 158.

132 Erl. 63, 159-161. prefaces to the German Bible translation. W. xiv, 152-154. 1ZZ

But up to the present day, they have not come up with anything certain, and some have brewed up a lot of clumsy things from their heads. For the sake of such uncertain interpretation and hidden understanding, we have also left it up to now, especially because it was also considered by some old fathers that it was not St. John the Apostle, as is written in libro 3. hist. eccl. cap. 25, in which doubt we leave it for us, so that no one should be prevented from taking it for St. John the Apostle, or as he wishes.

6. But because we would still like to have the interpretation or interpretation certain, we want to give the other and higher spirits causes to think about, and also give our thoughts to day, namely thus: Since it is to be a revelation of future history, and especially of future tribulations and accidents of Christianity, we consider that the next and most certain way to find the interpretation should be to take the past history and accidents that have occurred in Christianity so far from the histories, and hold them against these pictures, and thus compare them to the words. If then it would rhyme and coincide with each other, then one could rely on it as a certain or at least as an unobjectionable interpretation.

(7) Accordingly, as the text itself says, the first three chapters, which speak of the seven commoners and their angels in Asia, intend nothing else than to show plainly how they were at that time, and to exhort them to remain and increase, or to improve. We learn about this from the word "angels" in other images or stories, and understand bishops and teachers in Christendom, some good, as the holy fathers and bishops, some bad, as the heretics and false bishops, who are more in this book than the latter.

In the fourth and fifth chapters, the whole of Christendom is presented, which is to suffer such future tribulations and plagues. There are twenty-four elders crowned with faith before God (that is, all the bishops and teachers united), who have received Christ, the Lamb, the Lord and the Holy Spirit.

1. In the original: "Geschichten", in Walch: "Gesichten", which is perhaps the right thing to say.

To praise God with the harps, that is, to preach, and to serve with the touch, that is, to practice praying. All this is for the comfort of Christians, so that they may know that Christianity will still remain in the plagues to come.

In the sixth there are the future tribulations, and first of all the bodily tribulations, which are the persecution of the worldly authorities, which is the crowned horseman with the bow on the white horse. Item, war and blood, which is the rider with the sword on the red horse. Item, theure Zeit und Hunger, which is the rider with the scales 2) on the black horse. Item, pestilence and gland, which is the rider in the image of death on the pale horse. For these four plagues will certainly always follow the ungrateful and despisers of the word of God, among others, disturbance and change of the authorities, until the last day, as is shown at the end of the sixth chapter, v. 13, and the souls of the martyrs also do this with their cries.

The seventh and eighth chapters contain the revelation of spiritual tribulations, which are various heresies. And before that, a consolation picture is presented, where the angel draws the Christians and fends off the four evil angels, so that one can be sure that Christianity will have pious angels and the pure word even among the heretics. As also the angel with the censer, that is, with the prayer, shows. Such good angels are the holy fathers, as Spiridon, Athanasius, Hilarius, and the Concilium Nicenum, and the like.

The first evil angel is Taüanus with his Encratites, who forbade marriage, item, wanted to be pious by works, like the Jews. For the doctrine of works holiness had to be the first against the gospel, and probably remains the last; without it always getting new teachers and other names, as Pelagians 2c.

The other is Marcion with his cataphrygians, Manichaeans, Montanis 2c., who boast of their spirituality above all scripture, and drive like this burning mountain between heaven and earth, as with us the coiner and the enthusiasts.

2. In any case incorrect in the original edition: with the bow.

134 Crl. 63, 162-164. Prefaces by D. Martin Luther. W. XIV, 254-257. 135

The third is Origen, who, through philosophia and reason, has embittered and corrupted the Scriptures, as the high schools have done in our country.

The fourth is Novatus with his Cathars, who refused to repent and wanted to be the purest before others. The Donatists were also of this kind afterwards. Our clergy, however, are almost all four kinds. The scholars, who know the histories, will know how to calculate this; for it would be too long to tell and prove everything.

(15) In the ninth and tenth the real sorrow arises, because up to now the bodily and spiritual afflictions have been almost a joke compared to these future plagues. As the angel himself indicates at the end of the eighth chapter, v. 13, three woes are to come; which woes are to be inflicted by the other three, that is, the fifth, the fiercest, the seventh angel, and thus an end to the world. Here both spiritual and bodily persecution come together; there shall be three of them. The first great, the other still greater, the third greatest of all.

16 The first woe, the fifth angel, is Arius, the great heretic, and his companions, who plagued Christianity so horribly throughout the world, that the text here says: the pious people would rather have died than have seen such things; and yet they had to see such things and not die. Yes, he says that the angel from hell, called the destroyer, is their king; as if they wanted to say that the devil himself was riding them. For they have persecuted the true Christians not only spiritually, but also bodily with their sword. Read the story of the Arians, and you will understand these figures and words.

17 The other woe is the sixth angel, the shameful Mahomet with his companions, the Saracens, who have created a great plague on Christendom with their teachings and sword. Alongside and with the same angel, so that this plague may be all the greater, comes the strong angel with the rainbow and the bitter book, that is, the holy papacy with its great spiritual glow, the masses, and seize the temple with their laws, push out the choir, and set up a larval church or outward holiness.

(18) In the eleventh and twelfth, two comforting images are placed between such evil travails and plagues: one of the two preachers, and one of the pregnant woman who gives birth to a baby without the dragon's thanks. So that it is indicated that nevertheless some pious teachers and Christians shall remain, both under the two previous woes and the third future woe. And now the last two woes run with each other, and at the same time attack Christianity to the last, and the devil thereby finally pushes the bottom out of the barrel.

So now in the thirteenth chapter comes the third woe: Chapter (on the trumpet of the last of the seven angels, who blows in the beginning of the twelfth chapter) of the same seventh angel's business, the third woe, namely the papal emperorship and imperial papacy. Here the papacy also gets the secular sword into its power, and now rules not only with the book in the other woe, but also with the sword in the third woe. How then they boast that the pope has both the spiritual and temporal sword in his power.

(20) Now here are the two beasts: one is the empire, the other, with the two horns, the papacy, which has now also become a temporal empire, but with the appearance of the name of Christ. For the pope has restored the fallen Roman Empire and brought it from the Greeks to the Germans; and yet it is more an image of the Roman Empire than of the body of the empire itself, as it was; yet he gives spirit and life to such an image that it nevertheless has its estates, rights, members and offices, and goes on to some extent in the swing. This is the image that has been sore and has been healed.

But what abominations, woes and damages such an imperial papacy has done is not to be told now. For first, through his book the world has become full of all idolatry, with monasteries, foundations, saints, pilgrimages, purgatory, indulgences, immorality, and countless more pieces of human doctrine and works 2c. On the other hand, who can tell how much blood, murder, war and misery the popes have caused, both with wars themselves, and with charms the emperors, kings, princes among themselves?

22. here now goes and runs the devil's last wrath with each other in the swing: there

136 Erl. 63, 164-168. prefaces to the German Bible translation. W. xiv, 157-159. 137

Towards the morning the other woe, Mahomet and the Saracens; here towards the evening, the papacy and empire with the third woe; to which, as an encore, the Turk, Gog and Magog also come, as will follow in the twentieth chapter, and thus Christendom in all the world and on all sides is plagued with false doctrines and wars, with book and sword in the most dreadful and miserable way. This is the basic soup and the final plague. This is now followed by almost vain consolations of the end of such all woes and abominations.

In the fourteenth chapter, Christ first sends the spirit of his mouth to kill (as St. Paul says in 2 Thess. 2, 8) his final Christ, and the angel comes with the gospel against the bitter book of the strong angel. And now again saints, also virgins, stand around the Lamb and preach rightly. What gospel is followed by the voice of another angel, that the city of Babylon shall fall, and the spiritual papacy perish.

It follows that the harvest will be kept, and those who persist in the gospel apart from the city of Christ will be thrown into the winepress of divine wrath. That is, through the gospel they are condemned to the wrath of God as separated from Christianity. Which is much, and the winepress yields much blood. Or perhaps there may still be a righteous punishment and judgment on our sins, which are out of measure and overripe.

(25) Then in the fifteenth and sixteenth chapters come the seven angels with the seven bowls; and the gospel is increased, and the priesthood is overthrown in all places by many learned and pious preachers, and the throne of the beast, the priest's power, is darkened, wicked, and despised. But they all become angry, and confidently defend themselves. For three frogs, three unclean spirits, come out of the mouth of the beast and provoke the kings and princes against the gospel. But it does not help; their quarrel happens at Armageddon. The frogs are the sophists, as Faber, Eck, Emser, 2c., who offer many things against the gospel, and yet accomplish nothing, and remain frogs.

In the seventeenth century, the imperial papacy and the papal emperorship are captured in one image from beginning to end,

and immediately presented in a summa, how it is nothing (because the old Roman Empire is long gone), and yet is (because there are several countries, and in addition the city of Rome also still there). Such a picture is presented here, just as an evildoer is publicly put on trial to be condemned, so that one may know how this animal will soon be condemned, and as St. Paul says in 2 Thess. 2, 8, will be destroyed by the appearance of the future of our Lord. Which, as he says in the text, also the patrons of the papacy saw, who now protect it so that the clergy will sit almost naked.

In the eighteenth now such disturbance starts, and the glorious great splendor goes to the ground, and the robbers and thieves of foundations, the Cortisans, listen. 1) For Rome also had to be plundered and stormed by her own patron, for the beginning of the final disturbance.

28 They still do not let up, seek, comfort, prepare and resist; and, as he says here in the nineteenth chapter, now that they can no longer handle the Scriptures and books, and have attacked the frogs, they take hold of them in earnest, and want to carry it out by force; they gather kings and princes to the battle. But they run. For he on the white horse, who is called the word of God, wins, until both animal and prophet are seized and thrown into hell.

2l). While all this is going on, in the twentieth chapter the last potion, Gog and Magog, the Turk, the red Jews, whom Satan, who was imprisoned a thousand years ago and was released after a thousand years, brings. But they shall also soon enter the lake of fire with him. For we consider that this image, as a special one from the previous ones, was made for the sake of the Turks, and the thousand years are to be counted at the time when this book was written, and at the same time the devil was also bound. But the calculation must not be so exact every minute. The last judgment follows the Turks at the end of this chapter, as Dan. 7, 7. 8. also shows.

30. last on the twenty-first will be the

1. "Cortisans" (Curtisans) - courtiers.

138 Erl.63, 188-189. prefaces by D. Martin Luther. W. xiv, 159-16.3. 139

The final consolation is that the holy city will be fully prepared and led as a bride to the eternal wedding, that Christ alone will be the Lord, and all the wicked will be damned and go to hell with the devil.

(31) According to this interpretation, we can use this book and make good use of it. First of all, for our consolation, that we know that no power nor lies, no wisdom nor holiness, no tribulation nor suffering will oppress Christianity, but it will finally retain and prevail.

32 Secondly, as a warning against the great, dangerous, and manifold troubles that are coming upon Christendom. For since such mighty power and appearances should fight against Christianity, and it should be hidden under so many tribulations, heresies and other afflictions, it is impossible for reason and nature to recognize Christianity, but it falls away and is annoyed by it, which is called the Christian church, which are the worst enemies of the Christian church, and again it is called damned heretics, which are the true Christian church; as has hitherto been done under the Pabbacy, Mahomet, indeed with all heretics, and thus lose this article: "I believe a holy Christian church."

(33) Just as some clever people do now, because they see heresy, discord, and various shortcomings, that there are many false, many loose Christians, they quickly and freely judge that there are no Christians. For they have heard that Christians are supposed to be a holy, peaceful, united, friendly, virtuous people; consequently they think that there should be no trouble, no heresy, no lack, but only peace and virtue.

These should read this book and learn to look at Christianity with different eyes than with reason. For this book (I mean) shows enough horrible monstrous beasts, hideous, hostile angels, desolate and terrible plagues. I want to tell you about the other great

1. "formed" - represented in the picture.

We see here clearly what cruel troubles and shortcomings have existed before our times, since it is thought that Christianity has been in the best of times, that our time has been a golden year. We can clearly see here what cruel annoyances and shortcomings existed before our times, since one thinks that Christianity was at its best, that our time would be a golden year compared to those. Do you not think that the pagans also took offense at this, and considered the Christians to be mischievous, loose, quarrelsome people?

35 This piece, "I believe in a holy Christian church," is as much an article of faith as the others. Therefore no reason, even if it puts on all the glasses, can recognize it. The devil can cover it up with aversions and mobs, so that you have to be annoyed by them. God can also hide her with infirmities and all kinds of shortcomings, so that you have to become a fool about it and make a wrong judgment about her. It is not to be seen, but to be believed; but faith is of that which is not seen, Heb. 11:1.

(36) And she also sings with her Lord the song, Blessed is he that is not offended in me. A Christian is also hidden from himself, that he does not see his holiness and virtue, but sees in himself all unholiness and unholiness. And you, coarse klügling, wanted to see Christianity with your blind reason and unclean eyes?'

Our holiness is in heaven, where Christ is, and not in the world, before our eyes, like a thing in the marketplace. Therefore, let the troubles, the mobs, the heresies, and the infirmities be and do what they may; if only the word of the gospel remains pure with us, and we love and value it, then we should not doubt that Christ is with us and with us, even if it goes to the worst, as we see here in this book, that Christ is nevertheless with and with his saints through and above all plagues, beasts, and evil angels, and is finally subject to them.

140 Erl. 63, 169 f. Prefaces to the German Bible translation. W. XIV,P. 13. 141

54 Preface to the Revelation of St. John, 1522,

which Luther suppressed in the later editions of the New Testament.*)

In this book of the Revelation of John, I also let everyone have his own way; I do not want to bind anyone to my conceit or judgment. I say what I feel. I do not lack anything in this book, that I consider it neither apostolic nor prophetic. First and foremost, that the apostles do not deal with visions, but prophesy with clear and concise words, as Peter, Paul, and Christ also do in the Gospel; for it is also proper to the apostolic office to speak clearly and without image or face about Christ and his deeds. There is no prophet in the Old Testament, let alone in the New, who speaks so thoroughly with visions and images that I consider it almost equal to the fourth vision of Ezra and cannot feel that it is full of the Holy Spirit. In addition, it seems to me to be too much that he so harshly commands such his own book, more than any other holy books do, since much more is needed, and

again, blessed are those who keep what is written therein, since no one knows what it is, let alone that he should keep it, and it is just as much as if we did not have it, even though there are many more noble books to keep. Many of the fathers have rejected this book before, and even though St. Jerome speaks it with high words and says that it is above all praise, and that there is as much mystery in it as words, he cannot prove anything about it and is too lenient in all places of his praise. Finally, everyone thinks of it what his spirit gives him. My spirit cannot be sent into the light, and it is reason enough for me that I do not esteem it highly, that Christ is neither taught nor recognized in it, which, above all things, an apostle is obliged to do, as he says in Acts 1:8. 1:8: "Ye shall be my witnesses." That is why I stay with the books that present Christ to me brightly and purely.

*Walch did not include this preface among his other prefaces, because Luther himself suppressed it, but only had it printed in his preface to the fourteenth volume, p. 13. In the Erlangen edition it is found in vol. 63, p. 169.

142 L. v. a. vn, 858 p. Prefaces by D. Martin Luther. W. xiv, w2-u>4. 143

II. D. Martin Luther's Prefaces on Some of the Works Produced by Others

Interpretations of biblical books.

1. preface about the D. Urban Rhegius explanation of the prophecies of the Old Testament of Christ.*)

1542**.**

Newly translated from the Latin.

For many reasons, I am very concerned when I hear of the deaths of pious people, especially those who distinguished themselves by their efficiency in the administration of both the community and the household. For first of all, I regret the loss that the church, the community, or I, the families suffer who have been deprived of their faithful guardians.

To speak of the churches now: what a great damage the Saxon churches have suffered by the loss of Urban Rhegius, who in truth was a right bishop of the neighboring countries, in which he spread the gospel of Christ purely and loudly, improved the worship and the life of the people, suppressed the nonsensical nature of the enthusiasts, ruled many godly ministers of the Word and others who are in negation by his teaching, counsel and reputation. A large part of these people now realize that they are going astray like a flock without a shepherd.

But in thinking of the loss of such men, there comes another far greater one

I am also in greater and more intense pain. For when I look in my mind at the churches of all countries around, which I also include in my prayers, I think, not without great sorrow, of how few capable preachers there are, even in those who are considered the most excellent, how great weakness, even perversity, there is in some. I also lament the people's disaffection with the Gospel, who do not care for religion, do not strive to maintain the preaching ministry, do not fear God's terrible wrath, and do not improve their lives. Furthermore, when I look at the schools in which the seedlings are to be raised, through which the church and the community are to be governed in the descendants, how much it grieves me when I see the carelessness, the ignorance and the presumptuous nature of the young people who will be our successors. Finally, when I turn my attention to the princes and their courts, I am truly filled with a displeasure that is coupled with pain. For since this highest estate is, above all, the churches

*Before Rhegius (Regius) turned to the Gospel, he worked in Ingolstadt as a teacher of poetry and oratory. Later he was a zealous promoter of the cause of the Gospel and became General Superintendent at Lüneburg. In 1532 he collected and explained for his wife all the Old Testament prophecies of Christ, and at the request of many friends published them in 1537 under the title: "Dialogus oder Gespräch von der herrlich kräfftigen Predigt, welche der Heyland aus Mose und den Propheten den zweyen nach Emaus reisenden Jüngern in Eröffnung der heiligen Schriften gehalten. Later, at the request of Rhegius, Johann Freder translated this writing into Latin and dedicated it to his sovereigns, the Dukes of Brunswick and Lüneburg, from Hamburg in the month of April 1542. As can be seen from the preface, Luther wrote it only after the death of Rhegius (but probably already in 1541) for the Latin edition, which has the title: Prophetiae veteris Testamenti de Christo collectae et explicatae per D. Urbanum Regium cum praef. D. Martini Lutheri etc. 1542. The same is subsequently included in "Opera Urbani Regii latine edita, Norimbergae 1562", tom. I, p. 165. In Latin, the preface is also found in the Lupplerueuto Lpi8tolaruru IVlart. ttutkerl euur praek. Luddei, p. 331 and in the Erlanger, Opera varii arAuioeuti, tona. VII, p. 558. 1VI Greifs prepared a German translation for the Leipzig edition, vol. XII, p. 74, which Walch has reprinted. We have retranslated according to the Erlangen edition.

144 12- v- a. vii, SS9-S6I. Prefaces on Other Interpretations of Biblical Books. W. xiv, i64-iv7. 145

If the ruler should cultivate and nurture, exercise discipline, encourage diligent study of the sciences and virtuous living, adorn the gospel with good examples, show godliness in domestic life, diligence in the administration of justice, zeal in serious punishment, bravery and valor in protecting the citizens and the confederates, what of these things does he do? If the princes carefully directed their office, they would in turn be adorned by God with great honor, as it is written [1 Sam. 2, 30/: "Whoever honors me, I will honor him also." How great an adornment it would be if God awakened them to protect the homeland against the ravages of the Turk, 1) and "taught their hand to fight," as the Psalm Ps. 18, 35 speaks. But, to come back to the pointu: I deceive myself greatly when I look at the vices of the individual estates. And when outstanding members of Christ are called away from this life, I am also moved by what is indicated by this. 2) For when common punishments are imminent, God first takes away from the rest of the multitude the elect, as Isaiah [Cap. 57, 1.2/ says: "The righteous are taken away from calamity, and those who have walked rightly before them come to peace, and rest in their chambers." Thus, before the flood of sin, the godly fathers and their hearers gently fell asleep, so that they would not have to witness the wrath of God so great, by which the whole human race was destroyed, except for the One Family of Noah; and before the destruction of Jerusalem, the saints were torn out from there. Thus God, as John says Matth. 3, 12., first gathers the wheat into His barn, but after that He throws the chaff into the eternal fire. But at this time the deaths of godly people are frequent, and the bad crowd remains, which despises God, which is secure, which competes with each other in ambition and greed, which is devoted to indulgence, which is easy-going, and which has no desire to be a part of the world.

1. This passage shows that Luther wrote this preface around the time that he had his "Exhortation to Prayer Against the Turks" published, in which the same complaints are made that Luther has voiced in the preceding. Cf. St. Louis edition, vol. XX, 2194 ff.
2. The words: etiam significatione moveor have been given by the old translator as: "so gehet mir auch nur die Nachricht davon sehr nahe".

ready, mischievous, well-versed in new and unusual deceptions, lying, faithless. Precisely by these signs I am moved exceedingly strongly to believe that great misfortunes and changes in the conditions of people are imminent, which will chasten the insolence of men and again put a rein on the unruly world.

Although it is therefore to be regretted that the church is deprived of its protective walls by the death of the teachers and the godly, they are to be wished happiness in this, one might say, emigration. The Scripture says Revelation 14:13, "Blessed are the dead which die in the Lord." Therefore, we are to know that our Urban, who has lived continually in right invocation of God and in faith in Christ, and has served the church faithfully, and has adorned the gospel by a chaste and godly life, is blessed, and has eternal life and joy in the fellowship of Christ and the heavenly church, in which he now learns, sees, and hears as present what he has preached here in the church according to God's word. As he previously conversed with his wife, with his children, and even with all his readers about the sayings of the fathers and the prophets, which he cites in this "conversation" in a godly, learned and appropriate manner, so he now hears the first teachers themselves, and Christ, who interprets them, and rejoices that his faith overcomes the voice of Christ and the Fathers, and thanks God for the light that was given to him before he departed, through which sin was blotted out in him and eternal life began. And I believe that it was not by chance that he read this talk about the resurrection very often shortly before his death, as if he had foreseen in his mind his departure from here. Since he saw the glorious resurrection of Christ in it, he knew that death had passed and inculcated this word of Christ in himself, since he says [Hos. 13, 14/: "Death, I will be a poison to you; hell, I will be a pestilence to you."

But as Urban's behavior towards his wife and children was exceptionally godly, and his wife is distinguished by all the virtues of a godly man, his wife is a godly man.

146 L. v. a. vn,s6if. Prefaces by D. Martin Luther. W. xiv, 167-170. 147

If the priest had been guided to all honors by his wife's room and his family, it is to be believed that he did not part from his own who needed his service without sadness, but nevertheless he knew that God was the father of the orphans and the protector of the widows. Now he commands his family to God, who has certainly protected the families of godly priests until now, and will continue to protect and nourish them, even against the will of the world, as it is written Ps. 37:25: "I have never seen the righteous forsaken, or his seed going after bread." I also hope that it will happen that through the war service of these godly women, daughters and sons, that is, through godliness and prayer, our churches and communities will be protected against the cruelty of the Turk.

So much for our Urban, whose memory we must preserve, so that we may read his writings all the more eagerly, for they contain godly and salutary teachings. When we commemorate his death, we should wish him happiness in his exceedingly loving relationship with Christ, but take the orphanhood of the churches to heart, and ask God to send similar ministers of the Word into the harvest of the Gospel. We should also pray that He will alleviate the misfortune threatening the whole world and that we will improve our lives.

In particular, however, I command the students this "Conversation," which contains an exceedingly useful consolation for the godly, and has brought together many testimonies in One Little Covenant, and interprets them in an erudite manner. The world, too, must confess against its will that this teaching of the promises of the Gospel, which is presented in the Proverbs of the Fathers, has not had as much light in many centuries as it now has by God's grace. Therefore, these writings must be preserved. But the security of the people in the greatest vices is so great that it is to be feared that the thickest darkness will follow again and the punishments of it, multiple misfortunes, changes and disturbances of the kingdoms. It is also an honorable and praiseworthy example that he, together with his godly wife, has been able to overcome the

Proverbs of the Fathers and Prophets. For this conjugal communion is the beginning and the planting place of the church; therefore, it is fitting that married couples should discuss no matter more than God and His good deeds and admirable works, the examples of which godly married couples see daily in the witnessing and raising of their children. Then there is nothing more lovely than when husband and wife are of the same mind in faith and call upon God with one accord. It is a great help to each other when the faith of one is concerned for the other and makes an effort for him before God. Yes, marriage should be such a community of which Christ says Matth. 18, 20.: "Where two are gathered together in my name, there am I in the midst of them." Husbands and wives should call upon God together in right faith, talk to each other about the Gospel, teach their children the Gospel. In the walk and dangers of such spouses, Jesus Christ, the Son of God, is undoubtedly present, destroying the works of the devil, who, just as he seeks to destroy the whole Church, also attacks godly spouses and godly families in the most furious way. But under these dangers the faith of the saints shines and Christ triumphs. The impure papists and defenders of the defiled celibate state ridicule such conversations of godly spouses, but there is no doubt that the papists will suffer the punishments of their immorality, by which they defile the whole order of nature and offend God in a terrible way. O, how hard and iron are the hearts of men! The sins of Pabstism, their idolatry and most shameful lusts are obvious, and the punishment, namely the raging of the Turk, is before our eyes, and yet such atrocious deeds of shame are still praised and defended. Therefore, let us pray to God that the exceedingly joyful day may soon dawn for the Church, when Christ will publicly show Himself to the world and, after raising the dead, will destroy the devil and the wicked. He will, after raising the dead and casting out the devil and the ungodly into eternal torment, make glorious the multitude who have been obedient to the Gospel in this life under great tribulations.

148 Erl. 63, 376-379. Prefaces on Other Interpretations of Biblical Books. W. XIV, N0-I72. 149

2. Preface on the D. Wenceslaus Link Annotationes on the

*five books of Moses. )

1543.

Genesis prophesies of his book, and says Deut. 32, 2. f.: "Let my teaching drip like the rain, and let my speech flow like water, like the rain on the grass, and like the drops on the herb. For I will praise the name of the LORD." This prophecy has been fulfilled and will be fulfilled until the end of the world. For as all the Greek poets' art flowed from "Homer" as a fountain, so also from it flowed all the prophets' books, yes, also the whole New Testament, which is promised in it; and all that is well and divinely taught and is taught in the people of God or churches, is all from Moses originally, from the cause, for he does not preach fables nor men's wisdom, but, as he himself boasts here, "the name of the Lord I will praise", that is, of God and his works he will 1) preach. This is the only wisdom, against which all the wisdom of the world is nothing. For no heathen speak and teach of God as Moses did; nor do the heathen know, nor can they know, that God is the Creator of heaven and earth, where death and sin come from, what will come after this life; and that Messiah must be the seed of a woman, who is to bless the world and redeem it from death and sin. Sirach also praises Moses, Sir. 24, 32. ff.: "All this is the book of the covenant, made with the most high God, namely, the law, which Moses commanded the house of Jacob for a treasure, from which wisdom flowed, like the waters of Pison when it is great, and like the waters of Tigris when it overflows.

1. Erlanger: he; Wittenberger and Jenaer: I.
2. From it the mind has flowed, like the Euphrates when it is great, and like the Jordan in harvest. From the same the breeding has broken out, like the light, and like the water Nilus in the summer. He has never been, who would have it ausgelernet, and will never be, who would have it ausgelernet. For his mind is richer than any sea, and his word deeper than any abyss."

This is also truly true. For I, as a lesser Christian, have also tried it a little, and when I have brought it up, I have become aware that I have hardly been an alphabetist in it. Although the great teacher St. Augustine also confesses, 3) that he first learned and increased in writing and teaching, and is a far different man in the last books than in the first.

3 But that some say, although Solomon himself says, Ecclesiastes 12:12, "The writing of books is too much," who can read them all? is right and well said, but should be understood of my and my like untimely books, which either are not yet sufficiently taught and experienced, or do not want to praise the name of the Lord (like Moses), but their own name; do not see how the church can improve its doctrine, or how the Scriptures can be explained, but how they can be sold on the market, and be praised; to whom it finally happens, like the untimely fruit, which among the trees the sows

2. Erlanger: Glenzen.
3. Erlanger: bekennt; Wittenberger and Jenaer: bekand.

*The text to which Luther wrote this preface first appeared in Strasbourg in 1535, and in 1543 under the title: "Das erst teyl des alten Testaments. ANnotation in the five books Mosi, by Doctor Wentzeßlaum Lincken. von Colditz. A beautiful preface, Doctoris Martini Lutheri. To the Elector of Saxony, and his electoral graces, brothers. M.D.XLIII" At the end: "Straßburg Bey Balthassar Beck." in quarto. Wenceslaus Link was first an Augustinian monk in the Nuremberg monastery, then vicarius of the Augustinians in Saxony. In 1523 he became a Lutheran preacher in Altenburg and in 1525 the first Lutheran preacher in Nuremberg, where he died in 1547. - This preface is found in the collections: in the Wittenberg (1559), vol. XII, p. 372d; in the Jena (1562), vol. VIII, p. I35b; in the Altenburg, vol. VIII, p. 303; in the Leipzig, vol. XII, p. 77; and in the Erlangen, vol. 63, p. 376. We give the text after the Erlangen.

150 Erl. 3, 379-381. Prefaces by D. Martin Luther. W. xiv, 172-174. 151

eat before it is half ripe. Just as we have seen many books these thirty years, none of which are remembered or present anymore; but there have never been too many good books, not yet. So also we have a certain command from the Lord that we should search the Scriptures. And St. Paul commands Timothy to stop reading 1 Tim. 4:13. Now such research and reading cannot be done, one must be there with the pen and write down what is especially given to him under reading and study, so that he can remember and retain it.

4 And in this way, no doubt, they studied the prophets in Moses, and the last prophets in the first, and wrote out their good thoughts in a book, inspired by the Holy Spirit. For they were not such people as the spirits and the mobs, who put Moses under the bench, and made up their own faces, and preached dreams, but practiced in Moses daily and diligently; as he also commands very often and hard to read his book, also to the king, Deut. 17, 19. and Joshua 1, 8.

(5) But whether the same good and faithful teachers and searchers of the Scriptures sometimes built with hay, straw, wood, and not with silver, gold, and precious stones, yet the foundation remains there; the other consumeth the fener of the day, as St. Paul saith 1 Cor. 3:12, 13, and Moses Deut. 26:1) 10, "Ye shall eat of the fener, and when the new cometh, ye shall put away the fener." For so we do also with some writings, as Magistri Sententiarum, Augustini, Gregorii, Cypriani, and almost all teachers. Therefore it is right and well done, whoever is given the grace, to take care of the Scriptures with right earnestness, to research and search, and what good things God gives him, to communicate to others also through books, and thus to help interpret the Scriptures, and to improve the churches, according to the rule 1 Cor. 14, 4. 6. 2) For everything should be done for the better.

1. In the Wittenberg and in the Jena erroneously: "Deut. 26."
2. Here the Erlanger from Walch has printed: 1 Cor. 14, 46.

The church is to be established for the glory of God, so that we may praise the name of the Lord with Moses.

Since in these annotations my dear lord and friend, Doctor Wenceslaus Link, has also taken care of Moses, and I know well his gift, which is given to him, that he means it seriously and diligently, it is well done that his faithful work be communicated to others through printing; for he has now been well practiced for many years in the pure Christian, apostolic doctrine. Would God that they all did so, or that those who did not have the grace to leave their untimely, useless writing, so that the Church would be weighed down, would stand. If 3) Carolstadt, Zwingel, and their like had refrained from writing, the church would have remained purer, and it would have fared better in the end.

Finally, we shall and will do our part in our time, and help to promote the Word of God, according to St. Paul's command, that it may dwell abundantly in the church, so that no one may have to excuse himself at the last judgment that it has not been revealed to him, or that it has been revealed too scantily and little, but must confess that it has been presented to him, not by one book, but by many books, not by one doctor, but by many doctors, without ceasing, with all fidelity, rightly and well. Hereby we are excused and have washed our hand. For we should not have it better, neither the apostles had it, that they complain of itching ears after new doctrine, and weariness of wholesome doctrine 2 Tim. 4, 3. f.. Or perhaps this is the last time of which they speak; yes, I think it is not perhaps, but certainly the same time. For the more abundantly one preaches and teaches, the more weary and casual the people become; they will answer for themselves; we are to persevere continually, 4) importune, opportune, our labor is not in vain, of this we are sure. To God be praise and glory for such his rich gift of his word, from now until eternity, Amen.

3. In the old editions: "Hat".
4. Added by us according to 2 Tim. 4, 2.

152 L. V. E. VII, 521-523. Prefaces on Other Interpretations of Biblical Books. W. XIV, 174-176. 153

*3. preface about Justus Menius explanation of the first book Samuelis. )

Newly translated from the Latin.

Although this booklet deserved to go out to the public without my preface, since it is recommended quite respectably, both by the name of its author and by the value of the work and the content, I had to oblige the printers, and add this little ephemera to the wine, which in itself is already sufficiently marketable, since they are either deceived or persuaded that through the testimony of my name, foreign books, which I have approved, attain greater favor or appreciation.

But I hope, yes, I know it for sure, that godly readers will find in this booklet a not insignificant knowledge and comfort of the spiritual teaching, which has to do with your faith. Indeed, in an unfortunate (not to say pernicious) way, some ancient fathers have also treated the (so-called) histories of the Old Testament. For they left aside the faith that is active through love, which is the main and the summa in the sacred histories (by this one virtue they differ from the worldly histories of the pagans like heaven from earth, light from darkness, life from death), and imposed on us their cold and unrhymed secret interpretations, which were nothing else than new histories of the actions of believers and heretics, which were presented to us under the name of the old histories. Thus it happened that the sacred histories were made completely useless to us and, as it were, dead, which were only valid in their time, and were only used by us in the church out of curiosity or for the purpose of

1. Instead of differt, either differunt should be read, or historia sacra should be added.

pleasure (if someone wanted to) should be read. Yes, even the secret interpretations of them seem to us, since they are ecclesiastical histories that already belong to the past, to be outdated and dead; they have no more use for teaching or admonishing. This would certainly completely obscure the histories, the knowledge of which must always be very useful and pleasant, especially those of sacred things and which have taken place among God's people, and completely take away both the benefit and the fruit of them.

This is not how my Menius has done it in this booklet, but has traced everything back to the source and the main piece, and teaches that the faith of the saints against God must be uppermost in the histories. By this means he has accomplished what is praiseworthy in orators and teachers, namely, that he makes new what is old, gives light to dark things, brings to grace what is despised, and skillfully combines what is useful with what is pleasant. For if you compare this interpretation with the old ones, you will see that even the histories, by applying faith to them, are reborn and made new, as it were by a kind of baptism, and live for us also in our time, yes, forever, and serve in a useful way, by the glorious and exceedingly clear examples of faith, for chastening, for punishment, for instruction, and for comfort, yes, also for everything of which Paul writes that the word of faith is useful for. For what is sacred history but a visible word of faith, or a work of faith, which teaches us by deed and work the same things that Scripture elsewhere holds forth by word and speech? Now if you neglect to look into the

*) This "declaration" has the title in Latin: In In Samuelis librum priorem enarratio Justo Menio autore cum praefatione D. Mart. Lutheri. Wittenbergae 1532. 8. The preface is found in Latin in the Supplementum Epistolarum Mart. Lutheri etc. ed. ab Jo. Franc. Buddeo. Halae 1703, and reprinted from it in the Erlanger Ausgabe, npp. var. ar^., torn. VII, p. 521. German in the Leipzig edition, vol. XII, p. 78 and reprinted from it by Walch. We have retranslated according to the Erlanger.

154 L. V. a. VII, 523.502 f. Prefaces of D. Martin Luther. W. XIV, 176-178. 155

If we are to act on faith in the sacred histories, which Origen has set in motion, the histories of the pagans will be far greater and more glorious, so that a mind that is without faith and is guided by natural reason must necessarily detest and despise the sacred histories as minor trifles compared to the tremendously great deeds of the world rulers.

Therefore, as we have said, through this booklet the godly reader will not only attain the right understanding and use of the sacred histories, 1) but also

1. Instead of accipiat, accipiet will be read.

an example, to treat them (as Paul says) according to the likeness of faith, then also to judge rightly the secret interpretations or (as they are rightly called) the hair-splitting speeches (alieniloquiis) of others, who by their evil-appointed diligence obscure everything, and deprive godly hearts of the fruit and benefit they should have from reading the Scriptures, by useless verbiage or loose talk and falsely famous art. Amen. To Christ our Lord be everlasting glory for these and all his mercies, which he hath abundantly poured out upon us, Amen.

*4. preface on D. Joh. Bugenhagen's interpretation of the Psalter. )

1524.

Newly translated from the Latin.

Martin Luther 2) wishes the godly reader grace and peace.

Praised be GOD and the Father of our Lord JEsu Christ, who has blessed us again at this time with all kinds of spiritual blessings in heavenly goods Eph. 1, 3., and satiates us with the abundance of the wheat and the wine of His elect, and by His word, which He has sent, melts the locks, the snow and the hoar frost, before whose cold no one could stand before Ps. 147, 14-17.. To these people through whom GOD scatters His blessing 3) also belongs this Johann Pommer, who, according to the will of GOD and our Father, is Bishop of the Church at Wittenberg

2. M. Luther is missing from Aurifaber.
3. Added by us.

through whose ministry this Psalter is given to you, dearest reader, opened by the Spirit of Christ, who is the key of David Is. 22, 22. Revelation 3, 7. It is not worth the trouble that I highlight this Psalter with many words, because it will be abundantly recommended to you (I know that), not by my testimony, but by its own content, by which it will require you (when you read it) to testify that it is the Spirit who speaks these mysteries that have been hidden for so many centuries. For in order that a comparison may be made both with the interpretations of the ancients and with those of the moderns, I dare to say, although it is not easy to say it, that the Psalter of David has not been interpreted by anyone (whose books are available), and that it is the Spirit who speaks these mysteries that have been hidden for so many centuries.

*) Bugenhagen's interpretation appeared under the title: Jo. Pomerani Bugenhagii in librum psalmorum interpretatio, Wittebergae publice lecta. Wittebergae 1524. Other Latin editions came to Basel 1524.

The first edition was published in March by Adam Petri in Basel, and in August by Johannes Knobloch in Strasbourg; further editions were published in quarto in Wittenberg in 1526, 1535, and 1544. In 1524 a folio edition at Wittenberg. The preface is also found in Latin in the second volume of Aurifaber's collection of letters, col. 241 and in the Erlangen edition, opp. vur. urZ., torn. With the author's permission, Martin Bucer made a German translation of this writing, which appeared in Basel in 1526. In it he had included false doctrine of the Lord's Supper, to which Bugenhagen objected in the oonkWMo äe p8ult6rio 8uo ^erniuniee trun8luto, Huoä anno 1526 LuÄleue proäiit m InekM. In contrast, Bucer sought to answer for himself in a 8utÜ8ku<wio uä koinerannin äe vermone p8ult6rii found in his pruokutio in Huartum tomurn poMUae ImtlErunak! 1527 in 8. In German, our preface is found in the Eisleben Collection, vol. I, p. 185; in the Altenbürger, vol. II, p. 519; in the Lediger, vol. XII, p. 79 and in Walch. We have retranslated according to the Erlanger, comparing Aurifaber.

156 Erl. 63, 341 f. Prefaces on Other Interpretations of Biblical Books. W. XIV, 178-180. 157

Let Pommer be the first in the whole world who deserves to be called an interpreter of the Psalter; so even all the others in general, each with his own, and indeed an uncertain opinion about this exceedingly beautiful book; but here the certain judgment of the spirit will teach you wonders. It is true that I too once began to devote my work to this book, but the tyranny of the papists has forced me to hang up my harp on the willows of this Babylon 1). But Christ has gloriously avenged my fate, for instead of me, who am but one, whose droplets the devil does not

1. According to Ps. 137, 1. here with Aurifaber Babylonis will have to be read instead of Babyloniae in the Erlanger.

If a man wants to suffer, he is forced to endure the thunderclaps and downpours of many and larger people. Thus I must decrease, but they must increase. Therefore, dear reader, you may no longer wait for my Psalter, but rejoice with me, wish yourself happiness and thank our Savior Christ, who, for the one poor and lowly Luther, has now given you the hope, yes, the thing itself and the opportunity to clearly and obviously see, hear and grasp his David, Isaiah, Paul, John, and even himself, not merely through a man's pen or tongue, but through great hosts, as the 68th Psalm, v. 12, says. Grace be with you. Amen.

5. preface about the D. Ambrosius Moiban interpretation of the

*29 Psalms. )

(1) Many strange things have happened in the Christian church, some comforting, some frightening, as the ancient histories and books testify. But in my opinion, if such a diligent scribe were in our time (as the Greeks and Romans were), and were to write out the stories that have occurred daily up to this point, one would certainly read and hear many a miracle. How then all here in this booklet an enormous piece of our time stories is described.

(2) For through much practice (praising God) I have come to believe that God is the Creator of heaven and earth. Which text now and always everyone understands too well, and has understood, and still will understand, except me alone, and some poor sinners and fools, as Moses,

David, Isaiah, and the like (among whom I must boast: Nos poma natamus, like the horse dung among the apples); they consider God to be a strange man, and say that His creation is a miraculous work, yet almost few see His miraculous works, although everyone sees His creation, and as St. Paul Apost. 17, 24. ff., everyone must grasp and feel it. But I am also one of the coarse fellows who do not yet understand such a creature of his, and (as I said) have hardly begun to believe such things, so that I, an old student, and now almost an experienced doctor, would like to be astonished how in our times people, as soon as they smell a book, know everything that the Holy Spirit knows. Nevertheless, they go there and see nothing that God does before our eyes every day, which is both terrible and comforting; nor do they turn their backs on anything that the Holy Spirit knows.

*Moiban reformed in Breslau and was a preacher there at St. Elisabeth's Church. He died in 1554, and his interpretation was published under the title: "Der. xxix. The Psalm of David on the power of God's voice in the lusts of the high rulers, together with several terrible storms, which occurred in the recent past in Slesia, interpreted and written. By D. Ambrosium Moibanum parish priest at Breslaw. With a preface by D. Martini Luther." At the end: "Printed at Wittenberg by Hans Lufft. M.D.XXXVI.." Quarto. In the collective editions, the preface is found: in the Wittenberg (1559), vol. XII, p. 363; in the Jena (1568s, vol. VI, p. 351; in the Altenburg, vol. VI, p. 909; in the Leipzig, vol. XII, p. 80; and in the Erlangen, vol. 63, p. 341. We give the text according to the Erlangen edition.

158 Erl. 63, 342-344. Prefaces by D. Martin Luther. W. XIV, 180-482. 159

as if it were all an illusion. Through Adam's sin, human nature has fallen so deeply from God and His image, that is, from His knowledge, that we also do not recognize our own body and life, how wonderfully the same is created, given and preserved daily by God. What wonder is it, then, if we are hard, stiff, stone-blind, 1) and lumps against other His wondrous works, which He shows us apart from body and life in all creatures?

Summa, this life is no good**.** God is too despised and unknown; ingratitude is too great. Come on, death, and strangle all the bad boys. And Christ help us into his kingdom. Here is nothing good; the devil is abbot in the world, and his brothers are all at once brother intoxication, and is called: Curavimus Babylonem, et non sanatur It is baptism and Chresem lost on the dear, tender fruit.

4. yet God does not abandon His goodness, and always performs miracles upon miracles, sign upon sign, and some of them so mighty and tangible that such things have not been heard nor seen before, whether He could thereby humble us impenitent, proud hearts, as Jesus Sirach says: "perform new miracles, give new signs" 2c. [For it is the same God who does miracles now, who did miracles before, and must always do miracles; without our having seen the former and ancient miracles (because we have not seen them, but have not seen them).

1. Erlanger: be stockbund. The Wittenbergers and the Jenaers have our reading.

We will respect what we read and hear) more than what we see and hear now. And our descendants (when the history of our time would come to them through books or otherwise) will esteem much higher what we are doing and suffering now than we ourselves, who are present and partly play the game ourselves. So God always remains despised when he is there, but when he is gone, people search and ask for him, but do not find him, as he says: "You will search for me and not find me", John 7:34.

In the end, this history, described in this book, will be the same. Many will read it, but it will soon be forgotten, whether it is true that such terrible signs, which were well forgotten in the times of the prophets and apostles, and should be remembered, if we were not so unrepentant, stubborn people (that God have mercy!). But if we do not turn to it, then he will not celebrate it either, and press on such signs, and show himself to be seven times harder and stronger (as 3 Mos. 26, 18) than we are. We will still have to die and leave heaven to him, if we make ourselves very miserable and miserable on earth. It says: Dedisti metuentibus te signum, ut liberentur, Ps. 60, 6. What does he ask for those who do not ask for him? He can well dispose of them 2) if they want to believe it. If they do not believe it, they will know it. Volenti non fit injuria.

2. Erlanger wrong: "ihr", because entsitzen is always constructed by Luther with the dative (Metz). Wittenberger: jnen; Jenaer: "ihn", i. e. ihnen.

*6. Preface from M. Aegidius Fader's explanation of the 51st Psalm. )

1531.

Although at this time, through the abundant grace and mercy of God, the holy gospel has gone forth abundantly everywhere, and especially among us Germans, and shines mightily, thereby causing countless abominations,

The book is a collection of books, which have already been published, and which set down the errors and abuses, and cleared up many of the annoyances in the kingdom of Christ, so that one would have enough of the present and already exhausted books.

2. but because Satan, again, does not

*M. Aegidius Faber was a preacher in Schwerin. His writing has the title: "Der Psalm Miserere, deudsch ausgelegt, Durch M. Egidium Fabrum. With a preface by Mart. Luther. Wittemberg. M.D.XXXI." At the end: "Gedruckt zu Wittemberg durch Nickel Schirlentz." The preface is in the Wittenberger (1569), vol. IX, p. 556; in the Jenaer (1566), vol. V, p. 326 (not reprinted from Walch as the Erlanger did: "VI. 356."); in the Altenburger, vol. V, p. 585; in the Leipziger, vol. XII, p. 81; and in the Erlanger vol. 63, p. 309. We give the text after the Erlanger.

160 Erl. 63, 309-312. Prefaces on Other Interpretations of Biblical Books. W. xiv, 182-185. 161

If the Lord is asleep or celebrating, throwing more and more other, new abominations and aversions in the way and raising them up, so that he hinders the course of the gospel and weakens its power, it is highly necessary that we also do not sleep and be safe, or keep quiet, but also stop more and more, and pursue the gospel diligently and honestly, as St. Paul admonishes us in 2 Timothy 4:2 and following. Paul exhorts us in 2 Tim. 4:2 ff. and says: "Preach the word, persevere, whether in season or out of season, reprove, admonish, exhort with all patience and teaching. For there will be a time when they will not suffer sound doctrine, but according to their own lusts they themselves will charge them with teachers after their ears itch, and will turn away their ears from the truth and turn to fables. But be thou valiant in all things, suffer thyself, do the work of an evangelical preacher, execute thy ministry honestly."

3 Truly, we must not believe these words of St. Paul now; faith has come into our hands that we must unfortunately grasp and feel it. I will be silent, that we may see and hear how the people turn their ears from the truth of the gospel to the fables of the idolaters, and may not suffer teachers to preach what they desire to hear, and who can atone for the itching of their ears. Just as the enthusiasts do not like to preach about the sacrament; their ears almost itch, and they are so eager to hear how it is vain bread that they like to be tickled and scratched. They must be fine teachers, they invite them upon themselves, they can suffer them, yes, praise and extol them.

(4) So the Anabaptists and other abusers atone for their lust and itching ears with the fables of the Spirit, and must be of the Spirit, let water be water. The apostle has truly painted them with the right color, and with the right words, that he ascribes to them, "They delight in fables, and their ears itch." For neither is there

The only other cause of their turning away is that they have grown weary of the truth and have taken pleasure in hearing what they like, and after their ears itch. It is indeed difficult to preach in such a time, and if one should become impatient, to leave the ministry and speak: If you want to go to the devil, always go. For it is an unmistakable fact that on the one hand the papists rage against it with fire, sword, water, and all the power of the devil; on the other hand, the weary red-blooded spirits and lustful, frivolous hearts, with all the cunning of the devil, plot and lie against it. Without what is left of ingratitude and contempt among the unkind and among ourselves.

But how should we do 1)? It is said, as St. Paul teaches here: "Suffer, teach and punish, forbear with all patience" 2 Tim. 4:2. It is thus proclaimed, it shall thus go. Therefore nothing 2) else will come of it, we must let it go like this, and consider everything with patience, and nevertheless continue with teaching and punishing, and always carry on our teaching ministry and preaching work and do it honestly. God will find the itching ears and lustful hearts.

Therefore, because this beautiful Psalm, which is one of the right main Psalms, and is rightly pointed by M. Aegidium to the main piece of our doctrine, which is called repentance and forgiveness of sins in Christ, I have considered it good to omit by printing, as well as a piece and help of our preaching ministry, against the itching, weary ears, whether it may also, by God's grace, ward off the fables, and still help some with the truth. Command the same to all lovers of truth, and wish them to read it with great fruit, to praise and thanksgiving to God the Father, in Christ Jesus our Savior, amen.

1. Wittenberg and Jena: we him.
2. "nothing" set by Walch; in the other editions: not.

162 Erl. 63, 365-367. Prefaces by D. Martin Luther. W. XIV, 185-187. 163

Preface to D. Urb. Rhegius' interpretation of the 52nd Psalm,

against the bloodthirsty Saulites and Doegites. *)

1542. although Doctor Urbanus Rhegius blessed 2c. neither needs me, nor any preface to his books, since he is not only highly enough learned for himself, but also highly famous among the teachers of the holy Christian church in our time, recognized as a pure, righteous preacher of the holy, pure, unadulterated gospel, held dear and valuable by all pious orthodox believers; for he has been an earnest enemy of your papal abominations and of all the mobs, as the 139th Psalm says: "I hate them in all earnestness. Psalm, v. 22, says: "I hate them in all earnestness, therefore they are enemy to me." But he warmly loved the pure word of God and acted with all diligence and faithfulness, as his writings abundantly testify.

But because it should have been printed here, I wanted to have it confirmed with my testimony, especially because he means the bloodhound and assassin 1) so seriously, even if he does not name him; and to be seen, where he should have lived longer, he would have grabbed him much worse in the wool. Although all writing and complaining is too little about such an outrageous villain, that he should be reserved for God's wrath and punishment (which he now brazenly despises, and thus confidently runs and hurries to his damnation), it also helps to such haste of his damnation that one confidently writes against him, complains, cries and sighs, both to God and all creatures.

1. Duke Henry of Brunswick.

3 One can see from such a murderer that the papists despair of their cause and have decided to do everything knowingly and willfully that is dear to the devil, to the displeasure and displeasure of God; they have chosen him as their God, Lord, protection and comfort. Well then, let them go. It is cattle and stable, said the devil, and drove flies into his mother's butt. Such a god shall have such creatures; such trees, as Jothan Richt. 9, 14. says, shall have such rhamnum, briar, for a king.

We should thank God that we learn from this evil what kind of fruit the devil and his minions are, that we may beware of them and pray all the more diligently. Without a doubt, God does not allow the devil to have such great willpower and sorrow; he will work much good in the end, as St. Augustine says: "God is so good that he would not let evil happen where he did not want to make something better out of it. He let Adam fall, but out of it came such great salvation that God became man and our Savior, and thereby honored human nature much more highly than the devil had defiled it by the fall; as St. Ambrose sings: O beata culpa, quae talem meruit habere redemptorem. Not that he loves or likes evil (otherwise he would not create good on it, but let evil remain and increase), but that he, to the chagrin of evil and the devil, may show his goodness the more abundantly, to his praise and honor.

*Urban Rhegius (Regius, actually König), born at Langen-Argen on Lake Constance, studied at Freiburg in Breisgau, then went to Ingolstadt to Eck, was crowned a poet by Maximilian I, taught Protestantism at Halle am Jnn in 1522, and was therefore expelled from there. In 1530 he was in Augsburg, from where Duke Ernst of Brunswick took him as court preacher. In 1532 he came to Lüneburg to reform, in 1533 to Hanover. In 1537 he attended the convent at Schmalkalden and in 1540 that at Hagenau. He died on May 23, 1541. (Erlangen edition.) The title of the text to which Luther wrote this preface is: "Wider die Gottlosen blutdürstigen Sauliten und Doegiten dieser letzten ferlichen zeiten, Der lij. Psalm interpreted. By D. Vrbanum Regium. With a preface by D. Martini Lutheri. Vittemberg. Anno. 1.5.41." At the end: "Printed at Wittemberg, by Joseph Klug, Vnno m.xn." Quarto. In the collections: in the Wittenberg (1559), vol. XII, p. 370; in the Jena (1568), vol. VII, p. 432I>; in the Altenburg, vol. VII, p. 472; in the Leipzig, vol. XII, p. 81; and in the Erlangen, vol. 63, p. 365. We give the text after the Erlangen.

164 Erl. 63, 367 f. 54, 59 f. Prefaces on Other Interpretations of Biblical Books. W. XIV, 187-189. 165

(5) And this rod of murder is good for chastening us according to the flesh, and for trying, testing, and purifying our faith, so that it will not only grow stronger in us and in ourselves, but will also spread to other countries. For it teaches and compels us to pray earnestly. But earnest prayer is an almighty, powerful and victorious thing. The papists and their god, the devil, should and must do nothing else with their raging and blustering, but blow into the ashes, so that the sparks and ashes fall into their eyes, yes, make our fire of faith and gospel shine and burn all the brighter, but finally disgrace and condemn themselves. Will keep silent that it also makes the worldly regiment valiant and careful, the lazy security, both, in spirit and flesh, that is, in the spiritual and

secular! The people of the world have been driven out of the country by many evil, useless boys, whom the murderers and bloodhounds, the papists, so shamefully deprive of their lives and put their blood on their heads.

We who believe have the right comfort of Christ our Lord Matt. 10:30: "The very hairs of your head are all numbered"; and Zech. 2:8: "He who touches you touches the apple of my eye"; therefore "take hold of your souls with patience" Luc. 21:19. Again, what the murderers and the papists have to wait for is sung in this psalm and many others. They want to have it that way, without our thanks; so let what is possible go, and give us room for the wrath of God, Rom. 12, 19. Our dear Lord keep and strengthen our faith, otherwise the body must perish, the belly with the food 1 Cor. 6, 13. Amen.

*8. preface Who of D. Joh. Brenz Interpretation of Ecclesiastes Solomon, )

To the Careful Johanni Secerio, Printer at Hagenau, Martinus Luther.

1. grace and peace in Christ JEsu. Although I have never wanted to have a book printed as much as my Ecclesiastes, which I have read here in Wittenberg, by the grace of God (for I also consider it a useful and necessary book for all those who are to rule and preside over others in the external worldly regiment), it has not yet been possible for me to have so much time and strength, and I do not yet know when I will be able to do it, because the press and all kinds of business are increasing daily.

(2) But I am all the more satisfied of this, because I hear that you have undertaken to print Johann Brentii's Ecclesiastes, to which I would also give way with all my heart, if my Ecclesiastes had already begun. For I am quite comforted that Christ our Lord, through the same man, will give us

because he has been so richly endowed with the two high and proper episcopal gifts, of which Paul says Tit. 1:9, namely, that he is mighty to handle the salvific Scriptures and so well equipped to fight the mobs, and to do both with all humility, diligence and devotion.

3. Christ, our dear Lord, wanted to keep his dear armor pure and fine, and to do much through him, as he has graciously begun to comfort us all, so that we may also see that we can rejoice in our poor little group. For otherwise the ugly, unkind looks of the wretched Satan seem to be everywhere, in his mobs, gushers, and wild, fierce, insolent spirits, as I have never read nor heard. Let us pray and cry out to Christ our Savior without ceasing, for Satan rages without ceasing. Hereby commanded by the grace of God, Amen.

*Joh. Brentii Auslegung des Predigers Salomo" was printed in 1528 by Johann Secerius in Hagenau. This letter forms the preface to this writing. It is found in the Eisleben edition, vol. I, p. 414; in the Altenburger, vol. Ill, p. 769; in the Leipziger, vol. XII, p. 82 and in the Erlanger, vol. 54, p. 59. De Wette also brings the same vol. Ill, p. 414. We give the text according to De Wette.

166 L. V. a. VII, 511 f. Prefaces by D. Martin Luther. W. XI V, I89-WI. 167

*9. preface about the D. Joh. Brenz interpretation of the prophet Amos. )

1530.

To the man to be highly honored in Christ, D. Johann Brenz, the > disciple and confessor of Christ, the faithful elder of the church at > Hall.

Grace and peace in Christ our Lord. Now, dearest Brenz, your Amos is coming back to you, which you sent to me a long time ago. It is not my fault that he came out very slowly, but the will of the one to whom you dedicated him. What reason moved him to do so, I do not know. But that you, according to the humility of your spirit, subject this whole interpretation to my judgment, that I should change it, add to it and do away with it what seems good to me, - that is far from me, that I should agree with you. For since it is already detestable among worldly people when someone wants to prove his wisdom by the book of another, it is even more detestable among Christians when someone arrogates to himself the mastery over the disciples of the same spirit. It is enough to test the spirits whether they are of God. If they are found proven, then one should immediately treat them with reverence and kiss them, give up the hope of mastery and rather become a disciple. For it cannot be otherwise than that where the Holy Spirit speaks, he speaks such things as to subdue every man who comes into this world and make him a disciple, since there is no measure to his wisdom.

But besides this general praise of the spirit, my judgment of your writings is

This is that my writings seem very contemptible to me when they are compared with yours or the writings of your equals. I am not flattering, nor am I telling lies, but I am also not playing a game, nor am I deceiving myself. Not the Brenz, but the spirit I praise, which in you is more lovely, gentler and calmer. Sodaun flows your speech, which is formed by the art of speech, purer, richer and more brilliant, and therefore moves more and delights more. My speech, however, besides being inexperienced and uneducated in the art of speech, emits nothing but a forest and disorderly heap of words, and suffers, moreover, from the fate of always being forced, as it were, to contend with innumerable monsters as a stormy and impetuous fighter. Therefore - if one may compare great things with small ones - I have received from the fourfold spirit of Elijah, 1 Kings 1) 19, 11. f., the great strong wind, the earthquake 2) and the fire, which tears the mountains and breaks the rocks, 3) but you and your kind the quiet gentle whirring, which refreshes. Thus it comes that even me, let alone

1. In the Latin editions: 4th HoA. instead of: 3rd RoZ.
2. In the editions: ventns niotus instead of: vontn8, motn8. In the Vulgate it is eoninaotio instead of iriotns. The old translator gave inotus incorrectly by "storm".
3. Here, instead of the correct reading of De Wette: Petrus eontvrit, the Erlanger has again shredded the wrong reading of Buddeus (which it follows) into the text: poerms eonvertit. Likewise in other places.

*The title of the writing of I). Joh. Brenz, to which this preface is placed, is: Jo. Brentii in Prophetam Amos Expositio. Witeb. 1530. 8. About Brenz Walch notes in his preface to the 14th volume, p. 17: Johann Brentius came to the knowledge of the evangelical truth by reading Luther's writings. He became a preacher in Halle in Swabia, and when he left there, he became the prefect of the church in Stuttgart and was given the supervision of the Tübingen Academy, whereupon he died in 1570. His writing was reprinted at Hagenau in 1533 and at Schwäbisch-Hall in 1544. The preface is found in Latin in Buddeus, Supplementum Epistolarum M. Lutheri, p. 192; in Coelestinus, torn. Ill, x>. 57; in De Wette, vol. IV, p. 148 and in the Erlanger, opp. var. ar^., tom. VII, p. 511. German in the Eislebenfchen edition, vol. II, p. 17; in the Altenburger, vol. V, p. 275; in the Leipziger, vol. XII, p. 83 and in Walch. We have retranslated according to De Wette.

168 L. v. a. vn, 512-si4. Prefaces on Other Interpretations of Biblical Books. W. xiv, 191-193. 169

than others, your writings and words are more pleasant. But I console myself with the fact that I believe, indeed know, that the heavenly Father of the house, with the greatness of his house, also needs one and the other, who is hard against the hard and rugged against the rugged, who belongs, as it were, like an evil wedge on the evil branches. And God, when he thunders, needs not only the moistening rain, but also the thunder that shakes and the lightning that cleanses the air, so that the earth may bear fruit more abundantly.

But this gift of God I love and honor above all others in you, that in all your writings you so faithfully and loudly urge righteousness by faith, for this teaching is the head and the cornerstone, which alone begets, nourishes, builds, sustains and defends the church of God, and without it the church of God cannot exist even one hour, as you know and also believe, and so much in such a way persist. For no one can teach rightly in the church, nor successfully resist any adversary who does not hold this article, or, as Paul calls it Titus 2:1, this wholesome doctrine, or, as the same Paul says, perseveres in it. Therefore I often wonder, and almost with displeasure, how St. Jerome deserved the name of a teacher of the church, and Origen that of a master of the churches after the time of the apostles, since in the books of both one cannot easily find three lines that teach of righteousness by faith, and one could not make a Christian out of all that they both wrote, so they indulge in spiritual interpretations of events, or let themselves be taken in by the splendor of works. And St. Augustine would have been no different if the Pelagians had not finally plagued him and driven him to defend righteousness by faith. He emerged from this struggle and trial as a true teacher of the Church, and almost as the only one after the apostles and first fathers of the Church. Not as if I wanted to disparage the famous fathers and, as Jerome himself calls it, the crows the

1. but because I believe that we must all be warned to read the writings of the fathers with good judgment, and that with a very careful and sharp one, following the rule of the Holy Spirit 1 Thess. 5:21: "Test all things," and again 1 John 4:1: "Test the spirits," so that we may be pure animals that walk with cloven hooves. We see how those who do not do this are driven about by great winds of uncertain doctrine, and are tossed up and down by opinions that multiply ad infinitum, always learning and never coming to the knowledge of the truth. And we not only see this, but have also experienced it ourselves, since we were tossed about in just such eddies of doctrines, until the grace of God brought us into the harbor and built us on this sure rock, so that we are certain what we are to teach, learn and keep, and no longer waver so to and fro. Therefore I ask you, dearest Brenz, that you may continue, as you are doing, to carry out this teaching of righteousness diligently and to excess, in all things and wherever you are able. For otherwise the whole world is full enough of scribes, screamers and printers who bravely set aside this teaching. Yes, many pursue it, most (since they can do no harm otherwise) obscure and spoil it. And this is not to be wondered at. For the same is the some heel of the seed, which sits down against the old serpent, and crushes his head. Therefore, the devil again cannot help but chase after it. But though he can harm by his innumerable and exceedingly persistent pursuits, yet he cannot overcome and bruise, as it is written, "He shall bruise thy head." It is not written: Thou shalt tread down his heel or his head. The grace of our Lord JEsu Christ be with you, and pray for me. From the desert, August 26, in the year 1530. Mart. Luther.
2. Oculos cornicum configere, that is, to want to be better than the best. Compare St. Louis edition, Vol. IV, 2068.

170 Erl. 63, 344-346. Prefaces by D. Martin Luther. W. XIV, 194 f. 171

Preface to Ambrose Moiban's Interpretation of the Glorious Mandate of Our Lord and Savior Jesus Christ, Marc. 16: Go into All the World 2c.*)

1. There is no doubt in my mind that the last day is not far away, although the highly intelligent and overreasonable world does not worry about it, certainly, it is not yet necessary for a long time, and becomes longer and longer so wicked and evil, that even if no last day should not come, it would have to say itself, the highly intelligent reason: it may not and could not remain so long, but either a flood of sin or Sodom's example would have to come, where it is otherwise true that there is a God who punishes injustice; as from the beginning of the world the examples are innumerable, and still daily before our eyes, if the highly understanding and deeply blinded reason could see such cruel punishment, and be moved by it.

It is an old legend, repeated by many teachers, that after the revelation of the end of Christ, people will become so wild that they will no longer know or think anything about God, but will do as the devil and the flesh teach. We see such a time fulfilled before our eyes. For after the horrible and terrible lies and deceptions of the wretched end-Christ, the Pabst, have now been revealed and brought to light by God's wonderful and special grace, people are beginning to believe nothing at all. And because they feel free from the bonds and ropes of the papacy, they also want to be free from the gospel and all of God's commandments.

be what they desire and think good. That will be the end of the song, if God wills it.

(3) And it is a strange thing that those who very earnestly pretend to cling firmly to the holy papacy and want to eat the gospel, along with all who believe in it, think much less of their end-Christ than Luther himself. For a new, strong planet would have to come to heaven, which would be able to do this, where the pope should or would banish them, so that they would suffer it, although they deserve it a thousand times and superfluously against his holy, spiritual, end-Christian right. They are so exceedingly good Lutheran and evil papal, and yet they want to be all too good papal and evil Lutheran. Thus it is that neither the Gospel nor Pabst's teaching has any power with them, one applies as much as the other, so that it may be fulfilled what is said above, how the last people on earth, after the revelation of the last of the Chalcs, the end of Christ, should no longer ask for God, but live according to his will.

(4) Now all true Christians are well aware of this: He who does not respect the word of God does not respect God, whether he is the true God or the false God. For God has nothing to do with men except through His word, and without His word He is not known to us as a God, but is no God at all. Therefore, whoever respects neither the gospel nor Pabst's teaching has no God at all, neither the right nor the wrong one, but such are the cowardly swine.

*Moiban's interpretation of Marc. 16, 14-20. has this title: "The glorious mandate of Jesus Christ our Lord and Savior 2c. Go into the whole world and preach the gospel 2c. Marci xvj. To those who consider the ministry and the sacrament of Christ necessary for the salvation of souls. By D. Ambrosium Moibanum parish priest at Breslaw, with a preface by Mart. Luther. Wittemberg." At the end: "Printed at Wittemberg. by Georgen Rhaw. M.D.XXXVII." Walch, because he thought it was by Luther, had the whole text printed in the 9th volume, Col. 2576-2747, but without Luther's preface. We assume that the title page was missing from the copy that Walch received from the Gothaische Bibliothek, and that he was thus led to his erroneous assumption by the title of the preface: "Vorrede D. Mart. Luther." had led him to his erroneous assumption. In the collections, the preface is found: in the Wittenberg (1559), vol. XII, p. 365; in the Jena (1568), vol. VI, p. 505; in the Altenburg, vol. VI, 1109 (the preceding references are all incorrectly reproduced in the Erlanger from Walch's preface); in the Leipziger, vol. XII, p. 84 and in the Erlanger, vol. 63, p. 344. We give the text according to the Erlanger.

172 Erl. 63, 346 f. Prefaces on Other Interpretations of Biblical Books. W. xiv, 195-197. 17Z

and lazy dogs who do not give a damn about the future life.

Since the great multitude in the world does nothing but despise God, blaspheme and desecrate His word, and yet want to be wise and pious people, and since devil seed and weeds must grow among ourselves, let us poor sinners and little multitudes praise and glorify God as long as we can and live. Sing and be glad in the dear Lord Christ, whoever can; who knows how long it will last. There are too many of you 1) who serve the devil and his kingdom, who court, dance and jump. It will not be otherwise than that a right and proper

1. Erlanger: "He" instead of "Jr" in the Wittenberg and in the Jena.

Deo gratias is game in heaven for God, and the pious dear father must be almost happy, where he is also preached and praised once. As the 14th Psalm, v. 2. 3. says: that God looks from heaven, if he sees among the children of men, if someone is good, and asks for God. But there was not even one who had not gone astray and was not corrupt.

6. May the same dear Lord God keep and confirm us in His holy knowledge, and accomplish in us His calling and work begun to the end, through His dear Son, our Lord Jehovah Christ, with His Holy Spirit, vowed 2) Eternally, Amen.
7. "praised" is missing in the Wittenberg.

*11. preface to Philipp Melanchthon's notes on Paul's epistle to the Romans. )

Newly translated from Latin.

Grace and peace in Christ! If thou art angry, sin not; speak with thine heart upon thy couch, and wait Ps. 4:5. It is I who give out these remarks of thine, and send thee to thyself. If you yourself

If you do not like us, you are right to do so; it is enough if you please us. On your side is the wrong (peccatum), if there is a wrong here; why did you not give it out yourself? Why did you suffer that

*The first work of Melanchthon on the letter of Paul to the Romans was published by Luther without the knowledge and will of the author under the title: Annotationes Philippi Melanchthonis in epistolas Pauli ad Romanos et Corinthios. 1522. 4 This happened because Melanchthon could not be persuaded to publish it due to timidity. This writing did not pass into Melanchthon's works, but only two later adaptations, which are found there in the third and fourth volumes. It was later reprinted again, as can be seen from von der Hardts ^.utoAraptm lmtlrori, torn. I, p. 137 and p. 201 and from des Olearius XutoKrapüa 1,nttreri p. 13. Walch had an edition in his hands which was entitled: lVl6lan6Ütüoni8 6ornrn6ntnrin8 in 6pi8tolam ?anli aä Rornanc>8, PO81 8at 1)6N6 lonAurn 8uppr688ion6w, doni pudlioi Aratia, jarn prininln in 1N66M 6<1itn8: j(l6ru in toini8 ?üi1ippi6i8, Uu6t6nn8 vi8i8, non reperitnr, and had appeared at Frankfurt an der Oder in 1612 in octavo. This manuscript has also been translated into German. Walch used a translation that had the title: "^nnotation68 Philippen Melanchthons. Verzeichnung und kürtzliche Anzeigung des rechten und eigentlichen Verstands der Epistel, die St. Paul zu den Römern geschrieben hat, verdeutscht." Von der Hardt, I. 6. p. 244, mentions an "Interpretation of the Epistles of St. Paul, one to the Romans and two to the Corinthians, Philippi Melancht., Germanized by Johannem Agricolam Eislebiensem 2c. Walch notes that the latter translation seems to be different from the former, but he cannot say for sure, since he has not seen it himself. Furthermore, he states: In Olearius, p. 13, "I find under the year 1522 annot. ?üii. lVIol. in 6p. acl Horn, translated by Luther, together with a preface in 4.", but adds, as we think, nnt rightly: "but that Luther himself should have made the German translation is not credible". Our preface, or rather epistle, is found in Latin in Aurifaber's collection of letters, torn. II, kcü. 87; in De Wette, vol. II, p. 238 and in the Erlangen edition, opp. vur. urs., torn. VII, p. 490. German in the Eisleben edition, vol. I, p. 108; in the Altenburger, vol. II, p. 205; and in the Leipziger, vol. XII, p. 85. (The Erlanger has reprinted here "vol. XXII" from De Wette.) We have retranslated according to De Wette.

174 L. V. L. VII, 490-492. prefaces by D. Martin Luther. W. XIV, 197-199. 175

I have so often begged, commanded and urged you in vain to give them up? This is my excuse against you; for I want to be and be called your thief, and I am not afraid of your future complaints or accusations. By the way, to those of whom you perhaps suspect that they will turn up their noses, or of whom you fear that not enough has been done for them, I will say this: Give out something better. I ascribe to you with truth that which the godless Thomists liefully ascribe to their Thomas, namely, that no one has written better about St. Paul. For Satan persuaded them to boast about their Thomas, so that they would spread his ungodly teachings and poison. I know from what spirit and judgment I am saying this about you. What is it to you if those world-famous 1) people and giants mock this judgment of mine? Mine is the danger. Yes, I want to irritate these wise men even more, and say: the interpretations of Jerome and Origen are nothing but childish and inconsistent things, if they are compared with your remarks. You will say: Why is it necessary to provoke even the most gifted people to envy me so much? Nevertheless, be humble, but let me be proud of you. Who then has prevented these highest spirits from issuing something better, and to expose the outrageousness of my judgment? If only God wanted them to be such people, who would be able to do something better! Yes, I also threaten you that I will steal even further and also publish what you have prepared about Genesis and the Gospels of Matthew and John, if you do not come first yourself. You say that one should only read the Scriptures.

1. In the word famosi there is an ambiguity (famous and infamous) that cannot be rendered in German.

read without interpretations. You rightly say this of Jerome and Origen and Thomas and the like of them. For they have written interpretations in which they have taught rather what is theirs than what is Paul's, or Christian things. No one will call your remarks an interpretation, but only a guide to reading the Scriptures and recognizing Christ, which none of the interpretations has yet accomplished, at least none that is available. For what you claim, that not enough has been done for you in all respects by your notes, it takes effort and work for me to believe you; but behold, I believe that you have not done enough for yourself. This is neither sought in you nor demanded of you; rather, we also want Paul to retain his honor, so that no one may boast that Philip is higher than Paul or equal to him. It is enough for you that you are exceedingly close to Paul. We envy none: who can come nearer. We know that you are nothing. Again, we know that Christ is all in all. If he speaks through his ass, it will be pleasing; why should it be displeasing if he speaks through a man? Are you not a man? Are you not Christ's? Is not his mind in thee? Now if thou thyself wilt adorn and increase this little book with more graceful speech and richer learning, it shall be pleasant. In the meantime, it will also be pleasant against your will that we take possession of the things and the mind of Paul, which have been brought to light through your service. I do not ask for your forgiveness if I offend you by doing this, but refrain from being offended by that, by which rather you offend us, and will need forgiveness. But may the Lord increase and sustain you forever. Wittenberg, July 29, 1522.

Your Martin Luther.

176 L. V. Ä. VII, 493 f. Prefaces on Other Interpretations of Biblical Books. W. XIV, 199-201. 177

*12. preface from the German translation of Philipp Melanchthon's notes on the epistle to the Colossians. )

(1) There you have another fine, useful book, my dear friends, namely St. Paul's Epistle to the Colossians, with Magistri Philippi Melanchthon's instruction and teaching; in it is very finely, briefly, and yet clearly and abundantly summarized, what Christian doctrine and life is about, so that this booklet may be called a large book, and again, this booklet may be called a small booklet, and each one may carry it with him in his busem as his Christian treasure to practice daily. I myself prefer such Magistri Philipp's books to mine, and I also prefer to see them both in Latin and German on the square than mine.

I was born to fight and contend with the hordes and devils; therefore my books are much stormy and warlike. I must uproot the logs and trunks, cut away thorns and hedges, fill in the puddles, and am the rough forest ranger who must break and straighten the path. But M. Philipps leads along neatly and quietly, balleting and planting, sowing and tilling with pleasure, after God has given him his gifts abundantly. O the blessed time, if our damned ingratitude would let us recognize this. 1) What a treasure it should have been for all the world twenty years ago, where one could have had such a book! But now it has unfortunately come to the point that the Jews of the

1. Erlanger: lets.

We have grown weary of the bread of heaven, and we want to eat ribs and garlic in Egypt; even worse, we must throw pearls to the dogs, and sanctuary to the swine, which tear and bite us for it. If the word is taken from us again, we will cry out in vain, as our ancestors did, and no one will listen to us.

But this booklet (if God wills it) will come to find honor and praise, love and thanksgiving. For a good word finds a good place, and God's word does not go forth in vain, nor does it return empty, as we have promise and comfort in the Scriptures Isa. 55:10. This booklet shall be commanded to the same quiet, pious hearts, which shall have their paradise in it, and find their dear Lord Christ displayed and presented in it as the right tree of life, at which they cannot eat their fill without all displeasure, but the longer the better it shall be said, the more the more joyful it shall be to eat, so that they do not remember the Egyptian ribs and garlic Numbers 4:21, even with the amphibians. 21], nor do they have to fight with the Amorites and Cananites, nor do they have to fight, but possess and use their land and property with peace and tranquility, to the praise and honor of God, in Christ Jesus our Lord and Savior, to whom thanks be given forever for all His abundant, causeless goodness shown to us, amen.

*) Walch has assumed that this preface, as well as Melanchthon's writing: hilippi Melanchthonis Scholia in Epistolam ad Colossenses recognita. Wittenbergae 1528. 8. was originally written in Latin. This is erroneous, however, because the Latin edition does not contain this preface. Only in 1529 did Luther write it in German for the translation that Justus Jonas published under the following title: "Die Epistel S. Pauli zun Colossern durch Philippum Melanchton ym latein zum andern mal ausgelegt, verdendscht durch Justum Jonam mit einer schönen vorrhede Martini Luther an die deudschen leser. Printed. At the end: "Printed by Michael Lotter in 1529. Jrmischer followed Walch's erroneous assumption and therefore did not include this preface in the 63rd volume of the Erlangen edition. This deficiency has been corrected by I). H. Schmitt has made up for it in the opsru varii ur^urnsnti, and there toiu. VII, p. 493 our preface from the original edition. In German, it is found in the Eisleben edition, vol. I, p. 481; in the Altenburg, vol. IV, p. 702 and in the Leipzig, vol. XII, p. 86. We give the text according to the Erlangen.

178 n. v. Ä. vii, so6 s. Prefaces by D. Martin Luther. W. xiv, 201-203. 179

*Preface to an Unnamed Commentary on the Revelation of St. John. )

Newly translated from the Latin.

Martin Luther to the Godly Reader.

Grace and peace in Christ! First of all, I beg you, whoever you may be, who read this interpretation, that you may not believe that we have published something fictitious. I testify (if I have any credibility) that this book (codicem) was sent to me by very good men from the outermost borders of Germany, namely from the region of Poland and Ljubljana, unshaped by letters and syllables, which actually testify to its time, so that I cannot deny that it was written about seventy years before our time. From the book itself, however, it can be sufficiently recognized that the author of this interpretation lived at the time when the exceedingly great monster of the (so-called) last schism existed, which was finally stilled and ended by the miserable Concilium at Costnitz through the blood of John Hus and Jerome of Prague, as it were through a sacrifice. For the histories testify that through this schism, for forty years, there was a triple papacy in one and the same body of the church (namely, the derived one), by which God, as a certain miraculous sign of discord, undoubtedly wanted to indicate that shortly the end of the Antichrist would be there. Since no one understood this at that time, it pleased God to add a very clear word to this obvious and remarkable sign, namely the author of this book and many men like him, who distinguished themselves through holy life and scholarship; as he did not want to deceive the church and its people.

Even though the wicked do not even understand or realize (this is Pharaoh's blindness) what God threatens or promises, he sends some people like Elijah and Elisha or other prophets to them. This has also been sufficiently demonstrated by the doings and the outcome of the Concilium at Costnitz.

You should know, dear reader, that this preface is made by us for the sake of announcing to the world that we are not the first to declare the Pabstacy to be the kingdom of the Antichrist, since so many years before us so many and so great men (whose number is great and whose memory is eternal) have dared to say the same thing so clearly and obviously, and with great spirit and bravery, since they were driven away by the ravages of papal tyranny even to the farthest ends of the world and suffered the cruelest tortures. Nevertheless, they have bravely and faithfully persevered in the confession of the truth, so that we, although we are far more learned and free than they at this time, must nevertheless be ashamed, because, since they were held in such great ignorance and captivity, they have nevertheless been stronger and bolder than we in such great spirit and bravery. For even though this author was among the first in his time (as I believe) to seek scholarship and holy living most diligently, he, hindered by the infirmities of his time and by the realm of darkness, could neither speak it so purely nor see it so fully as we speak and see it in our time. Nevertheless, he says it quite rightly and truly that the pope (as he then is)

*The Commentary to which Luther wrote this preface was published in Wittenberg in 1528 under the title: Commentarius in Apocalypsin ante Centum annos aeditus. Wittembergae H).XXVIII. 8. The author of the same is said to have been Johannes Purvey, a pupil of Wikelf and Chaplain at Lutterworth lin the county of Leicester). As Baleus in his book: Ksriptorss musoris Urit. ssnt. VII. 50. sä. Lasilsus 1557, dead. 343, the same was made in 1390 in prison. In Latin, our preface is found in des Buddeus Lnxplsrnsnturn spistoluruin Ol AI. I^uttrsri, p. 313, and printed from it in the Erlanger, opp. vur. ur^., torn. VII, p. 506; German except in Walch still in the Leipzig edition, vol. XII, p. 87, We translate anew according to the Erlanger edition.

180 Eri. 63, p38. Prefaces to the writings of others. W. xiv, 203-205. 181

is the Antichrist, and that with undoubted faith and conscience and with the most reliable reasons of proof. Namely, he is a witness decreed by God so many years before us, in order to confirm our doctrine, which those wretched yeasts (as the last breath of the Antichrist, so to speak) now want to have eradicated with great and many, but vain and futile counseling suggestions. For also for us these bodies of the saints rise again with the resurrected gospel of Christ and give us a great confidence that these wretched bishops, the outermost adversaries of Christ (even though they rely in the greatest despair on their Herod and Pilate).

They will not be able to do anything by their loud and terrible threats, with which they have started badly and as an extreme and futile remedy to heal their lack of confidence and their extremely evil conscience. Christ, who by his word smote the body of this abomination, and then by the sword of Caesar wounded the head, will not cease nor desist, until he shall utterly tread down and destroy even the dying and vainly puffing up members. Let us only pray that he who has begun may also accomplish his work for his glory and for our salvation. Let every one who loves Christ say Amen. Amen.

III. D. Mart. Luther's prefaces on various books and writings produced by others,

according to the order of the years.

*1. preface to the booklet, what the old and new man is, )

December 1516.

Before speech.

First of all, this booklet admonishes all who want to read and understand it, especially those who are of sound reason and sensible mind, not to rush to judgment, because in some words it seems incompetent, or to speak from the way of ordinary preachers and teachers. Yes, it does not float above, like foam on the water, but it is chosen from the bottom of the Jordan by a true Israelite, which name God knows and whom He has chosen.

wants to know it. For this time the booklet is found without title and name, but to estimate by possible memory the matter is almost after the manner of the enlightened Doctor Tauleri, Order of Preachers. Now as to all that is true, thorough teaching of the Holy Scriptures must make fools, or become fools, as the Apostle Paul touches, 1 Cor. 1, 23: "We preach Christ, a foolishness to the Gentiles, but a wisdom of God to the saints."

F. Martinus Luder

subscripsit.

*The booklet mentioned in the title is a fragment of the "German Theology", about the fourth part of this writing (only so much had come to Luther's hands at that time), which he published under the following title: "Eyn geystlich edles Buchleynn von rechter underscheyd vnd Vorstand, was der alt vn new mensche sey. What Adam's child is, and what God's child is. And how Ada died to us, and Christ first fell." At the end: "Printed in Wittenberg by Joanne Grunenbergk. Anno, nach Christ geburt Tausent funffhundert vn jm sechtzenden jar am tag Barbare 4. Dec.. Beh den Augustinern." A reprint under the same title appeared in 1518 in Leipzig by Wolfgang Stöckel. The preface is found in the "Gesammtausgabe": in the Eisleben one, vol. I, p. 16; then in the Altenburg one, vol. I, p. 13; in the Leipzig one, vol. XXII, appendix p. 74; in the Erlanger one, vol. 63, p. 238 and in the Weimar one, vol. I, p. 153. Also in Löscher, Reformations-Acteu, vol. I, p. 301. We give the text according to the Weimar edition.

182 Erl. 3, p. 38 f. Prefaces by D. Martin Luther. W. XIV, 205-207. 183

*2. preface from the book "A German Theologia". )

June 1518.

Preface.

One reads 2 Cor. 10, 10 that St. Paul, a lowly and contemptible person, yet wrote mighty and valiant letters; and he himself boasts 1 Cor. 1, 17 that his speech was not adorned with embellished and flowery words, but was full of all the riches of the art of wisdom. Also, when one considers God's miracles, it is clear that His words are not always accompanied by splendid and seeming preachers, but as it is written Ps. 8, 3: Ex ore infantium, through the mouth of the unborn and infants You have proclaimed Your praise in the best way. Item Wis. 10, 21.: The wisdom of God makes the tongues of the unregenerate most eloquent. Again he punishes the arrogant men, who are offended and angry at the same simple ones: Consilium inopis etc. Ps. 14, 21. [You have disgraced good counsel and doctrine, because they were given to you by poor and unsightly men 2c.

This is why I say that I want to warn anyone who reads this booklet, so that he does not forfeit his harm, and get angry in your bad German, or un-

I do not want to know more about God, Christ, man and all things, because this noble little book, as poor and unadorned as it is in wisdom and human wisdom, is much richer and more exquisite in art and divine wisdom. And that I boast after my old fool, next to the Biblia and St. Augustine, I do not find a book from which I have learned and want to learn more about God, Christ, man and all things. And now find first of all that it is true that some scholars speak shamefully of us Wittenberg theologians, as if 1) we wanted to do new things, as if there had not been people before and elsewhere. Yes, of course they were, but God's wrath, forfeited by our sin, has not made us worthy to see or hear them. For it is by day that in the universities such things have not been acted upon for a long time, to the point that the holy Word of God has not only lain under the bench, but has decayed by dust and moths. Read this booklet, whoever wants to, and then say whether theology in our country is new or not.

1. In the original: thus.

*) Not long after Luther had published the fragment with its preface mentioned in the previous number, he had received a manuscript containing the entire scripture, which he also published. On June 4, 1518, the new edition was completed, and appeared under the title: "Eyn deutsch Theologia, das ist Eyn edles Buchleyn, von rechtem Vorstand, was Adam vnd Christus sey, vnd wie Adam yn vns sterben vnd Christus erstem fall." At the end: "Printed in Wittenburg by Joannem Grünenberg. After Christ's birth thousand five hundred, and in the eightieth year." Already in the same year, this writing was reprinted in Leipzig, and with a different title, namely "Theologia Teutsch", by Silvanus Ottmar in Augsburg. Further, in 1519, again at Leipzig, and under the changed title at Strasbourg by Johannes Knoblouch. For the period from 1518 to 1520, the Weimar edition lists nine different printings. Until recent times, Franz Pfeiffer counted seventy different editions of the "German Theology," and yet several have remained unknown to him. "Luther's editions (so says the Weimar edition) are based on manuscripts that have been lost to us. It was not until the middle of our century that a manuscript containing this work was discovered again, but of fairly recent origin: it dates from 1497. According to this, Franz Pfeiffer first published the 'Theologia deutsch' in 1851, then improved it and added a new translation, and since then Luther's editions have come into disrepute. Pfeiffer's text alone is significantly inferior to Luther's: it is often only a matte extension, not a more complete reproduction of the original." The original is published in its entirety by I. K. F. Knaake: "Ein deutsch Theologia." Weimar, H. Böhlau. 1883.In all of the previously mentioned editions, Luther's preface is at the very beginning. This is followed by a short preface, already found in the manuscript of 1497, according to which the author of the work had been "a priest and a custos in the German gentlemen's house at Frankfurt." In the collections of Luther's works, our preface is found: in the Eisleben one, vol. I, p. 1; in the Altenburg one, vol. I, p. 12; in the Leipzig one, vol. XXII, appendix p. 74, and in Walch with an incorrect date (namely 1516) but with good text; conversely (so says the Weimar edition) with bad text but correct date in the Erlanger, vol. 63, p. 238, "although in the introduction it is brazenly claimed that one follows the ^Wittenberg] 'original print', since in reality a Strasbourg edition, not described at all, is taken as a basis". We give the text according to the Weimar edition, which is printed there in Vol. I, p. 378 f. according to the original.

184 L. V. E. VII, 488 f. Prefaces to the writings of others. W. XIV, 207-209. 185

old, because this book is not new, but will perhaps say, as before, that we are German theologians; we let that be so. I thank God that I hear and find my God in the German tongue in a way that I, and they with me, have not found before, neither in Latin, Greek (Cyrillic) nor Hebrew.

tongue. God grant that these little books will come to light more often, so we will find that the German theologians are without doubt the best theologians, amen.

Doctor Martinus Luther,

Augustinians at Wittenberg.

*3. Preface to Augustine's book de spiritu et litera.. )

1518.

Newly translated from the Latin.

It is not without reason that this book of St. Augustine should be read publicly in this school, especially at this time of ours, when the papists, more than the Pelagians, are also furiously persecuting the grace of God by which we are made righteous by grace in Christ, so that they may defend and fortify their credentials, masses and merits. For this reason, those who are concerned with theology must familiarize themselves with this book, so that they may resist and refute the angry speeches of the papists, who cry out that we are bringing a new kind of doctrine into the church. For this book of Augustine is not new, but convicts the papists that they are the inventors of new doctrines, who have introduced their impious and blasphemous opinions alongside this old doctrine put forward by the apostles, with which they have scourged, crucified and buried it.

There goes with them an even devilish speech, which, however, is taken by them for a theological rule, namely, that Augustine had gone too far in these things in his words. For in such a way they sought to nullify the teaching and the work of the holy man, so that they would not be able to be recognized by the reputation of

of St. Augustine, and forced to let go of their worthless little bundles. Thereby they bear witness against themselves that they have not taught and defended their abominations out of ignorance, since they knew and read very well that Augustine teaches completely different from them. One of them, Gregory of Rimini (Ariminensis), dared to bring Augustine to Paris and to oppose him to the Sophists in this matter, but he did not succeed, because the theologians of the Sorbonne suppressed him and, according to their Pharisaic arrogance, decided that Augustine had gone too far in his speeches.

Since it is not within everyone's means to acquire all of Augustine's works, it seemed necessary to publish one and the other of St. Augustine's books for the less able, so that everyone might see that we are neither the first nor the only ones, who have dared to challenge the godless theology of the Sophists, that neither we, but rather they themselves, have been the originators of new things in the Church, which have left the limits set by the Fathers and have led the hearts of the simple along their crooked paths and

*The book to which Luther wrote this preface was published in 1518 in Wittenberg in octavo under the title: Augustini liber de spiritu et litera, cum praefatione et praemonitione lectoris. Another edition there in 1545. 8. does not contain Luther's preface, but, as Walch, Vol. XXIII, p. 15 notes, "another preface, which tastes like Melanchthon's writing and method. In Latin, Luther's preface is found in Aurifaber's collection of letters, tom. I, toi. 55 with the remark: ex VutoArapüo üe^ripta, and printed from it in the Erlangen edition, opp. var. ar^., tom. VII, p. 488. German in the Leipzig edition, vol. XXII, appendix p. 75. We have retranslated according to Aurifaber.

186 L.V.L.VII, 489f. Prefaces of D. Martin Luther. W.XIV,sogf. 187

1. have fallen into error (as the Scriptures Ps. 125:5, 95:10 speak), so that, according to the words of the prophet, Christ's people have forgotten him since time immemorial and have been forced to fornicate with innumerable wooers who have left them no rest by day or by night.

In praise of Augustine, however, I will say nothing else here than this one thing, which, taught by experience, I can assert with certainty, that, according to sacred Scripture, there is no teacher in the Church who can be compared with him in Christian learning. To others I concede their praise; they may speak like Chrysostom, be versed in secular sciences like Jerome; but if you gather them all in one heap-

1. Instead of colles at Aurifaber, we assumed calles.

you will not find half as much as in Augustine alone. Therefore, if you can and have time, choose this St. Augustine as your teacher according to the holy scriptures, especially where he argues against the Pelagians, Donatists and Manichaeans. For he is a man of thorough learning in Christ. Admittedly, he also wrote several books at the beginning of his activity, but I think that you should read these, because you have superfluous and idle hours, as I have lost not a few of them with Jerome, Chrysostom and similar people. If you do not believe me, who have experienced it, then you can certainly make the attempt yourself and regret it afterwards, just as I did. May our Lord guide and sustain us by His Holy Spirit, for His glory and for our blessedness. Amen.

4. Passional Christi and Antichrist; with Luther's afterword.

About the middle of May 1521.

D. G. Kawerau wrote a very extensive introduction to this writing - in the Weimar edition it takes up twenty-four pages - from which we give a short (often copied verbatim) excerpt below.

The English reformer Johann Wiklef already recognized the pope as the Antichrist, but only in his later years. In his treatise De Christo et suo adversario Antichristo, in twelve "conditiones papae Christo contrariae" or "cases (casus), in which the pope is an adversary against Jesus Christ," he elaborates the contrast between Christ and the antichrist, the pope, in full decisiveness and sharp drawing in picture and counter-picture. Antichrist (he says) is rightly called the one who is contrary to Christ in life and teaching. The first sentence of his series of antitheses reads: Christ is the truth, the pope the principle of lies (in words, writings, works). In part, we already find the same images here as in our Passional, e.g.: Christ chooses poverty, the pope desires worldly splendor; Christ wants his disciples to preach the gospel to the nations, the pope and his followers are enthroned either in the church or in the church.

Christ disdains worldly rule, the pope claims the reign over the kingdoms of the world; Christ is obedient to the emperor, the pope weakens the worldly power; Christ is without pomp and ready to serve (entry into Jerusalem and foot washing), the pope holds splendid court and demands that the emperor also render him servile services (papal cavalcade and kissing the pope's feet) 2c. Nevertheless, we lack any evidence that Wiklef's series of antitheses would have directly influenced Cranach's work or would have been known in Wittenberg. 2)

But, inspired by Wiklef's tract, in Hussite circles the juxtaposition of Christ and the Antichrist did not only go into the Hussite

2. "Cf. Buddensieg, Wiclifs lateinische Streitschriften, 1883. 24th piece: 66 Edristo 6t suo aävorsario ^utiedristo p. 636 ff. 679-692. Also in separate edition, Gotha 1880, p. 16-18. 49-58. G. Lechler, Joh. Wiclif. Leipzig 1872 I, p. 58. Buddensieg, Wiclif und seine Zeit, Halle 1885 p. 160 f. Kawerau,- Einleitung zu der Ausgabe des Passional, Berlin (Grote) 1885 pp. VI-VIII." (Weim. Ausg.)

188 Passional Christi and Antichristi (preface). 189

This was not only the beginning of a series of pamphlets against the papacy, which lasted through the entire sixteenth century, but went one step further and added the image to the word. In 1476, the town scribe of Prague, Procop, tells in his chronicle that those "Germans from Dresden", who held a school in the new town of Prague, especially that Peter, who had advised Jakob von Mies] to dispense the chalice 1414, "carried around boards against the pope, which were provided with writing and pictures: how Christ rides on a donkey, and the apostles follow him barefoot, and the pope goes along with the cardinals made of mules and in splendid clothes" 2c. Another writing from the year 1521 tells of Hus himself that he had the very same picture of the entry into Jerusalem painted in the church on one side, on the other the pope with his retinue in great splendor. "Hus said to the Bohemians: Which do you want to follow, the humble Jesus with his disciples, or do you want to follow the proud hopeful Pope with his golden pieces and adornments?" 2c. From these and other old testimonies it is certain that this image and counter-image, called "old Bohemian", with accompanying inscriptions, dates from pre-Reformation times. Flacius tells of an old book from the middle of the fifteenth century (after 1438), "in which are various pictures: how Christ drives the sellers and the buyers out of the temple, washes the feet of the apostles; how the pope sits on his glorious throne, and of other persons. Also attached to each of these pictures are sayings from the Holy Scriptures, the Fathers and the Decree, which are mostly directed against the ignorance, the shameful life, the various errors of the pope and the clergy, and against their adherence to false doctrine. From this book, as a sample, he shares a verse that was written over the picture that depicted the pope "sitting on his throne and granting various so-called graces to those who ask for them. It is noteworthy that the Leipzig professor of theology Nicolaus Weigel (died 1444) in an expert opinion on a writing of the Franciscan Matthias Döring, 2) in which he criticized the author because of the in it occurring

1. The last two lines of the inscription are found in the penultimate number of this volume, "Description of Court Life."
2. Flacius published his writing in 1550 under the title: Confutatio primatus papae, ante ¦centum annos a quodam pio scripta.

Antitheses on Christ and his vicarius as heretics, accurately describes several pairs of images depicting the contrast between Christ and the pope, putting it beyond doubt that he already had Hussite imagery in mind.

Thus we see that not only the basic idea of the Passion, but also a large part of the antitheses of the Passion existed in word and image before Cranach, and it is possible that one or the other of the earlier antitheses was known in Wittenberg at the time of the publication of the Passion. Relations between Bohemia and Wittenberg had existed since 1519, but it must not be overlooked to what extent Luther's own course of development towards Pabstism and his previous literary work had prepared the way for Cranach's Passional. Only gradually, in his struggle with Rome, had he begun to suspect that it was the power of antichristianity against which he had undertaken to fight. On December 11, 1518, he wrote to Wenceslaus Link (De Wette, Vol. I, 193): "I will send you my little works (nugas), so that you may see whether my suspicion is correct, that that right Antichrist, as Paul describes him 2 Thess. 2, reigns in the Roman court; that he is nowadays worse than the Turks, I believe I can prove." A quarter of a year later, as he was preparing for the Leipzig disputation, he wrote to Spalatin on March 13, 1519 (De Wette, vol. I, 239): "I am also dealing for my disputation with the decrees of the popes, and (I tell you this in your ear) I do not know whether the pope is the antichrist himself or his apostle: so miserably is Christ profaned and crucified by him in the decrees (that is the currency)." These are still confidential remarks that he utters against his best friends. But already three months later, about the middle of June 1519, shortly before the Leipzig Disputation, he publicly testified in the "Erläuterung über seine dreizehnte Thesis von der Gewalt des Pabstes" (Explanation of his thirteenth thesis on the power of the pope) that the pope was the Antichrist who sat in the middle of the temple of God, because the indignation over the lying assertion of canon law that all the churches of the world had been founded from Rome (St. Louis edition, vol. XVIII, 756 ff.), but Peter had received from Christ "the authority both over the earthly and the heavenly kingdom", drives him to the exclamation: "nevertheless we dream that it stands well with the church, and do not recognize the Antichrist in the midst of the temple !" After having read the book of Laurentius Valla, edited by Hütten, "On the Gift

190 Prefaces by D. Martin Luther. 191

Constantius," he writes to Spalatin on February 24, 1520 (De Wette, vol. I, 420): "I am so cornered by the impudent lies of the Decretals, which have taken the place of the Articles of Faith that I almost cannot doubt that the Pope is quite actually that Antichrist whom the world expects according to generally accepted opinion: so much does everything he lives, does, speaks, and orders fit." In the writing "To the Christian Nobility of the German Nation," which appeared in August 1520 (St. Louis Edition, Vol. X, 266), he proves (and this is not the least of the contents of this writing) that antichristianity had become manifest in the Pabst. When Luther sent his writing "Von der Freiheit eines Christenmenschen" (St. Louis edition, vol. XIX, 986 and introduction ibid, p. 45 f.) with a letter to Pope Leo (Nov. 1520), he reminded him (De Wette, vol. I, 514) "how unequal Christ and his governors are," and boldly put the question to him: "What might such a pope be but a final Christian and an idol?" Luther responded to the papal bull of excommunication against him in about November 1520 (compare Luther's letter to Spalatin of Nov. 4, 1520, De Wette, vol. I, 521) with the writing "Wider die Bulle des Endchrists," which he published in both Latin and German (Walch, old edition, vol. XV, 1732). On Dec. 10, 1520, Luther publicly burned canon law, and justified this in the writing that went out before the end of the year (Walch, old edition, vol. XV, 1927): "Warum des Pabsts und seiner Jünger Bücher verbrannt sind." (Why the Pope's and his disciples' books are burned). In it he indicates thirty "articles and errors in spiritual law and papal books," "therefore they are to be burned and avoided," to which he mostly contrasts Bible words. A number of these sentences recur in the Passional. Therefore, this writing, along with "To the Christian Nobility," seems to have been the direct model for Cranach's Passional 1).

For the history of the origin of our Passionale we have only scanty testimonies at our disposal, namely two passages from Luther's letters. The first from a letter to Spalatin, dated March 7.

1. The word "Passional" has long been used to refer not only specifically to the history of the Passion, but also to the history of the life of Christ, Mary, and the saints. These books were traditionally equipped with woodcuts; thus the word "Passional" gets the meaning: a picture book on the history of Christ or the saints. (Weim. Edition)

1521 (one day after the imperial citation to Worms had been drawn up), reads (De Wette, vol. I, 571): Has effigies jussit Lucas a me subscribi et ad te mitti. Jam paratur Antithesis figurata Christi et Papae, bonus 2) pro laicis liber. [[Lucas (Cranach) has asked me to sign these images and send them to you; you will get them (to the Churfürst?). Now the juxtaposition of Christ and the Pope in pictures; a good book for the laity]. Until recent times, this entire passage was referred to the Passional, as Aurifaber already understood it in the Eisleben Collection, Vol. I, Bl. 44k, where he writes: "These figures of the kingdom of the Lord Christ and Antichrist are by Lucas Cranach the Elder, and the signature of D. Martin Luther, as the holy man of God himself testifies in the first Latin tome of his epistles" (Aurifaber's collection of letters, tom. I, kok 313 k). He was followed by Seckendorf (Hist. Luth., lib. I, § XCI (3)), who says that the famous painter Lucas Cranach dared to cut images in wood, which depicted the opposite behavior of Christ and the Antichrist: "to these images (he says) Luther added inscriptions, and sent them to Spalatin on March 7". According to this, this view did not only prevail in the literature, but further things were added. The biographer of Cranach, Johann Heller, writes: "From Luther's writings it is known that he saw these illustrations beautifully executed in colors Has effigies! by Cranach, and that he took care of their publication, which he then provided with suitable text. He sent such a copy to G. Spalatin on May 7 read: March 1521. The first edition appeared in February 1521." One then probably referred the first sentence of that letter to the German, the second to the Latin edition of our writing, and thus dated the appearance of the latter to February, and had then also gained a certain statement about Luther's share in Cranach's work. But with an unbiased reading, the justification to understand Has effigies of the same pictures as Antithesis figurata falls away. If by Antithesis the Latin edition is meant, then it would be surprising that this and not the German edition would be praised as "a good book for the laity". However, it cannot be denied that the designation used here for the Passional corresponds almost literally with the title of the Latin edition.

2. In the editions: Cone ot; in the original ot is missing.

192 Passional Christi and Antichrist: (Preface). 193

The painting is in accordance with the book. - It should also be mentioned here that in the Zimmer Chronicle it is reported that the Spaniards smashed and destroyed Cranach's paintings in Torgau Castle in 1547 because they contained "the comparison of Christ and the Pope", "as such went out in print years ago". Then we would have the pictures of the Passion, painted by Cranach, which might have been sent to Spalatin. But this news loses its credibility by the fact that the Spaniards did not come to Torgau at that time; the passage remained denied to the imperial troops. King Ferdinand, however, who came to the city with his sons and let himself be led into the castle to see whether, as had been announced, all kinds of defamatory and mocking pictures of the emperor and the pope were hung up in the manorial rooms, found none of them. There can be no doubt that the last sentence of the passage quoted from Luther's letters refers to the Passional, but the first sentence: Has effigies etc. does not. Therefore, Knaake raised the objection in 1871 that this sentence does not refer to the pictures of the Passion, but to individual pictures, which Luther took over from Cranach, for example, for further transportation to the Elector. It will not be possible to determine what kind of pictures they were. In any case, the expression effigies leads to individual pictures, not to a writing decorated with illustrations. Knaake's assumption has recently found more and more general approval. 1) All that we can gather with certainty from the quoted passage in the letter is that Luther knew about the creation and preparation of our writing, that he approved of the plan of the same, and that on March 7, one was busy in Wittenberg with the production of the Passionale; and with great probability it follows that Cranach, the maker of the first mentioned pictures, would also have made those of the Passionale. The pictures of the Passionals do not bear Cranach's mark, because the book was published anonymously, but they do show Cranach's hand, as Cranach's most recent biographer, Lindau, judged.

More is offered by the second passage, which is found in a letter of Luther to Melanchthon, dated May 26, 1521. From the Wartburg, Luther writes (De Wette, Vol. II, 9): Passionale anti- theton mire placet. Joh. Schwertfeger in ea opera video tibi succenturiatum [The Passio-

1. Duties with him: Lenz, Kawerau, Kolde, Enders, Lehfeldt and others.

nal in image and counter-image pleases me quite extraordinarily. I see that Johann Schwertfeger has helped you with this work]. Here we are talking about the German edition, whose title Luther mentions. The extremely high praise that he gives to this work leads to the assumption that he does not consider himself to be the editor, since it is otherwise his manner to express himself very reservedly or even disparagingly about his own work. Furthermore, we see that Luther knows about the collaboration of Melanchthon and Schwertfeger. It cannot be doubted that Melanchthon's work is to be sought in the biblical passages, that of the Wittenberg jurist Schwertfeger in the passages from canon law. We will not be mistaken if we attribute the translation of the biblical passages to Melanchthon, since the translation of the same is obviously not by Luther. Furthermore, it is clear that a finished copy of the German edition did not reach Luther's hands until the end of May. From this it follows that the writing was published only now, namely about the middle of May - not already in February or March. This is confirmed by a letter of the Electoral Council Bernhard von Hirschfeld to the Nuremberg Councilman Anton Tücher of May 29. From this letter we learn that the Elector only came across this document when he returned from the Diet of Worms and passed through Würzburg. The Passional must have been sent to him directly from Wittenberg. Hirschfeld, who was one of the Prince's companions, immediately sent a copy to Tücher as a remarkable novelty, which shows that he assumed that the booklet was not yet known in Nuremberg. 2)

Between the time when Luther wrote to Link March 7, 1521 that our Scripture would be prepared, and the day when he left for Worms April 3, 1521, there is still almost a whole month, and it can be expected that during this time Luther will also spend a part of his time, which, however, was taken up beyond all measure 3).

2. Concerning a passage from a letter of Duke Johann Friedrich to Spalatin of May 26, 1521: "Martinus Luther's Passion pleases me well, shall also remain concealed until our Lord's Resurrection, but in the right way," the Weimar edition notes that the same is erroneously referred to our writing by Cyprian, "Nützliche Urkunden," Vol. II, p. 259, and still by Köstlin, "Martin Luther," Vol. I (3), p. 432. - The word "Passion" will not refer to the Passional, but to Luther's hidden stay at the Wartburg.

3 s From the indicated period are still preserved to us: Fourteen sermons published in the collection of the

194 Prefaces by D. Martin Luther. 195

Luther had spent a great deal of time and effort on this extremely important writing. How far it had progressed at the time of his departure, and how much Luther had done on the signatures himself, cannot be determined. In any case, the Passional was completed by Melanchthon and Schwertfeger. But the plan for it certainly came from Luther - not from the timid Melanchthon - and Cranach may have been inspired to produce the images not only by Luther's writings, but also by Luther's direct request; we also have to think of Luther as a consultant for image and word. When the Passional was completed, it met with Luther's full approval. Therefore, we have no hesitation in considering this work to be the work of Luther, in spite of the collaboration of others.

All old editions of the Passionale are, as already mentioned, anonymous and have only the title: "Passional Christi und Antichristi" (all in quarto), without indication of time, place and printer, with the only exception of the Low German edition, where at the end is written: "Wittenberg anno 1526." The Weimar edition lists seven different German editions, of which the first two are printed in Wittenberg by Johann Grunenberg, the two following, which contain four more pictures, are (not by Melchior Sachse in Erfurt, but Weim. Ausg., Vol. IX, p. 699, note 2) printed in Strasbourg; two others, reprints of the second Wittenberg edition, by Matthes Maler in Erfurt. The Latin edition is entitled Antithesis figurata vitae Christi et Antichristi. The printer is Johann Grunenberg, as in the previously mentioned Wittenberg editions. The woodblocks are the same as in the second German edition, in the last edition of which, first on sheet Bd, a longer break appears in the upper border line of the woodcut, which then also reappears in the Latin edition. From this results un-

Johann Poliander in the Weimar edition fill 75 pages, Weim. Ausg., vol. IX, pp. 601-676; eight letters, which take up 16 pages in the De Wetteschen collection of letters. Furthermore, three large writings came out during this time: "Das Magnificat" (St. Louis edition, vol.VII, 1372-1445), of which three sheets were printed before the departure for Worms and were dedicated and sent to Duke Johann Friedrich; the "Antwort auf das übergeistliche Buch Emsers" (St. Louis edition, vol. XVIII, 1270-1353) and "Luther's Answer to the Book of Ambrosius Catharinus" (St. Louis edition, vol. XVIII, 1434-1583). Luther wrote and completed this last so extensive writing between March 7 (because only shortly before this day this book of Catharinus had come to him through Link [De Wette, vol. 1, 570)) and April 1, where it went out, printed ready, with his letter to Wenceslaus Link.

doubtful the priority of the first German edition and the first edition of the second German edition over the Latin.

The first German edition of the Passionals "is completely facsimilirt in 'Deutsche Drucke älterer Zeit in Nachbildungen' herausgegeben von D. Wilh. Scherer lll. Berlin, Grote. 1885." (Weim. Ausgabe, Vol. IX, p. 690.) The same is provided with an introduction by G. Kawerau. Another reprint was published in 1874 by Robert Hoffmann in Leipzig with the letter of Pope Pius IX and the reply of Emperor Wilhelm. This Leipzig reprint "with pictures by Lucas Cranach the Elder" appeared "reissued and endorsed by C. F. W. Walther, St. Louis, Mo. 1878," at the printing house of the Synod of Missouri, Ohio, and other states (now Concordia Publishing House).

Numerous are the "imitations" of the Passionals. In 1557 and again in 1558, an Antithesis de praeclaris Christi et indignis Papae facinoribus was published in Geneva under the name of the printer Zacharias Durant, in which 18 antitheses are found in 36 woodcuts, of which 25 are copies or imitations of Cranach's, r68p. of the additions in the Strasbourg edition. Under a different title, Eustathius Vignon at Geneva published a Latin edition in 1578, whose images are printed from the same stock as those in the two previous editions. In the same year he also published a French translation: Antithese des faicts de Jesus Christ et du pape etc.. The same was reprinted in 1584, likewise in 1600 with the caption: Imprimi a Rome Pan du grand jubila, M. DC. The Weimar edition also gives the titles of two German imitations, as well as an Italian and a Spanish translation. Sepp, Verboden Lectuur, p. 126, also lists a Dutch one.

The Passional was imitated in a different way in the church of Wilhelmsburg Castle in Schmalkalden. There, in 1587, Landgrave Wilhelm had the painter Georg Krachard depict twenty antitheses between Christ and the Pope in 40 pictures on the parapets of the galleries and on the west wall. Each pair of pictures is accompanied by a biblical passage or a quotation from the Decretals, and, as in the Strasbourg edition, by a Latin hexameter and a German rhyme. For this, the verses of the aforementioned edition are obviously used. In 1608, the pictures were removed from the chapel and moved to the castle in Rotenburg.

196 Passional Christi and Antichristi (Preface). 197

brought. In 1641, Duke Ernst the Pious received them as a gift and gave them a place in the library on Friedenstein near Gotha. In 1701, B. G. Struve had described the pictures and published their Latin and German inscriptions; also E. Sal. Cyprian had them still 1718 before eyes and communicated a part of the inscriptions. Since then the pictures have disappeared. The verses have also been preserved in the acts of the Marburg State Archives.

In the collections have our writing with pictures: Die Eislebensche, Vol. I, Bl. 44. The images are mostly printed from the original woodblocks, only images 7 and 17 are mirror reproductions. Image 11, like the second Wittenberg German and Latin editions, shows the Carrying of the Cross. The epilogue is missing, but Aurifaber has included the contents of the same in his introduction. The Altenburger, vol. I, p. 579, has mirror reproductions that are rather poorly executed according to the Eisleben edition. The Weimar edition brings vol. IX, p. 701 ff. the reprint of the text according to the first German Wittenberg edition, and as a supplement at the end of the volume a complete facsimile of the title

sheet, the images and the epilogue of this edition, also the replacement image of the second Wittenberg edition. Without the pictures, the signatures are found in the Leipzig edition, vol. XXII, appendix, p. 76, by Walch and in the Erlangen edition, vol. 63, p. 241. We reproduce the text according to the Weimar edition, the pictures from the plates of Walther's single edition, which are cut after the pictures of the first Wittenberg edition. Similarly, we have placed the German verses of the Strasbourg edition 1) above the images, and the cited passages of canon law (in parentheses) are shown according to part and page of the Cöln edition of 1717 recognized by the Pontiffs.

1. The first Latin hexameter of the Strasbourg edition is rendered thus in the Weimar edition:

Eegna fugit Christus Presulque Papa imperat orbi. with the note: "The bracketed is missing, but is so added in handwriting in the copy formerly belonging to D. Knaake." If one scans, one can easily convince oneself that the word is too much. It also does not belong in the verse, but is only a gloss that the scribe has made praesul; in the verse it is to be deleted.

198 Erl. 63, 241. Prefaces by D. Martin Luther. W. XIV, 210. 199

Passional Christ

Christ fled the earthly rich -

1.

Christ.

When Jesus was told that they would come and make Him king, He again fled to the mountain, He alone, Joh. 6, 15. My kingdom is not of this world, Joh. 18, 36. The kings of the world reign and have authority, they are called gracious lords, but you are not so, but he who is greater among you shall bow down as the less. Luc. 22, 25. f.

200 Erl.63, 2tif. Passional of Christ and Antichrist W.XIV, 211. 201

and Antichrist.

Now the pope takes it by force.

2.

Antichrist.

From authority, which we have without doubt to the emperorship, and from our power, we are a rightful heir of the emperorship, if it is disposed of. Clem. pastoralis ad fin de sent. et re judicata tit. 11. 6. 2. (III, 214.) Summa Summarum: Nothing else is to be found in the Pope's spiritual right, but that it exalts his idol and antichrist above all emperors, kings and princes, as Peter has foretold: Insolent bishops will come, who will despise worldly rule. 2 Petr. 2, 1. 10.

** 202** Erl. 63, 242. Prefaces by D. Martin Luther. W. xiv, 210,212. 203

Passional Christ

Christo a crown of thorns one ready -

3.

Christ.

The mercenaries wove a crown of thorns and put it on his head, then they clothed him with a purple robe. Joh. 19, 2.

204 Erl. 63, 242. Passional Christi and Antichristi. W. XIV, 2U. 213. 205

and Antichrist.

Of gold the pope treyt three crowns.

4.

Antichrist.

The emperor Constantinus has given us the imperial crown, adornment, all other ornaments, as the emperor wears them, purple robe, all other clothes and scepter to wear and use, c. Constantinus 96th Dist. (I, 295.) They invented such lies to maintain their tyranny, contrary to all history and information, because it was not customary for the Roman emperors to wear such a crown.

206 Erl. 63,s4s. Prefaces by D. Martin Luther. W. xiv, 212. 207

Passional Christ

The Lord washed their feet of the disciples -

5.

Christ.

If I have washed your feet, who am your Lord and Master, ye shall wash one another's feet among you. Hereby have I given you a reproof and an example; as I did unto him, so shall ye do unto him. Verily, verily, I say unto you, the servant is no more than his lord; neither is the sent messenger more than he that sent him. Do you know this? Blessed are you if you do. Joh. 13, 14-17.

208 Erl. 3, 242. Passion of Christ and Antichrist. W. XIV, 213. 209

and Antichrist.

You have to kiss the pope's foot.

6.

Antichrist.

The pope presumes to follow some tyrants and pagan princes who offer their feet to the people to kiss, so that it becomes true what is written: "Whoever does not worship the image of these beasts shall be killed. Revelation 13:15.

The pope may unashamedly boast of this kissing in his decretals, c. cum olim de pri. cie. (III, 695.) Si summus pont. de sen. excom. (III, 262.)

210 63, 24 ff. Prefaces by D. Martin Luther. W. xiv, 212. -211

Passional Christ

Even interest and duty the Lord has given -

7.

Christ.

Go to the sea and let in your fish; open the mouth of the first fish that is thrown out, and you will find a florin in it; give it in toll for me and for you. Matth. 17, 27.

Give the authorities who have the sword in their hands their dues; the interest to whom the interest is due, the duty to whom it is due. Paul on Romans 13:4, 6, 7.

** 212** Erl. s,g, 243. Passional Christi and Antichristi. W. xiv, 213. 213

and Antichrist.

The pope wants to live freely now.

8.

Antichrist.

We decree and order that it shall not be proper for those who are subject to secular jurisdiction to levy taxes and wards on ecclesiastical persons, or to demand them from their houses and all other property, at the penance of a severe ban and interdict; likewise, the ecclesiastics shall not pay all of these, except with our permission, c. 1. de immunit, eccl. lib. 6. (III, 125.) Thus the pope has torn apart God's commandment by his commandments, which is some work of his unchristian decree.

214 Erl. 63, 243. Prefaces by D. Martin Luther. W. xiv, 212 pp. 215

Passional Christ

Christ in humility dwells with the poor -

9.

Christ.

Christ, although he was in the divine form, nevertheless he expressed himself, humbled himself, and lived like a servant, looking like other men, and was found to be a man who humbled himself. And was obedient unto death. To the Philippians Cap. 2, 6-8.

Z16 Erl. 63, 243. Passional Christi and Antichristi. W. xiv, 213 f. 217

and Antichrist.

The pope is ashamed of that, that is to be pitied.

10.

Antichrist.

The pope thinks that it is too close to his honor that he humbles himself, because he who humbles himself too nearly grows to despise him in the regiment. c. quando c. 4. 86. dist. (I, 259.) Thus the Glossa says: *) This is true of the fools; this is so much: one must rule strictly over the German fools, so they think much of us.

*) The gloss to the quoted passage: quod verum est inter fatuos.

218 Eri. sz, 24 "f. Prefaces by D. Martin Luther. W. xiv, 214. 219

Passional Christ

Often Christ's cross presses to the earth -

11.

Christ.

When Jesus walked a long way he got tired, Joh. 4, 6. If anyone wants to follow me, let him take up his cross and follow me. Matth. 16, 24.

He carried his cross himself and went to the place called Calvary. Joh. 19, 17.

In the second edition of the Passionale, instead of this picture, there is the Carrying of Christ to the Cross, probably because the wooden stick of our picture was damaged.

** 220** Erl. 63, 244. Passional Christi and Antichristi. W. XIV, 215. 221

and Antichrist.

Here the pope can be carried adorned.

12.

Antichrist.

The chapter: Si quis suadente (III, 256) and the like, shows enough how gladly the pope tolerates the cross of repugnance, so he maledicts all those who lay hands on the clergy and gives them to the devil. And so also the pope carries the cross, that baptized Christians have to carry it on their armpits.

*) In the original: ynnen.

222 Erl. 63, p. 44. Prefaces by D. Martin Luther. W. Xiv, 2l4. 223

Passional Christ

Christ himself shepherded his sheep -

13.

Christ.

I must also preach the kingdom of God to other cities, for I have been sent by Him and have preached in the synagogues throughout Galilee. Luc. 4, 43. 44.

** 224** Erl.63, 244. Passional Christi and Antichristi. W. XIV, 215. 225

and Antichrist.

In voluptuousness lives this one and lavishness.

14.

Antichrist.

It often happens that the bishops are burdened with many affairs, and because of their feuds, even at times they cannot, *) which should not be, wait for preaching, especially if their bishoprics are large, then they may appoint others to preach for them. c. Inter caetera de off. ordin. (II, 155.) These are the bishops who, forgetting their ordinary office, have become animalia ventris, and say: Come, and let us feast and temmen, and so have life for and for good. Isa. 56, 12.

*) In Latin: propter defectum scientiae - because of lack of knowledge.

226 Erl. 63, 244. Prefaces by D. Martin Luther. W.xiv, 214. 227

Passional Christ

Christ was born into poverty and peace -

15.

Christ.

The foxes have their dens, and the birds of the air their nests, but the Son of Man has not, when he laid his head, Luc. 9, 58. This one, though he was rich, yet for our sake he became poor, and his poverty has made us rich. 2 Cor. 8, 9

228 Erl. 63, 244 f. Passional Christi and Antichristi. W. XIV, 215. 229

and Antichrist.

The pope has chosen war and court.

16.

Antichrist.

We dissolve all the oaths which the clergy have sworn to imprison, and command that their goods be protected not only with the spiritual but also with the temporal sword, until they have their stolen goods again, 1propter defectum scientiae And he who dies or perishes in this war shall attain eternal life, 23. 23. sq. 5. c. Omnium et q. 8. c. Omni (I, 823). This means to be sure of one's goods, so that it is considered good even if Christian blood is spilled over them.

** 230** Erl. es, 245. Vorreden D. Martin Luthers. W. xiv, 214 f. 231

Passional Christ

Meekly the Lord came riding -

17.

Christ.

Behold, your King comes to you humbly, riding on a young donkey, Matth. 21, 5. Thus Christ came riding on a strange donkey, poor and meek, riding not to rule but to a blessed death for us all. Joh. 12, 15.

232 Erl. 63, 24S. Passional Christi and Antichristi. W. XIV, SIS,. 233

and Antichrist.

The pope in court and proud customs.

18.

Antichrist.

The clergy are all kings, and this is shown by the plate on the head. Duo sunt genera. 12. q. 1. (I, 589.) The pope may ride the same as the emperor, and the emperor is his

Trabant, so that episcopal dignities salary is not diminished. 6 Constantinus, 96.vist. so. 14.]. (1, 296).

The pope is set before all peoples and the rich. Extravag. Super gentes, Iohannis 22.*)

*The citation is incorrect; it is found in c. 1 in Extravag. comm. I, 1." (Weim. ed.).

234 Erl. 3, 245. Prefaces by D. Martin Luther. W. XIV, 216. 235

Passional Christ

Christ needed no own nor gold -

19.

Christ.

You shall not have gold or silver, nor money in your belts, nor pockets, nor two coats, nor shoes, nor a walking stick. Matth. 10, 9. 10.

St. Peter says: I have neither gold nor silver, Apost. 3, 6.

Ubi is then patrimonium Petri?

236 Erl. 63, 245. Passional Christi and Antichristi. W. XIV, 217. 237

and Antichrist.

All land the pope subjected himself.

20.

Antichrist.

No bishop shall be consecrated to a lowly and small city, but shall be appointed to an honest title and be highly honored. 80. dist. c. Episcopi (I, 244).

We rule that no consecration is strong without thorough care. 70 Dist. Sanctorum (I, 224).

238 Erl. 63, 248. Prefaces by D. Martin Luther. W. XIV, 216. 239

Passional Christ

Christ held nothing on external earths -

21.

Christ.

The kingdom of God is not in outward things, see here or there is Christ, but the kingdom of God is inward in you. Luc. 17, 20. 21. Why have you transgressed the commandment of God because of the law of men? All honor me in vain who keep the doctrine and commandment of men, Matth. 15, 3. 9. Is. 29, 13.

240 Erl. 63, 246. Passional Christi and Antichristi. W. XIV, 217. 241

and Antichrist.

The pope on earth has completely turned this around.

22.

Antichrist.

The kingdom of Antichrist is entirely external. What does the pope's law say otherwise than the order of chasubles, garments, plates, holidays, ordinations, benefices, sects, monks and priests? And they call themselves, their possessions and goods "spiritual goods"; themselves alone "the Christian church", the priests the chosen people of God, as if the laity were not in the church and God, against all Scripture. About this he denies the food, marriage, as Paul foretold: "There will come lying spirits and forbid such things." 1 Tim. 4, 1-3.

242 Erl. 3, 246. Prefaces by D. Martin Luther. W. XIV, 216 f. 243

Passional Christ

The usurers Christ cast out from the temple his -

23.

Christ.

He found sellers in the temple, sheep, oxen and doves, and changers sitting there, and immediately made a scourge of cords, drove all the sheep, oxen, doves and changers out of the temple, spilled the money, turned over the money tables, and said to those who sold doves, "Take up these! You shall not make a merchant's house of my Father's Hanse," Joh. 2, 14-16. You have it for free, therefore give it for free, Matth. 10, 8. Let your money be with you in condemnation. Apost. 8, 20.

244 Erl.63,L46s. Passional Christi und AntichristsW .XIV, 217f. 245

and Antichrist.

With cops, letters of excommunication, the pope forces them back inside.

24.

Antichrist.

Here the Antichrist sits in the temple of God and shows himself as God, as Paul proclaims, 2 Thess. 2, 4., changes all divine order, as Daniel Cap. 11, 36. ff. says, and suppresses the holy scriptures, sells dispensation, indulgence, pallia, bishopric, fiefdom, raises the treasures of the earth, dissolves marriage, weighs down the consciences with his laws, makes law, lind for money he tears it apart. He raises saints, benedeiet and maledeiet to the fourth generation, and gives to hear his voice, like God's voice, c. Sic omnis. Dist. 19. (I, 56), and no one shall persuade him. 17. q. 4. c. Nemini. (I, 716.)

246 Erl. 63, 247. Prefaces by D. Martin Luther. W. XIV, 218. 247

Passional Christ

Christ ascends out of this world -

23.

Christ.

In their sight he has gone out, and the clouds have taken him away from their sight. This Jesus, who was taken up from you into heaven, will therefore come again as you have seen him go to heaven. Apost. 1, 9. 11. His kingdom has no end, Luc. 1, 33. Whoever serves me will follow me, and where I am, there my servant will be also, Joh. 12, 26.

248 Erl. 3, 247. Passional Christi and Antichristi. W. XIV, 219. 249

and Antichrist.

The pope falls into the abyss.

26.

Antichrist.

The beast is taken, and with her the false prophet that wrought signs by her, that he might deceive them which took his mark from him, and worshipped his image: they are sunk into the depth of fire and brimstone, and are slain with the sword of him that rideth upon a white horse, which proceedeth out of his mouth. Revelation 19:20, 21.

Then the mischievous one will be revealed, and the Lord Jesus will kill him with the breath of his mouth and overthrow him with the glory of his future. 2 Thess. 2, 8.

250 He, "Z, L47 f. Prefaces of D. Martin Luther. W. xiv, 21s. 251

Afterword.

If any book of shame and famosus libellus may not be called, unless it contains shameful vices and misdeeds, then it is public that this booklet may not be considered a book of shame, nor be forbidden by the commandments that have been issued against the Christians, because everything that is written here is to be found in the papal spiritual law not only as proper things, but also as laws. And has gone out primarily to show only the spiritual carnal right reason in a sum and recently, common benefit, conducive to Christianity, to good.

So take care:

It will get better soon.*)

*This means: Soon it will be even better; a threatening word against the papists.

252 L. V. a. VII, 493-496. Prefaces to the writings of others. W. XIV, 219-221. 253

*5. Preface to a collection of small writings by Joh. Wessels from Groningen. )

1522.

Greetings to the Christian reader GOtt!

The prophet Elijah the Thisbite once thought, when the word of the Lord was precious and there was little prophecy 1 Sam. 3, 1, and almost all prophets were inactive for fear of the exceedingly godless Jezebel, that he alone was left 1 Kings 19, 11. Therefore he was weary of life and desired that his soul be taken from him 1 Kings 19:4, because he thought that he alone would not be able to bear the infallible burden of the exceedingly godless people and the princes of it, and did not yet know that seven thousand were left to the Lord 1 Kings 19:18, and that Obadiah had been preserved with a hundred hidden prophets 1 Kings 18:3 ff. This seems to me, if small things may be compared with great, to have a likeness with this time of mine. For I do not know by what providence of God I, carried away into the public, have fought with these monsters of indulgences and the papal laws and the falsely famous theology (1 Tim. 6, 20.) in such a way that I thought I was alone. Although I have always had courage enough, so that I am now and then accused of being too biting and ruthless, because of the too

I have always wished that I too would be taken away from the midst of my Baalites and live civilly dead in a corner for myself, completely despairing that I could accomplish anything with these godless iron foreheads and iron necks. But behold, it is also said to me that the Lord's remnant celebrates unharmed even at this time, and that the prophets have been preserved in secret; and this is not only said, but also made known with joy. For Wessel (called Basil), a Frisian from Gröningen, has come forth, a man of admirable gifts, of a rare and great spirit, in whom it is also seen that he is in truth taught of God, as Isaiah Cap. 54, 13 prophesied that the Christians would be. For it cannot be supposed that he received it from men, any more than I did. If I had read this before, it could have been regarded by my enemies as if Luther had drawn everything from Wessel; so much does our two minds agree. But this increases my joy and my strength, and now I have doubts.

*) "Some friends of the Reformation in the Netherlands, among whom especially the jurist Cornelius van Hon (Hoen) or Honius is to be mentioned, sent to Luther in the summer of 1522 through the theologian Rode or Rodius, Rector of the Brothers of Common Life in Utrecht, a collection of small writings by the pious and learned theologian Johann Wessel (died 1489). It was put into print and Luther wrote a preface to it." (Köstlin, Martin Luther (3), Vol. I, p. 680.) Aurifaber brings this preface into his Latin collection of letters, tom. II, toi. 89, under this heading: Praefatio D. M. Lutheri in Farraginem rerum Theologicarum Vuesseli Groningensis viri doctissimi Anno M.D.XXII. According to Aurifaber the same is printed in the Erlangen edition, opp. var. ur^., tom. VII, p. 493, under the title: kraekatio I). 51. laitUeri in ,Ioü. W88(4i 6t nüornrn 6pi8tola8, and there p. 495 the remark is made that these letters (epmtcüne) appeared in quarto in 1522 under the title: ,, W886Ü Upi8tcün Vdvermm 51. LnAelkertninLpi8to1a 51. ckueoki

8066k Decani Xaldieen. all 51st V^6886lnra. Lpi8to1a upoloAetien 51.5V6886Ü udvermm Lpi8toluin 51. ckaeoki Ilooelc." For this, reference is made there to Schütze, "Ungedr. Briefe Luthers," D. Ill, p. 297. Walch claims in the preface to the 14th volume, p. 22, that our preface actually belongs only to the collection of his letters, but not to the karrnFO rornrn tkeoloKieurnin, which appeared at Wittenberg in 1522 in quarto, to which Joh. Arnoldus Bergellanus had prepared the preface. For this, he refers to the "innocent news 1707", p. 213. However, it seems to us from the content of the preface that it refers not only to letters, but also to other theological doctrinal writings, thus Aurifaber is in the right with his statement. Our preface is found in German in the Eisleben edition, vol. I, p. 109; then in the Altenburg edition, vol. II, p. 206; in the Leipzig edition, vol. XXII, appendix, p. 79, and in Walch. We have replaced the old translation (probably by Aurifaber) by a new one, according to Aurifaber's Latin collection of letters.

254 V- a. VII, 496 f. Prefaces by D. Martin Luther. W. XIV, 221-223. 255

I do not doubt that I have taught correctly, since he agrees with me in all things in such a constant sense and almost in the same words, yet at different times, in a foreign sky and country, and under different circumstances. I wonder, however, what misfortune has prevented this extremely Christian writer from reaching the public; it may have been the cause that he lived without war and bloodshed, in which alone he is unlike me. Or it might have been the fear of our Jews who, with their godless inquisitions, seem to be born to turn all extremely good books into heretical ones, while they impose their Aristotle and their more than heretical books on us as Christian ones. Now these from God's judgment take an end with disgrace. Therefore, a godly reader may read, and read with good judgment, that in which this man excels, and which he also expresses in an excellent manner. And those who take offense at me because of excessive sharpness, at others because of the "excessive" subtlety of expression, 1) have nothing to complain about here. His way of writing is a generally passable one (trivialis), and for his time, the matter itself is treated in an appropriate and proficient manner. And

1. The previous passage is given by the old translator: "andern auch nicht gefället, dass ich so reine, gute Worte braucht". In Latin it reads: in aUis sotkönflit] nirniu äwtionis etsZantia.

Since Virgil was able to extract gold from the dung of Ennin, a theologian will also be able to extract something from our Wessel, which he can add to the treasures of his eloquence. May the Lord Jesus give us many other people like this Basil. Farewell, dear brother in Christ. Wittenberg, July 30 1522.

Aurifaber added the following to this preface:

Wessel died in 1489 on the day of St. Francis October 4. He is buried in Groningen in the monastery called the Spiritualium Virginum.

Divination M. Wessels.

M. Johannes Ostendorpius, canon of the church of St. Levinus in Deventer, a man who was very learned through much study and long experience, came, when he was still a youth, to the old Wessel the Frisian (who was commonly called lux mundi), and heard from him, among others, as if he already saw before his eyes what would happen, also this: My young student, you will live to see the time when the teaching of these newer and quarrelsome theologians, Thomas, Vonaventura and others of the same ilk, will be rejected by all truly Christian theologians. Noviomagus heard this from the already aging Ostendorpius in the church of St. Levinus in 1520 on April 22.

2. Here is in the original still ste. added.

6. preface to Savonorola's meditation on the 51st Psalm.*)

Newly translated from the Latin.

Martin Luther to the Godly Reader.

Grace and peace in Christ. We offer you, dear reader, the holy reflections of this holy man Jerome Savonarola, so that you may also see by this example what kind of men the abominable Chair of the Ver

Revelation 16, 10. 2 Thess. 2, 3. 3) For a certain viper out of the number of those who are called by the title of the

3. Pope Alexander VI said: "This man must die, even if he were a John the Baptist." (Guericke, Church History, 7th ed., vol. II, p. 454.)

*The Dominican Girolamo Savonarola, born on Sept. 21, 1452, in Ferrara, publicly condemned the prevailing corruption of morals among clergy and laity and the rampant unbelief and urged the renewal of the church. In Florence, where he was prior of the St. Mark's monastery, he was attacked by the disgraceful pope

256 L. V. a. VII, 497 f. Prefaces to the writings of others. W. XIV, 223-225. 257

St. Franciscus, 1) they say, brought this man to ruin for no other reason than that he wanted a purifier for the Roman cesspool. And at that time that Antichrist dared to hope that the memory of this great man would be destroyed, even under the curse, but behold, he lives and his memory is blessed. Christ canonizes him (as they say) through us, even if the pope and the papists burst with him over it.

Then you will also perceive in these interpretations how works have no honor at all before God, and how necessary in judgment and in death the sole and firm faith in the mercy of God is, without all works (on which one can rely), since you see here how even faith itself struggles and can hardly prevail through the word of God, - so much is lacking in it that you cannot see the

1. "Luther probably means the Franciscan Francis of Puglia, who in his Lenten sermons in 1498 in the church of Santa Croce denounced Savonarola as a schismatic, heretic and false prophet." (Weim. ed.)

You could have confidence that the works here are able to do something. And even though the dung of human theology still hangs on his feet, on which he seems to have spent much time uselessly (for who could have been completely clean of this filth at that time. 3), he still shows you a pure and beautiful example of faith, trust and hope in God's mercy, but of mistrust and despair of us and our powers, that is, an example of evangelical doctrine and Christian godliness. For you do not see him walking along trusting in his monastic vows, 2) not in his religious rules, his cap, masses, and the works of his order, but standing, as ready to practice the gospel of peace, clothed with the cancer of righteousness and armed with the shield of faith and the helmet of salvation, not as of the order of preaching monks, but as of the common order of Christians. Be well, and follow him.

2. vota substantialia are the vows that constitute the essence of monasticism, that of poverty, chastity and obedience.

Alexander VI to the stake. During the imprisonment that preceded his death, from April 8 to May 23, 1498, he wrote reflections on the 51st Psalm and on the first three verses of the 31st Psalm. The completion was prevented by his death. L. von Ranke, Werke, vol. 40/41, p. 327, says: "The writing is like a confession, a religious soliloquy, in which, despite all scholastic and exegetical subtlety, a deep, warm and genuine religious feeling prevails" (Weim. Ausg.). Both interpretations soon became popular edification writings and appeared in numerous editions in Latin, Italian and German. Still in 1522, the interpretation of the 51st Psalm went out on June 30 and that of the 31st Psalm on July 4 in German, both in the same printing house, but without indication of the place and the printer. In 1523, these two writings appeared in Latin at Wittenberg under the title: Meditatio pia et erudita Hieronymi Savonarolae a papa exusti super psalmos Miserere mei et In te Domine speravi. V Vittembergae 1523. The printing is by Johann Grunenberg. Luther wrote our preface to this manuscript. Whether he himself ordered the reprinting, we do not know. The Weimar edition describes two more reprints, which have the same title, and says of the first, which is marked on the title page in the copy with the year "ÄI.V.XXIII.", that it went out in Strasbourg (probably by Joh. Herwagen) only in 1524. The second reprint is without place, time and printer. Furthermore, the Weimar edition gives the title of a print that Veit Dietrich organized of Luther's interpretation of the 51st and 130th Psalms (cf. our edition vol. V, 472, where we have followed the information of the Erlangen edition), which appeared in Strasbourg in 1538, ^puü Eratonsm MMura. ^n. H).XXXVIII. LIsnss 8spt.", which, together with Savonarola's reflection on the 51st Psalm, contains our preface on p. II 2. In 1524, Nickel Schirlentz in Wittenberg published a German translation of the first part of the LIsüitutio, namely the interpretation of the 51st Psalm, under the title: "Eyn andechtige vnd kunstreyche betrachtung odder ausslegung Hieronimi Sauonarole vom Bapst Verbrand vber den eyn funfftzigisten Psalm, Gott erbarm dich meyn. Comforting to all Christians God's merciful mercy, which you can find in this book. Wittemberg M D Miiij." In Latin, our preface is reprinted in Aurifaber's collection of letters, torah. II, col. 125; in the Erlanger, opp. var. arZ., tona. VII, x. 497 and in the Weimar, vol. XII, p. 248. German in the Leipzig edition, vol. XXII, appendix, p. 81, and in Walch. We give a new translation according to the Weimar edition.

258 L. V. Ä. VII, 500 f. Prefaces by D. Martin Luther. W.XIV, sss f. 259

*7. accompanying letter to Johann Apel's letter of protection for his marriage. )

End of July or beginning of August 1523.

Newly translated from the Latin.

To Johann Crotus, a right man in Christ, Martin Luther wishes

Grace and peace. I am sending back to you, dear Crotus, the protective writing of our Apel, and that in print, namely, that deserves such a godly, free and learned defense writing, that it also praises Christ in the light and in public, while the godless gnash their teeth and harden themselves in vain over it. For our Christ reigns, not only in heaven, not only far from the enemies, but in the midst of his enemies, and that by no other power than that of his scepter, which he sent from Zion. This he shows sufficiently today in Apel and his brother who is connected with him. 1) You are surprised and indignant that the bishops are so angry. But if they did not act in this way, they would be

1. Friedrich Fischer.

not such bishops, and if they were not such

bishops, they would not act in this way.

There are now two brothers burned in Brussels, 2) a third is degraded at the same time (as it is called); it is not known to which Assyria or Babylonia he was led away by the Sophists. Many are held in captivity and are destined to a similar sacrificial death. And with an unbelievable nonsense the servants of the popes rage against Christ. Others write curses and blasphemies; that is, obedience to the imperial edict that our cause be assigned to a future council. We are still very calm, but if they continue in this way, we too will be subjected to the

2. The two Augustinians Johannes von Essen and Heinrich Voes were burned in Brussels on July 1, 1523. This is the approximate date; the Erlangen "Briefwechsel" places our writing between July 26 and 29, 1523.

*Johann Apel, a native of Nuremberg, was Canonicus in Würzburg under the bishop Conrad von Thüngen, and just like his friend Friedrich Fischer, he was employed as a councilor from "the bishop's chancellery. Although both were lawyers, as canons they were bound to celibacy. At first, Fischer had entered into a secret marriage with a Fraulein from Mainz, and his example was followed by Apel, who married a noble nun from the Würzburg monastery St. Marx "zu rettung seines gewisfens". After some time, both of them were indicated by adversaries. The bishop asked Apel to return the nun to her convent, but he refused because she was his wife. In mid-May, when he was cited before the bishop, he asked for permission to submit his justification in writing, and then, on the following day, submitted his letter of protection. But already on June 1, he and Fischer were arrested at the chancellery and "thrown into the bottom of a deep tower" on Frauenberg. The two women, warned in time, saved themselves by escaping. Only after several orders of the imperial regiment, which had been caused by repeated supplications of the relatives of both husbands, it finally came to the bishop that on August 26 the prisoners were released from their custody, and on September 27 the bishop gave the verdict that they should be deprived of their office and benefice, and shortly thereafter they left the monastery. Apel, recommended to the Elector by Lazarus Spengler, went to Wittenberg and took over the lectures on canon law given up by Jonas.

Already earlier Apel had had relations with the Wittenbergers. In 1502 he was one of the first students at the newly opened university. Luther, Melanchthon, Jonas, Joh. Lang from Erfurt and others belonged to his friends, and he had an old friendship with Spalatin. Probably before his imprisonment, he had sent a copy of his defense to his friend Crotus Nubeanus in Fulda, and the latter had the document sent to Luther, who decided to make it known through printing and prefixed a letter to Crotus. It appeared while they were still prisoners under the title: vetensio loüunnm ^pelli uä Lpseopnm Herbiwo1on8om pro 8uo eoniuZio. Four leaves in quarto. At the end: IiuproWunr VVittomvorM: 1523. Luther's letter begins on the back of the title page. The printer is Johann Grunenberg in Wittenberg. A second edition, which is otherwise identical to the first, corrects the printing error on the title page and offers Lpi8eopum; in addition, in several copies there is only a dot after VVittooaberM instead of the colon. A reprint was published in Königsberg in Prussia in 1524. The whole manuscript is reprinted in "Innocent News 1710," p. 199, with Luther's letter; the letter alone in Aurifaber, toro. II, toi. 141; in De Wette, vol. II, p. 358; in the Erlanger, opp. vnr. ar^., körn. VII, p. 500; in the "Briefwechsel" of the Erlanger Ausgabe, vol. IV, p. 180, and in the Weimarsche Ausgabe, vol. XII, p. 71. We have retranslated according to the latter.

260 D. v. a. vii, 5oi f. Prefaces on writings of others. W. xiv, 226-228. 261

Edicte of the emperor finally say valet. We will not, of course, burn (as they do) or throw into bonds, or do anything by force (for that is not proper for Christians), but 1) protect the honor of the Word with words and writings and chastise the abominations of the papists more thoroughly.

But that you admonish me that I should also punish our screamers, because they cause great trouble with their uncouth words and customs: their conscience certainly gives them testimony that they do not have from me what is offensive to you. But, dear Crotus, who knows whether Christ, according to his supreme counsel, does not want such impetuous evangelists to be so nonsensical, not for our sake, to whom they can do no harm, but for the sake of the enemies of the Word, the bishops and sophists? For until now, although they have been asked so often in all humility and modesty, they have never wanted to admit those who wanted to give an account, 2) but with closed ears and eyes, like angry and senseless people, as the gospel could only be heard, they condemn and persecute everything, so that they are not worthy to see or hear a humble evangelist.

1. which was forbidden by the imperial edict, as it commanded not to have controversial writings printed,
2. The Weimar edition rightly notes: "de Wette declares this passage 'obviously erroneous' without reason."

Look at the tyrant Apel with his whoremongers. Are they not quite worthy, according to your own judgment, that, having despised such a godly and thorough defense, and having crucified Christ who speaks wisely, they not only like to hear their lies and wickedness, but also do not see the saving gospel preached in any other way than that they are twice, thrice, seven times, even without end, offended and corrupted by it? And that those who would not be softened by the wise Christ are hardened to the end by the foolish Christ? O how incomprehensible are his judgments!

Therefore, dear Crotus, let us bear the grievances of our fellow men, and by prayer seek redress for these things from the Lord. Of course, I do not entirely dislike the fact that some of us stumble like this (as far as the matter itself is concerned). For through this weakness of ours it will happen that the adversaries will hope for victory and take courage to blaspheme. This hope of theirs is our salvation and their destruction, as it is written Ps. 73:18, "Thou overthrowest them when they rise up." "Over a little while, so shall he come that is to come, and shall not be pardoned" Heb. 10:37.. In him prosper. Grace be with you, amen. Wittenberg, 1523.

*8. preface to Franz Lambert's "Evangelical description about the rule of the barefoots ", )

About the end of July 1523.

Martin Luther wishes the godly reader grace and peace. Behold, I beseech thee, dearest reader, how exceedingly true has become that which Christ says Luc. 18:8, "When the Son of man shall come, thinkest thou that he also shall find faith on the earth?"

Behold, here are so many kinds (to say nothing of subspecies and individuals) of sects, each of which, out of its own frenzy, invents a special way to salvation without Christ and against Christ. Dear, what would they leave on

*The Franciscan Francis Lambert from Avignon in France had left the Minorite monastery in Avignon in the spring of 1522, where he had been a monk for twenty years. To escape the persecutions of his brothers, he had taken the name John Serremus. He first went to Switzerland, met Zwingli in Zurich and Pèrecanus in Basel. He had met Capito in Mainz or Cologne,

262 L. V. L. VII, 222 f. 4S9. Prefaces by D. Martin Luther. W.xiv, 228 f. 263

Earth from Christ or from faith? You would like to say that the flood of sin under Noah was only a joke, if you look at these pours of water, clouds and thunderstorms of the hypocrites. But among these pernicious sects (perditiones) the many-headed and many-footed 1) and many-colored pestilence of the minoritic sect rightly gets the first place, in which they do not (as they boast) hold up to us the example of Franciscus, but with lies and fictitious pretenses drag the greatest part of the world with them to ruin, so that when the gospel begins to make an attack against the whole chaos of these larvae, it should rightly make the first and greatest one against them. This burden has now

1. Walch and the Erlanger: many-fluid.

He has taken upon himself the knowledge of St. Francis Lambert, who, since he knows them intimately and by heart, can reveal their secrets beautifully, which he learned from them to his great detriment, and now, through Christ's mercy, like an earlobe 2) from the mouth of the wolf Amos 3:12, is torn out of their ruin. Therefore read carefully, and see that Christ is not angry in Luther alone, but also in many more arid vessels that are his, and takes vengeance on the scarlet-clothed 3) and drunken harlot Revelation 17:4-6., the mother of fornication, and at the same time pray with us that he may accomplish what he has begun in us. Amen. Wittenberg 1523.

2. In the old translation: "as at the outermost earlobe".
3. In the old translation: "painted" (purpurata).

to whom Agrippa von Nettesheim had recommended him, and came to Eisenach in November 1522. (Erlanger Br.-W., Vol. IV, p. 38 f.) From there he wrote several letters to Luther, in which he asked him for assistance. Luther repeatedly interceded for him with the Elector through Spalatin, who then also gave him support several times, after good testimonies about his righteousness had arrived from abroad, and Luther himself had gotten to know him personally and had spoken favorably about him. From Eisenach, Lambert had gone to Wittenberg (against Luther's wishes), and we find him there on January 22, 1523 (Erlanger Br.-W., Vol. IV, p. 65), expecting to earn his keep as a lector at the high school. But on August 3, Luther wrote to Spalatin (Erl. Br.-W., vol. IV, p. 200) that Lambert was complaining about the ingratitude of his audience, who paid him nothing. He read about Hosea in front of a large audience, about the Gospel of Luke and about the Song of Songs. In a letter to the Elector on November 2, he wrote that he had been interpreting Lucas for six months and had received only fifteen groschen from all his listeners together. As early as mid-August 1523, he was therefore considering leaving Wittenberg for Zurich, hoping to make a better living in the vicinity of France. But his departure was delayed. On December 4, Luther wrote for his sake to Nie. Gerbe! in Strasbourg to get him a position there, but, as it seems, in vain. It was not until mid-February 1524 that he left Wittenberg for Metz, where he had been called to preach. But already after eight days he had to give way before the papal clergy, and then turned to Strasbourg, where he remained until October 1526. In 1527 he came to the newly established University of Marburg. His straitened circumstances, however, had not prevented him from marrying a maid servant in Wittenberg as early as July 13, 1523. (Cf. Luther's letter to Spalatin of June 24, 1523, Erl. Br.-W., vol. IV, p. 168 f.) The booklet to which Luther has written our preface seems to have been begun not long after his first arrival in Wittenberg, for his preface is dated: IVittsrabsrMs Msnss Martio 1523. It appeared under the title: Christianissimi Doc. Martini Lutheri, et Annemundi Cocti Equitis Galli, pro sequentibus commentariis Epistolae: Evangelici in Minoritarum Eegulam Commentarii, Quibus palam fit, quid tam de illa, quam de aliis Monachorum Regulis et constitutionibus sentiendum sit. In Epistola, quae a libri capite est, multarum sectarum perditionis Catalogum invenies. Francisco Lamberto Gallo Theologo authore. 62 octavo leaves. Without place and year. In 1524, a German translation appeared under the title: "Inhalt. Des aller Christelichsten Doctor Martin Luthers vund Annemund Cocti des Adels vß Gallia zwen Sendbrieff zü lob diesem volgenden büchlin. - A Gospel description of the Barefoot Rule, which reveals not only what is to be kept from its rules, but also from other Munich rules and statutes. Therein also many sects of corruption are described. - By the godly Franciscum Lamprecht of Gallia. M.D.xxiiij." 40 quarto leaves. At the end: "In the year M.D.xxiiij. Am achten tag des Mertzen." We assume that this edition was published in Strasbourg, and that the clumsy, un-German, and in part also erroneous translation may have been made by the author himself during the first period of his stay in Strasbourg. Walch, Vorrede zum 14. Bande, p. 23, also mentions an octavo edition published in Strasbourg in 1525, which the author himself must have produced. - Seidemann places [De Wette, Vol. VI, p. 41), because Lambert's preface is dated March, also Luther's preface in the same time. But since Coctus' letter already mentions the burning of the two martyrs in Brussels on July I, 1523, this letter cannot have been written before the end of July. Likewise, Luther's preface was not written until the beginning of the printing. The same is found in Latin in Aurifaber's collection of letters, tom. II, tot. 228 5; in De Wette, vol. VI, p. 41 and in the Erlanger, opp. var. aiL., tova. VII, p. 499. German in Walch and in the Erlanger Ausgabe, vol. 63, p. 248, in the above-mentioned translation (which is certainly not by Luther, therefore should not have been included in the Erlanger Ausgabe); in a translation made by Greifs in the Leipziger Ausgabe, vol. XXII, appendix, p. 81. We have retranslated according to Seidemann - De Wette.

264 Erl. Br.-W.v, 36. prefaces on writings of others. W. XIV, 22S-231. 265

9. preface Who Joh. Walther's Spiritual Songs.

Luther wrote this preface to the Waltherschen Chorgesangbüchlein, which was a joint work of Luther and the cantor at the court of Frederick the Wise, Johann Walther, and was published in Wittenberg in 1524. The title of the only known original copy, which contains only the tenor and bass parts, reads: "Geystliche gesangk Buchleyn. Tenor. Wittemberg. M.D.xxiiij. Five parts, according to the five voices, tenor, discantus, altus, bassus and vagans (second tenor). Bassus. Wittemberg. M.D.xxiiij." (Wackernagel "Martin Luthers geistliche Lieder" in the first appendix, p. 83 f.)

Our preface is found in the Wittenberg edition (1569), vol. IX, p. 553; in the Jena edition (1562), vol. VIII, p. 356; in the Eisleben edition, vol. I, p. 186; in the Altenburg edition, vol. II, p. 751; in the Leipzig edition, vol. XXII, appendix, p. 82; in the old Walch edition twice, namely here and vol. X, 1722 and in the Erlanger, vol. 56, p. 296. Since this preface is already included in the tenth volume of the St. Louis edition, Col. 1422, we omit it here. In the heading there (as correctly in the preface to vol. X, Col. 115, § 44), the year 1524 should be set instead of 1525.

*Luther's answer to Otto Braunfels, who had given him writings by John Hus. )

October 17, 1524.

To his dearest brother in the Lord, Otto Brunfels, the servant of > Christ.

Grace and peace in Christ. It is nothing that you suspect, dear Otto, that I do not recognize your willingness to serve and your affection for me. I certainly acknowledge them, but I am too small for such esteem and not worthy of it. I am glad that John Hus, a true martyr of Christ, will come to light in our time, that is, will be properly canonized, even if the papists should burst. Would God that my name were worthy, that such a man would be dedicated to him and go out under him.

Only I wanted them to refrain from praising me. Otherwise, by God's grace, through the long habit of hearing curses, I have now come so far that it makes no difference to me in this life whether I am blessed or cursed. Therefore, prepare yourself, and also bring to light what is left, so that he may be completely canonized. I have nothing to say against it. I ask only one thing of you, that you command me, a wretched man, to Christ in your prayer. In him you are quite well. I have not been able to write more, I have so many things to do. Farewell and greet all of us. October 17, 1524.

"Otto Braunfels, school rector in Strasbourg, later physician in Bern, published some writings of Johann Hus in 1524 and provided them with a dedication to Luther. Luther responds to this in this letter. In Latin it is found in Aurifaber, torn. II, toi. 364; in Seckendorf, Hist. Luth., index III, supplenda ad 1524, no. 14; De Wette, vol. II, p. 553 and in Erl. Briefw., vol. V, p. 36. According to the latter we have retranslated. German in Hallischer Theil, p. 474; in the Leipzig edition, vol. XXII, appendix, p. 82 and in Walch.

266 Erl. 63, 250-252. Prefaces by D. Martin Luther. W. XIV, 231-233. 267

*11. preface to Johann Lichtenberger's prophecy, ) ,

1528. Because this book of Johannis Lichtenberger with its prophecies is not only widely used, both in Latin and German, but is also held in high esteem by many, and is also despised by some, but especially the clergy are now highly consoling and rejoicing about it, after an almost mean speech has arisen from this book, that it would one day pass over the clergy, and after that it would be good again, and think that it has now happened, that they are through, that their persecution by the peasants' revolt and Luther's teaching is meant by this Lichtenberger. For the sake of all this, I am moved, with this preface, to leave out one more thing about the same Lichtenberger, to give my verdict on it, for the instruction of all who desire it, except the clergy, whom I forbid, along with their followers, that they believe nothing of me, for those who are to believe me will find themselves well without them.

First, there are some prophets who prophesy from the Holy Spirit alone, as Zechariah 7:12 says: "The words that the LORD of hosts sent by his Spirit in the prophets," as Peter also testifies, 2 Pet. 1:20 f.: "The prophecy of the Scriptures does not come from their own interpretation, for no prophecy has ever come forth from the will of man, but the holy people of God have spoken, driven by the Holy Spirit. This prophecy is directed and aimed at the punishment of the wicked and the salvation of the pious, and it always urges faith in God, and to secure and build up consciences, and when there is distress and affliction, or when it is to come, it comforts the pious. And it also deals with the pious alone; it has nothing to do with the wicked.

It does not comfort them or promise them, but it does threaten them and punish them.

Against this prophecy Satan also has his prophecy, that is the false prophets, sects and heretics, by which he corrupts the faith in God, destroys and seduces the consciences, comforts with lies, threatens with falsehood, and thus fights without ceasing against the pure prophecy and teaching of God.

4 The Lichtenberger is not of this kind, for he does not claim fame or appeal to the Holy Spirit, as the true and false prophets do, but bases his prophecy on the course of the heavens and the natural arts of the celestial bodies with their influences and effects. He neither teaches nor seduces, neither comforts nor punishes, but speaks badly of future things, whether they affect the godless or the pious, 1) as his art in the stars gives him. He also speaks of the true Christian church, but not otherwise than as it stands outwardly in bodily possessions and goods and dominions, nothing at all as it stands in the faith and comfort of the Holy Spirit; that is, he speaks nothing of the true Christian church, but as the same stellar art is wont to speak of all other heathen dominions and kingdoms. Therefore he also remembers the Hussites as enemies of the church, and the family of Dan, from whom the end-Christ should come. And his reformation stands in cutting the long hair, cutting off the beaks on the shoes, and burning board games; these are his Christians, so that it is even a bodily prophecy, of vain bodily things.

1. In the original: godless or pious.

*The prophecies of the astronomer Johann Lichtenberger, who lived in the second half of the fifteenth century, were widely read and repeatedly reprinted. When Stephan Roth published this book again in 1527, Luther wrote a preface to it. The title was: "Die weissagunge Johannis Lichtenbergers deudsch, zugericht mit vleys. Sampt einer nützlichen Vorrede vnd Unterricht D. Martini Luthers, Wie man die selbige vnd der gleiche weissagunge verneinen sol. Wittemberg. M.D.xxvij." In quarto. At the end: "Printed in Wittemberg by Hans Lufft. M.D.xxvij." The preface is found in the Wittenberg edition (1569), vol. IX, p. 537p; in the Jena edition (1556), vol. Ill, p. 438; in the Altenburg edition, vol. Ill, p. 777; in the Leipzig edition, vol. XXII, appendix, p. 83; and in the Erlanger edition, vol. 63, p. 250. We give the text according to the Erlanger, comparing the Wittenberg and Jena editions.

268 Erl. 63, S5S-255. Prefaces to the writings of others. W. XIV, 233-236. 269

5 His prophecy is not a spiritual revelation, for this is done without the art of the stars, and is also not subject to the art of the stars, but it is a pagan, ancient art, which was almost splendid and common with the Romans, and also before that with the Chaldeans; but they could not tell the king of Babylon his dreams, nor interpret them, Daniel must do it through the spirit; so the Romans were also often lacking. Therefore, it is to be seen whether this art is also able and able to hit something, because I myself do not know this Lichtenberger to despise in all places, has also hit some things, especially with the images and figures close to it, almost more than with the words.

6. Here it is to be noted that God, who alone made everything, also governs everything Himself, also alone knows and can say future things, has nevertheless taken to Himself both His angels and us humans, through whom He wants to govern, so that we work with Him and He with us. 1) For though he could govern, nourish, and protect wife and child, house and farm, without us, yet he will do it through us, and appointeth the father or ruler of the house, saying, Be obedient to father and mother; and to the father, Teach and instruct thy children. Item, so could he also without kings, princes, lords and judges rule worldly, keep peace, and punish the wicked; but he does not want, but hands out the sword, and says: Punish the wicked, protect the pious, and keep the peace. Although he does it himself through us, and we are only his shell, under which he hides himself, and works everything in everyone, as we Christians well know. Just as he himself does everything in the spiritual government of his Christians, teaches, comforts, punishes, and yet outwardly commands the apostles to do the word, office and ministry. Thus he needs us men, both in physical and spiritual government, to rule the world and all that is in it.

(7) In the same way he has need of angels, though we do not know how this is done; for he does not command them the sword, as the temporal authorities do, nor the outward word, as the preachers do, nor the bread and wine.

1. Thus the Wittenberg. Jenaer and Erlanger: act.

Clothes, cattle, and house, as to the keepers of the house, and parents. For we neither see nor hear of the angels, as we see and hear of men; yet the Scripture says in many places that he rules the world through the angels, assigning to every emperor, king, prince, lord, even to every man his angel, who does his best with him, and promotes him in his rule and reign, as Dan. 10, 13. 20. the angel of the Jews complains that the angel of Persia has resisted him, but the angel of the Greeks comes to his aid.

8. But how the dear angels remain one before God, and yet are against each other before men, just as the kings, commanded to them, are against each other, I leave here this time for the sake of the full spirits, who can learn in a moment all that Christ and all the necessary articles of faith require, and then fall to questions, worrying about what God did before the world, and the like, so that they also have to atone for their presumption with the dear angels here, but want to do the very easiest, which they also understand deliciously well as soon as they hear it.
9. Namely, because God rules the wicked in worldly authority through Himself and His angels (as has been said), mostly for the sake of His word, so that it may be preached, which could not happen unless there were peace in the land: So he also takes them seriously, and sometimes lets them secure and have happiness through his angels, sometimes also miraculously escape from misfortune, as all pagans themselves confess that strife and victory stand badly not in man's power nor wit, but in happiness. This happens when the dear angels are there, and by internal stimulation suddenly give advice or a meaning, or outwardly place a sign and impulse in the way, so that man is warned or turned to do this, to leave that, to go this way, to avoid that, even often against the first intention.

010 For because they speak not unto us in words, they enter into it with their mind, or

2. Thus the Wittenbergers. Jenaer: fordere; Erlanger: forder.

270 Erl. 63, 255-LS7. Prefaces by D. Martin Luther. W. XIV, 236-239. 271

external cause, just as we yell at horses and oxen, or put wood and stone in the way, so that they do not fall into the ditch. Such outward signs or causes are called omina by the pagans, that is, evil indications or warnings, of which their books are full, for they see it happening, but they do not know who is doing it, of which much would have to be written and examples given.

11 The angels do this on earth. Above this, God in heaven also performs his signs when misfortune strikes, and causes stars to appear in the tail, or the sun and moon to lose their light, or otherwise appear in an unusual form. Item, on earth horrible miracles are born, both in humans and animals, which all the angels do not make, but God himself alone. With such signs, He forewarns the wicked and indicates future calamities over lords and countries to warn them. For the sake of the pious, such things do not happen, because they are not allowed to, therefore they are also told not to be afraid of the signs of heaven, as Jeremiah says Cap. 10, 2. For it does not apply to them, but to the wicked.

(12) This is the origin of astrology and divination. Because it is true that such things happen, and experience proves that they mean bad luck or good luck, they went to the stars and wanted to grasp it and make a certain art out of it. Then they went up to heaven and wrote it in the stars, and because they had his thoughts, so that it rhymes with the stars, now the stars and nature must do it, which God and the angels do; just as the heretics first find their thoughts, then carry them into writing, and must then call writing what they dream. Then the devil struck, mixed himself in, and as he is a lord of the world against God's rule, he has also caused many similar signs on earth, which they call omina, and has awakened soothsayers in some places, as in Delphis and Hammon, who have interpreted such signs and have told future things.

(13) Now that he is the prince of the world, and has before him all ungodly kings and rulers, with their countries, minds, and beings, and has seen all the experience from the beginning of the world

he can easily see where it wants to go with them. But because he is not sure (for God often breaks his armor and does not always let him hit), he gives out his prophecies with such wavering words that, if it happens or not, he is nevertheless true. As when the king asks Pyrrhus whether he would strike the Romans? he answers: Dico Pyrrhum Romanos vincere posse; as when I speak in German: Ich sage Hansen Petern schlagen; es schlagt nun Hans oder Peter, so is it both understood by the words. And he has done many such things by God's decree, and still does them, and often happens that it happens. But God does not allow it to happen all the time, so art is uncertain and makes do with it; if it fails in one place, it happens in another; if it does not happen in this place, it happens in that one.

14 What do we say to Lichtenberg and the like? This is what I say: First, I consider the reason for his star art to be right, but the art uncertain, that is, the signs in the heavens and on earth are certainly not lacking, they are God's and the angels' work, warn and warn the godless lords and countries, also mean something; but to make art on it is nothing, and to capture such in the stars. On the other hand, it may well be beside the point that God or his angel moved him to write many pieces that apply equally, even though he thinks the stars give it to him; but nevertheless, in order that God might think that art is uncertain, he has let him miss it several times.

15 And the summa summarum of it is: Christians shall not ask for such prophecy, because they have surrendered themselves to God, and are not allowed to have such prophecies and warnings. But because the Lichtenberger shows the signs of heaven, the godless lords and countries should be afraid of all such prophecies, and not think otherwise, for it is meant for them, not for the sake of their art, which can and must often be lacking, but for the sake of the signs and warnings that come from God and angels, on which they want to base their art, for these are not lacking, they should be sure of that. In our time we have seen many suns, rainbows and the like in the sky. Here there is no starry

272 Erl. 63, 257-259. Prefaces to the writings of others. W. XIV, 239-241. 2 73

There is no one who could certainly have said that it was for this or that king; nevertheless, we see what certainly happened to the king of France, Denmark, Hungern, and will certainly happen to other kings and princes as well.

16 Therefore I give the Lichtenberger and the like to the great men and countries, that they may know that it is for them; and where he meets, that this is done from the signs and warnings of God, on which he is based, as they certainly apply to the great men, or by the decree of God from Satan's input. But where he is mistaken, it is because of his art and Satan's temptation; for God's signs and the angels' warnings are mixed with Satan's suggestions and signs, just as the world is worthy of being desolate among itself, and nothing can be discerned differently. Let this be my judgment and teaching, the Christians ver

I stand by my choice, that it is so right. What the others believe is of no concern to me, for they must learn how to listen to the pistons of fools.

(17) Now that my ungracious lords, the clergy, rejoice as if they had passed over, and that they should be well henceforth, I wish them happiness; they may well do so. But because they do not improve their ungodly doctrine and life, but also strengthen and increase it, I have also prophesied that when it comes about a little while that such their joy will be put to shame, I will ask very kindly that they remember me, and confess that Luther has done better than both the Lichtenbergers and their own thoughts. If not, I hereby earnestly command them that they must confess it without their thanks, and have all the misfortune to do so. For this, God keep them, as far as they convert. God grant His mercy, amen.

12) Two prefaces to Menius' booklet against D. Kling.

Martinus Luther to all dear lords and friends in Christo.

Grace and peace from God our Father and the Lord Jesus Christ! Gentlemen, the end is near, for until now we, who lived under the papacy, have committed such sins that might have been forgiven, namely those that we did not recognize because of blindness, error and darkness; which sin is not only forgiven by God's unspeakable grace, but for which we have also received the riches of grace from God.

Light of Christian truth given, abundantly and publicly presented before all the world, and not cast under a bushel; so that no one can excuse himself for ignorance.

Now consider another sin, which unfortunately will give us the last one, that is, the sin in the Holy Spirit, which cannot be forgiven, but brings with it the two last calamities, that is, deprivation of the truth in the Spirit, so that God's Word is abandoned, and after that bodily disturbance in

*The first preface is in the tenth volume of our edition, Col. 1524, under the heading: "Faithful warning and admonition to the Christians of Erfurt to beware of false teaching and to hold righteous teachers dear and valuable. It is set to Menius' writing "Wider v. Klingen Schutzred und gründliche Erklärung etlicher Hauptartikel christlicher Lehre". In contrast, our preface belongs to the booklet: "Etlicher Gottlosen vnd Widderchristischen lere von der Papistischen Messen, so der Barfusser zu Erfurt D. Conrad Kling gethan, Verlegung durch Justum Menium am Sontag Reminiscere geprediget 1527." 5 sheets in quarto. At the end: "Printed at Wittemberg by Hans Lufft. Walch, following the Eisleben edition, has assigned our preface to the year 1528, but according to the original edition described in the Erlanger, 1527 must be assumed. An erroneous statement about the title of the former writing, which is found in the preface to the 10th volume, has also passed into our edition, vol. X, preface, col. 125, Walch has corrected in the preface to the 14th volume, p. 25, note. Our preface is found in the Eisleben edition, vol. I, p. 417; in the Altenburger, vol. Ill, p. 892; in the Leipziger, vol. XXII, appendix, p. 86 and in the Erlanger, vol. 63, p. 258. We have followed the latter, which brings the original print.

274 Erl. 63, 25S-S61. Prefaces by D. Martin Luther. W. XIV, 241-243. 275

Beginning of eternal damnation. For one now fights wantonly 1) against the publicly recognized truth, there is no more help nor advice. Therefore, to warn all who want to be warned, I have let the booklet go out, and sincerely ask, let us stop. Enough has been sinned in the first sin; what do we also do with the first sin?

1. Erlanger: muthwilliges.

and other sins in the Holy Spirit, and provoke God's wrath upon us to perish temporally and eternally? The first sins 2) he has forgiven, this one he will not forgive, nor can he suffer them, so nothing 3) will change. Well, enough has been said, God grant that we may hear before we have to know, amen.

2. Erlanger: first hour.
3. Erlanger: not.

13. preface about brother Clausen's face in Switzerland).

1528.

Martinus Luther to the worthy Doctor Paulo Sperato, preacher at > Königsberg in Prussia.

1. grace and peace in Christ. We have received the face of Brother Clausen in Switzerland, sent to us by you: and although I also saw and read it in Carolo Bovillo some years ago, nothing moved me then but the one who had nothing to do with the Pope.

But now the sight goes to my heart, because I have become funny by pranks to think about the things. Truly Christ gives many signs to the papacy, but they have gained a forehead of brass and a neck of iron Isa. 48, 4, that they turn not to them all, that they may perish and perish without all grace.

You have certainly seen the booklet that went out at Nuremberg with the figures, in which the papacy is not forgotten. It has come to an end with the final Christ, and Christ will put an end to it. God be praised forever and ever, amen.

4. Erlanger: ehrene.

Accordingly, we are sending the brother Clausen to you again, so that you may gather him together with the others, who are also fellow witnesses of Christ against the final Christ. God's grace be with you, amen.

To the honorable and wise Thomä Saghem Paulus Speratus wishes his greeting.

1. Although no one will henceforth consider the deceit of the Roman beast (which has now been sufficiently revealed) so often again to be useful, especially in the time in which, due to our ingratitude, so many new and harmful evils arise one after the other, which we, however, in the power of Christ, mean to resist: But what harm is there, as you most strongly urge, since in our time we are now thought to be prudent alone to bring to light the testimony of some of the ancients, so that by their previous opinion ours, which has followed, may be confirmed among the weak. For those who are strong, neither new nor old, without the word of God, praise

*) "Luther, together with Speratus, published in 1528 a vision of the pious Swiss hermit Nicolaus von der Fluhe, who died in 1488, previously published by the writer Bovillus (Charles de Bouelles, 1508), with illustration and his own interpretation" (Köstlin, Martin Luther (3), vol. II, p. 150). The title of this writing is: "Eine gesichte Bruder Clausen in Schweytz vund seine Bedewtunge." Then follows a woodcut: a needle, in the middle of which is a man's head with a triple crown; the spokes of the wheel are six swords without handles; three of them have their points in the two eyes and the mouth of the man's head, the other three emerge from the head, as Luther describes such in more detail at the end of the preface. Underneath: "Wyttemberg. M.D.xxviij." 6 leaves quarto. In the collections: in the Wittenberg (1569), vol. IX, p. L68b; in the Jena (1566), vol. I V, p. 352; in the Altenburg, vol. IV, p. 411; in the Leipzig, vol. XXII, appendix, p. 86 and in the Erlangen, vol. 63, p.260.

276 Erl. 63, SKI-264. Prefaces to the writings of others. W. XIV, 243-245. 277

or rebuke, but believe the word alone, without and against all things.

2. Therefore, after the 1) Apocalypsi, which we obtained through your help from Lithuania, the face of Brother Niclausen also went out in Switzerland, which we came across approximately as soon as we opened the book (which Carolus Bovillus wrote), since we were with Brismann, who sent himself on his way from there to Liefland, where, as you know, he was required by two letters from Riga, chosen by everyone with great eagerness as their future preacher, but whom we have lost here (which I testify with all the blessed) with great sorrow of heart. Farewell, dear Saghem, remember also your prayer to God. Given at the castle of the city of Königsberg in Prussia, on the 4th day of Januarii An. 1528.

Carolus Bovillus sends his greetings to Nicolao Horio, elected bishop of Rems in France.

1. You write to me, my dear Lord, that you consider it 2) that nothing has happened for five hundred years that would resemble what my writing has told you, namely about the two knights of Christ, and what I have seen in part and heard in part. I will tell you further about another holy and wonderful hermit of our times, who has now died in peace at the age of twenty. His name is Claus vom Felsen, he was a German by birth and a Helvetian; 3) the Helvetians, however, are Germans from the upper countries, which are now commonly called the Swiss, and they are located in the mountains.

There I traveled through the year of our salvation, which was counted 1503. And when I heard about the virtues of the deceased hermit, I soon received an eagerness to experience such a newly unusual thing. So from that time on I went to his wilderness. There I was then accommodated by his eldest

1. In the old editions: "dem" and immediately following: "welchs".
2. Thus the Wittenbergers and the Jenaers; Erlanger: du artiger Mann, du habests.
3. "Helvetians" set by us instead of "Helwetzer" in the original.

Son, who showed me his father's garment. The next day we went to his father's cell, where his father, because he was alive, had stayed for twenty-two years until he died, without any natural food or drink. So that he taught us mortal men how true is this holy and divine saying Deut. 8:3, Matt. 4:4: "Man shall not live by bread alone, but by every word that proceedeth by the mouth of God."

3. The Helvetian or Swiss authorities, both spiritual and secular, have often besieged the roads and paths to his wilderness, to find out whether someone would secretly bring him food. But they found out, when it was also true, 4) that the same man, now having become something higher than a man, to some extent surpassed human nature, and like the angels in this world, when he was still clothed with flesh, was not subject to human need. He also did miraculous works both in his life and after his death, as they say, as I have also read in his stories.

Now I will tell you about a vision that appeared to him in the sky one night when the stars were shining and he was in prayer and devotion.

5 He saw a head of a human form, its face terrifying, full of wrath and affliction.

The head wore on a triple or papal crown, and on the top appeared a ball, into which a cross was stuck. The beard hung below him and was also triple.

Six swords without hilt were seen coming out of his face, but in an absurd way. One sword went up from the middle of the forehead, and its broad part touched the forehead, but with the tip it pierced the cross, or the ball at the top of the crown.

8. Two other swords went out from the eyes, but kept their point in the eyes, only the broader part went down, 5) but two other swords went out from the eyes.
9. Erlanger: wars.
10. Wittenberger and Jenaer: "herdan", which will be so much as: hervor. Erlanger: "her then".

278 Erl. 63, 264-266. Prefaces by D. Martin Luther. W. XIV, 245-247. 279

both nostrils, yet remained with the width in the nostrils.

9th The sixth sword had its width at the bottom, but let its point go into the mouth. And these six swords were all seen alike, one like the other.

The hermit had such a face painted in his cell, which I saw and took into my mind, and thus also painted in my memory.

(11) Since I do not know what this means, although it soon made me understand with its terrible face that light thunderbolts would not come upon the world, I trust that you will perhaps understand what God meant by this and comfort me again with your Scriptures, so that I may receive a certain understanding of a great thing from you.

But if it would be too much for you, because it is such a new and difficult thing, write to me again, as you can, so that I may tell you my opinion of such stories in writing. Farewell. Given from our Sancuria, on the evening of Saint Laurentii August 9. Anno 1508.

Nicolaus Horius gives his greeting to Carola Bovillo.

1 Your letter has been very pleasant and sweet to me, which your honorable and good friend has sent to me. For herewith you have proven your great love for me; where I would have doubted it, you may truly have given it up. 1)

(2) But when you ask me to expose to you the face of a peculiar hermit who, after living a holy life in the desert for twenty-two years, has ascended to the bright heaven, I do not promise you that I will do it in such a way that I will open up and bring forth the best and truest meaning for you.

3. for no one can accomplish this, except the same greatest Spirit who bestows it.

1. The meaning will probably be: would you like to have given me such a testimony for it.

before with such a great gift. But I will recently reveal to you my opinion that I believe it to be so, 2) one must interpret the image, which the blessed man saw in the desert, when he was praying, thus: that by the human head, crowned with a threefold or papal crown, a supreme spiritual prince is meant.

4. That the face of this chief was not only red, but also signified gloom and fierce anger, is sufficient to indicate the future abomination of the same.

What more do you ask? Do you want me to explain the other? Listen, the sword, which stood broadly on the forehead and raised its point to the holy cross, means that the same spiritual prince would be an anti-Christian. But the sword, which not only touches the one eye, but also blinds it, means the darkness of avarice, that he may be blinded.

The other sword, which stabbed the other eye and then blinded it with its point, shows his great unchastity and avarice.

7 Furthermore, the tip of two swords, the wider parts of which are stuck in the nostrils and clog them, prove that the latter will be such a man, who would not feel and have any pleasure in heavenly, fragrant things. For his inhuman cruelty, which is signified by the swords, will be a hindrance to him.

8. The last sword, which joined the lips together and sewed them together with its point, hit him most of all and meant that he would become a lazy prankster who would not preach even the word of God to his people.
9. But this is what the hilt of the sword meant, which was taken from it, that in the same way, if one really wanted to push such and such a number of swords, which had no hilt, out of his brother's face, he would have to cut himself into it; thus 4) also the sword must not be cut.
10. Erlanger: hab.
11. Erlanger: neihet. Wittenberger and Jenaer: "neyet", that is, nähet.
12. In the original: thar.

280 Erl. 63, 266-268. Prefaces to the writings of others. W. XIV, 247-250. 281

Squires do not punish anyone. Whoever is subject to it must be tormented by such 1) terrible and gruesome rage.

(10) His beard was also threefold, long and hard; from this it may be presumed that he will be a future cause of all evil in which all the people will be defiled. For even though he was bound to punish everyone, he often allowed people to transgress God's law.

This is my opinion, which you have desired to know, which I also want to send to you out of love and friendship, which I bear toward you. Farewell. Given at Rems in the city, August 28. 2) Anno 1508.

Martinus Luther.

1. this face means, how the papacy should be revealed before all the world, what kind of thing it is; because by the face everything is known.

First of all, it is red and angry, because it is a tyrannical, murderous, bloody regime, both over body and soul, which rules with vain 3) anger and compulsion.

3. secondly, three sword points go out, one from the forehead above, and two on either side of the nose below; again, three sword points go in, one from below to the mouth, and two to both eyes, three against three 2c.

The first point of the sword is the doctrine of men, which comes from the head and brain of men and is invented as the doctrine of spiritual life and good works, which goes against Christ's teaching and the faith in Christendom, and disturbs the word of the cross.

5. the other tip, on the right side of the nose, is the spiritual right, that he may judge and govern spiritual things, and is a

1. Erlanger: "such ... Wütherichen". The Wittenbergers and the Jenaers have our reading.
2. Thus, the Wittenberg and Jena editions have correctly resolved the date of the original: "an der. v. kalend. Septembris" correctly resolved. - In the Erlanger, at the end of this paragraph, it still says: "B." - The Erlanger also has "Renß" instead of: Rems, i.e. Rheims.
3. Wittenberg and Jena: all.

angry, strict law, for the noses mean anger in Scripture, Psalm 74:1.

The third, to the left, is his worldly regiment, since he also rules temporally in. Is also wrathful, and both come out of his nose, that is, are himself driven into the world with wrath and anger, without God's command, just as the first comes out of his forehead, that is, from human wisdom.

(7) The other three spies have no beginning or origin, but come out of the air into his face, that is, the Spirit, which openly thrusts the gospel into his face, so that he cannot help it, though he is angry and sore at the sight of it.

The first point from below into his mouth, is the word of God, which gives him the lie in his doctrine of men, and sets up again the faith against his hypocrisy.

The point to the right eye is the word that blinds and disgraces all its wise and prudent in their spiritual right. For the gospel condemns such a regime and spiritual splendor of all things.

The third point, in the left eye, is the same word that condemns and punishes his worldly ways and worldly rule, because according to the Gospel such things are not right and forbidden to the apostles of Christ.

(11) The fact that he does not have a body means that the Christians and the church do not hold with the pope, nor do they know him as their head, even though they must suffer under him.

The three holy beards are those who adhere to it in the three parts, namely the saints of works, as monks, priests, nuns. The scholars, as lawyers, theologians, masters. The mighty, as kings, princes, lords. Each part has its hair, and makes its pile around its chin. But they also do not belong to the Christian churches; they hang on their heads alone and do not touch their necks or bodies.

13. The sword points without handles mean 4) that such a thing should be done with sayings taken from the Scriptures; for the pope performs sayings for himself, so they are also performed on him, and almost the same sayings in the same form and word as he performs them.
14. In the editions: "significant".

282 Erl. 63, 288-271. Prefaces by D. Martin Luther. W. XIV, 250 f. 283

as these points are almost all the same, except that one turns them over from his false mind, proving him to be covenantal and unrighteous in all three pieces. For he plucketh out, and breaketh in pieces the scripture, and plucketh in pieces the scripture, and plucketh in pieces the scripture.

Stumps them, as a sword is broken, to confirm his mind. So one reverses such stockings and pieces, and thrusts them in again to him, that he keeps none of the three pieces.

*14. preface about the booklet of the false beggars Büberei. )

Preface Martini Luther.

This booklet about beggars' truffles was previously printed by someone who calls himself Expertum in truffis. This is a quite experienced fellow in beggary, which this booklet also proves, although he would not have called himself so. However, I considered it good that such a booklet not only remained in the daytime, but also became common almost everywhere, so that one could see and learn how the devil reigns so powerfully in the world, whether it would help that one would become wise and want to beware of him once. Of course, such a red-welsh language comes from the Jews, because there are many Hebrew words in it, as those who understand Hebrew will probably notice. But the gloss and right mind to it, the faithful warning of this booklet, is of course this, that princes, lords, councils in cities, and everyone should be wise, and look at the beggars, and know that, where one does not want to house poor and meager

Neighbors shall give and help, as God has commanded, that out of the devil's incentive, by God's right judgment, one give ten times as much to such lost, desperate boys, just as we have done up to now to the monasteries, convents, churches, chapels, mendicant monks, when we abandoned the right poor. Therefore, every city and village should know and know its own poor as recorded in the register, so that they may help them. But what foreign or alien beggars would suffer, not without briefs or testimony. For there is too much abuse among them, as this booklet reports. And if any city were to take care of its poor in this way, such abuses would soon be controlled and prevented. This year I myself have been cheated and tempted by such tramps and tongue-thrashers, more than I want to confess. Therefore, be warned whoever wants to be warned, and do good to his neighbor according to Christian love and commandment. God help us, amen.

*The book to which Luther wrote this preface is entitled "Von der falschen Betler büeberey. With a preface by Martin Luther. Vnd hinden an ein Rotwelsch Vocabularius, darauß man die wörtter, so in dysem büchlein gebraucht, verstehen kan. Wittemberg M. M. ssic? XX VIII." 3 quarto sheets. At the end: "Nothing on vrsach." Without indication of the printer, as well as in two other editions published in Wittenberg in 1528 and 1529. Nicolaus Selneccer had this book reprinted in Leipzig in 1580. In the collections, the preface is found: in the Wittenberg (1569), vol. IX, p. 5405; in the Jena (1566), vol. IV, p. 381; in the Altenburg, vol. IV, p. 452; in the Leipzig, vol. XXII, appendix, p. 89 and in the Erlangen, vol. 63, p. 269.

284 Erl. 63, p. 71-L73. Prefaces to the writings of others. W. XIV, 252-254. 285

*15 Preface to Stephan Klingeheil's booklet on priestly marriage. )

Preface Martini Luther.

1 I must boast once, because I have not boasted for a long time. People have long cried out for a concilium, so that the church would be reformed. I mean, I have caused a concilium and made a reformation, so that the ears of the papists ring, and the heart wants to burst with great malice; for I hold it true that if the pope were to hold a common concilium, not so much would be accomplished in it.

First, I have chased the papists into the books, and especially into the Scriptures, and have driven the pagan Aristotelem and the Summites together with the Sophists with their Magister Sententiarum from the place, so that they neither rule nor teach in the pulpit or in schools as they did before, which I respect that no concilium would have been able to do.

3 Secondly, I have quieted the great bustle and fair of the seductive indulgence, which no concilium should have touched.

Thirdly, the pilgrimages and the devils of the field have almost been put out of the way. So I also hope that the monasteries and convents will henceforth become a measure, and many other large pieces more, which the papists must drive, fall and lie down, so that they do not rage and rage so unreasonably; they should also have ingratitude, where they would be hostile to me without cause, I have honestly deserved it. Praise be to God, amen.

5 Again, by God's grace, I have accomplished so much that, praise God, now a boy or girl of fifteen knows more in Christian doctrine than all the high schools and doctors knew before. For the right catechism has once again emerged from the

I have, by God's grace, 1) brought into good conscience and order every man, that he may know how to live, 2) and how he may live in his state, and in sum, all the estates of the world, and in sum, all the estates of the world, I have, by God's grace, 1) brought to good conscience and order, that each one may know how he should live, 2) and how he should serve God in his estate, and no small fruit, peace and virtue has resulted among those who have accepted it. None of these have ever been taught rightly in a monastery, high school, or parish, as is evidenced by their books and sermons.

(6) Yes, rather they have taught 3) the contradiction, so that they have also made counsels out of the commandments of Christ, Matt. 5 and 6, and in sum have taught vain men's estates and works, suppressed the faith, diminished and destroyed worldly authority and marital status, and the abominations of much more; indeed, to this day they know nothing of true Christian and necessary articles or catechism.

(7) And consider it still certain that if the papists, especially those who are now almost blubbering with letters, were all pressed into one vat and then melted and distilled seven times, there should not be a fourth of a tongue brought out of it that could teach such articles properly, and not find so much out of all their teaching as a servant against his lord, a maid against her wives, and so on, in the sight of God.

1. The words: "von GOttes Gnaden" are in the Wittenberg and in the Jena, but are missing in the Erlangen.
2. The Jenaer has the good Conjectur at the edge: "live" instead of: lives.
3. The words: "have they" are missing in the Erlanger.

*The title of the book to which Luther wrote this preface is: "Von Priester Ehe des werdenigen Licentiaten Steffan Klingebeyl, mit einer Vorrede Mart. Luther. Wittemberg 1528." 20 quarto leaves. At the end: "Printed in Wittemberg by Nickel Schirlentz. - Am Jar. M.D.LLViij." Our preface is found: in the Wittenberg (1569), vol. IX, p. 541; in the Jena (1566), vol. IV, p. 381 b; in the Altenburg, vol. IV, p. 455; in the Leipzig, vol. XXII, appendix, p. 90 and in the Erlangen, vol. 63, p. 271.

286 Erl. 63, 273-275. Prefaces by D. Martin Luther. W. XIV, 254-256. 287

Let it be said, then, how a prince or lord shall deal with his subjects, 1) that they also must testify to me that they never hear such things from them.

8. so completely has a Pabstesel become of the people that they are donkeys, and must remain donkeys, one boils, roasts, shames, sweeps, pours, blues, breaks, turns them, as one wants or can; alone they can scold Luther, that is the art completely, who does that, he is doctor, poet, and master of all art, with their bunch.

(9) Because I have now chased them into the Scriptures, and yet they 2) cannot understand nor act, help God, what a wild, desolate clamor and clamor I have caused with this. Here one howls about one form of the sacrament, there the other one laments against the clergy marriage; here one barks about the mass, here 3) the other one shrieks about good works; there one murmurs about monastic vows, there one hums about the holy service.

10 Summa, it is Luther's Reformation. He has caused a strange hunt, and hunted such asses' heads into the Scriptures, as if one had brought all kinds of animals into an animal garden.

Here, Doctor Cocles barks like a dog; there, Brand von Bern screeches like a fox; the blasphemous preacher at Leipzig howls like a wolf; Kunz Doctor Wimpina quacks like a grunting sow; and there are so many different sounds and cries of vermin among each other that I am almost disgusted by my hunt, when I realize that nothing helps everywhere that they are hunted into the Scriptures. The kind will not leave the kind, nor the bird sing differently than its beak has grown. They are supposed to be in the Scriptures, and yet they cannot deal with it; I would like to have mercy on their misery myself.

I have written so many little books, and not one has been found who can give me the right 6) answer.

1. The words: "against his subjects" are in the Wittenberg and in the Jena, but are missing in the Erlangen.
2. In the editions: the same.
3. Erlanger: kreiset.
4. "Cocles" is Cochläus. The "Brand von Bern" is v. Mensing. Cf. St. Louis edition, vol. XIX, 1346.
5. "one" is missing in the Erlanger.
6. "correct" is missing in the Erlanger.
7. I am not going to answer "the same"; everyone lets it stand, and meanwhile teaches me other things, which I know well before, namely human commandments, that they have made me lazy and safe, and I have to let their noise and shouting pass by.

For this reason, I have allowed myself to omit this booklet by the worthy licentiate Stephan Klingebeil, in which he writes of the priests' marriage against such vermin, not only because it is almost well founded in Scripture, but also because it is finely and well equipped with the papal laws and the sayings of the fathers, whether my vermin and wild hunters would understand their own howling and clamoring.

14 For the world cannot deny that the apostles and ancient bishops were married, and many ancient canons confirm such marriage. It is well known that St. Cyprian (who had more spirit and holiness in one hair than all the papists have in their whole life and being) not only allowed but also advised even the deacons, who had vowed chastity, to marry, so that they would be safe from the danger of unchastity.

15: This is what is written in the spiritual law Distinet. 27. C. Quidam, that St. Augustine speaks thus: Some say that they are adulterers who are free after the vow of chastity. But I say that they are hardly sinners who separate from one another. From this saying it is easy to see what St. Augustine thought about the vow and the conjugal life, although after that such a saying had to give way to the pope.

16 Thus says there Pope Martinus, Cap. Diaconus: If a deacon wishes to renounce his office, and be free, he may do so; and gives such a reason for the answer: For (says he) although at the time he was ordained he vowed chastity, yet the sacrament of marriage is so powerful that such a marriage cannot be divorced, although the vow is broken. I think it should be clear from such a text that the ancients were more concerned with the marital state than with the vow of chastity, and that they did not consider the vow of chastity as a vow.

7. Erlanger: da.

288 Erl. 63, 275-S78. Prefaces to the writings of others. W. XIV, 256-2S8. 289

Marriage for the sake of vows (as is happening now), but have torn the vows for the sake of marriage.

17 Yes, the pope knows this well, and does it, for he has often taken monks and nuns out of the monastery and let them marry, as we read in the histories; so that the papists themselves, together with their head, do not consider it wrong for clergymen to marry, otherwise the pope would not do it; therefore it cannot be their seriousness that they rage and rage against it.

(18) But this they have, that they seek only cause to lie against us, and to deceive the common man, though they know otherwise; and the end of the song is this, If they did it, or permitted it, it would be right; but because we do it, and permit it, it is wrong. From this you see how they seek the truth and love the right, namely their own tyranny, and the prison of the poor conscience. They are boys in the skin, and all who knowingly and wantonly keep it with them. There you have the reason why they strive so nearly against our marriage, namely their desperate, malicious will to be brave, and nothing else.

19 Notice also that they not only blaspheme and desecrate the innocent marriages of ours, but also so chasteningly silence the most heinous whoremongers and public adulterers and wife-stealers and maiden-abusers, if they themselves are among themselves, that

their insolent cries of sin fill heaven and earth. There is no Cocles, no fire, not one papist who murmurs against it.

(20) And I am reminded of such impudent boys, as if a coarse elf in the middle of the market stood up in front of everyone and made his muck, and meanwhile pointed to a house, where a child with discipline and secretly arranged his misery, and thought thereby to beautify himself and to move everyone to laugh at the child. Shouldn't such a rascal be put out with dogs, or be hunted down with rods?

(21) My papists also do the same: they make their filth in all kinds of unchastity most shameful and annoying before all the world, and then point to the marriage of the priests, who keep themselves with a wife by breeding and in silence; nevertheless, they think that they want to cover their abominable filth of whoredom and fornication with it. Oh, let them go, the blind leaders Matth. 15, 14. God's wrath has come upon them to the end that they shall see no more.

(22) We have the Scriptures for us, along with the old fathers' sayings, and the laws of the former churches, along with the Pope's own custom; there we remain. But they have some of the fathers' contradictions, new canons and their own will, without all Scripture and the word of God, so they may remain; if we are heretics, they are even greater heretics. But Christ will be the judge of all this, amen.

*16 Preface to Menius' booklet on Christian housekeeping. )

1529.

To the Gestrengen und Festen Hans Metsch, Captain at Wittenberg, my > favorable master and good friend.

1. grace and peace in Christ, together with a strong, full understanding of this booklet.

Strict, firm, dear sir and friend! Although this booklet would almost be worthy to go out without my name and a few letters, not only because of the fact that there is in it an artful, finely Christian, useful, comforting

*The book of Menius, to which this preface is placed, has the title: "An die Hochgeborne Fürstin, fratv Sibilla Hertzogin zu Sachsen, Oeconomia Christiana, das ist, von Christlicher Haushaltung Justi Menij. With a beautiful preface by D. Martini Luther. Wittemberg. M.D.XXIX." 51 leaves in quarto. At the end: "Printed at Wittemberg, by Hans Lufft. In the year, M.D.XXIX." In dm editions our preface is found: in the Wittenberg (1569), vol. IX, p. 552; in the Jena (1566), vol. IV, p. 462 (Walch notes: "in the Jenische IV. x>. 504 and

290 Erl. 63, 27S-L8O. Prefaces by D. Martin Luther. W. XIV, 258-261. 291

booklet, but also that it is attributed to the laudable, highborn princess, our gracious Lady Sibylla, Duchess of Saxony 2c., I have also undertaken to besmirch it with my name and preface, and with the same to give you a copy of it, not only to serve the printers with it, who sometimes use my name and testimony to distribute their books, some falsely, some honestly, but also for the benefit of everyone who desires it and respects my testimony, so that he may have this booklet all the better and learn more diligently.

2 Mostly, however, to admonish you quite faithfully with it. For methinks the Master, He Just Menius, has well met a great part of your heart therein, and painted your need (though blindly) fine and even, that I hope God will grant grace that you will also once give this booklet an image and example, Amen.

(3) For I think that this booklet must also please our adversaries themselves, although they do not want to please anything of ours, because nothing of theirs is attacked in it, but only the marriage state is praised and extolled in a simple and clear way: how much more should it please us and ours, who recognize and praise God's word and work? Truly, such and such a booklet is not only very useful, but also very necessary to read and keep, so that many, or almost most of the people, even though they consider the marriage state to be right and divine, do not consider it necessary or commanded, just as virginity is considered to be a right and divine thing, but not necessary or commanded. So they go along safely, not thinking that God's commandment forces and compels them to marry, just as if they were free, and it were at their discretion and free will to marry if they want to, or never; nevertheless, they remain beside it in publicly recognized sinful life, comforting themselves of the last hour, in which they want to atone, when they can no longer sin, and sin does not leave them, but sin leaves them.

4 To such, I say, this booklet is necessary to have and to read, so that they may know how high need and hard commandment it is, since God says Ex. 20:13, 14, "Thou shalt not kill, thou shalt not commit adultery," just as high need and hard commandment, yes, much higher need and harder commandment it is: You shall be married, you shall have a wife, you shall have a husband. For there is God's word Gen. 1, 27: "God created man male and female," and said Cap. 2, 24: "They shall be one body; the man shall leave father and mother, and cleave to his wife." Such words of God are not left to our free will, like virginity and solitary chastity, but it must and should be as they read, "Man and woman were created to be one body, and to cleave to one another and to remain. Such a commandment must be enforced with sermons and such books, and the consciences of single persons who are not gifted for solitary chastity must be burdened with it, and they must be harassed and tormented until they have to go to it, and finally say: If it is to be, it must be, and if it cannot be otherwise, then God will will it, and be daring.

(5) Above these are some others, who think that it is enough for them to be married or to have a wife, and think no further than, If I had a wife, I would have a husband; or when they come up, they think of goods and honor, how they may become rich, and go up, and inherit great goods for their children, and ask nothing of the discipline of children. And how now some say: If my son learns so much that he wins the penny, he is learned enough. And now no one wants to raise children in any other way than on jokes and art for food; they think nothing else, except that they are free, and are free to raise the children as they please; just as if there were no God who had commanded them otherwise, but they themselves are God and lords over their children. If, however, there were a strict, orderly regime in the world, and such harmful, wicked people were found that they did not want to mend their ways and raise their children differently, then the authorities should punish them all, both in body and in property.

VIII. p. 210, where it has been printed twice by mistake"; likewise De Wette and the Erlangen edition. In our Jena edition, this preface is not found in the eighth volume); in the Altenburger, vol. IV, p. 557; in the Leipziger, vol. XXII, appendix, p. 92 and twice in the Erlanger, vol. 63, p. 277 and vol. 54, p. 117. We have reproduced the text according to De Wette, vol. Ill, p. 534.

292 Erl. 63, 280-282. prefaces on writings of others. W. XIV, 261-263. 293

or chase them out to the world. For such people are the most poisonous and harmful people on earth, so that neither Turk nor Datier can be so harmful.

The reason is this: as much as there is in them, they do nothing else but that both the spiritual and the secular state perish, and both housekeeping and child rearing perish, and remain vain wild beasts and swine in the world, which are good for nothing but to eat and drink. Notice that if one does not breed children for teaching and art, but makes vain gluttons 1) and drunkards, who seek only food: where will one take pastors, preachers and other persons to the word of God, to the church office, to pastoral care and worship? Where will kings, princes and lords, cities and countries take chancellors, councilors, clerks, officials? There is no village so small that could do without a scribe; we would all learn to live in such a way that we would not have to deal with the people in the world with whom art and writing are in use and honor; what kind of a desolate, horrible world would that become? Both spiritual, worldly, marital and domestic status would have to go to the ground, and the world would become a pure pigsty. But who will help? Who is guilty of such an abomination, because just such horrible, harmful, poisonous parents, even if they have children, whom they could draw to God's service, and draw them only to the service of the womb? Woe upon woe, and woe to all the same!

(7) Such wicked worms or careless parents and husbands are highly recommended to read or listen to this booklet, so that they may learn what God has given them and what they owe God for their children. My dear journeyman, if you have a child who is sent to be taught, you are not free to raise it as you please, nor are you free to do with it as you please, but you must see that you owe it to God to promote His two regiments and to serve Him in them. God needs a pastor, a preacher, a schoolmaster in his spiritual kingdom, and you can give him one, but you do not do so: behold, there

1. In the original print (after Dietz): "freslinge". De Wette und die Erlanger (Vol. 54, 119): Freschlinge.

you rob not one skirt from the poor, but many thousands of souls from the kingdom of God, and push them into hell, as much as is in you, because you take away the person who would be capable of helping such souls.

(8) Again, if you breed your child to be a minister, you do not give a skirt, you do not endow a monastery or a church, you do something greater, you give a savior and minister who can help many thousands of souls to heaven. Why is it that not all of them are saved? Nevertheless, some do. How do you know it will be your son? Thou art not worthy, with all thy goods, to help one hour to such a divine foundation and great service, and canst help it all thy life. But now you are doing the opposite, not for one hour, but for the rest of your life. This means storming and robbing the monasteries, convents and churches, so that the storming of the rebellious peasants can hardly be counted as an insult and a prelude. Tell me, what hell can be deep and hot enough for such your harmful wickedness? O, what a punishment will come upon us for the sake of such iniquity!

(9) So also, in the worldly government, you can serve your lord or city more with child discipline than by building him castles and cities and collecting treasures from all over the world. For what is the use of all this if you do not have learned, wise, pious people? I will remain silent as to what temporal benefit and eternal reward you have from this in the sight of God and the world, that your child is also better nourished with this than according to your shameful, 2) harmful, sour counsel and conduct. Another time I will admonish you with a special booklet, which God gives, against such shameful, harmful, damned parents, who are not parents, but harmful sows and poisonous animals, who eat their own young. Let it now be enough of an admonition to read this Christian booklet with diligence to every householder who wants to exist blessedly here and there before God and the world. To this end, God grant His grace, amen.

2. "shameful" is missing from De Wette.

294 Erl. 63, S82-L8S. Prefaces by D. Martin Luther. W. XIV, 263-265. 295

*Preface from Caspar Huberinus book: "Vom Zorn und der Güte GOttes. )

To any devout Christian.

I have gladly put this booklet into print, and have done so before, firstly for the benefit of all who love Christian doctrine. Secondly, for the strengthening of all pious Christians against many an annoying sect and blasphemy, through which the angry Satan violently storms against our dear gospel, and would like to tear it down. But these fine books of ours, which so honestly confess and preach Christ, will remain secure on the rock on which they are built. For Christ says in the seventh chapter of Matthew: The house that is built on a rock is built securely, and though the winds and the downpours and the waters storm against it, it still stands, and lets the angry winds, the raging rains, and the raging waters rush by, and whistles after them with a little cliff, saying, "Behold! Was it you, angry lords and scholars, who wanted to snatch me away and destroy me?

Behold, here I still stand, you are past; who knows where you remain, I nevertheless remain here.

2 So now we let the papists, the Rottists, the Erasmists, with their blasphemies and lies, rush upon us also, and strike at our rock, and run up and down, and judge who will mock the other at the last. They defy that they have much wind, rain and water; we insist that we have nothing but a small, poor, patient rock, and if it could fear as much as they are angry (perhaps they are), then we would truly also have to build on water, wind and rain. But it is better to throw ourselves into the water, wind and rain than to build on them. For if one builds on it, it falls to pieces; if one throws it in, it flows and flows away, so that the stench does not harm our noses, and finally remains with them in the abyss of the sea, yes, of hell, where they go and want to go; the devil leads them. Our rock protect us, and stand by us, amen.

**18. preface to the Thomas Venatorius lesson comforting the dying man. )

1 Christ, our dear Lord, when he had fed five thousand men with five barley loaves, commanded his disciples to gather the rest of the loaves, that nothing should perish, John the sixth, v. 12. According to the same command, I also have taken up this little book, that it perish not; which, of course, is not contrary to good works.

One of the fragments is left over from the gracious food of the Holy Gospel, so that God, the Father of all grace and mercy, now feeds the world so abundantly and wonderfully. And to such fragments I have woven this basket, that is, this preface, in which it would be gathered and kept.

*The book of Caspar Huberinus, "Vom Zorn und der Güte GOttes" ("Of Wrath and the Goodness of God") was published in Wittenberg in 1529 and again in 1538 in octavo and in Lower Saxon dialect in Magdeburg in 1544 in octavo. Luther's preface to it is found in the Eisleben edition, vol. I, p. 482; in the Altenburg edition, vol. IV, p. 703; in the Leipzig edition, vol. XXII, appendix, p. 94 and in the Erlangen edition, vol. 63, p. 282.

**In 1529, Luther had the treatise by Thomas Venatorius, "A Short Instruction to Hold Before Dying People in a Completely Comforting and Blissful Manner at Their Last End," reissued and provided it with a preface. This is found in the Eisleben Collection, vol. I, p. 482; in the Altenburg, vol. IV, p. 703; in the Leipzig, vol. XXII, appendix, p. 94 and in the Erlangen, vol. 63, p. 284. We give the text according to the Eisleben edition.

296 Erl. 63,285-288. prefaces on writings of others. W. XIV, 265-267. 297

2. and is well worth it, because it is a useful little book, which does not deal with foolish works or useless gossip, as now, unfortunately, the world is full of useless, harmful books and writers, but deals with the right necessity and main things, which the enthusiastic spirits and mad saints have almost completely obscured with their great, exuberant wisdom and wisdom, since God protects us for it.

(3) For even our adversaries had this booklet printed and spread out before we did, so that they might confess that there is nothing evil in it, but only good, which they themselves must praise and honor. Now there is no papist doctrine in it, but the right Lutheran one (as they call it), since it is obvious that all papists in one bunch, with all their art, are not able to make such a booklet, no matter how small it may be, because they do not have such a mind.

(4) And I will believe that if my name or any other well-known Lutheran name had been written on it, they would neither have printed it nor read it; just as they have often praised my own books and read them with pleasure when my name is torn from them. So my name is an evil thing: if it is written on a book, it is evil, however good it may be; if it is not written on it, it is good, however evil it may be.

5 I have also not wanted to do or change anything in this booklet (which I have also

I did not know how to do it well), but have let it stay in its measure and at all, as I got it printed, so that I do not spoil it and take away its natural strength and juice with my superstition, or rob it of its taste, as commonly happens to good books when Master Klügling comes over them; as also happened to my New Testament, which the blasphemer and Sudeler in Meissen 1) has let pass for his own.

For this reason, I ask all dear friends, both preachers and listeners, to be diligent and to help practice this main part of Christian doctrine, namely faith. For the foolish saints, papists, and red spirits, truly do not understand what the piece is, therefore they do not practice it either. And the devil, through all their mad holiness and spirituality, does not seek badly to raise up their mad holiness, but rather to destroy this main piece, which crushes his head and destroys his kingdom. Truly, he does not care so much about other things. Therefore, let us be courageous and beware, he is not asleep, he is trying and trying to overthrow and disrupt the faith and with it the true church. May Christ our Lord be with us and not forsake us, to whom be praise, glory and thanksgiving forever and ever, amen.

1. Emser. Elsewhere, St. Louis edition, vol. XIX, 971, he calls him the "Sudler in Dresen. Compare the introduction there, p. 15.

18. preface to the booklet: short excerpt from the

*Papal rights. )

Preface by Martini Luther.

1 I have often and long undertaken to compile such a book myself, as it is from the decree and spiritual laws, and that the same to our spiritual and temporal lords,

who follow our doctrine, so that they may see how completely blind they are, who not only do not hold their own doctrine, but also condemn it as vain heresy. From this one can well feel how great

*The book to which Luther wrote this preface is entitled: "Ein kurtzer Ausge, aus den Bebstlichen rechten der Decret und Decretalen, Ann den artickeln, die vngeferlich Gottes Wort vnd dem Evangelio gemes sind, odder zum wenigsten nicht Widderstreben. With a beautiful preface. Mart Luth. Wittemberg. 1530." 35 leaves in quarto. At the end: "Printed at Wittembergk by Joseph Clugk. HI.XXX." Against the same still appeared in the same

298 Erl. 63, 288-290. Prefaces by D. Martin Luther. W. XIV, 267-269. 299

Let it be serious that they pretend to expel heresy, who are not so diligent about the matter that they might know and learn what they themselves believe, or what their own doctrine is, or how far it is against us, but go along badly: We do not like this doctrine, therefore let it be heresy, even if it were our own doctrine and set in our books. But what good is there in such people who condemn other people and themselves, and do not know why, how, or when?

(2) I know of a great archbishop, whom I will not name, who thought much of St. Cyprian, the holy bishop and martyr, and read a little of his books against the Lutherans, as if he meant to overthrow them; but when it was pointed out to him that in the same St. Cyprian's books the holy Christian church was not only in Rome but in all the ends of the world, he said. Cypriani's books, how the holy Christian church was not only in Rome, but in all the ends of the world, he said, "If I knew that Cyprian taught this, I would also burn his books as a heretic. And when this was presented to him in the book, he threw away St. Cyprian with his book, and would not read the heretic.

But because they want to remain blinded and hardened by God, we must honor the truth and show with this book how the wretched people not only teach and live so differently from the ancient fathers, but also against their own right, which is why they fight, rage and rage so shamefully until he comes who will redeem us and repay them according to their merit.

4 Therefore this booklet pleases me well, and is also well worth reading, for we have so far offered ourselves so highly to desist and to do everything that they could only set and command, when they left us free only the main pieces of Christian doctrine, which are also much in their own book of laws, and they themselves know nothing about it. May Christ our Lord hear our sighs and prayers, and put an end to all error and evil; to Him be praise and glory, together with the Father and the Holy Spirit for ever and ever, amen.

Seneca in Thyeste:

Ubi non est pudor,

Nec cura luris, Sanctitas, Pietas, Fides, Instabile regnum est.

2V. Preface to the booklet: "On the Religion and Customs of the Turks.)

January 1530.

Newly translated from the Latin.

Martin Luther to the Godly Reader.

Grace and peace in Christ. This booklet on the religion and customs of the Turks, which was offered to me, I have gladly accepted and, as I believe, I have not

I decided to publish it without good consideration. For, as I have so far been very desirous of learning the religion and customs of the followers of Mahomet, nothing has come to my hands but a certain "Laying of the

The first was written in German by Wolfgang Redorffer, the second in Latin by John Cochleus. In 1530, Hieronymus von Berchinshausen wrote an "Answer to the true poem by Johan Cocleus, who calls himself a doctor. Repeated editions of the book appeared, one also in Low German at Magdeburg in 1544. In the collections, our preface is found: in the Wittenberger (1569), vol. IX, p. 545 b; in the Jenaer (1566), vol. V, p. 275 b; in the Altenburger, vol. V, p. 393; in the Leipziger, vol. XXII, appendix, p. 95 and in the Erlanger, vol. 63, p. 287.

*) On January 3, 1530, Luther wrote to Nic. Hausmann (De Wette, Vol. Ill, p. 539): Cuditur latine libellus de ritu et religione Turearum ante 70 fere annos editus. Already in March, a reprint was published by Friedrich Peypus in Nuremberg, with the title: Libellus de ritu et moribus Tureorum ante LXX annos aeditus. Cum praefatione Martini Lutteri sic. Anno M.D.XXX. Justus Jonas translated (about 1537) the book and the preface into German. His translation of the preface was included in the Wittenberg edition (1569), vol. IX,

300 D. V. E. VII, 514-516. Prefaces on the Writings of Others. W. XIV, 269 -271. 301

Alkoran" 1) and equally a "Selection from the Alkorau" (Cribratio Alcorani) of Nicolaus of Cufa, but until now I wish in vain to read the Alkoran. One could see that both that "refuter" and the author of the "selection" (Cribrator) wanted to deter the more simple-minded Christians from Mahomet and keep them in the faith in Christ; But since they are too eager to read out of the Alkoran everything that is exceedingly shameful and inconsistent, which arouses hatred and can move the common man to spite, and either pass over the good that is in it without having refuted it, or conceal it, it has happened that they have found very little faith and reputation, as if they had published theirs out of hatred for them or because of their inability to refute it.

This man, however, whoever the author of this book may have been, seems to treat the matter with the greatest fidelity. Through this faithfulness he has also gained great reputation with me, so that I firmly believe him as one who tells the truth honestly. And although there are small and minor things that he tells, and I would like to have more and greater things, he nevertheless also shows the small and minor things faithfully. For he tells them in such a way that he not only reports the evil that is found among them, but also contrasts it with the very good that they have, and praises it in such a way that he punishes and reproves our people by comparing them with them. And yet he does not call it good, as if it were done godly, but refutes it heartily and vigorously, as much as was possible at that time. These, of course, are certain signs of a sincere and honest mind, which writes nothing out of hatred, but tells everything out of love for the truth. For he who only rebukes the enemy, and only what is disgraceful and

1. This will probably be the scripture which Luther translated and published in 1542. It is found in our edition vol. XX, 2218 ff.

He who heaps accusations on what is untruthful about him, but conceals what is honorable and praiseworthy about him, does more harm than good to the cause. For what is easier than to publicly accuse shameful and dishonorable things (which refute themselves)? But to refute good and honorable things by stripping them of their beautiful appearance, that is, to benefit the cause, that is, to avert arousal and to deprive the angel of light of his lying form, and to make him hateful by his own shamefulness and deprivation of light.

From this book we see that the religion of the Turks or Mahomet in the ceremonies, I would almost say also in the customs, has a much more beautiful appearance than that of ours, also of the monks and all clergymen. 2) For such modesty and simplicity in eating and drinking, in dress, in dwellings and all things, as this book indicates, likewise such fasts and prayers, such general gatherings of the people are nowhere to be seen among our people, indeed it is impossible to persuade our common people to do so. Then, the astonishing and unbelievable severity of fasting and mortification among their monks, - which of our monks would not be put to shame, whether he be a Carthusian (who want to be considered the best) or a Benedictine? Our monks are only shadows compared to them, and our common people are quite unholy compared to their common people. Nor even the true Christians, neither Christ himself, nor the apostles, nor the prophets have ever had so great a beautiful appearance. And this is the cause that many so easily fall away from the faith in Christ.

2. As a sample of translation, we here communicate how the preceding sentence in Jonas reads: "Thus we shall see in this little book that the Turk's and Mahomet's religion, ceremonies and false worship have a much greater, more splendid appearance and shine more gloriously than old knotted ropes, downcast eyes, gray caps, wooden shoes of the barefoot monks or all our monasticism.

It is striking that both the Jena and Erlangen editions have brought this translation of Jonas, because both principally only reproduce Luther's writings in the language he used. In Latin, the preface is found in the Erlangen edition, oxp. var. ar^., tom. VII, x. 514. According to the text offered in the same, we have translated it anew.

Z02 L.v. ".vii,si6f. Prefaces by D. Martin Luther. W. xiv, 271-274. 303

fall away from Mahomet and cling to him so stubbornly. I fully believe that no pope, monk, clergyman, 1) or follower of their faith, if he spent three days among the Turks, would remain in his faith. I am talking about those who sincerely hold the faith of the pope and are the best among them. The other group and the largest part of them, especially the Whales, believe nothing at all, because they are swine from the army of Epicurus; they are secure against all heresy and error, and strong and unconquerable in their Epicurean faith, both against Christ and against Mahomet and against their own pope.

And for this purpose we publish this book and thrust it under the eyes of those who are hostile to the Gospel, so that they, having been disgraced in their foolish opinion, may learn by the thing itself and grasp with their own hands that what the Gospel teaches is true, namely, that the Christian religion is something quite different and higher than apparent ceremonies, plates, caps, sour feasts, fasts, feast days, seventh tides (horas canonica) and all the offerings of the Roman church throughout the world. For in all these things the Turks are very far in the lead, who deny and most fervently persecute Christ, no less than our papists deny and persecute him. Then they can also see with their hands that this is true, namely, that the Christian religion is something far different from good morals or good works, for this book shows that in these things, too, the Turks are far superior to the Christians.

Go therefore, ye tyrants and bishops, and slay, burn, slay, chase away, and rage in full fury for the faith of Christ, that is, for the sake of your ceremonies, although ye see here that the bright glow of your ceremonies is not a bright glow compared with the glorious:: bright glow of the Turks, and that your customs, compared with the customs of them, are clearly abominable. Therefore we publish this book at the same time as a kind of defense for our gospel. For now I see what the cause has been,

1. Instead of elsruin we have assumed elsrieuru. Jonas offers: "that among the papists no monk, priest, canon or curtisan" 2c.

why the religion of the Turks was kept so hidden by the papists, why they only told what is shameful about them, namely because they realized, which is also really the case, that if it came to a dispute about religion, the whole papacy would have to fall with all its members, and they would not be able to protect their faith and refute the faith of Mahomet, since they would have had to refute that which they themselves approve of to the highest degree and on which they rely most, and to protect that which they approve of to the highest degree and on which they rely most::.

There are, I confess, many things among the Turks that are disgraceful and unrighteous, even in appearance, and perhaps there are more of them in the meantime, and the Turks are now not all as they are portrayed in this book, which was published before the capture of Constantinople, that is, seventy years ago, as everything tends to get worse with time. But these evil things are nicely covered by the so effective and strong appearance of ceremonies, good customs and false miracles. For what a shameful nature was not also among our people in so many abominations of pleasure, avarice, greed, pride, jealousy, discord, blasphemy, lies, vanity, impiety, so that we surpassed Sodom and Gomorrah, and yet this was concealed by a much weaker appearance of ceremonies than that of the Turks, that all this was not seen, and they were nevertheless considered saints: how much less will the Turks be moved by their shameful things adorned by such religious ceremonies!

Therefore we publish this book also with this second intention, that we may prevent the Mahometan arousal. For since we now have the Turk and his religion in the neighborhood, ours must be reminded that they should not be moved by the beautiful appearance of the religion of those people and the prestige of their customs, or by the low prestige of our faith and the

2. Instead of utilitats we have assumed vititats. Jonas offers: "and whether our holy Christian faith seems less".

304 L.v. L.vn,si7-5i9. Prefaces to the writings of others. W. xiv, 274-27K. 305

The Christian, who is annoyed by the vexatious form of the customs, denies his Christianity and follows Mahomet, but learns that the religion of Christ is something other than ceremonies and customs, and that for the Christian faith it is not at all decisive which of the two ceremonies, customs and laws is better or worse; but he throws them all into one heap and declares that they are not sufficient for righteousness, and that they are not necessary. If we do not learn this, there is danger that very many of our people will become Turks, since they are otherwise already inclined to much less brilliant errors.

And although the author of this book sufficiently scourges the unrighteous and shameful things of the Turks, and then also refutes their glaring agitations (by which, as he confesses, he himself was moved and sometimes fell) quite clearly and correctly, we still see that at that time our highest protection and our strongest weapons were not so publicly displayed, which are the articles of Christ: Namely, that Christ is the Son of GOD, dead to our sins, raised again that we might live, that we might be justified by faith in him, and blessed through the forgiveness of sins 2c. These are the thunderbolts that destroy not only Mahomet but also the gates of hell. For Mahomet denies that Christ is the Son of God, he denies that he died for our sins, he denies that he rose from the dead to bring us to life, he denies that through faith in him sins are forgiven and we are justified, he denies that he will come as judge of the living and the dead, as

Although he believes in a resurrection of the dead and a day of judgment, he denies the Holy Spirit, he denies His gifts. By these and similar articles the conscience must be fortified against the ceremonies of Mahomet, by these means his Alkoran must be refuted.

For if someone denies the articles just mentioned, what can it profit him if he also has a spirituality of angels, if he is also twice as spiritual as the Turks? On the other hand, if a man holds to these articles, what harm can it do him if he neither fasts so much, prays, watches, abstains, nor is so modest in food and drink, clothing, offerings, and housekeeping? The Turks, the Papists may be glorious in these things, but at the same time they lack the right faith and are full of other exceedingly shameful vices and are an abomination before God and hateful to men. But it is to the author's credit that, hindered by the infirmity that was common to all in his time, he did not touch upon the greater things, and that what he did touch upon, he set forth in the manner of writing common to his time. He is to be praised, however, for his excellent zeal, for his sincerity and diligence, by which he faithfully accomplished as much as he was able. I will perhaps say more when Mahomet himself and his Alkoran come into my hands. For I hope that our gospel, which shines in such great light, will also make an attack on Mahomet, the abominable prophet, before the day of judgment. May our Lord Jesus Christ do this soon, to whom be glory forever and ever. Amen.

306 Erl. es, 290-Lss. Prefaces by D. Martin Luther. W. xiv, 276-278. Z07

*The first part of the book is a preface from Justus Menius' booklet: Der Wiedertäufer Lehre und Geheimniß aus heiliger Schrift widerlegt (The Anabaptists' Doctrine and Mystery Refuted from Holy Scripture). )

Preface Mart. Luther.

1 Our Lord Jesus Christ proclaimed clearly enough in Matth. 18, 7, that his dear church must always suffer from riots and sects, when he says: "There must be offenses, but woe to the man through whom the offenses come. St. Paul also said in 1 Cor. 11:19: "There must be heresies, so that the proven ones may be revealed"; and 2 Pet. 2:1: "But there will be false teachers among you, just as there were false prophets among them," as has been the case from the beginning of Christianity, even in the time of the apostles, until now, and will continue to be the case until the end of the world. For Christ is a King and Lord, therefore he must also contend and fight. But if he contends spiritually with the truth against the lie, the lie resists and will not be defeated. So the mobs begin, and there is such noise and tumult in Christendom.

(2) Therefore let no one be astonished or dismayed when he sees the rise of the heretics among Christians, and their terrible railing against the truth. If you are a Christian and believe Christ and his apostles, then you must also believe this and wait for them when they say that there must come revolts and rebellion 1 Cor. 11:19, and consider their word to be no lie, or loose, frivolous speech, but that they speak of honest, great, terrible things, as God's word is to speak. And you must not let it be strange to you when they come, but get used to it, so that you can say, "Go ahead and let come what is coming, I have already heard it.

knew very well that there would have to be a mob; if it is not them, it must be others; if they leave, it is others who are watching. If you want to have the good gospel, you must also have the hellish gates and devils, so that you do not have the same gospel with love and peace, as Christ says: "I give you my peace, not as the world gives" John 14:28.

And in sum, the devil is a poltergeist and rumbling spirit, he can't stop poltergeist and rumbling. Up to now, under the pope, he has rumbled in houses, in churches, in the fields, in the woods, and thus has established a soul market, has offered and sold souls for sale, thereby dragging the mass and all Christian works into purgatory, even into hell, and putting all the world's goods into slothful bellies, even sinking them into monasteries and monastery cloacas and secret chambers. Now, however, such a soul market has been laid low for him, he is causing a new riot and another rumble, through the spirits of the mobs. Therefore, just as we are no longer afraid of the rumbling spirits in houses, we should also no longer be afraid of his! Therefore, just as we are no longer afraid of the rumbling spirits in houses, we should also no longer be afraid of their rumbling in the huts; there must be rumbling and rumbling as long as the world stands.

(4) But everything must be to our advantage, and not to our benefit. First of all, that we are trained to act and keep the word of God more diligently, and thus become more certain of the truth the longer. For if we did not have such groups, through which the devil wakes us up, we would become too lazy, sleep and snore ourselves to death, and both faith and word would be lost in us.

*) The book to which Luther wrote this preface has the title: "Der Widdertauffer lere vn geheimnis aus heiliger Schrifftderlegt, Mit einer schönen Vorrede, Martini Luther. sslo.j 4XIII. Sie errichten schalckheit vnd Haltens heimlich 2c. Wittemberg ^IVXXX." 24D quarto sheet. At the end: "Printed at Wittemberg by Nickel Schirlentz. MDXXX." The entire manuscript with Luther's preface is printed in the Wittenberger (1551), vol. II, pp. 299p-350. The dedication to Landgrave Philip of Hesse is dated May 4 (Mitwochens nach Philippi und Jacobi) 1530. The preface alone is found in the Wittenberger (1569), vol. IX, p. 548; Jenaer l1566), vol. V, p. 260d; in the Altenburger, vol. V, p. 396; in the Leipziger, vol. XXII, appendix, p. 98 and in the Erlanger, vol. 63, p. 290. We give the text after the latter, since it brings the original print.

308 Erl. 63, LSL-SS4. Prefaces to the writings of others. W. xiv, 278-281.309

darken and corrode until everything is spoiled. But now, such mobs are our grindstone and polisher, sharpening and polishing our faith and doctrine so that they shine smoothly and purely like a mirror, getting to know the devil and his thoughts, and becoming fit and skilful to fight against him, which would all remain, where we would have peace from the mobs.

(5) Secondly, the word itself is brought to light before the world in a more powerful and brighter way, so that many learn the truth through such warfare, or are strengthened in it, who otherwise would not be able to do so, because it is a busy thing about the word of God, therefore God also gives it work, hangs on it and hounds both the devil and the world, so that its power and virtue are revealed and the lie is put to shame. Whether some are deceived by this is also right, and is done for punishment and vengeance on the godless, proud despisers and ungrateful people who persecute, blaspheme or despise our teachings. For what devout, simple hearts are deceived besides, there is hope that they may come to right again. But the proud and the clever shall be hardened within, and shall receive in themselves the reward of their ingratitude and their own trustworthy prudence.

6 You will find all this in abundance here in this fine book, how God exercises and strengthens our faith through the lazy, lame lies of the Anabaptists; and again, how justly he punishes their proud conceit and ingratitude, that they, blinded and obdurate, speak such foolish things, and therefore do not like to come into the light, but hide their poison in the darkness. And although all their lies in this book are clearly and powerfully overcome, I will also give a little indication, so that one may think that the devil has sent them out, and deal with vain lies, although it is all understood in this book.

(7) First of all, this is a sure sign of the devil, that they creep through the houses, and walk about in the country, and do not appear in public.

1. In the original and in the Wittenberg (at both locations): "glw". This has already been resolved by the Jena edition by: glatt. Cf. Walch, St. Louis edition, vol. IX, 856, K 94.

They do not preach as the apostles did, and all ordinary preachers do daily, but are vain preachers of lies, and come even into strange houses and places, where they are neither called nor sent of any man, neither can they bring any certain reason nor sign for such creeping and running. This piece is not lacking, and it is certain that they come from the devil, as Christ says John 10:8: "All who come before me are thieves and murderers." Thus I have just admonished Psalm 82, 4. 2) both authorities and subjects, that one should not suffer such sneakers, assassin teachers and angle preachers, because there is no God, but certainly the devil himself, no matter what it may be.

8. secondly, their doctrine is nothing else than worldly goods, temporal, carnal and earthly promises, which the mob likes to hear, namely, that they, like the Jews and Turks, will invent a kingdom on earth, in which all the wicked will be slain and they alone will have good days. Who would not like that? That is a public, tangible lie. For Christ has not appointed a worldly kingdom for His own, but a heavenly kingdom, and says John 16:33, "In the world ye shall be in anguish and distress." Item Cap. 18, 36: "My kingdom is not of this world," and means that we deny this world and wait for the kingdom of heaven, otherwise the former saints and martyrs, Christ and all the apostles would have to go without such a worldly kingdom; therefore this piece is a sure sign that the devil is riding them.

(9) Thirdly, that they teach that Christ will kill the wicked by the sword, and will command the sword to such covenant-breakers; there thou seest manifestly the murderous, seditious, revengeful spirit, whose breath stinketh for the sword. And, that is still much finer, they preach themselves, they want to be such fellows, to lead the sword, and that they would have cleaned the lies so, that not they themselves, but others should do, as the prophets prophesy of the future Christians, so it would have a little color. But these fellows are not comfortable with their neighbors.

2. See Walch, St. Louis Edition, Vol. V, 720, §56ff.

310 Erl. 83, 294-296. Prefaces by D. Martin Luther. W. XIV, 281-283. 311

Therefore they must preach themselves, not Christ nor his works, but what they would like to do and their murderous works.

(10) But we know that Christ commanded not a sword unto his own, but forbade it, saying Luc. 22:26, "But ye shall not be or do so." He has not revoked such a word, nor will he punish himself with lies, and will not kill the wicked with the sword, but with the breath or spirit of his mouth, and by the appearance of his future he will put them to death. Therefore this is a sure and tangible sign that it is the wicked devil.

(11) Fourthly, behold, how finely they teach of good works; saying, they give their good works for a penny. With this they want to be our monkeys, and teach us, because they have heard that we teach that good works do not make one pious, nor do they wipe out sin, nor do they reconcile God. The devil adds to this and despises good works so much that he wants to sell them all for a penny. I praise God, my Lord, that the devil, in his prudence, must so shamefully abuse and deceive himself.

(12) We teach, then, that God's reconciling, sanctifying, and atoning for sin is such a high, great, and glorious work that Christ, the Son of God, alone must do it, and that it is actually a pure, simple, and special work of the one true God and His grace, to which our works are nothing, nor are they able. But that therefore good works should be nothing, or worth a penny, who has ever taught or heard it, except now from the lying mouth of the devil?

(13) I would not give one of my sermons, one of my lectures, one of my writings, one of my father-universes, yes, however small works I have always done, or still do, for the goods of the whole bet; yes, I consider it more precious than my body's life, which is and should be dearer to everyone than the whole bet. For if it is a good work, God has done it through me and in me. If God has done it, and if it is God's work, what is the whole world against God and His work? Even if I do not become godly through such a work (for that must first come about through Christ's blood and grace, without any work), it has nevertheless been done for God's praise and honor, for the neighbor's benefit and salvation, none of which can be paid for or compared with the good of the world. And this fine mob takes a penny for it. Oh, how finely the devil has hidden himself here! Who could not grab him here?

14. against faith they teach a worldly kingdom; against good works they teach temporal goods and money, and had them less than a penny; against the cross they teach sword and vengeance. Oh, they must be tender and fine Christians to me! Therefore, he who believes such obvious, tangible lies and blasphemy of the devil, is surely damned. But further you will find in the book itself and see how Christ attacks, overthrows and destroys this lying spirit; to him be praise and thanksgiving forever, together with the Father and Holy Spirit, true God and Lord, amen.

1. Erlanger: deim. Wittenberg vol. IX: dem; likewise the Jena. Wittenberg vol. il: dem.

312 Erl. 63, 296-288. prefaces on the writings of others. W. XIV, 283 f. 313

*Two prefaces to Alexius Croßner's sermons. )

First Sermon.

Of the Most Holy Sacrament of the Body and Blood of Christ.

Preface Martini Luther.

1. Although I know that my letter is now lost among the papists, and is completely in vain, because they gave themselves to the devil after this Diet, or just as Satan went into Judah after the holy morsel of bread, and possessed him completely, so also now, after all our high and faithful admonition, pleading and request, Satan has gone into the papists and possessed them completely, so that they are hardened, and can now no longer hear nor suffer God's word or work: Nevertheless I will not cease or be silent, but will cry out and cry to my grave, and shall cry no more, but cry trembling and murder over the hardened wicked, and with me exhort all that can cry out, at last also stone and wood, until our crying up in heaven compels our faithful Saviour and righteous Judge to descend and see how poor Lot fare in this shameful Sodoma.

(2) And as they ask nothing after our writing, supplications, entreaties, cries, and shouts, but always continue: so will I also, together with mine, ask nothing after their raging and tumulting, but also always continue and confidently cry out; will see who is the first to grow weary, or the last to cease. Perhaps God will continue

That over that they are spiritually mad and senseless, they may also be possessed bodily, and so become thoroughly mad and foolish according to their merit, amen.

(3) For we have the advantage that our cry is not without our great benefit, and their raging is not without their great harm, and our benefit is many. First, that God's name and His word are honored, as with a proper service and sacrifice of thanksgiving that pleases Him. Secondly, that God's word may be the more abundantly (according to the teachings of St. Paul) practiced among us, so that many may be instructed, strengthened in the faith and admonished.

Thus it also serves that the papists are overwhelmed with the multitude of divine testimonies, and are incessantly accused before God, and are finally disgraced before the world, so that they can have all the less excuse, and are condemned all the deeper into the abyss of hell, and also perish all the sooner. For because they force us to such cries with their rage, it will not be long with them, God cannot suffer such cries for long. I know this for certain, as Christ says Luc. 18, 7. 8.: "Should God not save His elect, who day and night

1. "before" is missing in the Erlanger.

*M. Alexius Croßner was Canonicus at Altenburg and court preacher of Duke Georg. On June 8, 1527, he preached a sermon on John 6:55 of the Sacrament of the Body and Blood of Christ at the Schlöffe in Dresden, and on June 29, 1527, he preached a sermon on the Holy Christian Church. He had to leave Dresden. In 1531 he had these two sermons printed and dedicated them to Duke George, but not exactly as he had preached them, but increased and improved. Luther wrote a special preface to each of these sermons. The first appeared under the title: "Ein Sermon vom Hochwirdigen heiligen Sacrament, des leibs vnd bluts Christi, durch Alexium Crosner von Colditz auff dem Schlos zu Dresden jnn Meisten gepredigt. With a preface by Mart. Luther. Wittemberg H).XXXI." 8 quarto sheets. At the end: "Gedruckt zu Wittemberg durch Hans Lufft. M.D.XXXI." The second sermon is entitled: "A Sermon of the Holy Christian Churches by Alexium Crosner" 2c., as above. In the collections, the prefaces are found: in the Wittenberg (1569), vol. IX, p. 549 d; in the Jena (1566), vol. V, p. 321 d; in the Altenburg, vol. V, p. 581; in the Leipzig, vol. XXII, appendix, p. 100; and in the Erlangen, vol. 63, p. 296.

Z14 Erl. 63, SS8-30I. Prefaces by D. Martin Luther. W. XIV, 284-287. 315

cry out to him? Yes, I tell you, he will save them in a short time."

5 It is read in the book of Joseph that at the time Jerusalem was besieged by the Romans, and they remained obdurate and unrepentant, as our Papists are now, a man was found running about in the city and on the walls, crying out, Woe, woe, woe to thee, Jerusalem! and no one could make him speak nor keep him silent; they brought him before the lords and had him beaten, but it was no use. He cried out in unison until he was shot on the wall. So we must also cry out against our hardened enemies of God and murderers of Christians, the papists, as long as we live, until the judge comes, and brings with him the hammer and mace, that 1) he may break such iron hard heads of the desperate wicked.

For this reason, these two sermons by Alexis have pleased me well, and I would rather have them printed than a murderous cry against the papists, who now, as nonsensical rabid people, profess at the same time that it is right to administer and receive both forms of the Sacrament, and yet, out of wanton, right malice, and no other cause, forbid, blaspheme, and persecute such right, and in addition, with all kinds of sins against the Holy Spirit, without ceasing, profane and defy God to the highest degree.

(7) And I do not let them go out because the damned enemies of God should be convinced or overcome with it. For they know it themselves, and confess it themselves, that they are overcome, and that our cause is right, especially in this article; much less that I would admonish them with it, or move them to concede and relent in such an article. Such humility and mercy toward them is over. I have now done this for ten years and more, for too much enough. The devil begs them again to grant it. And the devil also thanks them for letting us have it. We have it, and we want it, and we do not want to look at them, but because of this I want to publicly accuse them before God and the world, cry out and expose them, so that they will be disgraced and mocked forever, as those who, out of devilish malice and with unheard-of iniquity, have violated God's word.

1. Erlanger: da.

(which they profess to be God's word and order) knowingly condemn, blaspheme and forbid, so that our descendants may know what devilish people lived in our time and what horrible, monstrous beasts we had to deal with. Otherwise, perhaps no one among our descendants would believe that such great wickedness could have existed on earth. For I myself could not believe that such wickedness would come into a human heart that could say: This is God's word, I know it well, yet I will not suffer it, but condemn and blaspheme it, only because I do not want it.

8 These two sermons also help to strengthen our people. For the more witnesses of the truth there are, the better they strengthen the faith of the weak, and ward off the counterclaims and poisonous fables. For I hear that now in Halle some cryers pretend that there is no danger; if they are obedient to the authorities and use one figure, they do not sin. One must be obedient to the authorities.

The wretched evil-doers, who before our letter never knew anything about obedience to the authorities, but tore all authorities to pieces and trampled them underfoot, now cry out from our teaching: one should be obedient to the authorities. They have already forgotten, even disregard, where they brought the poor man, D. Krausen, 2) with such poisonous speech; the shameful murderers of souls and bloodhounds wanted to increase and multiply such terrible examples.

10. God does not give us much authority in this. It is said that all authority here shall be called lowliness. All majesty here shall be lowliness. Let all the world shut its mouth. For God the Most High speaks here, it is His word that we act upon, but one must be more obedient to God than to men (Apost. 5, 29.]. And it does not help that we are obedient to the authorities, where we thereby become disobedient to God. He has already made the judgment, Matth. 15, 8. 9.: "This people honors me in vain with commandments and doctrines of men." What will he judge about those who do not serve him with human commandments and teachings alone, but set their human commandments and teachings against and above his divine commandments and teachings?

2. For v. Krause, see Walch, St. Louis Edition, Vol. IX, 262, note.

Z16 Erl. 63, 301-3V3. Prefaces on the writings of others. "W. XIV, 287-289. Z17

They condemn his words and his order, which he himself instituted for his worship, so that their anti-Christian and anti-godly service might continue.

(11) Therefore, let every man watch and beware of such poisonous mouths, and let the example of D. Krausen be to him a greater terror and dread than the terror and dread of his furious tyrant. For with D. Krausen's example God himself, who lives eternally, dreads and terrifies. But with the commandments of men, tyrants, who are nothing but water bubbles and dead lice bellies, soon have to leave, as Isa. 8, 12. says: "Do not be afraid of their terror." And again Isa. 51:12: Why are you afraid of a man who dies?

12. But if anyone would let himself be overthrown, and his devil's head, that is, his furious authority, would become willing, he should watch and still beware of false repentance and penance. Krausen. For God does not want them.

and is much worse than sin, for which he repents and atones. God does not want the death of the sinner, nor does He want those who have fallen to be rejected Ezek. 18, 32. 33, 11. It is enough if one recognizes his sin and repents of it. Let those repent and atone who defend their sin, and after they have defiled God and His word, still want to be right and pious in it. It is a much, much greater sin to force people to willfully sin against God than to sin against God out of fear. The latter is a papal and episcopal sin, but this is a human sin. Nevertheless, one should not sin for the sake of man, much less sin on the mercy of God, as some crude, impudent souls do.

God, our Father, grant that these two sermons may well comfort and strengthen the pious, and may well cry out the papists, and bring them to all shame before God and the world, amen.

Second Sermon.

From the Holy Christian Church.

The papists have introduced a new article in the faith, which is called: We clergy are the holy Christian church, and paint ourselves as sitting in a ship, and the other Christians as swimming in the sea and rising. All their buildings are based on this, with their teachings and life, and they conclude that they cannot be mistaken, but that what they teach and do is vain law and the article of the Christian faith. For the Christian church is so holy that it cannot err, neither in life nor in doctrine. So surely the Holy Spirit governs it. When the article was in his power and ruled, they did well; what they wanted had to be right or wrong, as we have experienced at times, and unfortunately all too often; and if it were to be proven even today, we would have to let go and do whatever they wanted.

(2) But now the fruits of the clergy, both with doctrines and life, are so bright in the day that they themselves must confess, and do confess, that it is not holy, but harmful, worse, and worse.

It is not a bad thing, and may not be appropriate for the holy Christian church. Therefore, it is necessary to recognize what the holy Christian church is. If it is the clergy with their mobs, then the devil has won, and we both, God and His Word, have lost. For, even if they are most blatantly wrong, who will accuse them of error or judge them? If God's word is taken against them, they can say: We may not err, we are the holy church, and therefore all error must be considered holy, free and unpunished.

(3) From this it must follow that their avarice, fornication, and other vices must be vain virtues. For where thou wouldest say, In some things and manifest vices, which are contrary to the word of God, they may well be reproved, judged, and punished; but fornication with the sixth commandment, and with the sayings of St. Paul; that endureth and accomplisheth nothing. For since they publicly condemn the one form of the sacrament against the word of God, and condemn

318 Erl. 63, 3V3-306. Prefaces by D. Martin Luther. W. xiv, 239-292. 319

They want to be unjudged and unpunished with such God's word, but say that the church cannot err in this, even if it does against God's word, and have the intercession of the Holy Spirit against it.

(4) Let them then act against such a great, high article of the sacrament, and say: We cannot err, the Holy Spirit governs us thus, as rather a priest may have a fence against the lesser commandment of God, and say: I cannot err, the Holy Spirit governs me thus. But if they cannot do this in a minor article, how can they do it in such a major article?

For this reason I have let this sermon of M. Alexii go out, so that everyone may see or learn from now on what the holy Christian church is called and what it is. Where this is well recognized, one has a great, comforting protection against all false teaching. For of course this must be true: that the Christian church is holy, and may not err in the faith, because with Christ it is One Body and One Spirit. But here, truly, one must also diligently notice and know what is meant by holy, and what is meant by error in the faith. For even today our papists teach us no other holiness than that which is in us and is attained by works, although here a sharp and certain distinction must be kept between holiness by works and holiness in the church, and between faith and works or life.

6 For this must be confessed, that the church has not become, nor can become, the holy church by works or merit, what

Would Christ with his death otherwise be necessary or useful to us? Thus, the holy church cannot be without error and sin even for the sake of life, otherwise it would have to lie and mock God when it asks in the Lord's Prayer: "Forgive us our trespasses" Luc. 11, 4. And Christ himself would also have to lie, since he calls his dear apostles, who were holy: "You are wicked and without understanding 2c. [And there can be no saint who does not have to pray the Lord's Prayer; and the Church altogether, if it is the holiest, must also pray it. Behold, the papists have never thought of such things, and make vain saints of works in heaven, and among so many legends of the saints there is not one that describes a saint who would have been holy according to Christian holiness, or according to the holiness of the faith. All their holiness is that they prayed a lot, fasted, worked, chastised, lay hard and dressed. What kind of holiness even a dog and a sow can practice every day.

(7) Therefore we must speak differently of the matter, and know that the Christian church is holy, not in itself, especially in this life, but in Christ; and is a sanctification of grace, begun here and accomplished in that world. But in itself it is not yet holy, as St. Paul to the Romans Cap. 6 and 8 clearly teaches of all Christians. But you will find further meaning in this sermon. God help us all to stay with the pure truth until the end; praise and thanks be to Him for eternity, Amen.

*23. Preface to the Joh. Brenz booklet: Of matrimonial matters.. )

Preface by Martini Luther.

1. everything that is God's work and word must be challenged and defiled by the devil and his world, whether great or small, so that where God is not with the same

Force, so that he created everything, would receive both his word and work, it would all soon perish and come to ruins, because the devil can not stand it.

2 So it has also gone, and still goes

*The book of Joh. Brenz, to which Luther wrote this preface, has the title: "Wie yn Ehesachen, vnd jn den filen, so sich derhalben zu tragen, nach Gütlichen billichen Rechten, Christenlich zu handeln sey. Johan. Brentius. With a preface by Mart. Luther." 34 quarto leaves. At the end: "Gedruckt zu Wittemberg durch Georgen Rhaw. M.D.XXXI." The same together with the preface has also been translated into Latin. The preface is found: in the Wittenberger (1569), vol. IX, p. 555 b; in the Jenaer (1566), vol. V, p. 324 b; in the Altenburger, vol. V, p. 383; in the Leipziger, vol. XXII, appendix, p. 103 and in the Erlanger, vol. 63, p. 305.

320 Erl. 63, 306-308. prefaces on writings of others. * W. XIV, 292-2S4. 321

He is always devoted to the divine work and creature that we call the marriage state. How reluctantly he lets men come into it! How he resists with fornication and other carnal vices! But even more reluctantly he lets people stay inside. How he has to do here with all his angels (as if he had nothing else to do on earth), how he makes man and woman divided, drives them apart, tears them apart with adultery and murder, or, if they will not or cannot run away from each other, he makes such a miserable life out of it that it might well be called a hell, in which the husband is the wife and the wife the husband's devil.

(3) Above this, he made the matter of marriage much worse through the pope. First of all, he condemned it as a state in which one could not serve God, which is why he made the celibate spiritual state a service to God, so that the married state, God's work and highly blessed creature, had to stink, be nothing, and be considered a disgrace compared to the great, glorious honor of the chaste celibate clergy. Although God smelled such disgrace of his creature, and paid the celibates honestly, blinded them and pushed them to the point that Sodoma and Gomorrah seem to be holy compared to their impudent, abominable, blasphemous whore life and boy life. And it was right for them, because they knew that it was a work of God, and yet did not praise nor honor, but condemned and blasphemed, he gave them uprightly in a wrong mind, so that nothing could please them but the most shameful custom and lust of the flesh, and they received their reward in their own bodies, as it was due Rom. 1:24 ff.

Secondly, that he has confused marriage with such cords of his laws that no one can get behind him or in front of him**.** He divorces spouses for adultery, but does not allow them to change. Forces to chastity a man from whom his wife has run away without cause. He confirms the secret vows, bequeaths the degrees, and sells them again; and all in all, he has never been serious in this matter, but plays with it according to his liking, makes laws as much as he wants to trick the others with, but he judges without law, according to his own will.

no conceit. But it is all the devil's trumpery, who would gladly deny even the earth, air and water to the marriage state. Thus marriage in the papacy stands on one side condemned and forbidden, as in the case of the spiritless; on the other side permitted, as in the case of the secular, but still so confused with laws, cords, consciences, and rulings that it is almost as much as a forbidden thing, or at least as a dangerous monster.

Now, without this, marriage is sufficiently confused by the devil's business, and strange, whimsical cases occur within it, that it would not be necessary to first help with dangerous laws and erroneous judgments, but rather it would be necessary to have certain and safe laws in such large, extensive trade, so that one does not create even more unnecessary danger and confusion, but that those who commit too much of their own could pay for it as quickly and as quickly as possible. For it is impossible that one should make laws for all cases, if new cases arise daily. But this could happen, that no law would be made nor tolerated, which would confuse the conscience without cause, or would push into danger of unchastity without cause, as the Pope's laws do a lot.

Accordingly, I like the secular laws much better than the more correct ones, and they do not give so many ropes and causes for some erroneous cases and care. And whoever takes or has a legitimate wife according to such laws, a priest can say and judge with a happy heart that he has it with a good conscience, with God and honor. For the gospel teaches us to honor and keep worldly rights wherever we are or wherever we go, as Paul clearly says in Romans 13:1: "The authorities, which are everywhere, are ordered by God, and everyone should be subject to his authorities. But you will find all this and much more in this fine booklet, which has been compiled from the laws with great diligence.

7 But see to it that you are also grateful for such knowledge, and do not seek carnal freedom as a cover of shame. For many have now become so ungrateful, and seek their will to be brave under the freedom and achievement of the flesh.

322 V- a. VII, 519 s. Prefaces by D. Martin Luther. W. XIV, 294-296. 323

They know the truth, that they are not only worthy to be under the pope's laws and to torture themselves, but they should live under the devil's laws. To such also the 1) Gospel does not apply, to such also one does not write, to such also one does not allow any freedom of the Gospel. But if they take it themselves and use it for their will, the devil will certainly bless them. For it is written: "God will not leave unpunished the one who abuses His name" Exodus 20:7, Leviticus 24:16.

8. but a devout, grateful heart, recognizing God's gifts, can rejoice when

1. "that" is missing in the Erlanger.

It knows that his conjugal spouse and marriage fei a divine gift and gift, by the imperial rights added and given to him to own, that 2) he can use and enjoy in God's grace and pleasure, which an ungrateful and carnal heart can never do, but is the devil's sow, who wallow and graze in such divine works and gifts, as in a mud and dung. But may God, who has enlightened us through His holy Word, also strengthen us and keep us in the same, whom we may praise and thank from our hearts forever for His unspeakable gifts and goods. Amen.

2. Walch and the Erlangers: that.

*24. preface about Joh. Brenz's sermons to the Turks. )

February 1532.

Newly translated from the Latin.

Preface by Martin Luther on the sermons of Herr Brenz.

Although all instruction and reminder is in vain with hardened people, as Isaiah also complains [Cap. 1, 5.) complains that the stubborn people are beaten by the Lord in vain, we who are in the teaching ministry must not cease to teach and exhort, just as Jeremiah did not cease, although he saw that he could not do anything with the stubborn Jews until they experienced in reality what the prophet threatened. Therefore, I like these admonishing sermons of Johann Brenz very much, and I considered them worthy of being published, so that through them (which God may give) some may be led to repentance. For this is what necessity compels us to confess,

that both Brenz and all of us would like to advise the perishing Germany, although I fear that our efforts will be in vain, and that those obdurate and stubborn people will shortly confirm our prophecy of future misfortune, which they now ridicule or surely despise, and sing the well-known shameful penitential song: I would not have meant that, I would not have believed that!

They have already learned from us, 3) that one should honor the authorities, since God has ordained them, and because we have fortified and comforted the hearts of our people against the Turk and sedition, they trust in it and are as secure as if there were no danger left anywhere, and as if the Turk

3. Erlanger: dedicerunt instead of: didicerunt.

*The writing of Brenz, to which Luther wrote this preface, has the title: Homiliae viginti duae. Sub incursionem Turearum in Germaniam, ad populum dictae. Antore loanne Brentio. Cum Praefatione D. Martini Lutheri. Vitebergae 1.5.32. In octavo. At the end: Vitebergae per loannem Weiss. Anno M.D.XXXII. mense Februa. As early as 1532, a German translation appeared in Nuremberg under the title: Zwei und zwanzig Predigten den türkischen Krieg und andere zufallende Unfälle betreffend, sammt einem Bericht, wie man sich darin zu halten, durch Joh. Brentzen geprediget, mit einer Vorrede v. Martin Luther, durch Seb. Coccium verdeutscht Octav. In 1538, the same was printed again there. The preface is found in the Eislebknsche Sammlung, vol. II, p. 302; in the Altenburger, vol. V, p. 1014 and in the Leipziger, vol. XXII, appendix, p. 105. Latin in the Erlanger, opp. var. arZ., toiu. VII, p. 519; after this we have retranslated.

324 L. v. L..vii, 520 f. Prefaces to the writings of others. W. xiv, 2W-2S8. 325

would have to be afraid of them. But this is not what we have intended with our consolations, that we should free the unrighteous and the courageous from all fear and make them completely safe. For it is not enough that you know that you are celebrating in a good state, which God approves of, but God also requires of you that you serve Him in fear and humility. And he has not placed you in your state in such a way that you should enjoy it securely, but as it says in the second Psalm v. 10. f.: "Let yourselves therefore be instructed, O kings, and serve the LORD with fear." Therefore he would have you fear him; if you do not, he will not care for your station, however holy and godly it may be, but will overthrow you, as follows in the same Psalm, v. 12: "Lest he be angry, and ye perish in the way."

I fear, indeed, that if the Turk breaks into Germany again (which is reported to be certain), he will plague us severely. For we Germans are not the only ones who do not repent.

because of our exceedingly grave sins, but the nearer the enemy is, the more shameful and licentious and safer we even live. Therefore, there is danger that God will impose heavy punishments on us Germans for such great sins, which we will suffer in a short time to unferem fehr great harm. But what else can happen? We have been admonished enough, we have been told, written, painted and sung enough beforehand what we should do and what we should refrain from doing. Therefore, there is nothing left (since it must come to pass) but for God to tear out His Lot and let Sodom and Gomorrah experience what they neither believe nor want to hear now that it is foretold. We servants of the Word are excused. Let the blood of each one be upon his head. I recommend this booklet to all godly Christians that they read it diligently.

May the God of grace have mercy on us in Christ and not reward us according to our merit. Amen.

*25 Preface to some of Athanasin's writings, edited by John Bugenhagen. )

Newly translated from the Latin.

To the venerable man in Christ, Mr. Johann Pommer, bishop of the > church in Wittenberg and exceedingly faithful and sincere pastor, his > superior in the Lord

Grace and peace in Christ our Lord, who has become a servant, not alone

of the circumcision, but also of the whole world, that is) of all of us, who are the most miserable sinners, through his inexpressible love. My dear friend! It pleases me very much your undertaking (of which I learned quite late) to publish some books of St. Athanasius, namely of the Trinity,

*The book that Bugenhagen published is entitled: "D. Athanasii Libri contra Idolatriam Gentium et de fide Sancte Trinitatis. Cum Praefatione D. Martini Lutheri et D. loannis Pomerani, cuius opera hi Athanasii Libri restituti et aediti sunt. ^Vittembergae M.D.XXXII." In Octav. At the end: uius opera hi Athanasii Libri restituti et aediti sunt. ^Vittembergae M.D.XXXII." ^n DctaV. 2lm @nbe: Excusum Wittenbergae. Per Nicolaum Schirlentz. M.D.XXXII. The writings which are contained therein (of which Walch notes in his preface p. 29: "But some things are contained therein which have been falsely and without reason attributed to Athanasio") are the following: Liber contra gentiles. Symbolum fidei Athanasii. Liber primus de unita deitate Trinitatis ad Theophilum. De propriis personis et unito nomine deitatis ad Theophil. libr. 2. De assumtione hominis contra Marcellinum. De singulis nominibus. De unita et sempiterna substantia Trinitatis. De beatitudine filii Dei. De professione regulae catholicae cum increpatione haereticae. De Ariana et catholica confessione. De fide sua. De unitate fidei. De fide unitatis et Trinitatis, patris, filii et spiritus sancti. Ad Epictetum, episcopum Corinthianum. Ad episcopos Africae. Disputatio inter Athanasium et Arium. The preface is in German, with omission of the beginning and conclusion in the Seckendorfische Historie des Lutherthums by Elias Frick, vol. Ill, p. 1281, 8 24 and likewise in the Leipzig edition, vol. XXII, appendix, p. 105; Walch has it complete. Latin in De Wette, vol. IV, p. 427 and in the Erlangen edition, ox "x". var. ar^., toru. VII, p. 523. According to the latter we have retranslated.

326 L. V. Ä. vn, 823-825. prefaces by D. Martin Luther. W. XIV, 298-300. 327

among which the conversation or disputation gave me extraordinary pleasure, which, as is known, was held under Constantine the Great before the judge Probus 1) between Athanasius and Arius. For I was delighted by the fond memory, as I remembered with how great fervor of faith and applause I had read this discussion as a young man in the first year of my monastic state, since my monastery preceptor at Erfurt, a truly good man, and no doubt a true Christian in the damned habit, had given it to me to read, which he had copied with his hand. But this was only for me (privata) an amusement and a benefit.

But the other pleasure and benefit is that I see that the Spirit of Christ is diligently working this in you and through you, that this article of the Trinity be preserved and defended pure and whole in the Church of God, for the preservation of which that exceedingly holy man Athanasius had no hesitation in unloading from himself whatever evil spirits were in hell, in the world, and in the whole kingdom of the devil. Therefore, dear Pomeranian, your action is a good and salutary one in this exceedingly corrupt age of ours, in which all articles of faith are being attacked by the servants of Satan, and especially that of the Trinity is beginning to be very confidently ridiculed by some skeptics and Epicurians. They are not only helped by those French grammarians or nede artists (as they make themselves believe).

1. Instead of: oorurri prodo juäies in De Wette and in the Erlangen edition is to be read eorarn krodo juäiee. Cf. Walch, old edition, vol. XVI, 2703.

but also some Welsh-German vipers and vipers, or, as you use to call them, viper- aspides, 2) which sprinkle their seed here and there in their conversations and writings, very much, as Paul [2 Tim. 2, 17.) says, devouring and serving to ungodliness, at which they laugh and are so happy among their own that one can hardly believe it.

But to these devils, or Epicurians, or skeptics, or people like Lucian or like the followers of Pyrrho, 3) or to any French and German monsters we oppose the man who said to this our servant JEsus Christ Ps. 2, 7.: "You are my son", and again jHs. 110, 1.]: "Sit at my right hand." Let us wait and see what triumphs these sneezers will achieve in this great battle against GOD. This war of the giants is not new, and he did not strike down one Enceladus or Typhoeus, or once or only at one time, but from the beginning of the world this our Servant JEsus Christ has done nothing else than to cast down giants, and will not desist until he has once for all destroyed both the seed and the root (as Isaiah Cap. 5, 24.), has destroyed all giants with stump and stem, which we expect every day, and pray that it may be done shortly, Amen. Fare well in Christo and pray for me. The grace of this weak God and servant be with you, Amen.

Your Martin Luther, a servant of the servant of God.

2. This goes back to Erasmus and his followers. Cf. Walch, St. Louis Edition, vol. XVIII, Col. 1992.
3. Pyrrho, a Greek philosopher who doubted everything.

328 Erl. 63, 312-315. prefaces on the writings of others. W. XIV, 300-302. 329

26) Preface from the book of Aegidius Fader: Of the false blood and idol in Schwerin Cathedral.

Preface by D. Martini Luther.

1. This booklet of your false blood and idolatry in the cathedral of Schwerin I have let go out in praise and thanks to the true God and His dear pure Word; but to shame and revenge on the father of all lies, who has so brazenly and shamefully established such and other countless abominable idolatries, and thereby suppressed God's word and destroyed Christ's kingdom, that he well deserves that we, together with all the saints, confidently expose his butt, and put his shame in the public light before all the world, so that he may be paid twofold, as Revelation Cap. 18:6, that is, to be disgraced more and more, just as he has disgraced Christ our Lord without ceasing until now, and has heaped and multiplied one idolatry upon another in his kingdom.
2. And although the papists now receive many such books of their idolatrous abominations and lies, and yet insolently and knowingly, in addition, want to remain willfully hardened and obdurate in their blasphemous, diabolical nature, that it is in vain to consider what we may further and further reproach and punish, implore and admonish them: we must think and do as the prophets did and acted with their people, who were also so stiff-necked and stubborn that God Himself said of them, "Let their neck be iron and their head brass.

1. Walch and the Erlanger: would have to.

The sweat filled the ears of the others and moved their hearts to fear God, even though the stubborn and obstinate remained unrepentant and unreformed. Just as one must confidently preach and cast at the devil, although all blows are lost on him, and he drives the mockery out of all preaching, as Job paints the Behemoth in the 41st chapter, v. 20.

3. So we must not allow ourselves to be mistaken that our papists also have iron necks and brazen heads, and do not ask anything about the fact that they have been publicly and mightily overcome and convinced with the bright truth, but must also beat and throw at them as at steel anvils and demons; and although the blows are lost, it is still to be hoped that the sound and reverberation will fill the ears of some others, and they will be frightened by such a strong angry judgment of God, and learn to fear God. For it is terrible for a kind-hearted person to hear that God strikes hard heads so earnestly and with His great thunderbolts, and yet they despise and mock all this; And one learns from this how terrible it is that God should be so very angry, and not only inflict such abominable idolatry and powerful error on the devil over the godless and ungrateful, but also so completely deliver them into his power that they, hardened and blinded, cannot hear nor suffer the word that he sends to them as a shell, to save them graciously and mercifully from error and the devil's power.

4 Therefore let every Christian read this booklet, and he shall see such divine earnestness and wrath against the ungodly, and let it be an example and a warning to him to beware and flee to the utmost of his ability.

*) In 1222, on his return from the Holy Land, Count Heinrich von Schwerin received from a papal legate a shrine, supposedly a drop of the blood shed by Christ on the cross, but in fact a piece of cinnabar set in a jasper. This shrine was kept in the cathedral at Schwerin and was shown to the people every Friday at a certain hour. It seemed to the onlookers as if the drop of blood separated into three parts, which then reunited. That is why this false sanctuary was worshipped for more than three hundred years under great crowd of people. Against this fraud and idolatry wrote

330 Eri. 63, 315-317. Prefaces by D. Martin Luther. W. xiv, 302-304. 331

from such lies and abominations, lest he be made partaker of all such plagues, as it is written Revelation 18:4, "Come out, come out from Babylon, that ye be not partakers of her sin," and drink not with her of the cup of the fierce wrath of God, for the day of his wrath is come to give her as she hath deserved. May God the Lord strengthen us and keep us in His dear, pure Word through Jesus Christ our Lord, and help us to gratefully acknowledge it and to testify and adorn it with good fruits; to Him be praise and thanksgiving forever and ever, amen.

Against the preachers of lies, who, with lying holy blood and fictitious miracles

Seduce people from God's words, Jer. 23, 30-32.

"Behold, I will to the prophets, saith the LORD, which steal my words one from another. Behold, I will go to the prophets, says

the LORD, who speak and speak their own word, he hath said. Behold, I will speak to them that prophesy false dreams, saith the LORD, and preach the same, and deceive my people with their lies, and loose theidings, when I have not sent them, neither have I commanded them, neither are they of any use to this people, saith the LORD."

From the antichrist holiness and spirit

2 Thess. 2, 9-12.

"His future is* according to the working of the devil, with all manner of lying powers, and signs, and wonders, and with all manner of deceivableness unto unrighteousness, among them that perish; because they have not received the love of the truth, that they might be saved, therefore God will send them strong delusion, that they may believe the lie, that they all may be judged who believe not the truth, but have pleasure in unrighteousness."

*27 Preface to Balthasar Raida's Answer Against Agricolä Phagi, Georg Witzel called, blasphemies and lies. ) 1533.

Preface by D. Martini Luther.

1. among the Germans is a proverb, which means: an obvious lie is not worth an answer. Because the impudent mouth and heart of Witzel, against his own conscience, even obviously lies in his blasphemy booklet, that it even his papists themselves would have to take hold of it, if they were equal, I have

I did not consider the reckless boy worthy of answering his lies; for I have answered for such books many, many times with silence, and as a goose whistle let them rush by, but have not wanted to defend myself where someone else wanted to answer. For this reason, I have had this booklet deleted.

2. although I am told, and I want to do it easily

Aegidius Faber, who was one of the first "proclaimers" of the Gospel in Mecklenburg, published the book entitled: "Von dem falschen Blut vnd Abgott jm Thum zu Schwerin. With a beautiful preface by D. Mart. Imth. By M. Egidium Fabrum. Wittemberg. MDXMiij." 7 quarto sheets. At the end: "Printed at Wittemberg by Nickel Schirlentz. DDXXXIII (them)." In the collections, the preface is found: in the Wittenberg (1559), vol. XII, p. 356; in the Jena (1568), vol. VI, p. Ill; in the Altenburg, vol. VI, p. 119; in the Leipzig, vol. XXII, appendix, p. 106; and in the Erlangen, vol. 63, p. 312.

*Georg Witzel was at first a follower of the Reformation, for ten years, and, as such, preacher at Niemeck. Then, however, he fell away to the papists and found his supply by Cardinal Albrecht at Mainz. Agricola is the Latin for George, and Phagus he called himself from his birthplace Vach in Hesse. Now he attacked the Lutheran doctrine fiercely because of doctrine and life. Probably the writing to which Raida's answer refers is the coacervatio locorum utriusque testamenti de absoluta necessitate bonorum a fide operum, which appeared in Leipzig in 1532. Raida's answer is entitled: "Widder das lester vnd lügen büchlin Agricole Phagi, genant Georg Witzel. Answer, Balthassar Raida pfarherr zu Hirsfeld. Preface by D. Martin Luther. Wittemberg

332 Erl. 63, 317-319. Prefaces on the writings of others. W. xiv, 304-306. ZZZ

believe that the Cardinal of Mainz's Tellerlecker, called Doctor Toad 1), is said to have put a lot of his poison into this booklet, which also once began to whistle a dance; and since the whistle was tuned differently than he had intended, and he had now ruined the dance, he became insane, and became worried that he would also be expelled from the Halle Dishlickery, and not find the fool at the Cardinal that he is looking for, he would like to avenge his wrath, and cool his troubles on us, and yet, praise God! he can accomplish nothing.

(3) And indeed, because the pope together with his own have hitherto raged and raged with lies, murders and burnings against God and his word, as it befits their holiness to bear such figs and grapes, I do not begrudge them that our false brothers and poisonous toads run away from us and join them; for in such churches such saints, like and like, gladly belong. I have long since felt a dizziness and a grimace in my body, but now that such worms and toads are leaving me below and above, I realize what I was missing, and I have become better; just hurry out, what does not want to stay, here no one holds the other.

(4) But such an example is good for a warning, that one may learn from it what a shameful wretch is the belly that makes such peelers and knaves for the sake of licking plates, so that one may see that the wise man's teaching of Sirach

1. "Doctor Toad" is Rabianus Crotus.

is true, since he says Cap. 40, 30. f.: "He who takes comfort in a strange table does not think to feed himself with honor; he must also sin for the sake of strange food. Therefore a sensible, wise man isware of it." Item P. 32.: "Such begging (or plate-licking) is well pleasing to the insolent mouth, but at last he will get a nasty fever from it." Here they stand finely painted, the lazy rogues, who do not want to feed themselves with work, but seek their pleasure with hypocrisy, lies and after-talk at the tables of the rich, and it is called a life, since they feed themselves with sins. Just as the lewd women, and the common women's innkeepers, feed on sins. Vide, cibus quid facit alienus See what foreign food does.

(5) But I would like to see that both, bishops and princes, once order such ass-writers to stop, because they know well that such writing has been nothing else so far, nor can it be more than blowing into the fire, which is now somewhat quenched by the pious Emperor Carol and buried in the ashes. If the buntings will be picked up again and a lot of wind blown into them, they may wait and see whose eyes will be struck by the sparks; if a fire also arises from this, then I will be excused; and I will have warned them faithfully. We know all too well how all their things stand, and our stock is still whole, and we still have feathers and ink, whether their skin itches too much for us to scratch it. But I advise peace, and may the merciful God grant it to us, amen.

MDXXIII." 6 quarto sheets. At the end: "Printed at Wittemberg by Nickel Schirlentz." With two larger silences, the same preface by Luther is found before another text which Raida published at Erfurt in 1539: Concordia und Vergleichung der Papisten, Wiedertäufer, Rotten, Wicelianer und Lutheraner in und mit der heiligen Catholischen Christlichen Kirchen an die zwei Abt zu Fulda und Hersfeld. Our preface is found in the Wittenberg edition (1559), vol. XII, p. 356V; in the Jena edition (1568), vol. VI, p. 112; in the Altenburg edition, vol.VI. p. 120; in the Leipzig edition, vol. XXII, appendix, p. 107; and in the Erlangen edition, vol. 63, p. 316.

334 Erl. 63, p. 19-321. Prefaces by D. Martin Luther. W. XIV, 306 f. 335

*28 Preface to the booklet: Account of the Faith, Services and Ceremonies of the Brethren in Bohemia and Moravia, ) 1533.

Preface by D. Martini Luther.

1. Many times I have asked that the people in Bohemia, called the Valdensians or Picards, show me their faith clearly and distinctly, so that I might know how close or far they are from us, or from the right Christian mind, especially because they were condemned and proclaimed heretics by the papists, and yet such a beautiful, apparent character and serious diligence of discipline and good works was found in them, that even in our clergy and monks no such thing was to be seen or heard. This is true, and our clergy had to confess it themselves.
2. Since I have read much of their writing and books, and yet could not understand some of their words and speech, which they used in the sacraments and matters of faith (for they sounded much different in my ears, neither do we speak of them), and I know well that one should not quarrel about words and speech, Where otherwise sense and opinion do not quarrel against each other (every bird sings as it grows its beak, and every language has its own way and manner of speaking about the matter, as all this may well be found where one language is to be interpreted into another), we finally came together to speak about it orally.

(3) And after much discourse, and especially of the sacrament of the body and blood of our Lord Jesus Christ (in which I had been suspicious of them), I found them to our faith.

1. speak a little differently with words or language for the sake of the papists (of transubstantiation and opus operatum), but still basically sanctify with us 2) and believe that in the sacrament the true body and blood of Christ is received 2c. When I found this piece, I became less opposed to their actions, because they did not otherwise teach or hold wrongly about the Holy Trinity, about Christ, about eternal life, and about all articles of faith, and decided, because they remained so close to Scripture, that they would have been unfairly called heretics, especially by the papists, in whom not bad heresy nor error, but vile abomination, and who without measure raged much, and all their doctrines not only far away, but also radically against the holy Scriptures; as we have abundantly proved all this with so many books that it is publicly undeniable.

4 Because I would like to see all the world united with us, and we with all the world, in the same faith of Christ, least of all, if it could not be done with languages, but with the heart and mind, I have sent out this booklet of the above-mentioned brothers in Bohemia, so that all devout Christians may read and see how near or far we are from each other or with each other, whether God, the Father of all mercy, through His mercy, is able to give us a new life.

1. "our faith" - relating to our faith.
2. helligen - to be unanimous. The Wittenberg edition offers: unanimously believe.

*The Bohemian brothers had drawn up a confession of faith in 1532 and presented it to Margrave George of Brandenburg. This was translated into German without their will and printed in Zurich. They were so dissatisfied with this translation that they bought up all the copies they could get their hands on and got rid of them. Then they had another translation made and printed in Wittenberg. Luther wrote a preface to it. It appeared in 1533 under the title: "Recheschafft des Glaubens: der dienst vnd Ceremonien, der Bruder jn Behemen vnd Mehrern, welche von etlichen Pickarten, vnd von etlichen Waldenser genannt werden. Together with a useful preface by Doct. Mart. Imth. Do not dempffet the spirit, do not despise the prophecy, but test everything and keep the good. Thessalo. v. Wittemberg. M.D.XMiij." 12^ quarto sheets. At the end: "Printed at Wittemberg by Hans Lufft. M.D.XWij." This writing has been reprinted several times, including at Schleswig in 1605. Our preface is found in the collections: in the Wittenberger (1559), vol. XII, p. 357d; in the Jenaer (1568), vol. VI, p. II2P; in the Altenburger, vol. VI, p. 121; in the Leipziger, vol. XXII, appendix, p. 108; and in the Erlanger, vol. 63, p. 319.

336 Erl. 63, 3S1-3S4. Prefaces to the writings of others. W. xiv. 307-310. 337

I pray that he will give his abundant grace to his dear Son, our Lord Jesus Christ, so that the divisions and schisms may be fewer, and that we may in part come together in one mind and spirit, until at last, with one word and one manner of speaking, we may equally and unanimously praise Christ. For although I do not know how to accept the aforementioned brethren's way of speaking, I do not want to hurry them again, nor force them to speak according to my way, as far as we otherwise become and remain one in matters, until God sends further according to His will.

5. For since they have put their doctrine into such a method or order, the like of which neither the pope, nor all his own, have nor could have (though they would), yet we have in our part a brighter and more certain way (I praise the worthiness', and do not praise ourselves) to speak of grace and forgiveness of sins, because we separate works and faith so purely and correctly from one another, and ascribe to each its own kind and office, from which piece one can certainly judge and judge from all other pieces and doctrines. But where such a correct distinction is not kept clear, something of the works that are supposed to help the faith always remains mixed in.

(6) But in this booklet everyone will find that they have diligently practiced the Scriptures, and the abominations of the Papists (for which they have done much).

For here you will find nothing of indulgences, purgatory, masses for souls, pilgrimages, saints' feasts, caps, plates, mass markets, and the like innumerable abominations of self-imagined holiness and the doctrine of men, which raged and raged in the papacy, trampled on and denied the faith and the Scriptures, and burned and killed as heretics anyone who did not want to blaspheme with them and desecrate God.

7. Therefore I command this booklet to be read and judged by all devout Christians, and I ask that they pray with us all together to God our Father for unity of doctrine and faith, and if there is anyone who has not been done enough in this booklet, let him look at it as they humbly ask; and if they do not earn anything else with it, then it is still fair that they should be the broken reed and smoldering wick, because we are all not yet so whole and perfect ourselves.

(8) But since we do not intend to persecute or destroy one another, but to promote and help, let St. Paul be our shepherd and mediator, saying Rom. 15:7: "Receive one another, as Christ received you, to the praise of God. And again Rom. 14, 1: "Receive those who are weak in faith," 2c. until everything becomes clear and perfect. May the Father of our dear Lord Jesus Christ, the Father of all peace and unity, grant us this, blessed and praised forever and ever, amen.

29: Preface to the booklet on almsgiving by M. Caspar Aquila, pastor of Salfeld).*

1533.

Preface by D. Martini Luther.

(1) The ingratitude of the world is so exuberant, and is increasing day by day, that unless the last day comes, we will worry, not worry, but worry.

They will certainly have to prophesy and wait for the terrible, horrible plague and wrath of God, so that he will draw his light to himself again and let the darkness come over everything. And such plague already the several part of-

*The booklet, to which Luther wrote this preface, has the title: "Von Almosengeben, Ein Sermon, M. Caspers Adler 2c. mit D. Mart. Luther's preface. Wittemberg. MD XXXIII." At the end, "Gedruckt zu Wittemberg durch Nickel Schirlentz." 81 quarto sheets. Luther's preface was published by Amsdorf instead of his own preface.

338 Erl. 63, 3S4-3S6. Prefaces of D. Martin Luther. W. XIV, 310-312. 339

because almost the whole crowd has lost God's word in their hearts and despises it so miserably, but on the other hand clings to the idol Mammon with such diligence and runs after him, as if everyone wanted to snatch all the world's goods for himself, that one can see how the dear word alone still shines a little on the preaching chair, through the bodily voice, although the same preaching chairs are also few.

Because we see and grasp how the divine word is already extinguished in the hearts, then it is done for a little that it also extinguishes on the preaching platform; because he who has no heart for it, will not long put his ears or mouth to it. But if the preaching stand never shines, then the world has what it should have and deserves, namely, that it, abandoned and rejected by God, is given into the power of the devil, who leads it from one error into another, with all kinds of lies, He fills them with all kinds of lies, idolatry, heresy, and then drives and hunts them to rebellion, war, murder, avarice, and all kinds of vice and vice, as Christ says that the cast out devil takes over and possesses his former house with seven spirits that are worse than he is Luc. 11, 26..

(3) I say that we must not worry about this alone, but we must take care of it as surely as God lives, because we can already see the beginning of this calamity so powerfully before our eyes, and all the hearts of the great crowd are already in it. This is called Sodom and Gomorrah sunk with fire and brimstone, this is called the world drowned with the flood of sin, this is called Jerusalem destroyed, that not one stone is left upon another, and there is no hope nor counsel to take away or turn back such things (unless it be the last day), for no one

will hear it nor believe it, and if one sings it and says it, it is a mockery. O right, right, so shall God punish you, you desperate world, for your ingratitude and contempt of divine word, that you must not be worthy to believe your future punishment, which one announces to you so vehemently, but before you are sunk into the abyss with Sodom and Gomorrah, before you could notice it.

4 Isaiah Cap. 6, 9. 10. has also proclaimed to you: "Go and blind the eyes of this people, and stop up their ears, so that they become blind and deaf, and can neither see nor hear, and make their heart thick," that is, careless, sure and ungrateful, so that they become mad, and neither understand nor realize anything, so that they do not convert, and I must help them. This text goes on and on with violence with the ungrateful people of the world. There is no seeing, nor hearing, nor doubting, nor correcting, nor converting, therefore the last will certainly have to be found, that he will leave them and not help them. That is terrible, horrible; but what can we do about it? We must let it go and come as it goes and comes, for even if we tear ourselves apart and complain of it, the world asks nothing of it; it goes on as it is mad and foolish and possessed with all devils. Go thy way, thou noble and tender fruit, and find what thou seekest, and wilt not lack, nor have otherwise; we are easily parted, we cannot hold thee; if thou wilt be displeased, we will sing with the angels over Babylon, We have long healed Babylon, but there is no healing; therefore we let her go, and depart.

5. however, because we have such a plague

In 1555, he prefaced the second volume of the Jena edition with a short word: enough of the preface to the first volume; however, he wanted to put this "exhortation, warning and reminder" of Luther instead of a preface. Where he had taken it from, he did not indicate, and it was also not easily recognizable, because he had omitted the last paragraph. Therefore, all later published editions of Luther's writings have taken this "Admonition" 2c. for a special writing of Luther and have printed it again "with the preface of Amsdorf", which, however, does not refer to this "Admonition" at all, but to the Jena edition. Our preface is found in the Wittenberg (1559), vol. XII, p. 358d; in the Jena (1568), vol. VI, p. 114 and (instead of the preface to vol. II) (1585) vol. II, p. s- iij d; in the Altenburg, vol. VI, p. 122 and vol. II, p. 1; in the Leipzig, vol. XXII, appendix, p. 109 and vol. XXII, appendix, p. 156; in Walch's old edition, vol. XIV, 309 and vol. X, 256; in the Erlanger, vol. 63, p. 324 and vol. 64, p. 262. In the Altenburger and the collective editions following it, the "exhortation" 2c. is erroneously reckoned to the year 1522. Since this exhortation, which comprises the greater part of our preface, is also found in our edition, Vol. X, 213 ff, we could perhaps have limited ourselves here to a correction and addition. But we have preferred to have the preface printed here in its entirety, which is not in the right place there, has a misleading title and wrong year, and is incomplete. In the tenth volume, only our preface should have been referred to.

340 Erl. 63, 3S6f. Prefaces to the writings of others. W. XIV, 312-314. 341

or the last day, and still have the light for a little while (as Christ says), we who love the light want to walk in the same light as long as we have it, so that we may be found children of the light, and when the hour comes that our Sodoma and Gomorrah must sink with brimstone and fire, we with the pious Lot will be preserved and saved, for God knows well (says St. Peter 2 Ep. 2, 2). Peter 2. Ep. 2, 9.) how He should save the pious when He punishes the unbelieving world. Therefore, let us always keep teaching and exhorting one another to faith and good works, and let us keep the good light among the evil, perverse generation, like the lamps and the star of light, and also act as if we did not see or know the hostile, ungrateful despisers.

Accordingly, I have let myself be pleased,

to bring this booklet of Magister Caspar Aquila to light by printing, so that such admonition may help us to remain in the dear light; for even if the great lost multitude does not respect it, there must still be some of the small group who accept it with love and thanksgiving, and thank God for it, just as St. Paul, when he had long worked on the lost multitude in vain, 1) turns to the elect and says: he does everything for the sake of the elect. Let us do likewise. For though we would gladly do more for the sake of others, yet it will not be, and all is lost. Christ our Lord and Savior, keep us, his little company, and be with us to the day of his glory and our salvation, and that it may soon come, amen, amen.

1. "he" is missing in the original.

*30. preface from Philipp Melanchthon's disputations. )

Newly translated from the Latin.

D. Martin Luther

to the godly and tren brothers in Christa.

That these sentences of Philipp Melanchthon are published and preserved is useful, especially in these exceedingly bad and ungrateful times, so that the godly and faithful brothers in Christ may have after us, as it were, a small souvenir or, as they say, a breviary and bundle of the things which in these times of ours, now almost twenty years, have been taught, disputed, and acted upon, with all our strength and with the utmost diligence, against

2. "Philipp Melanchthon's" is missing in the original. - Similarly, the words in brackets above are only in the Wittenberg.

the greatest and indomitable abominations and the shameful nature of the most godless worshippers, which Satan has introduced into the church against the gospel of Christ by powerful errors and lying miracles (as Paul [2 Thess. 2, 9. 11.) all too truly predicted) and flooded it with them, as a punishment on the unbelieving and ungrateful. Perhaps our posterity, warned, mindful of their blessedness, and more grateful to God than we have been, can henceforth be made more careful and diligent in watching out for the persecutions of the devil, our adversary, who neither sleeps nor lets up, but rages with incredible fury, making the last worse than the first,

*The book to which this preface by Luther refers has the title: Theologicae propositiones Vite- bergae disputatae. Cum praefatione Mart. Luth. M.D.XXXIIII. octav. On the oak: Imprint Vite- bergae per Josephum Klug, anno M.D.XXXIIII. In this original edition, Melanchthon's name is not mentioned on the title or in the preface, but it is above the writing itself, and in the Wittenberg edition, in which the same tom. I, toi. 419, his name is also placed in the preface. The preface is also found (printed as a note) in the Erlangen edition, oxp. vur. arZ., tom. IV, p. 324. We have retranslated according to the Wittenberg.

342 L. v. a. iv, 32s f. Prefaces of D. Martin Luther. W. xiv, 314-316. 343

as the present state of affairs sufficiently testifies. Or, if she does not want to be warned and rushes to her doom with her will, then we are without blame; her blood be on her head.

For we, who today are and are called servants of the church and confessors of the gospel of Christ, have omitted nothing in our work, watch, service, care, prayer, etc., which serves to instruct, preserve and defend the church, of which we certainly boast in the Lord, whose gift is all that we have done, are doing and have. This must also be confessed by the adversaries, whether they like it or not, the matter itself bears witness to us, and their unending hatred and persistent raging, only that they do not want to be called the church, what we call the church (we will not argue about that now), But still they must confess that we have done everything for the assembly which we call the church (may they call it a synagogue of Satan or any other name), have tolerated everything, and for its sake have aroused the hatred of the whole world against us.

This testimony of the enemies is sufficient for us to remind our descendants, namely, that they should know that we have stood tirelessly, bravely and unconquerably for our church (which they call the synagogue of Satan), which we, who will perhaps die in a short time, leave behind, not of marble or silver, of course, but firmly formed, instructed and fortified in Christ. They may see to it that they receive the same. Not as if we doubted that Christ would preserve his bride, whom he has preserved miraculously and omnipotently until our times, but lest (as if Satan were dead) some should become too sure, who make themselves believe that they have promoted the church most when they have corrupted it with their best counsels (as they thought), and so have not

(which will remain to her bridegroom for eternity, insurmountable against the gates of hell), but also drag many others with them to their doom before they mean it, as has happened to great men in this decade to our great sorrow, and by letting us lament it in vain.

It is a serious matter with which we are concerned, indeed, it is an eternal matter, either to death or to life, which is treated in these theses, which must also be attacked in the highest fear of God. And though they may seem small compared with other things previously written by us, yet they are evangelical lumps, which, as Christ speaks, must be gathered up, lest they perish, for there are in these theses the principal articles of the Gospel drawn together into a summa, without which, if they be not rightly understood and purely treated, the Church of Christ cannot stand. And if it had not existed and been preserved by the power of the almighty Son of God, who is also man, through them, they would not have come to us in any way, but would have been extinguished a thousand years ago through the gates of hell.

Therefore, let the Church of God (which it will gladly do) take these theses of Philipp Melanchthon 1) as a command, and also the remaining descendants (if they want), even if it is only for the sake of history. But he who hates them, let him hate them anyway; he who perishes, let him perish anyway. Christ lives and will reign for all eternity, who will give to those who believe in him what he has promised, and to the unbelievers what he has threatened. To him be glory, amen.

Given at Wittenberg, January 1, 1534. 2)

1. "Philipp Melanchthon's" is missing in the original.
2. This is missing in the original.

344 ed. 63, 329-331. prefaces on the writings of others. W. XIV. 316-323. 345

The first part of the book is a preface to Antony Calvinus' booklet against Erasmus' treatise, concerning the sought-after comparison of the religious dispute.

This preface is duplicated in Walch's old edition, vol. XVIII, 2526 and incomplete, with omission of the beginning, vol. XIV, col. 316.

Since we have already given a new translation of the complete relation in our edition, Vol. XVIII, 2006, we omit the incomplete one here.

*The first part of the book is a preface to Lazarus Spengler's confession. )

Preface D. Martini Lutheri.

1 I would have liked to see long ago, and still would like to see, that a pious, learned man would have taken on the books of the saints' lives and stories, which are called legends, cleansing them of the uncertain, incompetent ones, because many fables and unrhymed dreams are mixed in, which are much more highly respected and held than the true, good legends. My idle nobles, the papists, could well do this, if they were worthy before God to do something in the holy church, which they almost boast of, and next to the holy scriptures, there is no more useful book for Christianity than the dear saints' legends, especially those that are pure and righteous, as one finds in them quite lovely how they believed God's word from the heart and confessed it with their mouths, praised it with their deeds and honored and confirmed it with their suffering and death.

2. all these things out of measure comfort and strengthen the weak believers, and make even more courageous and defiant those who are strong before, because where the Scriptures alone are read without exemplification, they are not to be believed.

and histories of the saints. Although the spirit does its work abundantly inwardly, it helps greatly when one sees or hears the examples of others by heart. Otherwise, a weak heart will always think: "Behold, you alone are the one who believes and confesses, does and suffers such things. Therefore, God Himself describes in the holy Scriptures, in addition to the teachings of the dear patriarchs and prophets, life, faith, confession and suffering, and St. Peter 1 Petr. 5, 9. also comforts the Christians with all holy examples and says: "Know that the same suffering happens to all your brothers in the world", and the Psalter of all Christians who are afflicted in spirit is a comforting example.

3 Thus I have let this confession of the fine, worthy man Lazari Spengler go forth, as he, like a true Christian, accepted God's Word with earnestness in his life, believed sincerely, did great and much with it in deed, and now in his departure and death has blessedly confessed and confirmed such faith, for comfort and strength to all weak Christians, who now have much trouble in the world.

*) Adversaries had accused Lazarus Spengler, syndic of the city of Nuremberg, that he was associated with various dangerous errors. Therefore he added his confession of faith to his will. Luther liked it so much that he published it in 1535 and added his preface. The title of the book is: "Bekendnis Lazari Spengler weiland Syndici Der Stadt Nurmberg. With preface. D. Mart. Luth. Wittemberg. m.xxxv." 4 quarto sheets. At the end: "Gedruckt zu Wittenberg durch Joseph Klug. N.V.XXXV." Selnecker had this confession reprinted in 1582 and also added a preface. In the collections, Luther's preface is found: in the Wittenberg (1559), vol. XII, p. 359; in the Jena (1568), vol. VI, p. 307; in the Altenburg, vol. VI, p. 468; in the Leipzig, vol. XXII, appendix, p. 114; and in the Erlangen, vol. 63, p. 329.

346 Erl. 63, 331-333. Prefaces by D. Martin Luther. W. XIV, 323-325. 347

The people of the Holy Land suffered all kinds of suffering and persecution for the faith of Lazari.

They are almost crying out now, and because they no longer have any pious, learned people who want to fence and cry out for them, they set up loose boys and cry out confidently. But let them cry out, they still have a long time to cry out before they cry out again that which Luther has sighed out for them with God's grace; and this silent confession of the united man (as

The innocent blood of the others, which they shed so murderously and viciously, which also cries out mightily to heaven about such murderers and bloodhounds, shall alone cry out more before God than all their screamers with all their cries. And what can they do more than shouting? They do not teach, only they shout. So let them remain screamers, and still scream, our sighing shall over-scream them.

*33 Preface to Rhegius' Refutation of the Münster Anabaptist Confession. )

Preface Martini Luther.

1 Although it will cause suspicion among dangerous judges that I adorn this book of Doctor Urbani Rhegii, written against the riffraff at Münster, with my preface, I will not allow myself to be challenged, because God has placed me in such a way that I must sing my mother's little song: To me and to you is no one's mercy, it is both our fault. I am the master of one who is able to do what the people are perverting, and (as they say) God give him what he wills, who is hostile to me without cause. For I can well deserve it (praise to God!) and would have well deserved it long ago, that the devil and his people would have reduced me to ashes here on earth and to an eternal fire in hell, even though there is no lack of good will on both sides, as they themselves confess and show daily.

2. Moreover, I think that, for the sake of my preface, this book will become all the more hostile to Münfter's spirits, and will harden and harden them much more, because they will think that it is done out of pure revenge than by the one whom they have so vehemently shouted out through the printing. For so write

They said that there were two false prophets, the pope and Luther. But Luther is worse than the pope. So it goes with me: whoever among the pope can make Luther the worst of the red spirits that the sun has shone on, has got it wrong. Again, whoever can make me a two-faced pope among the red spirits, and worse than the pope, cannot fail. And yet, if Luther had not written, then no red spirit would know what the pope is, and no pope can resist some red spirit (without with iniquity, fire and sword), but my doctrine is the goal, set by God, to which everything must shoot; but the purpose of them all will remain hit, and must do vain misses, even over and beside the rampart, that everyone must laugh at last, who is entitled, as the second Psalm proclaims.

3 But I must, for the sake of some, if God wills, also praise this book in the city of Münster, and command all Christian readers; for whoever reads this book and does not learn to guard and defend himself from it, will certainly either still have a too fresh anger, or finally

*The book to which Luther wrote this preface has this title: "Widderlegung der Münsterischen newen Valentinianer vnd Donatisten bekentnus, an die Christen zu Osnabrugk, jnn Westfalen, durch D. Vrbanum Negium. With a preface by Doctor Martin Luther. Wittemberg. 1535." 17 quarto sheets. At the end: "Zu Zell jnn Saxen, im Hornung Anno domini xxxiiij." This last date will indicate the time of the writing of the book, not the time of its publication. The entire manuscript with a piece of the preface is found in the Wittenberg edition (1551), vol. II, pp. 400 to 427; the preface alone in the Jena edition (1568), vol. VI, p. 315; in the Altenburg, vol. VI, p. 477; in the Leipzig, vol. XXII, appendix, p. 114; and in the Erlangen, vol. 63, p. 332.

348 ed. 63, 333-335. Prefaces to the Writings of Others. W. XIV, 325-327. 349

be hardened by God. For what more can be advised and done, if such great diligence, faithfulness and earnestness, in addition to such thorough, certain, public truth and writing against such a coarse, foolish (though angry and wicked) spirit is so brightly and powerfully brought to light and brought to light? And no matter how pious they are, and what conscience they have towards God, who blame the Lutherans that all such riots and sedition come from their teachings, this book (because mine do not help so much) shall be a strong and sufficient testimony.

For Doctor Urbanus Rhegius must also be called Lutheran, and no pope will be able to do the same, I know that well. 1) All their art is: Behold, what good comes from the Lutheran doctrine? But where one should be clever according to their high art, no devil would have come into being where God had not created good angels. For from the good angels came the devils, therefore it is God's fault that He created good angels. Just as our father Adam also blamed God, he would have given him the woman. For if God had not created Adam and Heva, they would not have sinned; but since Adam and Heva become sinners, it is God's fault that such a great sin happened. This is still the highest art, and remains the highest art, that only God must be a sinner; Adam and his children are all pure, pious and holy.

(5) Therefore, because from Luther's doctrine there have come many red spirits (as they say), Luther's doctrine must be of the devil. John also says: From us they are, but not from ours. Judas came out of Christ's disciples, therefore Christ is a devil, and if they also wanted to take themselves by the nose, what came out of the pope? Then read the histories, what they themselves (silent their disciples) also did with the emperors 2c.

1. Here the Wittenberg edition continues: "But say what you will, it is in vain and in vain", then omits everything that follows, and adds the conclusion of our preface: "Christ, our dear God" 2c. The piece omitted here is used for the preface of the second Wittenberg volume, which has the title: "Vorrede D. Martin Luthers vor seinem Abschied gestellet." It is reprinted in all editions of Luther's writings, with the exception of the Jena edition. The indication of the Erlangen edition, vol. 63, p. 407: "Jen. I. 1." is incorrect.

6 It is obvious that no heretic has ever come from the pagans, they have all come from the holy Christian church, therefore the church should also file the devil. Now the holy church has helped by confessing that the heretics who come from it are condemned, and not keeping with them; it must not help us Lutherans that we also confess, and condemn all the rotten ones (even if they do not want to be from us), better than they themselves could do. The same happened to the Biblia under the pope, which was publicly called a heretic book and blamed for the heretics helping themselves from the Biblia; as they still do, and cry: Church, Church! against and over the Biblia. And Emser, the wise man, 2) did not want to know whether it would be advisable to Germanize the Biblia; perhaps not even whether it should have been written in Hebrew, Greek or Latin, because they and the church are so much at odds.

(7) Since the Bible, which is the Holy Spirit's own special book, scripture and word, must suffer from them and be defiled as the mother and protector of all heresy, why should we not suffer much more that they lay the guilt of all heresy upon us? A spider sucks poison from the dear rose, in which a little bee finds vain honey; what can she do that her sweet honey becomes poison to the spider? And great wonder indeed why they do not condemn their own corpse; for what good comes from it? He eats and drinks the very best, bread, meat, wine, beer, even delicious spices, and yet lets from him vile filth, snot, saliva, butter, sweat, festering, leaves, grind, gnats, rivers, pus, dung and urine. He lets himself be wonderfully clothed with silk and gold, and gives off lice, nits, fleas and other filth.

But it goes, as they say: If one wants to the dog, he has eaten the leather. Or as the fable Aesopi says much more delicately: If the wolf wants to eat the sheep, then it has grieved him the water, although the wolf drinks above, and the sheep below at the brook. They have filled the church with error and blood, with lies and murder, yet they have not troubled the waters; we control and resist,

2. "Man" is missing in the Erlanger.

350 Eri. 63, 335.338. Prefaces by D. Martin Luther. W. XIV, 327-329. 351

both the jrthumen and riots, nor do we afflict the water. Eat, dear wolf, eat, so that soon one leg will remain crosswise in your throat. Well, it is the world and its God, they cannot do otherwise: "If they have called the householder Beelzebub, how much more his servants?" [And, must the holy Scriptures be called a heretic book, what should our books be honored for?

9. god lives a judge over all, who will make it clear once, is different the heresy book,

the holy scriptures, right and true, which so often and many times testify to this. Christ, our dear God, Lord and Savior, be gracious to us that we do not fall into temptation, but keep us pure, blameless, simple, in his right faith, and deliver us from all evil, by a blessed departure from this pitiful valley, that is, from the kingdom of the wicked devil and his world; to whom be praise and thanksgiving, with the Father and Holy Spirit forever and ever, amen.

*34 Preface to the writing: To the new newspaper of Münster. )

1535.

Martinus Luther.

Oh, what shall I do, and how shall I write against or about these wretched people of Münster? one must grasp it on the wall that the devil lives there in the flesh, and certainly one devil sits on top of the other, like toads. But we should recognize and praise God's great grace and mercy in this, that, since we cannot deny how Germany deserves a sharp rod through so much innocent bloodshed and blasphemy, nevertheless the patient Father of all mercy does not yet want to allow the devil the right crack, but warns us fatherly, and exhorts us to repentance, through such crude devil's play to Münster. For there is no doubt in my mind that where God would have imposed it, the high, sharp, thousand-favored spirit would not have done it so foolishly and rudely; but now, prevented by divine power, he must play the game, not according to his evil will, but as far as it is imposed on him.

(2) For any spirit that would do harm in the faith will not begin by taking wives or husbands, knowing full well that the world cannot be deceived by it, because the work is public and known to everyone.

is that there must be either marriage or fornication where a man and a woman are with each other; and if it should happen, as it did with the Turk and at Münster, that no marriage is kept up, then damage is done to the heathen or to your worldly government. But the kingdom of Christ must be attacked by other means. So also, whichever spirit wants to deceive the world, he must not reach for royal honors and sword, and want to choke and devour the people. For that is too coarse, and everyone notices that he wants to exalt himself, and to press everyone; but this belongs to it: to put on a gray skirt, to see sourly, to fast, to hang one's head, not to take money, not to eat meat, to regard wives as poison, to hold worldly rule condemnably, to throw away the sword and to leave rule 2c., and so henceforth to stoop masterly after the crown, sword and keys, until one steals them away.

3 That is what it would like to do; it can also deceive wise, spiritual people; it would be a beautiful devil, and would have finer feathers than neither peacock nor pheasant. But to reach so brazenly for the crown, and take not only a wife in marriage, but as much as lust and folly wills, ah, that is either a

*The text to which Luther wrote this preface is entitled: "Auff die Newe zeittung von Münster D. Martini Luther Vorrhede. Wittemberg. Äl.v.XXXV." 4 leaves, without indication of the printer. The writing itself is found in the Wittenberg edition (1551), vol. II, pp. 385p to 389p; followed by Luther's preface p. 389d; the preface alone: in the Jena edition (1568), vol. VI, p. 316b; in the Altenburg edition, vol. VI, p. 477; in the Leipzig edition, vol. XXII, appendix, p. 114; and in the Erlangen edition, vol. 63, p. 336.

352 Erl. 63, 338-340. Prefaces to the writings of others. W. XIV, 329-332. 353

young ABC-devil or Schutteuflein, who cannot yet spell properly, or, if it is the right, learned devil, then the gracious God has certainly bound him with such strong chains, that he can not make it more nimble nor more subtle nor must to threaten and warn us all, that we should fear his punishment, before he gives the same learned devil air and space to attack us not with the ABC, but with the right heavy text. For if he does this, if he has to be a grammatical devil, what can he do if he could be a reasonable, wise, learned, legal, theological devil!

Therefore, there is no great need for this spirit, and I do not think that all the citizens of Münster are pleased with such nobility, who are now silent, and have to shirk, and secretly sigh to God from the bottom of their hearts and cry out: Oh save, save, save! Is there no one who wants to save, just as in the Munchian uprising many innocent people had to join in and remain silent, who would much rather have been saved, and would gladly have seen the salvation. And if God wanted that the wretched devil in the whole world would not have to be smarter nor more subtle than he is at Münster, provided that the dear Christ would keep us Christians in his knowledge, then (whether God wills it) few people would let such coarse spirit, or the subtle spirit coarse pieces move.

5 However, when God is angry and takes away His word, no error is so gross that the devil passes through it. For Mahomet's beginning was also gross enough; but because God's word was not there, such a shameful empire still came out of it, as we see. If the coiner had also been lucky, and God had been ungracious to us, it would have been just as much a Turkish empire as Mahomet's; and in sum, there is no spark so small when God is angry and wants to let the devil blow into it, it can become a fire that consumes the world and no man can extinguish. The best way to defend ourselves is with the sword of the spirit, to defend ourselves with the word of God; for the devil is a spirit, and does not ask for armor, horse or man. But it is not to be said to our lords, bishops and princes that they let preach, and first tear the hearts from the devil by God's word, but

They want to strangle everything, take the body from the devil and leave the hearts to him. They will succeed, just like the Jews, who wanted to destroy Christ with strangulation.

6 Although I gladly believe these new newspapers to be true, I am much more moved by the obscene writings they have sent out to Münster, in which they paint themselves more clearly, even more shamefully, than any new newspaper can do. First of all, contrary to the faith, they teach clumsily about the birth of Christ; as if Christ should not come from Mary's seed (as they call it), and yet be David's seed. But they do not interpret it clearly as they mean it, and here the devil has a hot porridge in his mouth, and speaks mum; perhaps he would like to say something nasty, but he kicks out so far that Mary seed or flesh could not redeem us.

(7) But spi and mum, devil, what you can, the little word "born" overturns all this. For all the world in all languages is called born, since flesh and blood comes through the female body as a child, and is called nothing born, except what is brought to the world grown by the mother's body and blood.

Now the Scriptures everywhere call Christ born of Mary his mother and her firstborn son, and Isaiah: "A child is born to us. And Gabriel: "That is born in thee" 2c. And again, "Behold, thou shalt conceive" 2c. Dearly beloved, to be with child is not to be a tube through which water passes, as Manichaeus also blasphemed Christ, but to be taken from the mother's flesh and blood, to be nourished, to be grown, and then to be brought into the world after the manner of a woman's womb.

(9) After this, that they condemn baptism, which was given before, and make it a heathen thing, is gross enough; for they look upon baptism as a work of man, and not a divine ordinance. If then all that the ungodly have and give is nothing, I wonder why they do not consider the gold, silver and other goods of Münster, taken from the ungodly, to be nothing, and make other gold and silver, when baptism is as much God's work and business as silver and gold; and so God's baptism is nothing.

Z54 Erl. 63, 34v f. 55, 86 f. Prefaces by D. Atartin Luther. W. XIV, 332-33t. 355

If the wicked have the right gold and silver, why can they not also have the right baptism, gospel and sacrament? Item, if the wicked swears, he has and abuses the right name of God, if it is not the right name of God, then he does not swear unjustly. If a murderer robs, murders and steals, he has the right commandment of God, against which he acts; if it is not the right commandment of God, he does not do wrong. So here also: If the previous baptism was nothing, they did not do wrong by being baptized; why then do they curse such baptism as blasphemy, if it is nothing? as they say.

(10) But there the devil is a master, to take hold of worldly things, and to break up the former marriage, and call it fornication. Now tell me: because they themselves boast about the previous marriage

If they are vain fornicators, they must all be vain fornicators; but if they are fornicators, why do they inherit and possess the goods of the city and ancestors? They should leave the goods, which they themselves call whore goods, and consider themselves no heirs, and seek or acquire other goods of their own in their new marriage, which would not be whore goods, but marital honest goods. It is bad for such holy people that they feed on whores' goods, and in addition take the poor whores and boys (their ancestors) so murderously and shamefully.

Your dodder kingdom or rat kingdom is so grossly inflammatory that it is not necessary to speak of it, and indeed I have already spoken of it here too much and without need, and others have already moved it enough, so I will leave it alone this time.

*35. preface to the writing: A history of Staßfort happened. )

To the respectable, highly respected gentleman, Mr. Nicolao von > Amsdorf, preacher at Magdeburg, my dear lord and godfather, D. > Martinus Luther.

God's grace and peace in Christ! A print has gone out, as of a priest, who appeared to the priest of Staßsort in this next cradle night in the form of a confessional child, about which I would very much like to have your correct and dry judgment (as you are used to do in such matters and are inclined to do). For where it would have happened in this way, it still made me wonder; although there may not be much questioning as to who he is, the journeyman, but what he means by wanting to become so grainy, and comes as surely as if he had been grained.

2. and without doubt, because Christ himself confesses that Beelzebub has a kingdom on earth, such his humble legate will not be

have come without his king's command, and so heartily want to confess. For you (along with us) know almost well how such a poor sinner has had such great remorse and sorrow for his sin ever since the beginning of the world, and would gladly do enough for his sin, if God would allow him to do so. But God's mercy is too great and takes care of the poor, humble sinner; otherwise he would fast and mortify himself to death, or do greater works, so that he would corrupt himself as a weak, pious, silly little spirit. Therefore, he does not want to burden such a poor sinner with such repentance, but will do it himself once, so that he gets his right absolution, and is no longer allowed to do enough for his sin, auras.

Now it is said piece by piece, and it is valid who will mock the other best at the end.

*) The title of the little book to which Luther wrote this preface is: "Eine Warhafftige Historia geschehen zu Stasfart sso Dietzs, am abend der geburt Christi im MVXXXIIII jare. With a beautiful preface, D, Mart. Luther Gedruckt zu Wittemberg, Nickel Schirlentz 1535." 2^ sheets. The writing with the preface is found in the Wittenberg (1559), vol. XII, p. 360; in the Jena (1568), vol. VI, p. 331; in the Altenburg, vol. VI, p. 500; in the Leipzig, vol. XXII, appendix, p. 117, and in Walch. The preface alone in De Wette, vol. IV, p. 590 and in the Erlanger, vol. 55, p. 86.

356 Erl. 55, 87-89. Prefaces to the writings of others. W. XIV, 334-337. 357

And even if such a ghost had not appeared, we Christians still know what his thoughts are, as St. Paul says. He will let my Scheblimini remain, and will not tear it down with anger or mockery. For if my heretic booklet (the holy scripture) is right, he may bite my Scheblimini in the heels. If his head is crushed by the same Scheblimini, then he must not care for mockery to his detriment. Then we will not confess to him (as he does), but from the judgment seat say otherwise, thus: Do this, and die eternally in the hellish fire.

Behold! I wanted to ask you for a judgment and interpretation of this ghost, so I would have done it myself; please forgive me for that. I did not consider that you are the highest and right bishop of the Christian churches in Magdeburg. The Psalter was not available, which with its musica would have awakened me to such great majesty of your state, otherwise I would not have been so bold. Therefore, I still humbly ask you to give me your opinion in writing in these high matters, and to paint the pious confessor as he deserves. But if you wanted to push these things home to me again and consider me a pope (as I consider you a bishop) (God be unaware of the great honor of both of us), then you must realize that bishops have often been more learned and more pious, neither the popes, nor St. Augustine at Hippon. Alas, a wretched bishop! Nevertheless, he was the most learned and best of all popes and bishops (even if he was not the holiest of all). Not that I am mocking the pious legates, and how could I mock such a high spirit, even if I would like to?

If I, as a pope, would like to answer such a legate in earnest, you know that before I gather my cardinals and prelates together, they have starved, burned, drowned, murdered, chased away, dispersed 2c., that my Concilium can be held much less, neither of the Roman Pontiff, who could hold it well, if he wanted to, and would not have to worry that he would not be so well off, as in the Costnitz Concilio the three Popes would have to be held on one occasion.

times. Therefore, it will almost remain with you, as the archbishop and ordinario loci or diocesan, what is to be done here.

6 I, who am called a pope (and I am), want to commit to you (so that your conscience may act safely) plenitudinem potestatis, also the scrinium pectoris, that you may absolve such a sinner, as he is in articulo mortis, or, as St. Peter says, in rudentibus inferni. Petrus says, in rudentibus inferni, absolviren, und ihm seine rechte Genugthuung auflegen, forma, stylo, modo, figura, loco, tempore, quibus potest fieri, melioribus, vel istis: Irascatur tibi omnipotens Deus, et retentis peccatis tuis, detrudat te in ignem aeternum. Et ego auto- ritate Domini nostri lesu Christi et sanctissimi Domini Lutheri, Papae primi, mihi in hac parte consessa, absolvo te ab omni misericordia Dei et vita aeterna, mittens te his verbis in infernum, qui tibi et Regi tuo praeparatus est ab initio mundi, Arnen.

7 In German: God Almighty be hostile to you, and never forgive your sin, and cast you into the abyss of eternal fire; and I, by command of our Lord Jesus Christ, and of the most holy Father Pope Luther the First, deny you all the grace of God and eternal life, and hereby cast you into hell, which has been prepared for you and your king from the foundation of the world, amen. For such confession is followed by such absolution, and you know that as confession is, so shall be absolution. As that priest did, who also had a child confessor before him, the same confessed thus: "Know, know, know, know. He kept whispering and did not say a word. And the priest, who was also not young of the year, soon whistled over his head with his hand, and softly with his mouth: "Whistle, whistle, whistle! like the hunters whistle to the hounds, and let the child confessor go, and said: "As confession is, so is absolution. As is prayer, so is incense, said the devil himself, as a priest prays in bed Complet, and prays himself. 1)

But let this be a measure of jesting. We know almost well that the devil's joke is a serious one for us Christians, as one says: The

1. In the Wittenberg and the Jena correctly: "becheret" (se concacavit); De Wette and the Erlanger: bethöret. Cf. Dietz "Wörterbuch" s. v. becheren.

358 Erl. 55, 89-81. Prefaces by D. Martin Luther. W. XIV, 337-339. 359

Cat's play is the death of mice. God warns us to pray and to diligently adhere to the Gospel daily. For even though he may, out of great courage, so boldly oppose our dear Lord and make a mockery of Him, it may still happen that he himself does not know why God would do such a thing to him: and he would just as soon smear himself in his cleverness as he smudged himself in paradise, thinking that he had now won, but not at all understanding that the fruit of the woman should be so short after him and crush his head. After that, he also lacked the art.

(9) If God wants us to pray earnestly and to do God's word diligently, he will not want us to do so, even if he causes so much trouble and harm; but if we are lazy and slothful, it is truly his earnest desire to take our dear Christ from us and put him to shame. For he lets it be known how great a multitude of kings, princes, bishops and clergy he has for himself, and how small a multitude our Christ has. It is said in German, Schade wacht; and the Gospel says, "The people sleep." Isaiah says, "No one believes." Now what you further understand and notice in this (since we do not have to struggle with flesh and blood), let it show me.

I do not know of a new newspaper, for your little chronicle is becoming more and more true, namely, that all popes (that is their star in hell) are always hostile and repugnant to the emperors, along with their followers, and do such a great miraculous work that I would almost become a pope myself. For even if they betray and sell the most pious emperors, and set themselves against them with the utmost courage, they are not rebellious, but the most holy fathers. Christ himself could not do such miraculous signs (let alone his prophets and apostles), for he had to be called rebellious and die as a rebel, even though he had been called to be obedient to the emperor. But the pope and his followers betray and murder the emperors, and yet they are not rebellious. Truly, he is called the most holy one, against whom

Christ is a poor sinner. And truly such a great miraculous sign would make not only Lutherans, but also Turks, vain papists. Well, the bath is heated hot enough, whoever it is for will have to sweat. I know that for sure.

Our consolation is our heart and, as St. Paul calls it, our conscience's testimony that we have not called the devil and the papists to such rages, nor have we counseled them, as they themselves abundantly testify by deed, and must testify without their thanks. They also have souls, for which they will have to answer, which we must not carry on our conscience, but can boast on that day that their deeds did not please us, and we taught against them in the highest way. This is joy, consolation, defiance enough, until my Sheblimini come, but let it be as God wills, be it mockery or death. Long is not eternal. Without doubt, eternity will not be short either. If they also have such a testimony of their heart, they will feel it and experience it afterwards, as we also hope to experience it, and pray that it will happen soon, amen.

True history, happened at Staßfort.

I Laurentius Döner, pastor of Staßfort, publicly confess before everyone by my true words and by the highest truth: that in the year 1534 on the evening of the birth of Christ, our Savior, this history happened in confessional manner, as follows, and thus truly happened.

(2) On the evening of the Nativity, after Vespers, I sat in confession in the choir in the parish church at Staßfort, and instructed the people in the faith, who wanted to go to the reverend Sacrament on the morning of Christmas Day. And when I had heard them all, and had given instruction according to my ability, with God's help, and got up, and was willing to go to my dwelling, and saw no one else who wanted to go to confession, one came at the last, a simple man, according to my liking, but in his skin a real rogue, dressed in a black, evil skirt, and had an evil hat on his head, and pulled the hat down before the

360 Prefaces to the Writings of Others. W. xiv, 339-342. 361

Eyes, and stepped to me from the chair, and spoke to me with strong words:

3. Lord, will you also hear me confess? I answered: Yes, tell me. And he kneeled on the ground, and sat from me about two paces. I said unto him, If thou wilt confess, thou must come near unto me, that I may hear thee, what is thy affliction. He answered, "If he were near enough, I would hear what he said to me.

4th And began, and asked me, Lord, what think ye of the birth of Christ? I answered: I think much of it. For, as the Scriptures show us, by his incarnation, birth, suffering and resurrection, he saved us and redeemed us from eternal death and damnation. He further asked what I thought of his birth and where he was born. I answered that he was conceived by the Holy Spirit, and born of Mary of virgins, according to the confession of our Christian faith, and according to the instruction of the Holy Scriptures. He further asked: Where is it written that he was born of a virgin? I answered: The prophets and evangelists testify that she is a virgin, as Isaiah on the seventh, v. 14, Matth. on the first, v. 23, and St. Lucas on the first, v. 27. To this he answered me mockingly and said: Yes, it may be written there, but I do not really understand the Scriptures.

5 And asked further: As I understand the saying Is. 7, 14, so it is written in the Hebrew text: Alma; and what does Alma mean in German? I answered: It means a maid or a young woman who still wears a wreath and is undefiled. Which Christians do not think and believe otherwise than that she is the pure, undefiled maiden Mary, from whom Christ our Lord and Savior was born. He answered: This is a lie, it may well be a whore, since your Christ was born of her. To this I answered: You cannot yet make this true to anyone in eternity. And he asked me further, saying, What more do I think of Christ, and why he was crucified? I answered, He was crucified, and died for our sins, and through our sins was born.

His death delivered us from eternal death, from sin, from the devil, and from hell. To this he answered: No. He died because of his sin, because he was a transgressor of the law of Moses. I answered: This is a lie of the highest order. For he has never committed any sin; he came as the true Lamb of God and took away the sin of the world.

6th Then he began, and said, I walked in the field, and saw heaven open; and Moses looked down from heaven, and stretched forth his horns out of heaven; and on one horn of Moses hung your Christ. And Moses was wroth, and cast Christ from the horn to the earth; and the Jews took him, and for his transgression against the law of Moses crucified him, and killed him: and upon the other horn sat the man that gave Adam and Eve of the apple to eat in paradise; and asked me thrice, saying: Do you know this man? Who was he? Then I was frightened and answered, "It was the devil. He answered nothing; he was silent.

007 Then said I unto him: Why hast thou denied Christ, and destroyed, and profaned, and blasphemed him? And all these words which thou hast spoken are lies. The devil himself confessed that Christ is the Son of God. He asked: Where is this written? I answered, Luke in the fourth and more places in the holy Gospel; when v. 33, "the man that was possessed in the synagogue with an unclean devil cried with a loud voice, saying, Stop, what have we to do with thee, Jesus of Nazareth, thou art come to destroy us. I know who you are, namely, the holy Son of God". Further there Luc. 4, 41.: "The devils also went out from many, crying out and saying: Thou art the Christ, the Son of God."

(8) To these words he answered, "It may well be that it is written there. The devil did not mean these words, nor has he ever been serious about telling Chri-

362 Erl. 63, Z47-34S. Prefaces by D. Martin Luther. W. XIV, 342 f. 363

stum took him for God's son. At that time he had a good inn, which he did not like to leave, so he gave him good words and called him the Son of God. Summa Summarum, he completely denied Christ, that Christ had done nothing for us for the salvation of our souls. At the last I said to him: Why then did you come to me? If thou wilt confess, confess; and dost thou desire absolution from thy sin and unbelief, and to receive in a right faith the holy sacrament for the remission of thy sin? He answered: he does not ask for any absolution, nor for any sacrament. He would not know what they served him for, nor would he know how to produce much fruit with them.

009 Then said I unto him, Depart thou whither thou goest. And he said: I will do it, and in the morning we will speak of it in another way. And I said, Do so boldly, and come again. Then he got up from me and stank horribly. But where he went, God knows, and who he was is well known to God. But according to his promise he did not return. I do not desire him either. This history happened in the year and day as reported above. God Almighty, through Jesus Christ our Saviour, protect us from the devil and his seduction, and keep us by his grace in his holy word until our end, amen.

36. lecture on the interpretation of the Sunday Gospels by Corvinus.)

One can see and grasp (God help us!) how important it is that one diligently and earnestly adheres to the pure doctrine of the Holy Gospel, and daily promotes and practices the same. 1. For as St.. Peter faithfully warns us that the devil, our enemy, goes about seeking whom he may devour, so (unfortunately!) we experience it daily before our ears and eyes. There fall in all kinds of evil spirits, which devour many souls. Here celebrates the lies of the Antichrist and the

1. In the editions: the same.

Nor does murder, and kills many souls. There are also many among us who have become so lazy and sure that they think they cannot lack, and have eaten up hell with all the devils. Do not see how they, hurried by the devil, are already completely drowned in hope, envy, avarice, in addition in unbelief and all ingratitude against God and man, full to the top and overwhelmed, so that they, as it were full and tired of the gospel, get an itch in their ears, have become lascivious, to do something.

2. "so" is missing in the Erlanger.

*Antonius Corvinus (Rabe) was born in 1501 in the monastery of Paderborn in Marburg. He was a Ciftercienfer monk in the monastery at Riddagshausen in Brunswick, but was expelled from the monastery in 1522 because of his evangelical views. He then went to Wittenberg, became a preacher in Goslar in 1528 and pastor at Witzenhausen in Hesse in 1538. In 1542 he became court preacher of Brunswick-Lüneburg, general superintendent and reformer in the principality of Calenberg. Because he opposed the Interim, he was imprisoned for three years and died in Hanover on April 5, 1553. The text to which Luther wrote this preface is entitled: "Kurze Auslegung der Euangelien, so auf die Sontag, vom Advent biß auf Ostern geprediget werden. For the poor pastors and house fathers, prepared by Antonium Corninum. In 1536, an edition of this interpretation of the Gospels appeared in Magdeburg in Low German. Under a similar title, Corvinus also published an interpretation of the Epistles in 1537. Both were then published together in Wittenberg under the title: "Knrtze vnd einseitige Auslegung der Episteln und Evangelien, so auff die Sundtage vnd furnemisten Feste durchs gantze jar, jnn der Kirchen gelesen werden. Before the poor parish priests and householders, by M. Antonium Coruinum. ar, fnn ber Siir^en gelefen tuerben. ®or bie arme ^Bfarperrn bnb £>au§beter geftelt, Surd) WL dntonium ©oruinum. Non nobis Domine non nobis, sed nomini tuo da gloriam. Wittemberg. N.I).XXXIX." Folio. At the end: "Printed at Wittemberg by Georgen Rhaw. M.D.XXXIX." This book was also translated into Latin and published in quarto in Strasbourg in 1540. Our preface is found in the Wittenberger (1559), vol. XII, p. 362 b; in the Jenaer i 1568), vol. VI, p. 334b; in the Altenburger, vol. VI, p. 508; in the Leipziger vol. XXII, appendix, p. 121 and in the Erlanger, vol. 63, p. 347.

364 Erl. 63, 34sf. Prefaces to the writings of others. W. xiv, 343-345. 365

To hear other and new things. Can also be ready judges and masters of Christ and the Holy Spirit Himself.

The devil has already eaten such before they have become aware of it. God still protects the rest of us and helps us to resist him firmly in faith (as St. Peter says). But how will or can faith remain firm if God's word is not ceaselessly pursued with speaking, singing, doubting, and in various ways? for where the word ceases, faith falls, which cannot be nor remain without the word. Therefore, because St. Peter tells us to be firm in faith, he undoubtedly wants us to be diligent and constant in the Word, as St. Paul also teaches his disciple Timothy: "Stop reading" 2c. And again, "Stop preaching" 2c., for the time is coming when they will not suffer sound doctrine, but will itch their ears and bring upon themselves many new teachers. We see such things ready every day in the mighty beginning. What do you think the end will be?

For this reason, I like these postilions of Mr. Antonii Corvini very much, that they remain so short and finely pure with the Gospel, and I consider them useful, where they would also be read to the people word for word. For the common man must have such a clear and short interpretation 1) if he is to retain something of the Gospel; and I would like someone to interpret the epistles briefly in this way. If the lazy pastors did not want to study them, or the clever ones prove their mastery, good, pious pastors would have enough to preach to their people every year, and the churches would be abundantly and well supplied with sermons throughout the year, so that they would not have to complain that nothing or not much was preached to them. Well then, whoever wants to hear can learn enough through such our ministry; whoever does not want to, let him go and let his ears be scratched until the tickling becomes painful. Christ our Lord be with us and with all his own, amen.

1. Erlanger: Meaning.

*37a. Preface to the Confession of the Brethren in Bohemia. )

Delivered to King Ferdinand at Vienna on November 14, 1835, printed in 1538.

Newly translated from the Latin.

Although these brethren, who have their being in Bohemia and Moravia, have made their confession and their doctrine known better and more learnedly than that they should need my recommendation or preface, it has nevertheless seemed valid to me, since they have now for many years been called by the hateful name of Picar.

or heretics and schismatics, to serve them also with my testimony as much as I am able, if my testimony is otherwise valid, especially with ours and with all those 2) who are devoted to true godliness.

2. Instead of omnis we have assumed omnes.

*On November 14, 1535, the Bohemian and Moravian brethren presented a confession of faith to King Ferdinand at Vienna, which was more complete than the previous one of 1532 (No. 28, Col. 334 in this volume). In the following year, they sent deputies with a letter to Luther, dated Sunday after All Saints' Day (Nov. 4, 1536), to obtain his judgment on it. He liked it so much that when they had it printed in Wittenberg in 1538, he wrote a preface to it. The title is: Confessio Fidei ac Religionis Baronum A.c Nobilium Regni Bohoemiae, Serenissimo ac Inuictissimo Romanorum, Bohoemiae etc.. Regi, Viennae Austriae, sub anno Domini 1535. oblata. Actorum 24. Confiteor autem hoc tibi, quod iuxta viam, quam vocant haeresim, sic colo patrium Deum, credens omnibus, quae in lege et Prophetis scripta sunt. Quart. At the end: IVitebsrAae In ollminu Oeor^ü Itlinvv. To this edition, as well as to one published after it in 1542, the earlier Confession is appended as an apologia. A third edition was published in 1558 by the well-known Petrus Paulus Vergerius, who added Luther's preface and his own. Later, this Confession was reprinted several times in Latin, also included in the Oorpns 6t svntaAlnu 6onk688ionurn 6661, edition of 1612, xur8 I, x 217, but without Luther's preface. In the following period over-

366 L. v. a. vii, p. 48-650. prefaces by D. Martin Luther. W. xiv, 345-348. 367

make an effort. For what the papists think of me, this kind of people, who have long been hardened and have broken senses 1 Tim. 6, 5., and, as Paul again says, sin, as those who by themselves and willingly bring condemnation upon themselves, what should that concern me? I am crucified to them, and they are crucified to me.

Admittedly, since I was a pope, I was indeed an exceedingly vehement zealot for the Roman traditions (for those who are now papists and write against us are not serious, as I was, but are quite cold and do what they do either out of hatred or out of a desire for gain, and would do the same against the papacy, if they could hope for riches and greater honor with us), - I, I say, since I was a pope, in truth and from the heart hated these picards, the brothers, out of great zeal for God and religion, completely without any desire for profit or honor.

Yes, once I had come across some books of John Hus by accident, and saw that the writing was so powerful and pure that I began to wonder why the pope and the council had burned such a great man, I immediately closed the book, frightened, because I suspected that there might be poison hidden under the honey, by which my simplicity could be poisoned: such a violent spell of the papal name and the council ruled over me.

But after it pleased Him who separated me from my mother's womb Gal. 1:15 to reveal to me the child of perdition, I consulted the best men I could in many disputations with flesh and blood, fearing that the light that was in me would be darkness: so much do I dislike the light that was in me.

I trusted myself because of the length, breadth and depth of the papal majesty, of which I had hitherto also firmly believed that it was governed by the Holy Spirit and could not be mistaken, until I gradually became firmer, since the papists, as it were like wild waves of the sea (as Jude v. 13 says), foamed their own shame against my light skirmishes and preludes. Then I began to hold the pope in suspicion and to despise him little by little, and finally, since his defenders exposed him through books that are more null and void than the nullity itself, even abandoned him, to recognize him as the abomination himself, who stands there in the holy place.

Then my heart began to rejoice, and as I looked around at all those whom the pope had condemned and corrupted as heretics, I praised them as saints and martyrs, especially those whose godly writings and confessions I could find. Of the others, however, I suspected that they either had not been convicted or had erred through a case of weakness, which could have been forgiven if the papists had wanted to follow the advice of Paul, who says Gal. 6:1: "If a man is overtaken by error, restore him with a gentle spirit, you who are spiritual. And look to yourselves, lest you also be tempted." But they have followed the rage of Satan and have ruled strictly and harshly over the sheep of Christ, as Ezekiel Cap. 34, 4. speaks, and do not yet cease to do so.

Among them I also met these brothers, whom they called Picards, who were now no longer as hateful to me as they had been before in my papistry. Finally, I found among them the unique and great miraculous thing, which was almost unheard of in the church of the pope, namely, that they, as much as they could, had human-

The Bohemian friars saw this confession, drafted it more extensively, and presented it to the Emperor Maximilian II in 1564. This redaction was translated into German and appeared in octavo in Wittenberg in 1573. The title is: "Confessio, that is, Confession of the Christian Faith. To the most Sublime and Great Roman of Hungary and Behem 2c. King Ferdinand, by the Lords and Knighthood of the Crown of Behem, who are attached and related to the pure doctrine in the Christian communities, so called the Behemian Brethren Unity, at Vienna in Austria on Nov. 14 in the year 1535 and translated in the year 1564. This confession is also delivered to Emperor Maximiliano the other and King Sigemund in Poland 2c." With Luther's preface. It is newly translated by Greifs for the Leipzig edition, and is found there in Vol. XXII, Appendix, p. 121. Walch has reprinted this translation. In Latin, our preface is found in des Buddeus Kupplern Supplementum Epistolarum, p. 320 and thereafter in the Erlangen edition, opp. vor. ur^, vorn. VII, p. 547. According to the latter we have newly translated.

368 n.v. L.VII, 5S0f. Prefaces on writings of others. W. XIV, 348 f. 369

The brethren in Bohemia put aside the doctrines and handled the law of the Lord day and night, and were experienced and equipped in the Scriptures, while in the papacy even the Magistri nostri completely neglected the Scriptures, of which they boasted the title; some of them, however, had never even seen the Holy Scriptures with their eyes. But it could not happen otherwise among the brethren in Bohemia, since the languages were in decline, not only the Greek and Hebrew, but also the Latin, than that some passages necessarily remained obscure to them. And this fault stuck to them: since they wanted to avoid the thorn hedges and swamps of the Sophists and the monks, they refrained from all cultivation of the sciences; at the same time, they were also hindered by their small means, which they acquired with their hands' work.

But now they show themselves much more educated and free, not to say also more glorious and better, so that I hope that they will not be unpleasant and disagreeable to all true Christians, so that we also have to thank God and the Father of our Lord Jesus Christ most highly, who, according to the riches of his glory, commanded that this light of his word should shine out of the darkness, through which he destroyed death among us anew and enlightened life. And we must wish them as well as ourselves happiness, that we, who were far from each other even among ourselves, now, after the sheath

The wall of suspicion, by which we appeared to be heretics to one another, is broken down and we are brought together in one sheepfold under the One Shepherd and Bishop of our souls, who is blessed for ever and ever, Amen.

Even if there are some differences in this confession of their faith with regard to customs and ceremonies or even the celibate state, we should remember that all customs and habits of all churches have never been the same, nor could they have been. For the ways and differences of men, countries, and times do not permit this; only the doctrine of faith and life should remain inviolate. For this must be one and the same, as Paul often reminds us, saying 1 Cor. 1:10, "Lead ye all of one speech"; again Rom. 15:6, "With one mouth praise GOD, and the Father of our Lord JEsu Christ." For that marriage should be free with them in such a way as with us, the circumstances do not permit it with them. In the meantime, it is enough that it is permitted to everyone, and it is taught and believed that it does not cause sin to anyone, and thus everyone's faith and conscience remain unharmed. Therefore, I also commend this confession of the brethren to all the godly in the Lord, in which they will clearly see with how great injustice they have been condemned and plagued by the papists up to now.

*37 b. Preface to the booklet: Klage eines godtseligen und geistlichen Pfarrherrn des Glaubens halben. )

1535.

Translated from Latin.

D. Mart. Luther.

You see, dear reader, that even before our time there have always been some godly and holy men in the church, who, not daring to express their spirit and opinion publicly, were not able to do so.

The people of the Church, who were not willing to confess, but in their corners, as the Church was then driven into the wilderness by the dragon (as Revelation 12:6J says), wept out their sorrow and groaned for the day of visitation.

'*) In 1535 a booklet was printed at Wittenberg, which has the title: Qverelade fide pii et Spiritualis Parrochi (ut videtur) ante hoc nostrum saeculum, nuper reperta. Vittembergae 1535. At the end: Excusum Vittembergae per Nicolaum Schirlentz. In it, an unnamed author describes the way of life of the prelates, princes, nobles, burghers and merchants in rhymed verse. He laments that faith is nowhere to be found, that in the whole world only deceit and deception triumph. Luther provided it with a short preface, which is found only in the Erlangen edition, opp. vor. ar^., tom. VII, p. 531. After this we have translated.

370 L. V. L. VII, 532-S34. Prefaces of D. Martin Luther. W. XIV, 349-351L. 371

*38. preface Who the book of Robert Barns: On the life of the popes. )

Newly translated from the Latin.

Eusebius, bishop of Caesarea, an admirable man (with such an honorary name St. Jerome adorns him), says in the preface to the books of his ecclesiastical history (in which he blames the sluggishness of his predecessors or the evil times), that he was forced to take a new path without guiding footsteps, and hardly had a star here and there, which he could follow in writing such a great work. If now, at the time closest to the old church, or which had its course under the old church, ecclesiastical matters have been so utterly neglected by. If at the time closest to the old church, or which had its course under the old church, ecclesiastical matters were so neglected by those men (whom we, both in spirit and zeal, justly prefer far above us, who are descendants), or were lost through the disfavor of the times, so that they left behind no history which seemed worthy or sufficient to so great a man: with how much greater equanimity must we bear the negligence of our ancestors, who lived after them in a much more corrupt time and under much more unsettled circumstances, then were not a little inferior to them in zeal and spirit, so that in truth we too have barely a few mutilated fragments of histories, but not histories.

But I believe in the almighty GOD (as our faith confesses), without whose counsel and order this (as well as everything else) would be

could not happen. But whether this was done according to the advice of the Majesty in her anger or in mercy, it is not for me to judge. I would rather it had been done out of mercy, but I assume in anger. It was once an act of mercy that he hid Moses from the Jews in such a way that no man ever found his grave, so that the people, who were devoted to idolatry, would not erect a temple and altar and worship in that place and finally worship Moses as God. But by this salutary mercy little has been accomplished, because the godless people invented nevertheless instead of the one Moses as many idols as they had hills, trees, springs and alleys. Thus, it can be considered a mercy that God wanted the history of many fathers of the ancient church to be lost, so that we also have no knowledge of the apostles themselves (except in the book of the Acts of the Apostles), what happened to them, from any history with certain truth, so that we do not, with Christ aside, admire the greatness of the saints too much and worship them. But even this advice was of no avail, since, Satan having persuaded us to the contrary, we have invented so many services of the saints that we have at last served even subordinate saints, namely the

*Robert Barns (called Antonius while studying in Wittenberg) was professor of theology in England and chaplain to King Henry VIII. Because he would not submit to the six papist doctrines established by his master in 1539, transubstantiation, communion under one form, priestly celibacy, monastic vows of silence, and auricular confession, he was condemned as a heretic by Parliament and burned with five companions in London on June 30, 1540. He wrote a book under the title: Vitae Romanorum Pontificum, quos Papas vocamus diligenter et fideliter collectae per D. Doctorem R. Barns. Ut tempore suo reveletur. 2Thess. II. Witebergae. M.DXXXVI. quarto. At the end: Imprint Vitebergae apud losephum Clug. An. Do. M.D.XXXVI.. It contains "the history of Peter and the biographies of the popes up to Alexander III. He dedicated it to King Henry VIII of England in a dedication dated September 10, 1535, in which he praises the king for having abolished the tyranny of the pope. Luther wrote a preface to this book. Seckendorf wrote in the lli8t. Imtli. Incksx III in 1536, because the original Wittenberg edition is very rare. Walch has had a copy of it in his hands. It is also found in Latin in the Erlangen edition, opp. vur. arZ., tom. VII, p. 532. In the German translation by Seckendorf, our preface is also found, translated by Elias Frick, which was subsequently reprinted by the Leipzig edition, vol. XXII, appendix, p. 123 and by Walch. We have newly translated according to the Erlanger.

372 L.v. L.vii, 534f. Prefaces to the writings of others. W. xiv, 3512-3510. 373

Catharina, Barbara, Margaretha, Ursula, likewise to Christophorns, Georg, Rochius, and many other idols, in such a shameful way, that we have made the idolatries of the Jews quite gloriously righteous, namely, in that God changed the so despised mercy (as we deserved it) into terrible fury, as Paul predicted, since he speaks 2 Thess. 2, 11: "He will send them strong errors, so that they will believe the lie, since they did not want to believe the truth." Thus, after Christ had departed, after his faithful witnesses had been removed, namely the apostles, martyrs, confessors, a new Christ finally followed, that is, the Antichrist in the temple of God with his new saints, and taught us to worship those whom neither our fathers, nor he himself, nor we have known. And he has adorned this delicious new deity with indulgences, churches, gold, silver, precious stones and all precious things, and has distributed the land to the worshippers for free, as the Spirit had prophesied in Daniel Cap. 11, 39.

To this excess of wrath has been added that we do not even have a proper and correct history of this monster and new Christ, since his flatterers so honor his disgraces and extol his false virtues, raising the painted keys and the fictitious ray of banishment in a frightening manner. Therefore, he should be held up to us not only as the governor of God on earth, but also as a mixture of God and man, as it were as a hideous image of the true Christ, as a kind of earthly God, who is nevertheless to be feared and worshipped above all that is called God (as Paul says [2 Thess. 2, 4.)). Namely, the man of sin and the child of perdition, who is a worm and rottenness (so great is the wrath against the ungrateful world), has presumed to sit down in the place of majesty. This might not have happened, or might not have happened so successfully, if his deeds had been actually and truly handed down by some reliable historians, by which godly people would have been reminded; however, there is no lack of such

who seem to have smelled the vile stench of this diabolical cloaca to some extent; but they have not been able to find the body itself and bring it to light.

It is said of the Turk how abominably he desecrates holy places and the relics of the saints; this is indeed something unseemly, which should rightly move all the godly to pray 1) and act against this raging angel of the abyss. But if you compare with this evil the most holy sanctity of God's governor on earth, you will see that the Turk, as an enemy of the church, desecrates and devastates everything bodily, but nevertheless leaves everyone free to believe in Christ. But this friend, the new bridegroom of the church, sanctifies everything in the flesh and preserves it by terrible ordinances, but does not allow the freedom to believe in Christ at all, so that it is not safe for anyone to even be afraid of it. The Turk oppresses the kings and lords of the earth by force and arms (as they say) according to martial law, but our new God and new Christ, with deceit, with deceitfulness, with lies, and all manner of shameful artifices, has always afflicted and oppressed the best kings and princes, until he has forced them to worship his most holy feet with blessed kisses, and to offer their necks for him to tread upon. 2) May the cursers of the day curse you, and those who are ready to awaken the Leviathan Job 3:8, Amen.

At the same time I wanted to pour out this with great sorrow of heart and with displeasure, so that I might inflame some godly hearts that love Christ to investigate (what can also only be investigated) about the papal tyranny and the most holy church of the pope. For those who have the spirit of Christ have no doubt, but know that whatever they read, speak and write against this bloodthirsty, blasphemous and god-robbing whore of the devil. They offer it to God as the highest and most pleasant sacrifice of thanksgiving. I have admittedly in the beginning,

1. Instead of adorandum, orandum should be read; nä is accidentally set twice.
2. Cf. Walch, St. Louis Edition, Vol. XIX, 1964, § 2 ff.

374 Erl. 3, 350-352. Prefaces by D. Martin Luther. W. XIV, 351 v-353. 375

Since I was not very knowledgeable, not even familiar with the Histories, I attacked the papacy (as they say) a priori, that is, from the Scriptures; now I am extraordinarily pleased that others do the same a posteriori, that is, from the Histories. And I let myself think that I am completely triumphant, since I recognize, where the light rises, that the histories agree with Scripture. For what I have learned and taught, since St. Paul and Daniel were my teachers, that the Pope is the abominable one of God and of all things, the histories shout this to me by deed, and point it out, as it were, with the finger, and do not show a kind of

or subspecies, but the person (individuum) itself, not something indeterminate (vagum, as they say).

May our Lord Jesus Christ, who has begun to kill this repulsive man of his with the spirit of his mouth, also destroy him in the near future by the appearance of his future. I say amen, and I wish this with all my heart, and I do whatever I can for it, every one who loves the kingdom of God and his blessedness. I am not mistaken.

1. Instead of ors Spiritus sui, read: Kxiritu oris sui, 2 Thess. 2, 8.

*39 Preface on Calvin's Interpretation of the Sunday Epistles, )

I thank God the Father through Jesus Christ our Lord, so be it with me, that I have experienced so much, that in the pulpit one must now at least preach the text of the Gospel and the Epistle more loudly and purely, so that the innumerable idolatries, which have been driven into the churches by the priesthood, may be driven out daily more and more, which is not less, because we should daily see many devils approaching through God's Spirit. Although the devil defends himself confidently, he rages and rumbles almost terribly, both through his lying mouths and his tyrants; and as he stirs his dragon's tail through the lying mouths, so he also roars terribly through his lion's mouth, the tyrants. But still nothing will help him.

For it is no longer written (praise God!) even among the papists themselves on the pulpit, how St. Barbara helps to the Sacrament, St. Christopher against the going 2) death, St. George, St. John, St. John the Baptist, St. John the Baptist, St. John the Baptist, St. John the Baptist, St. John the Baptist.

2. Erlanger: "tough". Both the Wittenberg and the Jena have our reading. The explanation of the idiom used here is found in Walch, St. Louis Edition, Vol. Ill, 1722, Z42: "St. Christoffel has to help those who are in their last throes."

in the war, St. Erasmus in the box, and the like holy service, brotherhoods, pilgrimages 2c. And those who are in awe of Luther can no longer hear such things themselves. Nevertheless, everyone now wants to hear Christ, regardless of the fact that it displeases the pope, whom they now fear as much, taught by Luther, as the red king in the card game, without what they do to annoy us, against their conscience, after they, either hardened or come into the no, cannot return with honor.

I have now been under the pope's spell for twenty years, but I have never felt it (praise God!). So the pope has also been under my spell for twenty or more years; whether he has felt the same, I let them say or remain silent, is the same to me. But I am concerned that these and similar books show what he has felt, still feels, and must feel more. For it is, truly, not to his liking that the holy scriptures come to light; for this reason I often wish that a short commentary on the gauze Biblia would also be made for the preachers, especially in Latin, like the good man,

*The necessary remarks on this preface have already been made at No. 36, Col. 362 in this volume. The Wittenberg and Jena editions place it in the year 1537. It is found in the Wittenberg edition (1559), vol. XII, p. 363d; in the Jena edition (1568), vol. VI, p. 485d; in the Altenburg edition, vol. VI, p. 1073; in the Leipzig edition, vol. XXII, appendix, p. 124 and in the Erlangen edition, vol. 63, p. 350.

376 Erl. 63, 352-354. Prefaces to the writings of others. W. XIV, 353-355. 377

Nicolaus de Lyra, has undertaken. Which work would not be to be rejected where it would be improved.

4 For the end Christ must die, not by the hand of man nor by the mouth of man, that is, by the power and wisdom of man, but by the Spirit of the mouth of Christ, as St. Paul prophesies. But Christ's mouth is his word and preaching, as he says Luc. 21, 15.: 1) "I will give you mouth and wisdom" 2c., and in the prophet Jeremiah: "You shall be my mouth, where you shall divide the delicious from the foolish." And to Moses he says, "Aaron shall be thy mouth, and thou shalt be Pharaoh's God" Ex. 4:16.

5 Therefore let us continue confidently, and bring the Scriptures fresh and pure into the pulpit, so that the people may know the Lord and Savior.

1. In the editions: "Matth. 10 , 19."; the Erlanger reprinted from Walch: "Matth. 10. (V. 9.)".

If we know Jesus Christ rightly and well, then the most holy father, with St. Barbara, Catharine, Margaret, and also with Veronica, will easily fall without a battle of swords, and his great thunderbolt, the terrible ban (as the first Psalm says), will become dust that the wind scatters, as it stands in the day. For before Luther's time no one could have remained a year before the Pabst's wrath; now even those who kiss his feet mock him. May God, the Father of our dear Lord Jesus Christ, a God of truth and Father of all comfort and joy, accomplish the work He has begun (as He has also inspired us to ask through His Holy Spirit, taught us and commanded us through His dear Son), and bring it to a mighty end, for the praise and honor of His name, and the blessedness of all believers, for the final judgment and punishment of the Pabst and his idols, Satan and his angels! Amen, amen.

*40 Preface from the Galeatius Capella History of the Duke of Milan. )

Preface by Mart. Luth.

(1) The famous Roman Varro says that the best way to teach is to give examples to the word. Otherwise, when speech is heard without examples, however just and good it may be, it does not move the heart so much, is not so clear, and is not so firmly retained. For what philosophers, wise men, and the whole of reason can teach or conceive that is useful for honest living, history gives.

with examples and stories, and likewise puts it before the eyes, as if one were there, and saw it happen, everything that the words before by the teaching have carried into the ears. There one finds both, how those have done, left, lived, so piously and wisely, and how it went for them, or how they are rewarded; also again, how those have lived, so wickedly and incomprehensibly, and how they are paid for it.

And if you think about it thoroughly, almost all rights, arts, good advice, warnings, threats, frights, comforts, strengths, lessons, precautions, etc. can be found in the histories and stories.

*Galeatius Capella was from Milan, and there secretary, also envoy to Emperor Carl V. He wrote: De bello Mediolanensi, seu rebus in Italia gestis pro restitutione Francisci Sfortiae Mediol. ducis. This 'writing translated D. Wenceslaus Link into German, and Luther provided it with a preface. It was published under the title: "Historia Galeatij Capelle, wie der Hertzog zu Meiland, Franciscus, wider eingesetzt ist, vom 21. jar bis jnn das 30. Berdeudschet durch D. Wencelaum Linken. With a preface by D. Mart. Luth, Wittemberg 1538." 28 quarto sheets. At the end: "Gedruckt zu Wittemberg durch Hans Lufft. M.D.XXXVIII." In the collections, the preface is found: in the Wittenberg (1559), vol. XII, p. 365 d; in the Jena (1568), vol. VI, p. 531; in the Altenburg, vol. VI, p. 1251; in the Leipzig, vol. XII, appendix, p. 125; and in the Erlangen, vol. 63, p. 353.

378 Erl. 63, 354-357. Prefaces by D. Martin Luther. W. XIV, 355-357. 379

The histories, therefore, are nothing other than an indication, memory, and characteristic of divine works and judgments, as to how he sustains, governs, hinders, promotes, punishes, and honors the world, especially mankind, according to whether each deserves evil or good. And even though there are many who do not recognize or respect God, they still have to take offense at the examples and histories, and fear that they too will not be like him and him who are presented by the histories, by which they are moved harder than if they are badly restrained with mere words of law or doctrine, and are resisted; As we read not only in the holy Scriptures, but also in the pagan books, how they introduce and hold forth the ancestors' examples, words and works, where they want to raise something among the people, or when they intend to teach, admonish, warn, deter.

Therefore the historians are the most useful people and best teachers, so that they can never be honored, praised or thanked enough, and if this should be a work of the great lords, as emperors, kings 2c., who diligently wrote the histories of their time and preserved them in the librae, and who did not incur any expense in keeping and educating such people, who were capable of doing so; as can be seen, especially in the books of Judges, Kings, and Chronicles, that such masters were established and kept among the Jewish people; also among the kings of Persia, who had such librae in Medes, as can be seen from the books of Ezra and Nehemiah. In addition today the princes and rulers must have their cancelei, in which they set aside and settle their own, both new and old things; how much more one should take a history of all, or at least of the most daring 1) things, over the whole time of their regiment and leave it to the descendants.

4 And what more do we Germans have to complain about than that we do not have the history and examples of our ancestors a thousand years ago, and that we know almost nothing about where we came from?

1. because of - important.

We do not need what we need from the histories of other nations, who perhaps need to remember us out of necessity rather than in their honor. For since God's work proceeds without interruption, as Christ says John 5:17: "My Father works until then, and so do I," it cannot be lacking that something noteworthy must have happened at all times that should be remembered; and even if it could not all be read, that the most important pieces would be kept in the shortest possible time; as some have meant, who have made songs about Dietrich of Bern and other giants, and have thereby presented many great things briefly and badly.

5 But it takes an excellent man, who has a lion's heart, to write the truth fearlessly. For more than a few write in such a way that they gladly keep silent about the vices or accidents of their time, for the sake of their masters or friends, or interpret them in the best way; in turn, they exaggerate minor or trivial virtue; in turn, they embellish or embellish the histories out of the favor of their homeland and the disfavor of foreigners, according to which they love or hate someone. In this way, the histories become suspect beyond measure, and God's work is shamefully obscured; just as the Greeks are blamed, just as the Pope's hypocrites have done in the past and still do, and in the end, people do not know what to believe. Thus the noble, beautiful, highest use of histories is corrupted, and vain washers are made of them; which makes that such high work of writing histories is free to every one; who then writes and is silent, praises and scolds what he thinks good.

Therefore, this office should be used by high people, or by well-appointed people. For since the Histories describe nothing but God's work, that is, grace and wrath, which must be believed as if they were written in the Bible, they should truly be written with the utmost diligence, fidelity and truth. But this will not happen now, I think, unless the order that existed among the Jews is restored. However, we must be content with our histories as they are, and at times think and judge for ourselves whether the writer was acting out of favor or disfavor.

380 Erl, 63, 357-359. Prefaces on the writings of others. W. XIV, 357-359. 381

We have to suffer in the same way that the carters in such a loose regiment counterfeit the wine overland with water that one cannot get the pure grown drink 1) and let us be content that we get the most or something of it.

7 But this historicus, Galeatius Capella, nevertheless looks at me as if he wanted a

1. Thus the Jenaer and Walch; in the other editions: Trunk.

The book of the Lord's history, which was written by a true historian, does not explain things in long and vain words, but briefly and thoroughly, and is nevertheless a thing to be read and kept, as in it one can see God's work, how strangely he governs the children of men, and how wicked the devil is and his members; so that we may learn to fear God and seek his counsel and help, both in great and small matters. To Him be praise and thanksgiving forever and ever, through our Lord Jesus Christ, amen.

*41 Preface to the booklet of Menius: How a Christian should hold himself against all kinds of doctrine. )

1538.

Martinus Luther, Doctor.

(1) We must admit, all of us who want to be Christians and be saved, that in Christianity there is no rest nor cessation of sects, false brothers, and all kinds of devilish rages; Satan wants to and must be among the children of God, Job at first, v. 6. But where Satan comes among them, and gets leave from God and the decree to tempt the godly children of God, then it happens that the sheep are stolen from dear Job, that the thunder strikes his servants to death, that the wind comes from midnight and tears down his houses, and strangles all his children. But this is not enough; after this his body and soul also suffer all manner of affliction, until even his own friends afflict him, and his own wife mocks him.

2. read the Historia ecclesiastica, together with the like, and look into it diligently, and you will find how, from the beginning of Christianity, there has been such a chaos of sects, error, and

2. There has been all kinds of trouble, that even among the heathen, where the devil reigns in the flesh, there has been better, quieter and finer government to look upon than among the Christians, that the great rulers in the Roman Empire have been able to say with mighty pretense and glamor: Behold, the boys, how they devour themselves among themselves, and yet want to bring the world under themselves to their faith.

(3) Just as Job's friends were so greatly angered by his great misfortune, and were sure that Job was the worst wicked man on earth, whom God had to be hostile to and punish so horribly. And even if God sometimes punishes the worldly regime, so that they also have to have war and suffer all kinds of misfortune among each other, they do not consider it so great, nor do they have such great annoyance as it has among the Christians, who are supposed to be pious, quiet, united and peaceful, according to their own teachings and all the prophets' prophecies.

2. Erlanger: all.

*The text to which Luther wrote this preface is entitled: "Wie ein iglicher Christ gegen allerley lere, gut vnd böse, nach Gottes befelh, sich gebürlich halten soll. With a preface by D. Mart. Luther. Justus Menius. Wittemberg M.v.XXXVIII." 6 quarto sheets. At the end: "Gedruckt zu Wittemberg durch Nickel Schirlentz, M.D.XXXVIII." The writing itself, along with Luther's preface, is printed in the Wittenberg edition (1551), vol. II, p. 480k; the preface alone in the Wittenberg (1559), vol. XII, p. 367k; in the Jena (1568), vol. VII, p. 30; in the Altenburg, vol. VIII, p. 32; in the Leipzig, vol. XXII, appendix, p. 127; and in the Erlangen,

382 L. v. a. vii, 54i. Prefaces by D. Martin Luther. W. xiv, 35s-362. 383

4. that in this matter there is neither counsel nor help, except (whoever can) look to God's word, keep to it, and judge everything according to it. For since God's word is of great power, that it rumbles and exercises its mighty power among devils, death, and sins (who do not suffer it, but confidently rage against it), how should it not also rumble among the human sects of carnal wisdom and holiness, which also cannot suffer it. In such a rumor, of course, it must happen that it can be seen as if no one could know who is cook or waiter, who is God's or the devil's, who is church or end-Christ.

5 God does all this so that he will not look at men or human beings, but at his word, and honor and keep it under, above, and apart from everything; so that when a man dies or is otherwise in need, he must forget heaven and earth, sun and moon, father and mother, money and goods, honor and honor.

The only thing they can do is to take hold of God's word, dare to do it alone, and thus go there. Heaven and earth may remain behind or in front, they can neither advise nor help here, nor guide, much less save.

(6) So, too, in these troubles of the churches, one must not pay attention to what people suffer or do, not look at whether they are many or few, whether they are Turks or Popes, but where and with whom the word of God is. There he will stop and be sure that Job's house and the children of God, the holy church, are there; then let him who does not want to stop be annoyed by the works of Satan, who roams so wildly in Job's house that it seems to be the devil's house, and all the other houses are God's houses. But Job's house remains at last, when all the others perish. For it is said, "God's word abideth forever." Item, "Heaven and earth pass away, but my word does not pass away," Amen. And that is true.

*42. preface Who of Jerome's epistle to Evagrins, of the power of the pope. )

In the book which is called the Decrees of Gratian, many splendid things are brought together from the Fathers, from which one can see to some extent how exceedingly great the difference was between the state of the ancient or original church and that of the following ones, especially the Roman church, which afterwards, through the Iscariothic popes, usurped the name of the universal church, if one may otherwise call it a church, which dared to erect this blasphemous idol with the most insolent brow. But Gratianus was against the popes, who even then claimed tyranny in the Church of Christ.

more flattering or servile than he should have been, and declares the best sayings and decrees of the fathers either invalid, or falsifies them according to the will of the Roman popes (as it seems) in godly opinion, but to an exceedingly harmful example. For from then on, the pope became so proud that he denied that the rights were given to him, and he presumed everything to his completely null and void ray of banishment; yes, at last his pomposity grew so immeasurably that at this time he has broken in two, like his predecessor Judas, and his entrails are poured out with all his shameful deeds and abominations, so that the whole earth is his

*) In 1538, in Wittenberg, the Epistola S. Hieronymi ad Evagrium de potestate Papae was printed again, and Luther wrote a preface to it. In Latin, the preface is found in the Jena edition (1570), tom. IV, lol. 408 and thereafter in the Erlanger, oxx. var. arA., tom. VII, p. 541. German in the Leipziger, vol. XXII, appendix, p. 128 and in Walch. We have retranslated according to the Jenaer.

384 L. V. a. VII, 541-643. prefaces on writings of others. W. XIV, 362-M4, 385

Stank can no longer bear. So also this epistle of St. Jerome, although included among his other works and preserved until now, has also been declared invalid, but not falsified. For it is too clear and distinct to give occasion for any falsification. Although Jerome's reputation may not be great in this work, and it may not be of any value to the servants of the Roman tyranny, it seemed good to us to publish it at this time and to present it for special consideration, so that the young people, who have no knowledge of past things, have a testimony about the condition of the old church against the other cold and lame miserable defenders and protectors of the Roman whore, who is in no small danger because of her cause.

For here you see that in the time of Jerome (as also in that of Ambrose and Augustine) there was no archbishop in the Church, no patriarch, no primate, no metropolitan, much less a pope or ecumenical bishop, but all the bishops were equal among themselves, then the bishops the same as the presbyters, and again; indeed, he says that the bishop of Eugubium, a little town not far from Rome, is equal to the Roman bishop. O what a great heretic the holy man would become if he lived nowadays, and it is to be wondered that they do not condemn him a thousand times to the deepest hell with all his writings. It was also the word a common name for the bishops. Thus St. Jerome calls St. Augustine the most holy papa, and Cyprian they called the papa in the church at Carthage. Therefore it is obvious that the whole papal hierarchy is man's doctrine, or more correctly devil's doctrine, introduced by those who are liars in glibness. All (says St. Jerome) are equal in merit and priesthood; the power of wealth and the lowliness of poverty make a bishop either higher or lower.

And what is surprising, at that time the diversity of gifts and spiritual graces (to which, after all, the dignity of preference or higher position is most often given) made it difficult for the people to understand.

The bishops were not higher bishops. For St. Martin was undoubtedly the holiest among the bishops of Gaul, famous for his power of the spirit and miracles: yet he kept his position among the other bishops, and would not heal a sick person unless he was asked and almost forced to do so by others. And St. Augustine, who was the most learned and eloquent among the bishops of Africa, kept his subordinate position, as a younger one, and yet he was compelled to teach or speak publicly in synods, which would have been granted either to the bishop of Carthage, if the dignity of the place had mattered, or to some older bishop. These extremely holy bishops were indeed what they were called, that is, true bishops, who sought not their honor or dignity, but the salvation of souls and the benefit of the Church. What are our bishops today? Dead larvae and images; and yet God wanted them to be only such, and not also vessels of God's wrath and anger, to the ruin of the Churches.

What do you think St. Jerome would have said if he had seen today's bishops, archbishops, cardinals? What if he had seen the Pope, who not only does not tolerate any bishop equal to him, but forces all to submit to him as the Lord, who with more than Sicilian tyranny oppresses the Church by his pernicious doctrines, who robs, steals, extorts the goods of all churches and countries with lift, fraud and every kind of lie, who tramples on the necks of kings (and Christian kings at that), who offers them his feet to kiss, who arrogates to himself the twofold sword in the whole world, in pomp and splendor surpassing all kings, plaguing the whole Christian world with war and turmoil, not only disrespecting the word of God, but not knowing anything about it, persecuting it, exterminating it, blaspheming everything that is Christ, slaughters Christ's sheep, in short, who with frightening cruelty and satanic malice plays his game with the goods, honors, bodies and souls of the faithful, deceives them, ridicules them, mocks them and is still insatiably greedy for greater and worse things: surely he would have believed,

386 Erl. 63, 360-362. Prefaces by D. Martin Luther. W. XIV, 364-369. 387

It is not a man who lives naturally, but Satan who rages in the form of a man, and amazed, he would have kept silent and wept until death. For he who does not like that the bishop of Rome is higher than the bishop of Eugubium, dear, what should he find in the pope that he did not curse to death?

And we poor people have been forced to worship all these blasphemous and abominable abominations as decrees established by divine right, otherwise we would incur the wrath of Almighty God and His holy apostles Peter and Paul. And it was a more tolerable sin to deny, blaspheme and ridicule all the articles of faith (as they do at Rome) than to entertain the slightest doubt about the divine right of the pope.

To even think of the Pope as anything other than the Most Holy One was a sin of eternal damnation. My conscience and that of many good people are witnesses to this, which was horribly trapped by these heinous abominations. But thanks be to Christ, the most sweet Redeemer, who has raised us anew with Himself out of your death, and has shown us Iscarioth with his bowels spilled out, broken, stinking and cursing, despised and forsaken for His sake, and offered to all for laughter, mockery and hissing. Amen. O LORD, just and true are thy judgments; therefore, O LORD, preserve and keep us from this generation for ever. For it is full of the wicked everywhere, where such loose people rule among men, Ps. 12:8, 9, Amen.

*43 Preface to John Sutel's Interpretation of the Gospel of the Destruction of Jerusalem. )

1539.

Martinus Luther.

(1) The world is now so evil, and the longer the worse, that one may well with all diligence and perseverance present the examples of divine judgment and wrath to the people and impress upon them, if it would help, that they are horrified by it, and yet improve a little. Now the worldly rulers themselves (who have the sword and the wrath of God in their hands and are commanded by God to punish the wicked) complain that the world is becoming more and more wanton and that the rule has become difficult and laborious. For the devil has become so powerful that even many of the rulers themselves are driving with all their might, who should punish it justly, and not only give evil examples, but also beginners and

Agitators are to all misfortune that one must see and grasp that it cannot stand like this for long, but must break one day. And so it was with Jerusalem. Before they were led into the Babylonian prison, the prophet Ezekiel gave such a simile: Jerusalem would be a grop in which the fat and salt were so deeply unburned that it could not be made clean again by scrubbing or sweeping, but it would have to be burned in the fire and completely melted and made new. Jeremiah also speaks in the same way, that God says he must do as a potter did when his vessel was not right, and when he struck the clay and crushed it, so will he destroy Jerusalem; as was done.

2. although such parables still have so much to offer

*The text of Sutel, to which Luther wrote this preface, has the title: "Das Evangelion von der grausamen, Erschrecklichen Zerstörung Jerusalem. Interpreted by Magist. Johan Sutel preacher at Göttingen. With a preface by D. Mart. Luth. Wittemberg. 1.5.39." 9 quarto sheets. At the end: "Printed at Wittemberg by Hans weissm, M.D.xxxix." In the collections, the preface is found: in the Wittenberg (1559), vol. XII, p. 368; in the Jena (1568), vol. VII, p. 304; in the Altenburg, vol. VII, p. 327; in the Leipzig, vol. XXII, appendix, p. 129. and in the Erlangen, vol. 63, p. 360.

388 Erl. 63, 362-384. Prefaces to the Writings of Others. W. XIV, 369-371. 389

The people of Jerusalem have to take comfort in the fact that the spoiled pot will be watered anew, and another pot will be made out of 1) unmade pots. For Jerusalem was rebuilt after the misery of Babylon, and a new pot and potter were made of the old clay and brass. But if it happens according to Isaiah's parable, that the evil pot is shattered so that not a shard of it remains in which one could fetch water or fire, that is terrible; as we see that it happened in the last destruction of Jerusalem. There the grop was melted into foam, and the pot was smashed into cinders, which they could not believe before great certainty, nor did they want to believe until faith came into their hands. I do not like to prophesy, nor do I want to prophesy; for what I prophesy, especially evil, generally comes more than I like, so that I often wish, even with St. Michea, that I had to be a liar and false prophet. Because I speak God's word, it must happen; but I worry, and must worry that our German country will one day be like Jerusalem. Alas! God help that my worry is lacking and my prophecy is a lie. We have it in mind

1. Thus the Jenaer and Walch. Wittenberg and Erlangen: the ungerathen pots.

the door, as the Turk has melted and shattered Greece, up to Germany, by God's wrath; but we do not respect it, as little as the Jews respected the wrath of the Romans, sinning on and on, that we may become sufficiently a corrupt grop and pot.

Therefore, it is good that this example of the destroyed Jerusalem (as this sermon does) be held up to us, along with other more wrathful punishments of God, if it would help a little, and through repentance the final misfortune and destruction might be forgiven. God's word does have an effect on people, and yet the divine judgment sometimes strikes even the stiff-necked, willful people, so that they must be frightened by it; for it certainly applies to us Germans in particular, a game that the devil has in mind, because he finds the word of God in us, which he cannot stand. And if we do not honor it better, but continue with contempt and ingratitude, it will be said: you have not recognized the time of your visitation. Then it is done, and the devil has already won; for if we despise the word, it despises us again, and separates from us as we separate from it. God graciously protect us from this, at least in our time. Amen.

*44 Preface to Friedrich Mann's booklet: How to Teach Christianity to the Simple and Especially to the Sick. )

1539.

Martinus Luther.

1. grace and peace 2c. Although I would not have thought that it should be necessary at this time to regurgitate the ABC of Christian doctrine to the people in such a childish manner, because so many (praise God!) books are available, that, if they had not been able to learn from

from our books, but should have heard and learned from the quarreling and shouting, what the things were, about which we had quarreled so far, as one otherwise learns all other public quarrels, and from both parts not only original, but also from the other.

*The title of the text to which Luther wrote this preface is: "Wie man die einfeltigen, vnd sonderlich die Krancken, im Christenthumb vnterrichten sol. By H. Friderich Mecum. Wittemberg. XXXIX." 20 leaves. At the end: "Gedruckt zu Wittemberg durch Georgen Rhaw." The preface is found in the Hallische Bande, p. 451; in the Leipziger, vol. XXII, appendix, p. 130; and in the Erlanger, vol. 63, p. 363.

390 D- v. a. vii, 554 f. Prefaces by D. Martin Luther. W. xiv, 371-373. 391

Perhaps we should hope that, because they know nothing at all about the matter, they will not know or respect much the folly of the papists, and therefore the less they are poisoned by that part, the sooner they may be taught and instructed: so I have well seen that this childish way is let out by the pressure to help the poor common people with it in Christ.

But how can one pray for you bishops more and more (I would almost have said curse), that you have let the churches lie desolate and corrupt, so that the people can teach even the Lord's Prayer, faith, God's commandment, and sacrament, yes, nothing? and for that so much and so great shameful scripture,

You have been able to suffer and promote lies and blasphemy well and knowingly, therefore you yourselves have been blinded, the longer the greater fools and damned people you have become. But God will gather his people and bind you chaff, stubble and thorns to the infernal fire, as you, hardened, want to have it yourselves. So go and fight, as you began, against God and your own conscience. For you shall prosper as you have deserved, and God grant you (because you will it so) that you may continue, and not think otherwise, for you can dampen the truth with lies, come to honor before God with blasphemies and desecrations, until at last you are also considered like bathmaids before the world with lies and blasphemies, amen.

*45. preface about the seudbries of the misery of the priests. )

Newly translated from the Latin.

D. Martin Luther.

I did not want this booklet to perish under moth and mildew, since I consider it worthy of being read even today by us who are preachers of the church. Above all, I like the extremely free confession of misery. Although the author does not speak Latin well, he nevertheless, like a kind of Cato, presents the matter himself without ornamentation and accurately. And I am very much surprised that at that time someone had the audacity to publicly call the bishops devils and tyrants of the priests. He was certainly one of those whom the Lord forgave the sins of idolatry and preserved them wonderfully in this ruin of the Antichrist. For he makes Christ the example of the pastors or (as he calls them) curators, and the office and cross of the pastors.

who among Christians does not recognize that this was a kind of spark or (as Christ says) a smoldering wick of true godliness and knowledge of God in such a troubled, humble and patient soul? Such people belonged to the church under the papacy. Although they were not without infirmities, sins and errors, they looked up to Christ, sighed and cried out to Him, as if they were people who were already drowning, while the other clerics (as they are called) served the devil, yes, were devils of the churches. Thus, the church has been preserved by the pastors and schoolmasters, who have been forced to teach the Word and administer the sacraments, even though they did not live without infirmities and did other things, since they were oppressed by the Antichrist and his rulers.

2. The book to which Luther wrote this preface is entitled: Epistola de Miseria, Curatorum seu Ple- banorum, aeditus sic anno 1489. Cum Praefatione D. Mart. Luth. Vittembergae 1540. at the end: Impressum WittemderMe per Xieoluum KeUirleutL, anuo 1540. octav. The preface is found in Latin in des Buddeus Kupplemkutum Lpistolarum ImtUeri, p. 330 and in the Erlanger Ausgabe, opp. var. ur^., tom. VII, p. 554. German in the Leipzig edition, vol. XXII, appendix, p. 131 and in Walch. In the "innocent news" 1702, p. 90 the writing is placed in the year 1439

392 Erl. 55, 341-343. prefaces on the writings of others. W. XIV, 373-875. . Z9Z

*46. preface from D. Caspar Güttel's sermon, preached in the churchyard at Eisleben. )

1541.

The Venerable Johann Bugenhagen, Doctor and Pastor at Wittenberg.

1. grace and peace in Christ. I kindly ask, my dear lord and friend, because I do not have the time to read the booklet of my dear lord and friend, Doctor Caspar Güttels, pastor and superintendent of Eisleben, with leisure (because I suddenly fell three times prevented by other business), you should take it before you, and where the good man praises me, erase my name. I know well how sincerely good he means it; but you know how hostile my name is to the devil and his papists, especially where I am praised, so that reading, or even the fruit of reading, is destroyed, because even with many who want to be ours, my name stinks; but you will do it well without my concern.

2 He writes, as I also notice from his letter, against the expectants, that is, those who wait for the concilium. They may be wise, sensible people who thus wait and stake their salvation on human statutes, but they fulfill the saying: A wise man does no small foolishness; or they must be completely ignorant and inexperienced in Christian faith, as they cannot judge how far God's word and man's word are different. Although I would like to give them credit for this, because until now the world, through the pope, has had to believe that the conciliar statutes are just as valid as God's, and more than God's word, which now even the geese and ducks, mice and lice (praise God!) would not believe, where they could believe something. But he who hears nothing, learns nothing; he who cannot hear, or does not want to hear, cannot or does not want to learn or know anything. Such expectants we command God.

3. But next to them is another group of expecters who hear and read it, also want to hear and read it, know everything that the gospel teaches, know what the truth is, also confess that it is the truth and is in the gospel, and yet pretend that they want to wait for the judgment of the Council and the church, and in the meantime persecute and suppress the recognized truth of the gospel; as one and the most distinguished Duke George of Saxony (that I give a sure example), of unfortunate memory, has been with his followers. Whom do we want or should we command such expectants? God does not want and does not like them, because he wants his gospel to be kept above all angels, silent about men or concilia, and confesses about it to no one of any harrens or expectants. I am well aware that we have to send them to the devil in the abyss of hell, and let them wait and remain expectants, as the Jews also wait and are expectants for their Messiah, whom they crucified before out of hatred and envy, against public and known truth. Yes, let them wait, it serves them right that they wait; what are they worth better than to wait in vain for the lie forever, who did not want to accept the truth revealed at present?

(4) So we let these expectants also wait for a council, which now the pope will not give, or even cannot, as he lets himself be heard publicly, and they nevertheless crucify and persecute the present truth, in order to obtain the beautiful title: Christian church, Christian princes, Christian people, who wait for the council, and curse God's word. Let them use such titles, but beware that you do not praise them in this way, lest you become a party to their sins and be exposed with them to hellish fire. For there is the terrible, horrible example before our eyes,

*) This preface is found in the Wittenberg edition (1559), vol. XII, p. 369; in the Jena edition (1568), vol. VII, p. 431; in the Altenburg edition, vol. VII, p. 471; in the Leipzig edition, vol. XXII, appendix, p. 131; in the Erlangen edition, vol. 55, p. 341 and in De Wette, vol. V, p. 418.

394 ' Erl. 63, 368-370.' Prefaces by D. Martin Luther. W. XIV, 37S-377. 395

how God exterminated the Christian prince, yes, the wretched, damned man, Duke George, made him null and void, cast him into the abyss of hells.

5 Such expectants should have such a concilium, because that is how they want it. As St. Paul says in 2 Cor. 6:1, 2: "I beseech you, brethren, that ye receive not the grace of God in vain: for he saith, I have heard thee in due time. And Christ Matth. 10, 14. 15.: "Whichever city or house will not receive your word, come out, and shake off the dust of your shoes also upon it. I tell you, it will be more tolerable for Sodom and Gomorrah in that day" 2c. These were not expectants, as they did not know it to be the truth,

but considered it to be error and heresy. Where will now remain the expellers who know and confess that it is the truth, and yet for the cover and adornment of their obdurate will and malicious, bloodthirsty outrage pretend that they want to wait for the concilii or church judgment. Oh, let them wait and remain expectants, as they deserve and are worthy, and to more condemnation and greater accumulation of wrath let them call themselves Christian princes among themselves, that is, blaspheme God in heaven confidently, and force that he must hasten with the last day. Amen, amen. My dear Lord Jesus Christ, come, and come quickly, amen.

D. Martinus Luther.

47. preface to M. Joh. Spangenberg's Postille).

1 Saint Paul writes from time to time that Christ, our Lord, is a mystery, and the holy church (to the Ephesians Cap. 5, 32) with Christ, her bridegroom, may also be called a mystery. In former times, when I had to be called a doctor of the holy scriptures, I considered this to be a bad speech, which I understood very well. But now I (praise God!) have again become a poor student of the Holy Scriptures, and the longer the less I am able, the more I begin to regard such words as strange, and from experience I find this gloss that it must be called a secret; for as brightly and clearly as the apostles preach about it (even with miraculous signs), I do not understand it.

It remained hidden and secret to the highest and wisest people on earth, as he says Matth. 11, 25: "You have hidden these things from the wise and prudent, but have revealed them to the children" 2c. Is it not miraculous enough? is it not secret enough: which is so publicly preached, and shines brighter than the sun, and is confirmed with so many great miraculous signs (which one cannot deny, God must do them), yet the most high, the cleverest, the holiest, the best here are supposed to be blind, deaf and nonsensical, that they cannot see, hear or feel it? Council here elders well, what is that? There is nothing more obvious, and yet nothing more secret; nothing more comprehensible than this.

In the beginning, Joh. Spangenberg was rector at Gandersheim and Stollberg. When he came to the realization of the evangelical truth, he was called to Nordhausen as the head preacher at the church of St. Blasii. From there, on Luther's recommendation, he came to Eisleben as preacher of St. Andrew's Church and as superintendent of the county of Mansfeld. While he was in Nordhausen, he published in the years 1542 to 1544 a postilla on the Sunday and feast day gospels and epistles, written in a catechetical manner in questions and answers. It has five parts in folio. The first part, to which Luther wrote this preface, covers the Gospels from the first Advent to Easter, and appeared in 1542; likewise the second part, which contains the Gospels to the end of the church year. The third part, in which the Gospels and Epistles of the most important feast days, apostles' days and saints' days are explained, was published in 1543. This was followed in 1544 by the interpretations of the Sunday epistles. This postilla has not only been reprinted several times, but also translated into Latin and Low German. The preface is found in the Wittenberg edition (1559), vol. XII, p. 371 b; in the Jena edition (1562), vol. VIII, p. 43; in the Altenburg edition, vol. VIII, p. 45; in the Leipzig edition, vol. XXII, appendix, p. 132; and in the Erlangen edition, vol. 63, p. 368.

396 Erl. 63, 370-372. prefaces on the writings of others. W. Xlv, 377-3S0. 397

There is nothing more incomprehensible than Christ in the manger and on the cross, nothing more incomprehensible than Christ at the right hand of God and Lord over all. So his word, which preaches about him, is also done.

Our experience must also bear witness to this. How abundantly, brightly and clearly we have the same salvific word from Christ! But to whom is such manifest, bright, clear light known and pleasant? Is it not mystery and secret enough, not only for the papists, but also for ours, who boast of being almost evangelical? who do not think otherwise, when they have once read or heard it, that they are so full and enough that they could well teach all the apostles, not to mention their 1) poor pastors and preachers. Such think that it is neither a mystery nor a profound art, but a spoonful of wisdom, which they may drink up in one gulp.

Now, what do we preachers want to do, who are to govern churches under such archangels and super-angels? This is what we want to do, we want to let them know everything better and a hundred times better than we ourselves do. And Christ shall be neither mystery nor secret with them, but a living nutshell, since they have hollowed out the kernel long before they are born and thrown away the shells; but we meanwhile want to suck on this secret like a child on its mother's breast, until we also get something of it once, and not let ourselves be weaned from it so early and so temporally, as these high people wean themselves and are ashamed to suck their mother's teats. For they can walk themselves before they have grown legs and feet.

4. summa, we must let the world and the devils run their course, and with preaching, reproving, admonishing always stop, for the sake of those who shall know such a secret; to the others it is preached, as the rain falls into the water, or, as our Lord says Matth. 13, 19, is sown on the way; the secret alone wants to bear fruit on the fourth part of the field. Therefore, I am glad to see that this and similar books come to the people, not only to reveal such secrets, but also to make them more difficult to understand.

1. The Erlanger, which follows a Nuremberg reprint, offers: "schweiget ihr arme Pfarrherr" 2c.
2. more false books. For they are not all pure who now write, and everyone wants to sell them in the store, not to reveal Christ or his secret, but not to have his own secret and beautiful thoughts, which he holds about Christ's secret, for free, so that he hopes to convert even the devils, if he has never converted a mosquito, or can convert, if it would not be the worst thing to convert.

(5) Nevertheless, some lazy pastors and preachers are also not good, who rely on such and other more good books, so that they can take a sermon from them, do not pray, do not study, do not read, do not strive for anything in the Scriptures, just as if one did not have to read the Biblia for that reason. They need such books as the forms and calendars to earn their yearly nourishment, and are nothing but parakeets or jackdaws that learn to repeat incomprehensibly, although our opinion and that of such theologians is to point them to the Scriptures and to admonish them to think, even to defend our Christian faith after our death against the devil, the world and the flesh. For we will not stand eternally at the head as we stand now.

(6) And as our forefathers bequeathed to us this mystery, though it was horribly destroyed by the pope, so we also bequeath it to them; and though they will not have as much to do to expose such abominations as we have done, yet they will have just as much to do (if not more) to resist and ward off the devil, lest he again cast such abominations into the church. Therefore it is said, watch, study, attende lectioni. Truly you cannot read too much in the Scriptures, and what you read you cannot read too well, and what you read well you cannot understand too well, and what you understand well you cannot teach too well, and what you teach well you cannot live so 3) well. Experto crede Ruperto. It is the devil, it is the world, it is our flesh that is against us.

2. In the Jenaer and the Erlanger: "zuverkommen ander" 2c.; in the Wittenberger: "zuvorkommen". The reading here is conspicuous: "wrong", because otherwise "verkommen" is construed with the accusative. Cf. Walch, St. Louis Edition, vol. VII, 599, § 43.
3. Thus the Wittenbergers and the Jenaers; Erlanger: zu.

398 L. V. E. VII, 562-564. prefaces by D. Martin Luther. W. LIV, 380-382. 399

rage and rage. Therefore, dear lords and brethren, pastors and preachers, pray, read, study, be diligent; for verily, it is no time for sloth, snoring, and sleeping, in this evil and shameful time. Use your gift, which is entrusted to you, and manifest the

Mystery of Christ. If anyone does not want to know, let him be ignorant, as St. Paul says 1 Cor. 14, 38. Because baptism and sacrament are there, we do not have to keep silent about the word of the mystery. It will be found when we have done our part, amen.

*48. preface to the young dukes of Saxony, Johann Friedrich the Second and Johann Wilhelm's, speeches, held at Wittenberg. )

1543.

Newly translated from the Latin.

In these days we have seen and heard a peculiar and quite unusual example among the Germans, that two brothers, one of whom is in his thirteenth year, the other in his fourteenth, and are almost still (as they say) children, have delivered these two Latin speeches in immediate succession before this entire university. And these brothers are not of low or mediocre, but of the highest nobility, namely of the highest and most famous origin, as the sons of our most noble prince and lord, Lord Johann Friedrich, Duke of Saxony, Elector 2c., the most gracious protector of all studies, arts and virtues. He himself was present with several other princes and listened with great joy (as one might well believe and was clearly evident), namely as a father, since his sons had made such good progress in their studies at such a tender age and in such a short time.

I was truly astonished, among others, not only at the greatness of the boys' courage, but also at the fact that in such a large gathering they were so fearless and focused on their own interests.

The people of the city not only gave their speeches most skillfully in Latin, but also spoke so purely, so emphatically, and so clearly, and almost from memory, as if they were speaking extemporaneously.

At the same time, I was reminded of the time, only a short time ago, in which one could not have found one in the whole crowd of the (so-called) clergy, not even among the Roman popes, cardinals, bishops, even the doctors, and all those who wanted to be considered the most learned among them, who could have done something like that. Certainly the sciences, however despised they may be by other great and distinguished ones, have attained great adornment and great honor through these high-born, illustrious princes, but they, in turn, have also adorned these so great princes with no less honor.

Here one can see what good instruction is and how much it is capable of, especially if (as here) there is an educable nature and a good head. In this matter, the counsel and will of the good father and most noble prince is extraordinary.

*) The complete title of the writing, to which Luther wrote this preface, is: Illustrium princijjum juniorum Saxoniae Jo. Friderici II. et Jo. Wilhelmi fratrum declamationes, quarum est: 1. de boni principis officio: 2. de divo Georgio: 3. de dignitate legum conservanda: 4. gratulatio, qua patrem suum clem. Jo. Frid. duc. Sax. elector, victorem a Brunsvig. redeuntem excepit. Wittemb. 1543. octav. Walch had another edition in his hands, which was published in 1584 in octavo. The preface is found in Latin in the Jena edition (1570), tom. IV, tol. 763 U and thereafter in the Erlanger, opp. var. ar^., tom. VII, p. 562. German in the Leipziger, vol. XXII, appendix, p. 134 and in Walch. We have retranslated according to the Jenaer.

400 v. a. vii, sei f. Prefaces on writings of others. W. xiv, 382-384. 401

He is to be highly praised, who did not love his sons in the common way of princes and nobility, that is, did not suffer them to be neglected in idleness and ignorance, but took care with all diligence and care that they were properly taught and instructed, so that they would not only be famous by their high descent, but also admired by all peoples by their science and trained spiritual gifts. But the speeches themselves have taken away from me all material for praise before; from these the reader himself will recognize more than my dry and meager or rather rough and bad speech can say.

What remains is for us to wish the dear boys and noble princes all the best, and to ask God the Father, who is the giver of these and all good gifts, that he may wish, through the blessing of his abundant grace, to give these happily begun studies and teachings an even happier progress and the most blessed fruit. This is all the more to be requested because we Christians cannot doubt at this ungrateful and exceedingly bad time that the devil, the most ferocious enemy of all good and of God Himself, who is like a roaring lion and extremely bitter because of the confession of the Gospel by these princes, will try with all his efforts and treachery to hinder and destroy these gifts of God, if he cannot destroy them completely.

And we see in the sacred histories, yea, even in the histories of the Gentiles, with what, how constituted and how great intrigues and stratagems he has always sought to rule in the courts of kings and princes (for he perceives that from these proceed the greatest and most salutary fruits in the church and in the world regiment), and has endeavored to reverse all.

so that if a prince is not surrounded and protected by this prayer, Ps. 20:2, 3.: "The name of the God of Jacob protect thee, he send thee help from the holy place, and strengthen thee out of Zion," he will surely be among so many dragons, serpents, wolves, foxes, and what other worse monsters there are, servants of the raging devil, that is, among deceitful robbers, faithless friends, treacherous servants, predatory great ones, as a single person and alone cannot bear and endure his burden, and yet is forced to live and rule among them. For he desires only and most eagerly the princes and everything that is best and highest in the world; his gullet desires sweet morsels, his food is chosen, and (as Habakkuk Cap. 1, 10. says) he laughs at the princes.

Therefore, let the church and everyone who wants to belong to Christ command these dear princes and their studies and their leaders, and stand by them with faithful and earnest prayer to God against the devil, their most important enemy. In this way we will not only offer God an extremely pleasant sacrifice, but also do ourselves a necessary and salutary favor. For who can achieve it with thoughts, let alone words, something how blissful it is to live under a good and wholesome prince who seeks, increases and preserves the glory of God and the welfare of the commonwealth? These are gifts and (as the Scriptures speak) exceedingly rich blessings from GOD.

Our Lord Jesus Christ, the Son of God, who has begun his good work in these princely brethren, grant that they may keep these two sayings for great service and fruit, not only to other princes but also to themselves, and that they may repeat them to themselves forever and keep them for the glory of God and the salvation of men. Amen.

402 L.v. a.vn, 568f. Prefaces by D. Martin Luther. W. xiv, 384-383. 403

*49. preface on the life descriptions of the fathers, edited by v. Georg Major, )

1544.

Newly translated from the Latin.

D. Martin Luther greets the godly reader.

Among other works of the devil's rage, not the least is that he has largely destroyed the histories or, as they are called, the legends of the saints, and that those of which he has suffered to persist (undoubtedly against his will) have been so falsified with foolish fables and ungodly lies that some fables of the pagans are much more similar to the truth, and more useful. So great is the hatred of the serpent against the seed of the woman and the church of Christ that he persecutes the memory of the saints even after their death, so that not even their excellent sayings and deeds could serve as a salutary example or comfort to the living. Hence the evil that we do not even have the histories of the apostles, which should be most such, reliable and pure, except as much as has been left to us by Lucas, Eusebius and some others. Other things are desired and desired in vain.

For even in the city of Rome itself one does not know where the heads and bodies of the apostles Peter and Paul are, nor of their complete histories, although the popes annually display to the foolish people two wooden and artificially made heads of Peter and Paul, of which they make the common people believe, and want to be believed, that they are the natural skulls of Peter and Paul.

Paul. And on the altar where they are buried, they consecrate the pallia of the bishops, boasting that they are sent down from heaven to the heads of the apostles, as the Decretals speak, and with incredible falsehood and the most senseless desire to lie, they deceive the whole world, for the glory and honor of the devil, the father of lies, whose servants they are. They do the same with the deceitful table of Veronica. Even though they know that it is nothing, and a vain pretense, they still display it with great ostentation as the image of the Savior printed on his face-cloth (as they call it), but it is so covered with cloths that no one can see anything, not even those who display it. For who could see that which is nothing? But what need of many words? The very city that used to be the holiest and most excellent place of the whole Church in the whole world at the time of the martyrs, then became, as it still is, through the most impudent lies and the most foolish fables, because the godless and wicked popes turned a blind eye to it, the place that is most full in all corners of all shame and vice, and completely a puddle of dung. Namely, the devil's so terrifying wish is fulfilled, on which his desire has always stood, that he should make of the best church a diabolical, quite horrible

*The book, which Major, prompted by Luther, published, has the title: Vitae patrum in usum ministrorum verbi, quoad ejus fieri potuit, repurgatae. Per Georgium Majorem. Cum Praefatione D. Doctoris Martini Lutheri. Vitembergae. 1544. ocküv. At the end: Imprint Wittembergae per Petrum Seitz. Luther wrote a preface to it. The same is found in Latin in the Erlangen edition, opp. var. arZ-, toni. VII, x. 568. The book itself has been printed very often, although it is not known who the author of it is. Some mention Jerome, others Evagrius of Antioch, still others Evagrius of Pontus; even the time of writing is not known. A Dutch Jesuit, Heribert Rosweidus, published it in 1617 in folio at Leiden and reports that he had seen twenty different Latin editions published in the period from the invention of the printing press to 1596, and eleven editions in other languages, namely in Italian, English, French and Dutch. The Wittenberg edition has also been reprinted several times, in 1559, 1562 and 1578. M. Sebastian Schwan, preacher at Ratzeburg, translated the Blich together with Luther's preface into German and had it printed in quarto in 1604. Because Walch did not know about this translation, he had Luther's preface translated again by Joh. Frick. We have again prepared a new translation.

404 L. v. a. vii, p6S-571. prefaces on writings of others. W. xiv, 386-389. 405

Robber's den made and a pile of manure, which is not at all clean.

Did he then dare to defile Rome in such an abominable way (God in His wrath allowed this, since our ingratitude compelled Him to do so), which Christ has cleansed by the exceedingly great work of His Spirit, as it is written, Ps. 110, 6: "He will crush the head over great lands", Dear, what should He leave us in other parts of the world (as much as His rage was able to do) that is pure and clean? Therefore, the world is full of godlessness, idolatry, worship, fables and legends of the saints, godless masses, and who can enumerate all the aversions? See even the Scriptures and the Sacraments of God, with how many kinds and subtypes of heresies and errors he has tried to corrupt them! and even today he rages in this matter no less than he always did before. With this malice he has also particularly attacked this very famous book, which the whole church calls "the life descriptions of the fathers" (vitas patrum).

But here I will first quote the saying of St. Jerome himself, which is in his letter to Ctesiphon against the Pelagians. Evagrius of Pontus, he says, the hyperborite who writes "to the virgins," writes "to the monks," has also published a book and has uttered sayings ðåñß Üðá&åéáò [about

the insensitivity), which *άπά&εια* we

impassibilitas or imperturbatio, since the mind is never moved by any affliction of disturbance, and (to put it simply) is either a stone or God. These books are read by people in the Orient in Greek, and, since his disciple Rufinus translated them, by most in the Occident in Latin. The latter also wrote a book as if it were about monks, and lists many in it who were never followers of Origen, and of whom he writes that they were. And there is no doubt that they the followers of Origen have been condemned by the bishops, namely Ammonius and Eusebius and Euthymius and Evagrius himself, also Origen and Isidore and many others, all of whom it would be irksome to enumerate. And according to the well-known words of Lucretius:

Ac veluti pueris absynthia tetra medentes Cum dare conantur, prius oras pocula circum Contingunt dulci mellis flavoque liquore (And just as the physicians, when they seek to give the abominable wormwood to the children, first coat the rim around the cup with the sweet and yellow liquid of honey), so he put some John at the beginning of this very book, of whom it is not doubtful that he was orthodox and holy, so that through him he would have the opportunity to bring the other heretical people (whom he had mentioned) into the church 2c. The rest, dear reader, you read for yourself. There are certainly hard things about Rufinus and Eusebius of Caesarea, if the narrative is true.

With these words St. Jerome seems to call this book and to point to it with his finger. If this book was already so corrupted and confused at that time, what and how much fables and lies do you think were added after those times? Such as that of Marinus, of Euphrosine, of Simeon 1) on the column, and many similar things, which are partly poetical, by which boastful people wanted to make it seem as if the Stoic insensitivity (apathias) had been surpassed in the church, which, however, no Stoic has ever seen or experienced, and partly the most impudent fables, with which the church has been mocked in its right miracles.

But this must be noted in the words of St. Jerome, that 2) among this kind of monks he condemns only those who were Pelagians and followers of Origen. And since one cannot deny that many have had the same name, some of whom were heretics, others orthodox, this confusion arises, that one does not know who and how he was. For if one wanted to condemn the whole monastic state (as it was at that time), one would first of all condemn St. Jerome himself, who not only praised this state too highly, as you see in Anthony, Paul, Hilarion, Malchus, but-

1. In our original: Kirnons instead of: 8im6yn6. -Cf. Walch, St. Louis edition, vol. VIII, 1054, p 60.
2. Instead of Hui, it will probably read HuocI.

406 L.v. L.vii.sns. Prefaces by D. Martin Luther. W. xiv, 38g-39i. 407

The fact that he himself left the city Rome and became a monk is a dangerous example for many.

It was at that time the use, if such a great raging of Satan can otherwise be called a use, that one began to put into practice with greater impetuosity what Paul had foretold, 1 Tim. 4, 3: "And forbid to become celibate, and to avoid food" 2c., as if no one could be a Christian if he were not celibate and had enough of the Stoic doctrines, so that even the books of Jerome himself require a reader of sharp judgment, since he is quite unjust against marriage, and, if he had been at liberty, would have considered the second marriage equal to whoredom. But the service of faithful bishops, who condemned the errors of Pelagius and Origen, brought him back from this and corrected him afterwards, although he had not hesitated before to write that Origen was the right teacher (Magistrum) of the churches after the time of the apostles.

Since it is now the case that this book "the biographies 1) of the fathers" requires a very strict examination and sifting (censura), after everything has been mixed up in an unspeakable way by evil raging, so that one cannot know what belongs to Rufinus, what to Jerome or others, then what of Jerome's things is certain, in which spirit he wrote this or that: so I have incited v. Georg Major and have hardly been able to persuade him by pleading that he take on this burden of sorting out and cleaning all these things, which is no doubt very burdensome. Georg Major, and by pleading could hardly induce him to take upon himself this burden of sorting out and cleaning all these things, which is undoubtedly very burdensome. For in this book, as in Jerome, there are many excellent speeches and deeds that must be picked up like lumps from the table of the Gospel and not thrown away with the filth that other impertinent

1. Instead of Vitas, Wohl Vitae will be read.

The first two of these are the birds that have interfered with the people, just as those hideous birds defiled the meal of Aeneas in Virgil's work.

However, it is not difficult to recognize and distinguish which of the two one has to agree with. For the Pelagians and the followers of Origen insist on the Stoic insensitivity and on I don't know what kind of perfections of life. In this they also gave Augustine a hard time. Incidentally, they are very reserved and quiet about grace, faith, forgiveness of sins and the true miraculous deeds of God, through which, as Isaiah says, even a child overcomes death, sin and hell, not to say they are completely silent about it, but they puff up their stoic insensitivity with full cheeks. On the other hand, the orthodox, who walk on the right middle road, do not let sins take the reins, nor do they presume perfections, but attach forgiveness of sins, grace, life and blessedness to penitent and believing sinners. As these works are only of God and of our Lord Jesus Christ, they are hidden from those who are wise and prudent. For who is there among them who sees that a baptized little child is a lord and victor over sin, death and the devil? But they have already forgotten their baptism, and attack this enemy with their own powers to overcome him, that is, the devil, sin, death. They should realize that he is already overcome for them in their baptism, that is, in Christ, the seed of the woman.

This shall be the rule that was and will be for all eternity. To God be praise and glory. Amen.

2. The old translator offers: "impudent minds", so instead of impruä6iit68 he has read: imxuäentks. In this we follow him.
3. VirA. tit). Ill, v. 225 8HH.

408 L. V. a. VII, 565-567. prefaces on writings of others. W. XIV, 391-393. 409

*50. preface Who Spalatin's writing: Comforting examples and sayings read together from the life descriptions of the saints. )

March 8, 1544.

Newly translated from the Latin.

To the venerable brother in the Lord, M. Georg Spalatin, pastor of the > congregation in Altenburg, and exceedingly faithful and loud > superintendent of the congregations of his diocese in Meissen, grace > and peace in Christ, our God and Savior.

It pleases me, dear Spalatin, and I do not doubt that it pleases God and all who seek God, that you have collected the most important 1) sayings and deeds of the saints of God. For this is not only to shut the mouths of those who speak unjustly against us and disparage us, as if we were sowing new opinions and doctrines, but also to strengthen our consciences, which are instructed by a cloud of so many testimonies and examples of the ancients, who kept, said, did, and suffered the same things as we do. For although each one's faith in the Word of God must be sufficient for him to stand in battle against the gates of hell, even for himself alone, yet a godly heart, since beside the willing spirit there is also the weak flesh, is not a little or slightly moved when it sees that so many centuries, so many examples, so many excellent men before him and around him have been like him, and always the same thing has happened through them, which we have learned from Scripture and recognize in ourselves through daily experience. It is true that there are many things about the holy

1. So De Wette. Seckendorf: xuriora.

Rom. 7:19 f.: "The good that I want I do not do, but the evil that I do not want I do. So I do not do the same, but the sin that dwells in me" 2c. I am silent about the lies that are interspersed in their histories by ungodly servants of the devil; but when it has come to the death struggle and confession with them, we see how pure and constant they testify to their faith. What could Ambrose have said more godly and braver than this, since in his last battle against sin, death, the wrath of God and hell, he addressed this word to the priests in the greatest confidence: I have not lived in such a way that I should be ashamed to live among you; but neither am I afraid to die, because we have a good Lord. This word was also praised by St. Augustine in his death struggle, as Possidonius tells in his legend. And Augustine also consoled himself with this word of his own against conscience (which is the cruelest servant of death) and said: "I will be afraid, but not ashamed, because I will remember the wounds of Christ. I will remember the wounds of Christ. Who does not see that with such words the holy men testify to faith in Christ, which, though bare (nudam) and alone, is firm and victorious against death and sin? For although they hold that

*The title of Spalatin's writing, to which Luther wrote this preface, is: Magnifice consolatoria exempla et sententiae, ex Vitis et Passionibus Sanctorum et aliorum summorum Virorum, brevissime collectae, Opera Geor. Spalatini. Cum praefatione D. Mart. Luth. Vitebergae 1544. dctab. 2lnt ©nbe: Ex officina Typographica Nicolai Schirlent. Anno salutis nostrae, millesimo qvingentesimo, quadragesimo quarto, mense vero Martio. In Latin, the preface is found in Seckendorf's IIi8t. kutk., 11k. Ill, x. 518, 866t. 30, K 118; in De Wette, vol. V, p. 635 and in the Erlangen edition, opp. var. ar^., torn. VII, p. 565. Elias Fnck translated the same for the German Seckendorf, and his translation is included in the Leipzig edition, vol. XXII, appendix, p. 135, likewise in Walch. We have retranslated according to Seckendorf, comparing De Weites.

410 Erl. 63, 384 f. Prefaces by D. Martin Luther. W. xiv, 393-395. 411

their lives and deeds are blameless (as is proper and must be), they nevertheless rely before God solely on His mercy and goodness, keep silent about merits, and want to be found in the wounds of Christ like a dove in the holes in the rock (but the rock is Christ). We therefore do right and well if we first cleanse the sayings and deeds of the saints from the lies that do not belong to them, then rightly divide the word and carefully test it by the rule or likeness of faith, as the apostle teaches 1 Thess. 5:21: "Test everything, and keep what is good." What need would this reminder have been if all the sayings and deeds of the saints were to be taken for articles of faith without examination? Their profession was not the same as that of the apostles and prophets. They were saints, but men, and their willing spirit had to suffer not only from the weak, but also from the resisting flesh. Where they therefore speak and we

If the saints of God are under the dominion of the Spirit, their words and works must be collected as gospel fragments, since these were wrought in them by the Lord Christ, and are in fact the Lord Christ's own works; but where they speak and act in opposition to the flesh, they are not to be condemned, but excused or borne, for our very consolation, because we see that the saints of God were like us weak men, and that each one had his weakness in his sinful flesh. For this reason, dear Spalatin, I wanted your book to be published. But henceforth you will refrain from such great (I would say false, if I were not aware of your sincerity) praises of me. I know that I am nothing. Fare well in the Lord and pray for me that I may blessedly depart from the body of death and this sinful flesh, Amen. March 8, 1544.

*51 Preface to the M. Joh. Freder Dialogus, written in honor of the married state. )

1545.

Martinus Luth, D.

(1) I did not want to write anything against him, even in the life of Sebastian Franken, because I despised such a wicked man too highly, and always thought that his writing would be worthless among all sensible people, especially among Christians, and would perish by itself in a short time, like a curse of an angry, wicked man, because this is what King Solomon teaches in his Proverbs, Cap. 26, 2. "As a bird flew by, and a swallow passed by, so is an undeserved curse, and does nothing." Here Solomon teaches us to beware of the undeserved curse.

Do not accept the good mouths that like to curse and blaspheme, but think and say: "It is a swallow that flies over me and tickles a little. For whoever would be so mad that he would not suffer such things from the swallow, but would prevent its flight, as if he were worried that it would nest and muck on his head, 1) or gouge out his eyes, or bite off his nose, would be taken for a fool, and would also have to be mad in truth, who would take vain, foolish care and work.

1. Wittenberger and Jenaer: "nusten"; Walch: cough.

*) Freder's writing, which is directed against Sebastian Frank, has the title: "Ein Dialogus dem Ehestand zu ehren geschrieben. By M. Johan Freder, To the Most Illustrious Highborn Princess, Frawe Dorothea, Queen of Dennemarck 2c. With a preface by D. Mart. Luth. Wittemberg. Hl.XbV." 17 sheets in 4. At the end: "Gedruckt zu Wittemberg durch Nickel Schirlentz. M.D.XbV." The preface is found in the Wittenberg collection (1559), vol. XII, p. 374; in the Jena (1562), vol. VIII, p. 255b; in the Altenburg, vol. VIII, p. 471; in the Leipzig, vol. XXII, appendix, p. 136; and in the Erlangen, vol. 63, p. 384. We have reproduced the text according to the latter. The text of the old editions is very poor.

412 Erl. 63, 385-387. prefaces on writings of others. W. XIV, 395-397. 413

2 In Vitis Patrum it is also read that a brother complains to an old father, how "so many evil thoughts came into his head", which hurt him; for the devil is a master of writing evil thoughts into good hearts, against God and man, and has for this purpose a hard pen and very sharp ink, which burns like fire, from his infernal inkpot; the old man answered and said: "Do you hear it? You cannot prevent birds from flying over your head, but you can prevent them from nesting in your hair. So do the same here: if thoughts come to you, let them go; if they come, let them go, and do not stop them or quarrel with them.

Now Bastian Frank is such a wicked blasphemous mouth, which can do nothing but blaspheme and defile, and likes to write and speak the worst of everyone, as if he were the devil's own and dearest mouth; that I think it has been his life to think and speak evil of other people, from which he has fed more than from eating and drinking. There is no one who teaches rightly or lives rightly, he is, or is called, as he pleases and who he pleases; and if he encounters something good, he lets it pass, or turns it back shamefully, always seeking and pondering evil, of which he may say that it seems good, as he is sorry in his heart where he finds something good that he cannot blame, and all his heart's desire is where he can find evil, which he may shake to a stink. Repent, then, of his delight in poor men's misfortunes, errors, and sins, as a foul-mouthed sow does with her trunk in the mire and stink.

4 And yet he found that he knew how history books are read with particular pleasure before others, and are held dear, because everyone would naturally like to know what has happened in the past, still happens, and should happen. Therefore, he especially intended to write histories for him, so that he could spread his poison among the people all the more powerfully under the honey and sugar and do all the greater harm; for he well felt that he could be quite unfit and not useful for teaching the truth and resisting error or heresy, nor for some church service,

Therefore he did not care about such things, but only wanted to do what he could, that is, blaspheme and defile, and feast and delight in it.

5. For from his books you will not well learn what a Christian should believe, or what a pious man should do; he neither can nor will teach it; yes, that is much more, you will not know from his books what he himself believes, or what kind of man he is; he censures everything, but says nothing against it, or disputes what one should believe or hold; without as much as I can sense and judge by the smell of my nose, he is an enthusiast or Gaister, who likes nothing, for Gaist, Gaist, Gaist, who thinks nothing of Word, Sacrament, preaching, but by the Gaift one should live, that is such a life, The coiner also made his peasants neither want to see nor hear a letter, nor a book, nor a scripture, and called us and our scribes and literalists, and mocked us when they saw a book in our hands; And when we would speak unto them, they stopped up their ears, saying that they had the gist, and could not hear our word. That is a life in which every man is his own master, and does what he wants; and what seems good to him must then be all right and well done, and called the gout; everything else must stink, and be nothing but vain dross, dross, dross.

6th For when he had articulated Luther well enough and peevishly enough, with all his doctrine, and comes to the words of the Sacrament: This is my body 2c., he says: These words Luther has caught, and continues with them, and shall break it all, as if the Gaist were nothing. You can hear that he is hostile to the letter of the holy Scriptures, and is not only a zealot or sacrament desecrator, but, as I said, he is a devotee and enthusiast, who does not want to be under God's word or the holy Scriptures, but to be judge and master over them out of devotion. What wonder is it that such a possessed person can neither teach nor do anything good? He must blaspheme, defile, lie and deceive God and men, as the spirit of evil drives him when he is drunk and full, and then most of all when he presents himself as most holy and pious. The Gaist can

414 Erl. 63, 387-390. Prefaces by D. Martin Luther. W. LIV. 397-400. 415

Nothing else, of which we have been warned enough by the dear apostles.

(7) Other, pious teachers (even some heretics do the same), they also rebuke and punish the vices confidently; but they do not do this because they have pleasure and joy in the vices, to shake, to laugh or to mock the poor miserable sinners in their heart, like the Pharisee in the Gospel Luc. 18, 11. and said: "I thank you, God, that I am not like other people, and like this tax collector"; and like the shameful. Ham did to his father Noah (Gen. 9, 22.He laughed at this and told his brothers with all his heart, as if he were sorry that his father was lying there drunk and uncovered, or sober; but for this reason the pious punish all kinds of vices, that they would like to correct them, and they are sorry and grieved in their hearts that people are thus fallen into sin and disgrace by the devil and the flesh; they would rather that neither sin nor vice should happen; Besides, they teach much and all good things, and let themselves be heard and heard freely, who they are, what they believe, and what they do not believe, that we may know what we have in them, and where we may find them at home; summa, they are children of light, and walk in the light.

(8) But the Hamists and Pharisees ask nothing about how to advise or help other people; they are satisfied with the fact that they can feast on other people's dirt and sins and make themselves useless, wanting to be seen and praised before the world. I am reminded of them, like the disgraceful flies, which sometimes in natural distress, in the secret chamber, want to crawl into our buttocks, and feast in the same rose and fine flower, and suck their honey, and then fly out; when they have well defiled the proboscis and feet there, they want to sit in our face on the nose, on the eyes, cheeks, mouth, in the most honest place, as if they came from a fragrant pleasure garden or an apothecary.

9. such flies one is this Sebastian

1. Thus the Wittenbergers and the Jenaers; Walch and the Erlangeners: to him.

Frank, and almost the most distinguished one, that he would like to bet with his father Ham, and with his brother, your Pharisee, who would like to keep the beautiful name Beelzebub before alleil auderu in this matter. Beelzebub is called a large fly, which we Germans call a bumblebee; which name the people of Israel gave to the devil in ancient times, as we read in the Gospel. For this is the devil's own way and office, that he sours, digs and shakes his proboscis in the sins of poor people, as if he would like to make the dirt so big and wide that heaven would be full of stink and God with all the angels would be out. Yes, just such a bumblebee is this Sebastian Frank, as you will see in this booklet of M. Johann Freders. For there he crawls up the butts of all women, and together with his shameful proboscis drives out everything that the devil has ever spoken evil of women, or done through them. There he tickles himself with, laughs and does him so heartily gentle that he may speak nothing good but all evil of them; has his pleasure in such nice, fine balsam and thesem; He also holds it up to our noses and mouths, as if we should thank and praise him for bringing such a stink and devil's filth to our noses, or as a great bumblebee has stuck such great filth in our faces through his books that we should be happy.

(10) I only want to indicate one thing, so that I may show that I have read his books and am not hostile to him without cause. Dear, tell me, how is it fitting for a writer of history to say, "Put out the light, and the women will all be the same? And if he had heard such words from a frivolous man, should he therefore write it in the book and confirm it with such joy and pleasure? Should he not at least, if he had forgotten the holy women and virgins, think of his own mother, or of his own wife, and be ashamed in his heart if there were a speck of reason or honor, or an honest drop of blood in his body? Or why are not all men the same when the light is put out?

Yes, perhaps he didn't mean it that badly. Mine this way, mine that way, he certainly has

416 Erl. 63, 390-393. Prefaces to the writings of others. W. XIV, 400-402. 417

This is what he meant when he said that he wanted to defile women, as he does to everyone else. For in honor of women, one must not say such words as this, and many more that you will find in this booklet, yet well punished and condemned, which no pious man of integrity can read with patience. And whoever likes to read them is as pious and honest as this Beelzebub Frank, or the shitty poet Lemchen, who has also been such an arshummel.

12 But, as I said, I have never intended to write against this Beelzebub Franken, nor do I want to do so yet, and I do not consider him worthy of honor, as he is not worthy either. Whoever has reason will

I know how to hold myself against such Franks, Lemchen, Hammers and Pharisees. I know that whoever can read Franconia's or Lemchen's book with pleasure and love cannot have a merciful God, nor can he have his own conscience satisfied, whether he has one and all devils as merciful lords. However, in honor of this booklet, I have written this preface, because I myself would have liked to write many annoying things against the Franconian, so that I may help to warn everyone against the devil and his bumblebees, who are both enemies of God and man, and do harm to honor, body and soul, and wherever they can. Christ our Lord, save him and destroy him, amen.

52. preface about the prayer booklet with the calendar and

*Passional. )

1545.

D. Martinus Luther.

1. I have considered it good to add the old Passion Booklet to the Prayer Booklet, mostly for the sake of children and the simple, who are better moved to retain the divine stories through images and similes than through mere words or teachings, as St. Marcus testifies that Christ also preached vain parables to them for the sake of the simple.
2. but I have added some more stories from the Biblia, and put sayings from the text with them, so that both will be remembered the more securely and firmly; and all this for good reference and example, if anyone would follow it, and, if he were skilled in it, improve it.

3 For I do not consider it evil if such stories are told even in parlors and bedrooms.

The people painted the walls with the sayings, so that God's work and word would always be before their eyes in all places, and so that they would exercise fear and faith in God.

4 And what harm would it do if someone had all the main stories of the entire Bible painted one after the other in a booklet, so that such a booklet would be and be called a layman's Bible. Truly, one cannot hold the word and work of God against the common man too much or too often.

(5) Though we sing and say, sound and preach, write and read, paint and draw, yet Satan is always too strong and valiant to hinder and suppress the same with his angels and members, that such our endeavor and diligence is not only good, but also well needed and most necessary.

*The book to which Luther wrote this preface is entitled: "Betbüchlin, mit dem Calender vnd Passional, auffs new corrigirt vnd gemehret. D. Mar. Luther. LI.I).XI,V." 285 leaves in 12. At the end: "Gedruckt in der Churfürstlichen Stad, Wittemberg durch Hans Lufft, XXX0 H).XH" The preface is in the Hallische Theile, p. 465; in the Leipzig edition, vol. XXII, appendix, p. 139 and in the Erlangen edition, vol. 63, p. 391. Walch was under the misapprehension that the Passional here is the same writing as that which has been included in this volume Col. 198, and therefore placed the misleading title above it: "Vorrede über das Passionalbüchlein," which the Erlangen edition 1. e. has retained. Walch later noticed his error and improved it in the 23rd volume under the additions, p. 16. A single edition of the "old Passionals", however, did not occur to him.

418 Erl. 63, 39L-3S4. Prefaces by D. Martin Luther. W. XXI, 181-f. 419

6 But whether the iconoclasts will condemn and despise this is not my concern; they have no need of our teaching, so we do not want their teaching, and so we are soon separated. Abuse and false confidence in images I have always condemned and punished, as in all other matters. But what is not

Abuse is, I have always let it remain and be called, so that one brings it to useful and blessed custom. So we teach ours and the foolish; the clever shall not be our pupils nor masters. Christ be with all who believe and love him, amen.

*Two prefaces to the booklet: What was sought at the Imperial Diet of Nuremberg in 1522 to 1523 by Papal Holiness from the Imperial Majesty Governor and Estates for Lutheran matters, and what was answered. )

1538.

a. Preface to the message of Pope Hadrian VI sent to the Diet of Nuremberg in 1522.

Moses commands his people with great diligence that they should never forget the misery in Egypt from which God had delivered them, so that he also puts it first in the first commandment, saying: "I am the Lord, your God, who brought you out of Egypt, out of misery. As our Lord Christ also in his testament sets it forth, that we should remember him, that he saved us from death and sins.

by his body and blood 2c. So we must also do now with the papacy, and always remember in what cruel tyranny we have been under it, and never forget from what sorrow and misery of our conscience the Lord has redeemed us again through his holy word.

That is why we should read these and similar books

and preserve them diligently, so that un-

The book, to which these two prefaces are attached, contains quite a number of documents concerning the demands of the pope on the German imperial estates and their response to them. Most of these are found in the ninth volume of the Wittenberg German edition and in Walch, vol. XV, col. 2504 ff, and have been printed very frequently in German and Latin. In 1538, Luther himself arranged for a new edition, both in German and in Latin, to which he added two prefaces, one of which precedes the book, the other within it at the response of the imperial estates and the complaints against the papal see. The title of the German edition is: "Was aufs dem Reichstag zu Nuremberg, von wegen Bepstlicher Heiligkeit, an Keiserlicher Maiestat Stathalter vnd Stende, Lutherischer suchen halben belangt, vnd darauff geantwort worden ist, Auch etliche ding, wie die folgende verkürzze Vorrede vnd Register anzeigt. With a preface by D. Mart. Luth. Wittemberg. 1538." 18 quarto sheets. At the end: "Printed at Wittemberg, by Hans Frischmut." On the back of the title page is an index. The following five pages contain Luther's preface, namely the one that we bring here as the first. It is found in the Wittenberg edition (1569), vol. IX, p. I56b, where it is followed by a number of writings that indicate the pope's demands, e.g. the breve of Pope Hadrian VI to the imperial estates at Nuremberg, the pope's instruction for his legate, what he "werben" sals Botschaft ausrichten" foll 2c. This is followed in 1. 6. p. 164p by the note: "You will find the answer of the imperial mayor, the governor, and the common imperial estates, to the advertising of the papal legate, item of the secular imperial estates' complaint, etc." Christian readers can find this in the same book fol. 18. and 27. with a preface by D. Mart. Luther." On the basis of this remark, we believed we were justified in making the above statement (which also receives further confirmation below) that the second preface is within the book. Moreover, the German preface alone is found in the Wittenberg (1559), vol. XII, p. 366; in the Jena (1568), vol. VI, p. 535; in the Altenburg, vol. VI, p. 1234; in the Leipzig, twice, namely vol. XVIII, p. 323 and vol. XXI, p. 239; in Walch (in the Nachlese) vol. XXI, Col. 181 ünd in the Erlanger, vol. 63, p. 393. Because both prefaces undoubtedly belong together and to the same writing, we have brought the first preface from the 21st volume here. About the second preface, which we had to translate from Latin, we give information in the following number (53b).

420 Erl. 63, 394-396. prefaces on the writings of others. W. XXI, E-184^. 421

Our descendants will also see what evil and tyranny the pope has done and practiced in Christendom, and help us praise and glorify God to learn to beware of popery and other errors 1). For the papists now began to adorn themselves, as one sings of the old man, that he put on his long cloak, and turned out the best end, as he went to the bogeyman. They steal from our books, which they never knew nor taught before, whether they could cover their previous disgrace with it, and smear the people's mouths as if they had never been without water. But it will not and shall not help. There are too many books and other landmarks, even their own decrees and bulls; they cannot be decorated nor covered. So they do not stop with impudent, stinking lies, pretending to reform the Roman court and the whole church, even to hold a concilium; thus, they are making fun of the whole of Christendom as if they were vain jugglers or puppets, who could hardly notice anything, how false false they pretend to be.

But they meet the right time and arrive in good shape, because God has attacked them and exposed their shame, so that they now have to mend and patch themselves first, when the leather has become too short for them, so that the Roman whore is publicly seen behind and in front. If she wants to adorn herself in front, she unveils herself behind; if she wants to cover herself behind, she stands naked in front. They are a lot of scribblers, and would like to make something stinky, but have nothing in the belly. Their hour has come, as it says in Apocalypse. Therefore let them only work and write confidently; they are not worthy of better work than that they work in vain, and make their own things worse and worse. They are like Virgilii, where one milks a goat and the other holds a sieve under it. As the goat gives milk, so the butter is found in the sieve. Her scribes teach nothing, and can teach nothing; so her disciples can learn nothing. The milked goat and the sieve full of holes remain.

But read, my dear reader, this little book,

1. So reads the Wittenberg edition, vol. IX, p. I56d; in the other editions: und andere Irrthum lehren 2c.
2. Erlanger: not.

and keep it, in which you can see how faithfully and truly the pope and his own boast of the holy church shepherds and bishops; you will also understand what St. Peter means 2 Petr. 2, 13. 14. when he says: "They splurge on your own and have a heart driven by avarice". Is the Roman court nothing but such avarice that all men's hearts cannot comprehend. I still remember the Imperial Diet at Augsburg in 1518 (twenty years have passed), that Pope Leo and his chamberlain Clemens Septimus devised this mischievousness, how they exhausted the whole of Germany through the annals and other money grabs reported in this booklet, and pretended with outrageous, impudent lies that they wanted to collect a treasure against the Turks, so that the clergy should give a tithe of their goods, the rich laymen a twentieth, the poor a fiftieth; thought that the German beasts should provide such an account. But God gave mercy, that it was rejected. For there were people who thought about it, and thought about it according to arithmetic, who said: Where this estimate would have stood three years in the German land, it would have been completely exhausted, and yet the money would not have perished against the Turks, but, like the annatas, also shamefully.

After that, Pope Clement sent out a bulla, called Mons fidei, in which he grabbed the money of all kings and princes, even under the pretense of opposing the Turks. But he also lacked it by God's grace. When will we Germans wake up and realize (where we cannot see it) how shamefully the popes, cardinals and Roman villains have cheated us, robbed us, robbed us and cheated us, how miserably they have cheated us of body and soul, and how they are still unwilling and unable to stop inflicting on us all plagues on body, goods and soul? Well, God will do it; He has begun to reach into their entrenchment. And even if we drunken Germans do not want to feel it, He still feels what the Roman devil's bride has done against Him, and He will not forget it nor let it go, amen.

3. Thus the Wittenbergers, vol. IX; in the other editions: by.
4. Thus the Wittenberg, Vol. IX. The other editions: could.

L. v. a. vii, 544 f. Prefaces by D. Martin Luther. W. xxi, i84--is^-. 423

Short historical news from the Imperial Diet at Nuremberg. 1)

When at the Imperial Diet at Nuremberg, begun in the fifteen hundred and twenty-second year, but ended in the twenty-third year, a papal message appeared, the same orator delivered to Imperial Majesty governors, princes, princes and other estates a papal decree, Princes and other Estates, advertised it and subsequently handed over his instruction concerning the Lutheran trade, and received an answer to all of this from the Imperial Majesty's Governors, Princes, Princes and other common Estates. And in addition to the same common response, the secular estates in particular have put their noticeably high and unpleasant complaints, which they encounter from the See of Rome and other ecclesiastical estates, in writings and have had them submitted to papal sanctity, as all this follows in different ways.

And after the above-mentioned imperial majesty's governor's and imperial estates' answer, given to the papal orator, among other things the annata, which the newly elected archbishops, bishops and prelates, against the concordata and treaties, urge to give to Rome, as a great unrighteous

1. The following is added to the preceding preface in Walch's old edition. It seems to be taken from the book itself.

They are attracted to the same burdens, and desire the same annotations, which please the German lands, as necessary for the maintenance of their common benefit. And the more it is understood how a considerable sum of money these annals all cost, some special persons of good opinion have inquired how the archbishoprics, bishoprics and prelatures, not only in German lands, but also in other nations are called, which give the annals to Rome, also how much each such archbishop and prelate has to pay for these annals. And what has therefore been explored and recorded in a hurry is also found here after the end of the above-mentioned secular state afflictions, with a special preface 2) for this purpose, from which the other bishoprics and prelatures, if such a list does not attack, and what they give for annals to Rome, can also be found out in greater detail, and everything is printed for the sake of the common good.

2. This will refer to the following preface, which, as we see here, has its place in the book "after the end of the hundred complaints, which the princes and imperial estates have indicated as such, which should not be tolerated any longer by the popes", and before the enumeration of the annotations. Compare the Latin title of the book, which is given in the first note to the next preface. - The list of annotations, which some German bishoprics and abbeys give to Rome, is in the old edition of Walch, vol.

*b. Preface to the Answer of the German Imperial Estates and their Complaints against the Roman See. )

Martin Luther wishes the godly reader salvation in the Lord.

In my opinion and advice, our people would do very well to take care that this and similar books are preserved for the descendants, in order to explain the unbelievable and innumerable tricks of the

It is the only way to perceive and consign to memory the evil of Satan that reigns in the Roman court, the den of sin and corruption. For so often has this pernicious chair been attacked, both by kings and by learned men, that it should fall, but since the powerful error retained the upper hand

This preface is available to us only in Latin, and in a translation made by M. I. I. Greifs for the Leipzig edition and subsequently printed by Walch. I. Greifs for the Leipzig edition and subsequently printed by Walch. The title of the Latin book is: Legatio Adriani Papae VI ad Conuentum Nurembergensem Anno M.D.XXII Missa. Responsio, nomine Caesareae Maiestatis Principum et procerum reddita. Grauamina centum a Pontificibus significata, Principibus et imperii ordinibus ulterius non toleranda. Quid sint Annatae, et qfuam] incredibilis summa pecuniarum ex orbe Christiano, Romam mittatur et profundatur. Denuo recusum Anno M.D.XXXVIIJ. Vittembergae (cum praefatione et epilogo M. Lutheri). At the end: Impressum VitemkerZue per louuuem )bris6U6mut. With reference to this as well as to the German edition, which we found at

424 L. V. a. VII, 845 f. Prefaces to the writings of others. W. XIV, 402-405. 425

by cunning, trickery and practices not invented by human reason but by the devil's art alone, he has so far remained victorious and has thrown the truth to the ground in the streets (as Daniel prophesied before, and afterwards Christ together with the apostles). Fattened by these victories, grown fat and thick, puffed up and hopeful, these purple-clad tyrants confidently console themselves, and not only do they not abandon hope in this their tribulation, which they now suffer from the breath of Christ's lips and from the rod of his mouth, but are quite sure that the little ship of Peter (that is what they call their most harmful puddle of Satan's dung) will finally emerge from these floods with great happiness and rise higher than it has ever been.

This is the confidence from which they at this time play their game with the affairs, senses and hearts of the whole human race, yes, with the spirit of the faithful and of the holy church (because they consider neither the church nor the spirit nor God to be anything at all), by reforming in a deceitful manner, sometimes the Roman court, sometimes the church, soon announcing a concilium and then revoking it, soon postponing it and announcing it again, and yet not wanting a concilium to come about, so that you can see that this one thing is certainly true, that the whole crowd of kings, princes, good, learned and holy people are taken by them for fools, stick-fools, ridiculous people and play-dolls. Although they suffer the same for a short time, as if they were people who are drunk and make a racket for an hour

They are sure that, when their noise and drunkenness cease, they will soon be the lords and gods of these fools, seven times more glorious than they had been before. These hopes they reflect to themselves not without reason by examples, because they would have suffered before, and indeed often, revolts of the princes and the peoples, also of the city of Rome itself. And yet they are not at all overcome by these wars, but through them their power, strength, victory, praise, honor and glory have increased, until they have not only made themselves kings over kings and lords over lords, but have stepped on the necks of kings, made the thrones of judges subservient to themselves and even set themselves up as gods over the gods in heaven, on earth, in the sea and in hell. This is their secret trust and they are aware of it. Thus their flatterers write: The pope is neither a mere god nor a mere man, but a mixed god and man, a lord of the heavenly angels 2c.

Since this confidence reigns in their hearts (but it reigns with a constant and everlasting obstinacy and hopefulness, which they will not allow to be revoked, not even when they are dead, not even on a day of judgment, let alone through any tribulation of this life), everything that is undertaken to assemble a council, to improve the church, to reform the Roman court, is done in vain. Mau tells a story to a dove and addresses his words to a dead man, if one does not admit, admit, yes, decides as an article of faith that they are gods of heaven and earth,

In his preface to the 14th volume, p. 44, Walch says that, since these editions are not preceded by our preface, but by another one, namely the preceding one, another edition must have been prepared by Luther, for which he wrote this preface. Probably for this reason, Walch has given our preface the year 1545, which is not further motivated. He also adds: "I cannot say how this edition is, because I cannot find it anywhere and therefore have not seen it. We consider the number 1545 to be erroneous, and find convinced that this preface also belongs to the year 1538. We have already cited two witnesses for this, namely firstly the Wittenberg edition, vol. IX, p. 164 b and secondly the book itself, which indicates that this preface is not before the edition of 1538, but in the book. Walch seems to have overlooked this. We think we find a third witness in the title of the Latin edition itself: 6um praekutione 6t sprVo^o Martini Dutberi, which in any case points to our preface, whether one refers the word epilo^us to this entire preface as an epilogue to the Complaints of the German Imperial Estates, or to the parody of Rom. II, 33-36, which at the same time can be seen as a preface to the following list of the Annateu. This preface is found in Latin in Cölestin's Historia ooinitiornm XnAnstae Vindeboorum oolebratornin, tom. Ill, p. 89; thereafter in des Buddeus Knppleruentum opistoinrum M. Dntberi, p. 3l5 and thereafter in the Erlangen edition, opp. var. ar^., tom. VII, p. 544. German in the Leipzig edition, vol. XXII, appendix, p. 140 and in Walch. We have retranslated according to the Erlangen edition.

426 L.v. L.vii,s46f. Prefaces by D. Martin Luther. W. xiv, 4os-407. 427

not subject to the council, nor equals, but superiors and irrefutable judges. Do not doubt that this is told to you not by an oracle but from heaven. I know, and many with me, I say, we know the manner of popes and cardinals, and even the most secret, not only in their chambers, but also in their thoughts and speeches, as promised by the Heartspeaker, Christ, who made and formed hearts (Luc. 12, 3.]: "What ye say in darkness shall be heard in the light; what ye speak in the ear in the chambers shall be preached upon the housetops." But that these people at the Roman court, similar to Nero and Domitian, do not fear this, is due to the extremely beautiful and quite certain belief of the popes and cardinals, namely: the life after death (Manes) is a fable. But experience, which teaches things as they are, will teach them otherwise, and that in a short time.

Therefore, if this and similar books (as I have said) are preserved and brought to the descendants, it will be useful and salutary, not only for Germany, but also for the whole world, against this exceedingly harmful mountain of the Roman Babel, which corrupts all the world (to use the words of Jeremiah Cap. 51, 25.). For here you see that the princes of Germany, who have finally awakened from a deep sleep, 1) have dared to say to the face of the pope and the Roman court (that is the dunghill) what he could not hear, cannot hear and will not be able to hear. And they have not been moved (which is a miracle) by the splendid pretence and the arts of the Roman court, which one reads here in the message of the Roman pope

1. The "Verzeichniß von etlicher deutscher Bisthümer und Abteien Annaten, die sie gen Rom geben" Walch, old edition, vol. XV, 460 ff. closes with the words Rom. 13, 11: "Brethren, it is time to rise from sleep."

can. And if the devil had not hindered this happy course of the Gospel and the flourishing of the truth by the rebellion of Münzer and the sects of the adversaries, this papal confidence would have been overcome at that time, and this hope of Jordan, which sells itself deceitfully under the name of Christ and the church, would have fallen long ago. But if the German descendants return to the attitude of their fathers and princes, who greeted the pope so sweetly at this Imperial Diet at Nuremberg, then it will undoubtedly be over with the futile pretenses, tricks, practices and lies of the pope and his completely cursed court, which is worthy of all curses, even those of Hercules at Lindos 2). Let this be done by the Father of mercies and the God of all power through Jesus Christ, who already kills the wicked by the spirit of his mouth, and after he has put an end to him by the appearance of his future, he delivers us from the evil, amen.

Epilogue.

Martin Luther.

O what a depth of his wickedness, his avarice, and his robbery! How innumerable are his thefts and immeasurable his robberies! For who has known the shrine of his heart? Or who has given anything to the church before that he has not robbed afterwards? For from him, through him and in him are all the evils of the church. To him be horror and shame for all eternity. Amen.

From this, dear reader, recognize what it is that St. Peter says of the papacy, 2 Pet. 2:14: "They have a heart pierced with avarice."

2. Compare Walch, St. Louis Edition, Vol. XVIII, 575.

428 L.v. L.vn.ssif. Prefaces on writings of others. W. XIV, 407-409. 429

*54: Preface to the Canticles of the Passion of Christ. )

Newly translated from the Latin.

Hail in Christ! I would certainly like with all my heart that the divine and exceedingly glorious gift, music, be praised and extolled to all, but I am so overwhelmed by the quantity and greatness of its excellence and good qualities that I can find neither beginning nor end nor a way of speaking, so that I must be a meager and poor eulogist in the highest abundance of praise. For who could possibly sum up everything? And if you wanted to summarize everything, you would be considered as if you had summarized nothing. First of all, if you look at the thing itself, you will find that music has been implanted or given to all creatures from the beginning of the world. For there is nothing without a sound or sonorous music, so that even the air, which in itself cannot be seen nor touched, and is imperceptible to all the senses, and of all things is least musical, but rather quite mute and considered to be nothing, is nevertheless, when moved, sonorous and audible, then also palpable; wherein the spirit displays marvelous mysteries, of which it is not the place here to speak. But still more wonderful is the music in living creatures, especially the birds, as the very musical king and divine Psalmist David praises with immense wonder and exultant spirit the wonderful skill and assurance of the birds in singing, saying in the 104th Psalm, v. 12.: "By the waters sit the birds of the air, and sing among the branches." But against the human voice, everything is actually unmusical: so great is the over

effusive and incomprehensible mildness and wisdom of the kind Creator in this matter.

The world's ants have labored to discover the marvelous work of art of the human voice, how the air, struck by such a light movement of the tongue and an even lighter movement of the throat, can produce the infinite variety and articulation of voice and words according to the will of the governing soul, and so powerfully and strongly that through such great distances all around it can not only be heard but also understood by all. But they only struggle, they never find it, and with admiration they must desist and marvel. Yes, no one has yet been found who could explain and determine what the whispering and a kind of ABC of the human voice or the coarse material (materia prima) is; namely the laughter (I will not say anything about crying) they admire, but do not understand it. But we want to leave these researches about the infinite wisdom of God in this One Creature to people who understand it better and have more time; we hardly get a sample of it.

Here we should speak of the use of such a great thing, but even this, in its infinite variety and usefulness, is much too high for the greatest eloquence of all the most eloquent people. Only this one thing we can now mention- that experience testifies that it is music alone which, according to the words of God, is rightly called the mistress and

*Neither Walch nor the Erlangen edition could provide any information about the scripture itself, to which this preface is attached. The Latin title of the preface is: Praefatio D. M. Lutheri in Harmonias de passione Christi. This is translated in the old edition of Walch by "Preface to the Harmoniae of the Passion of Christ", which is completely misleading. By harmoniae, according to the content of the preface, spiritual chants, and especially polyphonic ones, are to be understood, so that the title could also have been formulated as follows: Vorrede auf die mehrstimmigen Passionsgesänge. The content of this preface agrees very closely with Luther's small "Preface to all good hymnals," Walch, St. Louis Edition, Vol. X, 1432, and in part also with the preface to Johann Walther's Chorgesangbüchlein, ibiä. Col. 1422. The Latin preface is found by Buddeus in theLpistvlurum Älurt. ImtBsri, p. 327 and subsequently in the Erlangen edition, OM. vur. urA,

toro. VII, p. 551. German in the Leipzig edition, vol. XXII, appendix, p. 140 and in Walch. We have retranslated according to the Erlanger.

430 L. v. a. vii, 552-ss4. Prefaces of D. Martin Luther. W. xiv, 409-412. 431

Music should be praised as the regent of the human heart movements 1) (of the animals we have to be silent now), by which the people are ruled as by their masters and are often carried away. A greater praise of music than this we cannot imagine. For if you want to either raise the sad, or frighten the happy. To encourage the despairing, to depress the hopeful, to calm the frenzied, to pacify the insubordinate-and who can enumerate all these masters of the human heart, namely the movements of the heart and the impulses or spirits that drive to all virtues or vices? - What can you find more effective than music? Even the Holy Spirit honors it as an instrument of his own ministry, since he testifies in his holy writings that through it his gifts come upon the prophets, that is, the impulse to all virtues, as is seen in Elisha; again, that through it the devil is cast out, that is, the one who impels to all vices, as is shown in Saul, the king of Israel. Therefore, the fathers and the prophets did not want in vain that nothing should be more closely connected with the word of God than music. For this is the origin of so many songs and psalms, in which both speech and voice work in the heart of the listener, while with other living creatures and bodies, music alone, without speech, makes gestures. Yes, speech and voice alone were given to man before others, so that he should know that he should praise God with words and music, namely by letting himself be heard with praises, and by mixing the words with a sweet melody. If you now make a comparison among men themselves, you will see how manifold and in many ways the Creator has shown Himself glorious in the distribution of the gifts of music, how different one man is from another in voice and word, that one exceeds the other extraordinarily. For

1. Instead of effectuum in our template, affectuum will have to be read.

One denies that even two people can be found who have the same voice and speech in all things, although one often sees that some imitate others, as some of the others are monkeys.

But when finally the effort is added to improve, develop and unfold the natural disposition, then one can finally perceive with astonishment, but not comprehend, the unrestricted and perfect wisdom of God in this wonderful work of His in music. In this way, it is something outstanding that it is sung by one and the same voice, which continues in its course, while in the meantime several voices around it praise, rejoice and adorn it with exceedingly lovely gestures in a wonderful way, and, as it were, perform a kind of divine round dance next to it, so that to those who have even a little feeling, nothing more wonderful seems to exist in our time. But those who are not moved by this are indeed unmusical, and worth listening to some shitty poet or the music of pigs in the meantime.

But the matter is too great for its many benefits to be described in such brevity. You, my dear young man, let this noble, wholesome and joyful creature be commanded to you, by means of which you, too, can at times come to the aid of your heart movements against shameful lusts and evil company. Then you should get used to recognizing and praising the Creator in this creature, and from the corrupt hearts, which abuse this very beautiful natural gift and art, like the lewd poets, for their nonsensical love affairs, you should guard yourself with the utmost diligence and avoid them, in the certainty that the devil will snatch them away against nature, since this alone wants and should praise God, who has bestowed it, with this gift. These bastards make a robbery out of the gift of God and worship with it the enemy of God and the adversary of nature and this exceedingly lovely art. Fare well in the Lord.

Luther's preface to the Latin and German Begräbnißgesänge of 1542 is in the St. Louis edition, Vol. X, 1424 ff. In the header there should be "W. XIV" instead of: "W. XV".

432 Erl. 63, 4VI-4V3. Prefaces On Collections of L.'s Writings. W. XIV, 420-422. 433

IV. D. Martin Luther's Prefaces on the Collections and Editions of his Writings.

1. preface to the first part of his German books.*)

Anno 1539.

Preface by D. Martin Luther.

I would gladly have seen that all my books would have remained behind and perished. And one of the reasons, among others, is that I am afraid of the example; for I can see what good has been done in the church, since, apart from and in addition to the holy Scriptures, they have begun to collect many books and large libraries, especially to gather all kinds of fathers, concilia and teachers without any distinction. So that not only the noble time and study of the Scriptures is missed, but also the pure knowledge of the divine Word is finally lost, until the Bible (as happened to the fifth book of Moses, in the time of the kings of Judah 2 Kings 22:8, 2 Chron. 34:15) is forgotten under the dust.

(2) And although it is useful and necessary that some fathers' and conciliar writings have remained as witnesses and histories, I think it is modus in rebus, and not a pity that many fathers' and conciliar books have perished by God's grace. For where they all should have remained, no one should have been able to go in or out before the books, and would not have done better than what is found in the holy Scriptures.

3 This was also our opinion when we began to translate the Biblia itself, that we hoped that there would be less writing and more studying and reading of the Scriptures. For also all other writing in and to the Scriptures, as John

to Christ; as he says: "I must decrease, he must increase" Joh. 3, 30., so that everyone himself may drink from the fresh spring, as all fathers, who want to do something good, must have done. For neither Concilia, the fathers, nor we shall do it so well, though it may be done in the highest and best way, as the holy Scriptures, that is, God Himself has done, though we must have the Holy Spirit, faith, divine speech and work, if we are to be saved, as we must let the prophets and apostles sit on the pulpit, and we hear here at their feet what they say; and not say what they must hear.

But now that I cannot prevent it, and they want to collect my books through printing (in small honor of me) without my thanks, I must let them dare the cost and work on it. Comfort me that in time my books will remain forgotten in the dust, especially where I have written something good (by God's grace). Non ero melior patribus meis. The other should probably remain first. For if one can leave the Biblia itself under the bench, also the Fathers and Concilia, the better the more, forgotten, is good hope, when this time is atoned for, my books shall also not remain long, especially because it has begun to snow and rain with books and masters, which also already lie there much forgotten and decayed, that one can also forget them.

*) Only the first part of the collection of Luther's German writings was published during his lifetime under the title: "Der Erste Teil: der Bücher vber etliche Epistel der Aposteln. D. Mart, Luth. Wittemberg. Printed by Hans Lufft. 1539." Folio. Luther's preface to this is in the Wittenberg edition (1556), vol. I, p. Aij; in the Jena edition (1564), vol. I, p. " iij; in the Altenburg edition, vol. I, p. 6; in the Leipzig edition, vol. XXII, appendix, p. 144; and in the Erlanger edition, vol. 63, p. 401 and (duplicate) vol. 1, p. 67. We give the text according to the Wittenberg edition.

434 Erl. 63, 403-405. Prefaces by D. Martin Luther. ' W. XIV, 422-425. 435

Names no longer remembered, who nevertheless freely hoped that they would be eternally on the market and master churches.

Let him who wants to have my books at this time, let them by no means be an obstacle to studying the Scriptures themselves, but lay them out as I lay out the Pope's Drecket and Drecketal and the Sophists' books, that is, whether I want to see what they have done, or also to reckon the history of the time, not that I have to study in them, or do according to them what they have thought. I do not do much differently with the Fathers' and Conciliar books, and in this I follow the example of St. Augustine, who among others is the first and almost the only one who wants to be free of all Fathers' and Holy Books, subject only to the Holy Scriptures, and about this got into a hard fight with St. Jerome, who reproached him with his ancestors' books; but he did not turn back. And if such an example of St. Augustine had been followed, the pope would not have become an antichrist, and the innumerable vermin, worms and ulcers of the books would not have come into the church, and the Biblia would probably have remained in the pulpit.

6th About this I will show you a proper way to study theology, which I have practiced; where you hold the same, you shall be taught so that you yourself could (if it were necessary) even make as good books as the fathers and Concilia. As I may (in God) also presume and boast without arrogance and lies, that I would not give some of the fathers much before, if it should apply to bookmaking; of life I can boast far not equally. And this is the way that the holy king David (no doubt also held by all patriarchs and prophets) teaches in the 119th Psalm; there you will find three rules inside, abundantly presented throughout the whole Psalm, and are thus called: Oratio, Meditatio, Tentatio.

7 First of all, know that the Holy Scriptures are a book that makes folly of all other books, because none teaches about eternal life without this alone. Therefore, you must despair of your mind and your understanding, for you will not attain it with them, but with such presumptuousness you will not attain it.

yourself and others with you fall from heaven (as happened to Lucifer) into the abyss of hell. But kneel down in your closet, and pray to God with right humility and earnestness that He may give you His Holy Spirit through His dear Son, who will enlighten you, guide you and give you understanding.

8 As you see that David always asks in the above psalm, "Teach me, O Lord, instruct me, guide me, show me," and many more words, even though he knew the text of Moses and other books well and heard and read them daily, yet he wants to have the right master of the Scriptures himself, so that he does not fall into error with his reason and become his own master. For there are the spirits of the mob, who make themselves believe that the Scriptures are subject to them, and can easily be obtained with their reason, as if it were Marcolfus or Aesopi's fables, since they are not allowed to have the Holy Spirit or to pray.

(9) Secondly, meditate, that is, not only in the heart, but also outwardly, always practicing and practicing the verbal speech and literal words in the book, 1) reading and rereading, with diligent attention and reflection, what the Holy Spirit means by it. And beware lest you get tired of it, or think that you have read, heard, and said it once or twice enough, and understand it all too well; for there is no special theologian "more and more out, and are like the untimely fruit that falls off before it is half ripe.

10 Therefore you see in the same Psalm how David always boasts that he will speak, write, say, sing, listen, read, day and night and forever, but nothing but God's word and commandments. For God will not give you His Spirit without the outward word, so judge yourself; for He has not commanded it in vain to write, preach, read, hear, sing, say outwardly 2c.

(11) The third is tentation, which is the touchstone that teaches you not only to know and understand, but also to know how right, how true, how sweet, how lovely, how powerful, how comforting God's word is, wisdom above all wisdom.

1. In our Wittenberg edition of 1556: "treiben und treiben"; in Walch and in the Erlanger: "treiben und reiben".

436 Erl. 63, 405 f. Prefaces to collections of L.'s writings. W. XIV, 425-427. 437

(12) Therefore, you see how David so often complains in the above Psalm about all kinds of enemies, evil princes or tyrants, about false spirits and mobs that he has to suffer, because he meditates, that is, deals with God's word (as I said) in all kinds of ways. For as soon as God's word rises through you, the devil will visit you, make you a right doctor, and teach you to seek and love God's word through his temptation. For I myself (that I, too, mingle with the mice) have a great deal to thank my papists for having so crushed, crushed and crushed me through the devil's ravings, that is, for having made me a pretty good theologian, where otherwise I would not have come. And what they have gained in me, on the other hand, I am heartily grateful to them for the honor, victory and triumph, because that is how they wanted it.

13 Seeing thou hast David's rule, study thou this example, and thou shalt sing and boast with him in the same psalm, v. 72: "The law of thy mouth is dearer unto me than many thousands of pieces of gold and silver. Item, vv. 98-100: "Thou makest me wiser with thy commandment than mine enemies are, for it is my treasure forever. I am more learned than all my teachers, for thy testimonies are my speech. I am wiser than the ancients, for I keep thy command" 2c. And you will experience how stale and rotten the books of the fathers will taste to you, you will not only despise the books of the adversaries, but you yourself will like both in writing and teaching the longer the less. When you have come here, hope confidently that you have begun to become a true theologian, who may teach not only the young, imperfect Christians, but also the growing and perfect ones; for Christ's church has all kinds of Christians in it, young, old, weak, sick, healthy, strong, fresh, lazy, foolish, wise 2c.

(14) But if thou feelest, and thinkest thyself to be sure of it, and tickleest thyself with thy own books, doctrines, or writings, as if thou hadst made it very delicious, and preachedst excellently, thou likest also very much to be praised before others, thou mayest also want to be praised, or else thou wouldest grieve or desist. If thou art the hair, beloved, take hold of thine own ears, and if thou take hold aright, thou shalt find a goodly pair of large, long, rough ass's ears; then dare to taste them, and adorn them with golden bells, that where thou walkest, they may hear thee, and point to thee with fingers, and say, Behold, behold, there goeth his beast, that can write such excellent books, and preach so well. Then you are blessed and blissful in the kingdom of heaven; yes, since the hellish fire has been prepared for the devil and his angels. Summa, let us seek honor and be arrogant wherever we may. In this book, God's honor alone is called: Deus superbis resistit, humilibus autem dat gratiam. Cui est gloria in secula seculorum, Amen.

1. Let Luther's books large and small be commanded to you with > diligence. Therein is rightly revealed

The pope, the true antichrist,

And brought back the bright light, The gospel pure preaching. > > Thank God, therefore, Germany, for such good, which he shows you in > this, > > And think of the laudable Princely Graces, Who have hereby promoted > you > > To such a great treasure of souls; To the faithful God do they > command.

1. The following verses, which Walch has added here, are in the second volume of the Jena edition, p. Aij, but not in our preface.

438 a-1, f- Prefaces by D. Martin Luther. W. xiv, 127-429. 439

2. preface to the first part of his Latin books.*)

The 5th of March Anno 1545.

Newly translated from the Latin.

Martin Luther wishes salvation to the godly reader!

Many times and for a long time I have resisted those who wanted to see my books or, more correctly, the jumble of my interpretations published, partly because I did not want the works of the ancients to be displaced by my new things and the reader to be prevented from reading them; Secondly, because by the grace of God there are now many well-prepared books available, among which the loci communes of Philip stand out, by which a theologian and a bishop can be beautifully and abundantly prepared to be able to present the doctrine of godliness, especially since the Holy Bible is now available in almost every language. My books, however, as this brought about the confusion of events, even necessitated it, are also a kind of raw and disordered chaos, which is not easy for me to order.

Moved by these reasons, I wished that all my books were buried in eternal oblivion, so that better ones would have a place. But the urging and the impetuous obstinacy of others, which were daily before my ears: it would happen, if I would not allow in my life that they would be published, but after my death certainly such people would publish them, who would not know at all the causes and times of the events, and so from one confusion very many would become: their urging (I say) has overcome me, so that I allowed that they would be published. For this is at the same time the will and command of our

res most illustrious Prince John Frederick, Elector 2c., who commanded, even forced the printers, not only to print the books, but also to accelerate their publication.

But above all, I ask the godly reader, and ask him for the sake of our Lord Jesus Christ, that he read this with good judgment, yes, with much mercy. And he should know that I was a monk and an exceedingly nonsensical pope when I started this thing, so drunk, even drowned in the teachings of the pope, that I would have been completely ready, if I had been able, to kill everyone or to help those and to keep it with those who killed those who refused to obey the pope even with one syllable. Such a great Saul was I, as there are still many. I was not so ice and cold in defending the papacy as Eck and his kind were, who rather seemed to me to defend the pope for the sake of their belly than to have acted seriously in the matter; yes, they seem to me even today to ridicule the pope, like the Epicureans. I acted seriously, because I feared the last day in a frightening way, and yet desired from the bottom of my heart to be blessed. Thus you will find in these earlier writings of mine how many and great things I have most humbly admitted to the pope, which in later times and now I consider and curse as the highest blasphemy and atrocity. You will therefore, dear godly reader, this error or (as they blaspheme it) mutually contradictory speeches of time and

*Luther wrote this preface for the first part of his Latin writings, which came out in Wittenberg in 1545, printed by Johannes Luft. The title of the first volume is: Tomus primus omnium operum Reverendi Domini Martini Lutheri, Doctoris theologiae, Continens scripta primi Triennii, ab eo tem-' pore, quo primum controversia de Indulgentiis mota est, uidelicet ab anno Christi M.D.XVII. usque ad annum XX. VVitebergae Per Iohannem Lufft. 1545. It is found in Latin in the Wittenberg edition (1550), tom. I, lot. )(ij; in the Jena (1579), tom. I, tot. () 3 and in the Erlanger, opp. var. ar^., tom. I, p. 15. German in the Wittenberg (1569), vol. IX, p. 1; in the Altenburg vol. 8, preface; in the Leipzig, vol. XXII, appendix, p. 146 and in Walch. Individual parts of the preface are found in German in the Wittenberg (1553), vol. Ill, after the Jnhaltsverzeichniß, and in the Jena (1564), vol. I, p. 2d. We have retranslated according to the Latin Wittenberger.

440 L. V. a. 1, 16-18. Prefaces on collections of the writings of L. s. W. XIV, 429-452. 441

to my ignorance. I was alone at first, and certainly quite unskilled and too unlearned to do such great things, for by chance, not willingly and intentionally, I got into this trouble; for this I call God Himself to witness.

Since in 1517 indulgences were sold (proclaimed, I mean to say) in these lands for the sake of the most shameful profit, I was at that time a preacher, a young doctor of theology (as one is wont to say), and began to dissuade the people and admonish them not to give ear to the criers of indulgences; they had better things to do. And I believed that I would have the pope as my patron in this, on whose reliability I relied very much at that time, since in his decrees he condemns in the clearest possible way the impudent activities of the indulgence preachers (quaestorum - the "Schösser" - that is what he calls them).

Immediately I wrote two letters, one to the archbishop of Mainz, Albrecht, 1) who received half of the money from the indulgence; the other half was given to the pope, which I did not know at the time; the other letter to the ordinary bishop of our place (ordinarium loci, as it is called), the bishop of Brandenburg, Jerome, 2) asking that they stop the impudence and blasphemy of the indulgence merchants, but the poor little monk (orator) was despised. 3) Since I was so despised, I issued a disputation note 4) and at the same time a German sermon on indulgences, shortly thereafter also the explanations, in which I acted in honor of the pope, that indulgences should not be condemned, but the good works of love should be preferred to it.

That was as much as if I had thrown down the sky and consumed the whole world with a conflagration. I am accused before the pope, a citation is sent in which

1. Walch, old edition, Vol. XV, 479.
2. Walch, old edition, Vol. XV, 498.
3. Erlanger: condemnabatur ftatt: contemnebatur.
4. These are the famous 95 Theses, St. Louis edition, vol. XVIII, 71; - The "German Sermon on Indulgences," is the "Sermon on Indulgences and Grace," ibid. col. 270; - The "Explanations" (resolutiones) of his Disputation on the Power of Indulgences are found ibid. col. 100.

I am summoned to Rome, and the whole papacy rises up against me as a single man. This happened in 1518 during the Imperial Diet held by Maximilian in Augsburg, at which Cardinal Cajetan was active as the Pope's legate a latere. The most illustrious Duke of Saxony, Frederick, Elector, turned to him and obtained that I should not be forced to go to Rome, but that he himself should summon me, investigate the matter and settle it. Soon after, the Diet was dissolved.

In the meantime, because all Germans were tired of suffering the plundering, the fair and the innumerable frauds of the Roman boys, they waited with great desire for the outcome of such a great matter, which neither a bishop nor a theologian had dared to touch before. And in any case, this mood of the people was favorable to me, because all of them already hated the artifices and Roman practices (Romanationes) with which they had filled and tired the whole world.

Therefore I came to Augsburg on foot and poor, provided by Prince Frederick with food and letters of recommendation to the council and several good men. I was there for three days before I went to the Cardinal, for these good people kept me away, and most strongly recanted that I should go to the Cardinal without a safe conduct from the Emperor, although he had me summoned every day by some orator. This made me very uncomfortable: that I should only recant, then everything would be fine. But it is too extensive, the unjust request, too extensive to tell his circumlocutions.

Finally, on the third day, he came and complained why I did not come to the Cardinal, who was waiting for me in the kindest spirit. I answered that I had to obey the advice of the good men to whom I had been recommended by Prince Frederick. But it was their advice that I should not go to the Cardinal without the Emperor's protection or public escort; when I had obtained this (but they worked with the Imperial Council to obtain it), then I would go to him immediately. Then he said indignantly: Do you think that Prince Frederick would go to him for your sake?

442 V- a-1, 18 f. Prefaces by D. Martin Luther. W. XIV, 4S2-4S6. 443

I will take up arms? I said: I certainly didn't want to do that. And where do you want to stay? I answered: "Under heaven. Then he said: If you had the Pope and the Cardinals in your power, what would you do? I would pay them all homage and honor, I said. Then he moved his finger with a French gesture and said: Hem. And so he left and did not come back.

On that day the imperial council told the cardinal that the emperor had given me protection or safe conduct and reminded him not to do anything too harsh against me. To this he replied: It is good; nevertheless I will do what is my duty. These were the beginnings of this trade; other things can be seen from the acts that follow 1).

In the same year, M. Philipp Melanchthon was called here by Prince Frederick to teach the Greek sciences, no doubt so that I would have a helper in the work of theology. For what the Lord has wrought through this instrument not only in the sciences but also in theology, his works sufficiently testify, even though Satan is angry about it and all his scales.

In the following year, 1519, Maximilian died in February, and according to the law of the realm, Duke Frederick became governor. Thereupon the storm ceased to rage a little, and contempt for the ban or the papal thunderclap gradually set in. For since Eck and Caracciolus had brought a bull from Rome condemning Luther, and they had made it known, that Eck here in Wittenberg, that Caracciolus there to Duke Frederick, who was then at Cologne to receive the recently elected Carl with other princes, he Elector Frederick's was very unwilling, and with great valor and constancy scolded this papal knave, that he and Eck in his absence had disturbed the territory of his brother John and his own, and put them to the sword, so that they were put to shame

1. These are the Acta Augustana in the Wittenberg

Edition (1550), tom. I, toi. 66IIIIb-66Vb and

60VIII-OOX V. In Walch, they are found in the 15th volume.

and left him in disgrace. The prince, who was gifted with incredible intellect, recognized the tricks of the Roman court and knew how to treat these people properly, for he had a very fine nose and sensed more and further than the Romanists could hope or fear.

Therefore, from then on, they refrained from trying him. For even the rose, which is called the golden one, 2) which had been sent to him in the same year by Leo X, he did not dignify, but rather considered it something ridiculous; so the Romanists had to despair of their intention to deceive this so great prince. And the Gospel had a happy progress under the shadow of this prince and was widely spread. His reputation moved many, since he was a very wise and perceptive prince and could only be suspected by spiteful people that he wanted to cherish and protect heresy and heretics. This brought great harm to the papacy.

In the same year, the disputation was held in Leipzig, to which Eck challenged both of us, Carlstadt and me. But I could not obtain escort from Duke Georg through any letters, so that I entered Leipzig under the escort given to Carlstadt, as one who would not be a disputator, but a spectator. I do not know, however, who might have hindered me, for Duke Georg was not yet averse to me, which I certainly knew.

Here Eck came to me at my inn and said that he had heard that I refused to dispute. I answered: How can I dispute, since I cannot obtain an escort from Duke George? He said: "If I am not allowed to dispute with you, I do not want to dispute with Carlstadt either, because I have come here for your sake. How? if I obtained escort for you, would you then dispute with me? Obtain it (I said), and it shall be done. He left, and immediately he was given safe conduct and the opportunity to argue.

This thaf Eck, because he saw that he could hunt certain fame, because of my thesis, in

2. Erlanger: voeat instead of: voeant.

444 v. A. i, 19-21. Prefaces on collections of L.'s writings. W. xiv, tss-459. 445

I denied that the pope was the head of the church by divine right. Here a wide field was open to him and the best opportunity to flatter with great pretense and to earn the papal grace, then also to shower me with hatred and disgrace. He did this bravely during the whole disputation; but he did not prove his case, nor did he refute mine, so that even Duke George said to Eck and me at the morning meal: "May he be pope by human right or by divine right, he is still pope. He would not have said this under any circumstances if he had not been moved by my reasons for proof, but he alone would have agreed with Eck.

And here, too, see in my case how difficult it is to wrestle oneself out of such errors, which are fixed by the example of the whole world and have become, as it were, nature through long habit. How true is the proverb: It is difficult to give up habitual things, and: Habit is second nature; and how true Augustine says: Habit, if one does not resist it, becomes a necessity. I, who at that time had already read and taught the holy Scriptures privately and publicly for seven years in the most diligent manner, so that I knew almost everything by heart; then I had also acquired the first fruits of the knowledge and faith of Christ, namely, that we are not justified and saved by works, but by faith in Christ; Yes, even that of which I am now speaking, that the pope is not the head of the church by divine right, had already publicly defended, but still did not see what followed from it, namely, that the pope is necessarily a consecrated man of the devil. For what is not of God must be of the devil.

I was so overwhelmed (as I have said) both by the example and the title of the holy church and by my own custom that I conceded to the pope a human right, which, if it is not based on a saying of the holy scripture, is a lie and devilish. For we obey parents and authorities, not because they command it, but because this is the will of God,

1 Petr. 2, 13. Therefore I can bear with a not at all angry heart those who are extremely stubbornly attached to the papacy, especially those who have not read the holy scriptures or even secular writings, since I have read the holy scriptures most diligently for so many years and yet have clung to them so tenaciously.

In 1519 (as I have said) the Pope Leo X sent the Rose through Carl Miltitz, who acted a lot with me, so that I would be reconciled with the Pope again. He had seventy apostolic letters (brevia), so that if Prince Frederick handed me over to him, as the Pope sought through the rose, he should post a breve in every city, and thus bring me safely to Rome. But he betrayed the counsel of his heart before me by saying: "O Martinus, I thought you were some old aged theologian, sitting behind the stove and disputing with yourself, but now I see that you are still young in years and strong. If I had twenty-five thousand armed men, I would not dare to bring you to Rome. For I have searched all along the way the minds of the people, what they thought of thee: behold, if I found one who held with the pope, three stood for thee and against the pope. But this was a ridiculous incident: he had also searched out the women and virgins in the inns, what they thought of the Roman See? Since they did not know this word, and thought it was an ordinary chair, they answered: How can we know what kind of chairs you have in Rome, whether wooden or stone?

Therefore, he asked that I also be mindful of what would serve peace; he would make every effort that the pope would do the same. I also promised abundantly everything. Whatever I could do in any way with an unblemished conscience, that I would not forgive anything to the truth, I would do most willingly. I also desire peace and strive for it, since I was drawn into this trade by force; driven by necessity, I would have done everything that I have done. The fault is not mine.

He had, however, summoned Johann Tetzel, Order of Preachers, the first author

446 L. V.". 1, 21-23., Prefaces of D. Martin Luther. W. XIV, 459-462. 447

The pope's words and threats so devastated this man, who had hitherto been a terrible man to everyone and a fearless screamer, that he pined away from then on and was finally taken away by the sorrow of his heart. When I first learned of this, I comforted him before his death with kindly written letters and urged him to be of good cheer and not to fear the memory of me. But perhaps he is defeated by his conscience and the wrath of the pope.

Carl von Miltitz was considered unfit, and his counsel null and void; but - in my opinion - if the Mainzer had taken this counsel from the beginning, when he was reminded by me, yes, if the pope, before he condemned me unheard and raged with his bulls, had taken this counsel that Carl took, albeit late, and had immediately quelled Tetzel's raging, the matter would not have become such a big hullabaloo. Only the Mainzer is to blame, whose wisdom and cunning deceived him, because he wanted to muffle my teaching, and wanted to keep his money, which he sought through the indulgence, unabated. Now one seeks counsel in vain, in vain one makes efforts. The Lord has awakened and sets out to judge the nations. Even if they could kill us, they would not have what they want, indeed, they would have much less than they have with our lives, and since we are unharmed. Some of them, who are not completely without a fine nose, feel this very well.

In the meantime, I had started again this year to interpret the Psalter, 1) trusting that I would be more practiced after I had treated the letters of St. Paul to the Romans, to the Galatians, and the one addressed to the Hebrews in school. I had, of course, striven with an extraordinary eagerness to understand Paul in the letter to the Romans, but it was not the cold blood that flows around the heart that stood in my way, 2) but the few words that are written in Cap. 1, 17 Vulg.

1. These are "Luther's Works on the First 22 Psalms," Walch, St. Louis Edition, Vol. IV, 198.
2. Virg. Georgica, lib. II, v. 484: Frigidus obstiterit circum praecordia sanguis.

revealed in the same." For I hated this word: "The justice of God", because I was so instructed by the custom and habit of all teachers that I should understand it in a philosophical way, from the formal or active justice (as they call it), according to which God is just and punishes the sinners and the unjust.

But I, who, however blamelessly I lived as a monk, found myself a sinner before God and had a very troubled conscience, and could not even grasp the confidence that He would be reconciled by my satisfaction, did not love the righteous God who punishes sinners; indeed, I hated Him. And even if not with secret blasphemy, I was certainly angry with God with tremendous grumbling, saying: "As if it were not enough that the wretched sinners, eternally lost through original sin, are burdened with every kind of misfortune through the law of the holy Ten Commandments, - must God also heap misery upon misery through the Gospel, and threaten us with His justice and wrath through the Gospel as well? So I raged in my evil and troubled conscience, but I impetuously knocked on Paul's door at this point, thirsting most intensely to know what St. Paul meant.

Finally, as I pondered this day and night, by God's grace I paid attention to the context, namely: The righteousness of God is revealed in this, as it is written: The righteous lives by faith. Then I began to understand that the righteousness of God is that by which the righteous lives through the gift of God, namely, through faith, and that this is the opinion: through the gospel the righteousness of God is revealed, namely, the suffering (passive) righteousness, by which the merciful God justifies us through faith, as it is written: The righteous lives by faith. Then I felt that I was completely born again and that I had entered paradise through the open doors. Immediately the whole scripture seemed to me to have a completely different appearance. Then I went through the Scriptures, as far as I had them in my memory, and found also in other words the same expression (analogiam) as, the work of God, i.e., which

448 Erl. 63, 327 f. Prefaces On Collections of L.'s Writings. W. XIV, 462-468. 449

GOD works on us; the power of GOD by which He makes us strong; the wisdom of GOD by which He makes us wise; the strength of GOD, the salvation of GOD, the glory of GOD.

With how great hatred I had previously hated the word "the righteousness of God", with such great love I held up this word as the one that was most dear to me. Thus, this passage of Paul was indeed the gate of paradise for me. Later, I read Augustine's writing "On the Spirit and the Letter", where, contrary to my expectations, I found that he also interprets the righteousness of God in the same way as the righteousness with which God clothes us by making us righteous. And although this is still imperfectly spoken, and does not clearly express everything that concerns imputation, it pleased me nevertheless that the righteousness of God is taught, by which we are made righteous.

Through these thoughts I was now better equipped, and began to interpret the Psalter for the second time, and the work would have become a great commentary, if I had not been compelled anew by the Imperial Diet, which Emperor Carl V held at Worms, since I was called there in the following year.

1 would have been to leave the work in progress.

I am telling you this, dear reader, so that when you read my works you may remember that (as I said above) I have been one of those who (as Augustine writes of himself) have progressed by writing and teaching, not one of those who from nothing at once become the highest, while they are nothing: neither having worked, nor tried, nor experienced, but by One Look at the Scriptures exhausting their whole: spirit.

Up to here, until the years 1520 and 1521, the trade in indulgences extended; after that follow the matters concerning the Sacramentarians and the Anabaptists, about which, if I live, the preface shall be placed in other volumes.

Fare well in the Lord, dear reader, and pray that the word may grow and increase against Satan, because he is powerful and evil, now also exceedingly angry and furious, knowing that he has only a short time and that the kingdom of his pope is in danger. But may God strengthen us in the error he has wrought, and may he accomplish the work he has begun in us for his glory, amen. March 5, 1545.

*3. preface to the Catalogus or register of all books and writings of Luther from the year 1518 to 1533. )

Preface D. Mart. Luther.

1. because some many good friends have often requested the number or names of my books, which have gone out from the beginning of my writing and teaching, and these have been brought together by some in this register, I have persuaded myself and put up with it, that this cata

logum or register to go out through the printing, so that enough may happen to the desire, so someone has to it. For my sake, I would suffer that they all perish, as I have sought nothing with them, but that the holy Scripture and divine truth would come to light, which now, praise God, so brightly and powerfully allent-.

*) Already in 1528 a "Verzeichnung und Register aller Bücher und Schriften D. Mart. Luther by him, from the year 1518 to the 28th", printed by Georg Rhaw. Again, such a list, which was "compiled by some", appeared in 1533 under the title: "Catalogus oder Register aller Bücher vnd schrifften, D. Mart. Luth. by jn omitted, from the year M.V.XVIII. to jns XXXIII. with a preface. Wittemberg." 16 leaves small octavo. At the end: "Gedruckt zu Wittemberg, durch Hans Lufft. U.V.XXXIII." This edition has our preface. Walch erroneously has "Ein Stück der Vorrede" 2c. in the superscription, while he gives the preface in its entirety in the text. The preface is found in the Jena edition (1564), vol. I, p. 3K; in the Altenburger, vol. I, p. 10; in the Leipziger, vol. XXII, appendix, p. 153 and in the Erlanger, vol. 63, p. 327.

450 L. v. L. iv, 329. Prefaces by D. Martin Luther. W. xiv, 468-470. 451

halben scheinet, dass man meiner und meines Gleichen (viel mehr aber meiner Ungleichen) Bücher wohl gerathen könnte, wo uns der Kitzel, neue und viel Bücher zu schreiben, nicht so fast stächen.

It would be useful to learn and understand the histories and history of how I, yes, the dear Word of God, have fared, what it has had to suffer from so many and great enemies in these fifteen past years, before it has come to strength, and how it has increased, and I, too, have come further and higher in it every day and every year. How the first books testify to this (in which I have left much and almost everything to the papacy and honored it) compared to the last ones, which deal with Christ alone and purely, leaving nothing to the papacy.

3 A pious Christian will be guided by this, and not (as Doctor Rotzlöffe did) by the following 1)

1. that is, Cochläus.

and Bishop Schmid does) blame me nor condemn me that I have written against myself, and afterwards differently than at first. If it were art to seek antilogias, they should not write me a line in. Eternity, that I did not want to punish them with truth in their own words.

I am no better than St. Augustine, who boasts among the multitude of teachers who increase daily in writing and teaching, and are not like the asses' heads, spoons, and smiths, taught at the first moment about St. Paul, and can never ever neither improve nor lack more and more.

(5) I thank Christ my Lord, who has led me and kept me until I come to where I am; he will also help me to a blessed end. To him be praise and glory forever and ever, together with the Father and the Holy Spirit, amen.

*Luther's preface to the Theses, which were disputed from the beginning of the Reformation until 1538. )

1538.

Newly translated from the Latin.

Doctor Martin Luther to the Godly Reader.

I allow my disputations or theses, which have been treated from the beginning of my cause against the Pabstacy and the Sophists, who had the rule, to be published, primarily so that the greatness of the cause and the success, which is given to me by God in it, does not elevate me. For in these my shame is publicly shown.

That is, my weakness and ignorance, which in the beginning forced me to attack the matter with the greatest trepidation.

I was alone, and got into this matter through imprudence; since I was not allowed to withdraw my foot, I not only yielded to the pope in many and great articles, but also continued to worship him. For who was I at that time? A very miserable

*The first collection of disputations held at Wittenberg, to which this preface is attached, seems to be the one that has the title: Propositiones D. Mart. Lutli. ab inicio negotii Evangelici ab autore tractatae usque in hunc diem Vitembergae, M.D.XXXVIII.. At the end: I^xeuZurn 'iVittkukkr^uk, 3oannl8 cult. Vnuo LI.V.XXXVIII. V 16 u 8 SsptsmkE. Octav. The preface is found in Latin in the Thesensammlungen of 1538 and 1558; in the Wittenberg Gesammtausgabe (1550), tom. I, Io1.49k; in the Jena (1579), toru. I, toi. 487 and in the Erlangen, opp. vur. ur^., toru. IV, p. 329. In German, this preface appears in the editions under the heading: "Vorrede D. Mart. Luthers auf seine Disputationes oder Propositiones wider das Ablaß, Pabstthum und der Sophisten Lehre 2c.", in the Wittenberger (1569), vol. IX, p. 6K, provided with the year 1545; in the Jenaer (1564), vol. I, p. 4, without time determination; in the Altenburger, vol. I, p. II; in the Leipziger, vol. XXII, appendix, p. 154, and in Walch under the heading: "An. 1516," and at the end: "Xnnu8 OkrisU 1516." Walch was under the misapprehension that our preface belonged to the 95 Theses published on Oct. 31, 1517, and therefore made the remark in the 18th volume of the old edition (Col. 254): "Luthers

452 L. V. a. IV, 329-331. prefaces on collections of L.'s writings. W. XIV. 470-473. 453

I was a poor little monk, more like a corpse than a man, that I should act contrary to the majesty of the pope, before whose face not only the kings of the earth and the whole world, but also heaven and hell (as they say: trina rerum machina) feared, and on whose beckoning everything depended.

What and what my heart has suffered in this first and second year, and how great my not fictitious humility and almost despair has been, ah! how little do those know, who afterwards most confidently try to attack the wounded majesty of the pope. And although they had not made these verses (to use Virgil's words), they nevertheless carried off the honor, which I, however, gladly granted them.

But I, while those people were spectators and left me alone in danger, was not so joyful, confident and certain, for I did not know many things that I know now. Yes, I knew nothing at all about indulgences, what they were, just as the whole papacy itself knew nothing about them; they were held in honor only because of custom and habit. Therefore, I did not dispute in order to dismiss it, but since I knew very well what it was not, I desired to know what it was. And since the dead or dumb teachers, that is, the books of theologians and lawyers, were not enough for me, I decided to consult the living ones and to listen to the Church of God itself, so that, if there were any instruments of the Holy Spirit left anywhere, they would have mercy on me and, for the general benefit, also make me certain of the indulgence.

Now many good men raised my theses high, but it was impossible that I could have acknowledged them as the Church and instruments of the Holy Spirit. I looked up to the pope, the cardinals, the bishops, the theologians, the jurists, the monks, and expected the spirit from them. For I had eaten and drunk myself so full of their teaching that I did not feel whether I was asleep or awake. And having overcome all grounds of proof by the Scriptures, I at last, by Christ's grace, with the greatest difficulty and anxiety, scarcely got over this one thing, that the church must be heard. For much more stubbornly and reverently (for I truly did it from the heart) I considered the church of the pope to be the right church than these shameful parasites do, who nowadays extol the church of the pope against me. If I had despised the pope as much as his praisers despise him now, I would have thought that at the same hour the earth would have to swallow me up like Korah and his people.

But to come back to the point: since I was now waiting for the judgment of the church and the Holy Spirit, I was immediately ordered to be silent, and one invokes custom. Since I was frightened by the prestige of the name of the church, I gave in and offered to be silent against Cardinal Cajetan at Augsburg, humbly asking that he also impose silence on the clamor of the other party. But he not only refused, but added: if I did not recant, he would condemn me and everything that I had always taught would be mine. I

The preface to this disputation is already in the 14th part. The Altenburg edition also gave Seckendorf the impression that our preface was written for a second edition of the theses just mentioned, which he stated in Ulst. I^utti., lib. I, p. 38, 866t. 13, § 28, likewise in the Incksx III suk anno 1517 (2). Walch now corrects his error in the preface to the 18th volume, p. 35, regarding the affiliation of our preface to the 95 theses on indulgences, by saying: "that it extends further", also the wrong year 1516: "since the Disputation against indulgences only came out in 1517", but maintains that our preface in the German parts "stands among the books of 1516". He arrived at this erroneous assertion through this (as it seems) correct conclusion: What precedes ,,Xnnu8 Okri8t11517" must in any case belong to the year 1516. Now, however, our preface in the Jena edition stands before these words, i.e. 2c. But the matter is different. The first volume of the Jena edition actually begins with the words:

Everything that precedes is actually only an introduction and preface to the following writings of Luther, which begin with the year 1517. There are none from the year 1516. This could have been recognized, which Walch overlooked, from the first marginal note in the first part of Jena, p. 1: "These four writings, which follow one after the other, although all written after the beginning of these things, are nevertheless because they are almost the same. 1: "These four writings, which follow one after the other here, although all written after the beginning of these things, are nevertheless placed together at the beginning because they are almost one and the same: How one should direct oneself in the books of M. L.". The old translation is very extensive, therefore we have translated it anew.

454 L. v. a. iv, 33i f. Prefaces by D. Martin Luther. W. xiv, 473-475. 455

But I had already taught the Catechism with not a little fruit, of which I knew that it did not have to be condemned and that I would not have to suffer this if I did not want to deny Christ. Thus it came to this necessity that I was forced to try and expect the utmost.

But I did not want to tell my story now, but to confess my foolishness, ignorance and weakness, so that no one (to follow Paul) thinks more highly of me than he sees in me, and does not doubt that I was and still am a human being in so great an offense, if anyone could doubt it; At the same time, so that by my example I might frighten the foolish, inexperienced (hopeful, I would say), wretched writers who have not come to know the cross and Satan, to whom it is nothing to overcome the pope, yes, the devil himself. Luther must be attacked, if he is overcome, then Satan is a mockery to them.

What should I do? How could I, even if I were an angel, advise that behind my back such enemies would rise up under my name? But what do I complain to Thor about this, since no worse enemies of Christ and God have been than those who have persecuted Christ and God under the name of Christ and God! Read the Scriptures and you will see what happened to the prophets, the apostles and all the saints. True , is the word of Micah, yes, Christ's word Micah 7, 6. Matth. 10, 36.. "A man's enemies shall be his own household." Christ would never have been crucified if he had not nourished the worst devil, Judas, among the apostles and raised him high.

But still I confess to you, dear brother,

this weakness and foolishness of mine, that thou also mayest learn to be of a humble mind, and know assuredly and truly that Satan is not dead, but that he is still a prince, not of one man, nor of one country, but of the whole world, to whose power, cunning, and malice every man is subject, except Christ alone, and those who in truth belong to Christ.

Therefore it does not take place that we are safe and act hopefully and admire ourselves in the glory of the excellent gifts that we have before other people. You see here, if I may at least boast, from how great weakness the Lord has brought me to strength, from how great ignorance to knowledge, from how great trembling to fearlessness, certainly not without heavy struggles and temptations, as these foolish, bold, wretched writers presume. Nevertheless, I have not yet come to where they, as they make themselves believe, have already come. For although I do not fear the pope and his majesty now, I am still forced to fear the god of the pope, almost more than in the beginning.

Summa, we are nothing, Christ alone is everything. If he turns away his face, we perish and Satan triumphs, even if we were holy people like Peter and Paul. Therefore, let us humble our souls under the mighty hand of God, that He may exalt us in His time. For God resists the proud, but gives grace to the humble 1 Pet 5:5 ff. As a fearful spirit is a sacrifice before God Ps. 51, 19, so a stiff-necked and secure spirit is undoubtedly a sacrifice of the devil. Fare well in the Lord, and if it is necessary for you, improve yourself by my work and examples.

Luther's preface before his farewell 2c., which is found in the second volume of the German Wittenberg edition and has passed into all Luther editions except the Jena one, is spurious, therefore omitted by us. See about it in the preface to this volume.

456 Erl. 65, S2I f. Prefaces to collections of L.'s writings. W. XIV, 490,505. 457

5. warning to the writers and printers of his sermons.*)

For the sake of Christ, I ask all those who want to write or compose my sermons to refrain from printing them, unless they have been produced by my hand or printed here in Wittenberg by my command beforehand. For it is no good at all to let the Word of God go forth so industriously and clumsily that we have only mockery and abomination in it. I had hoped that one should henceforth give oneself to the holy Scriptures and let my books go, now that they have served their purpose, and have led the hearts in and to the Scriptures, which was my reason for writing my books. What

Is it that one makes many books, and yet always remains apart from the right ledger? Drink more from the well itself, than from the 1) little rivers that have led you to the well. If it will not be otherwise, then let nothing go out under my name, without my knowledge and will in God's name. If God would have me return the several parts of my books, especially those in which I have spent much, such as Pabst, Concilia, and the like. God grant us His grace. Amen.

1. Walch and the Erlangeners: dem.

**Melanchthon's preface to the second part of Luther's Latin writings. )

Newly translated from the Latin.

Philip Melanchthon gives his greeting to the godly reader.

The venerable Lord Martin Luther had given us the hope that he would tell us his life story and the reason for his struggles in the preface to this part of his works. He would have done so, if the author had not been called away from this mortal life to eternal life with God and to the fellowship of the heavenly church before the printers had finished this volume. However, it would also be useful to have a detailed written consideration of his private life, for it was full of exemplary

peln, which would serve to fortify godliness in pious hearts. Also a narration of the occasions would be useful, since it could instruct the descendants about many things. It would also refute the blasphemies of those who say that he was incited by princes or other people to undermine the dignity of the bishops, or that, inflamed by evil desire, he broke the bonds of monastic servitude.

If he himself had explained and recalled this completely and abundantly, it would have been of use. For although Uebel-

*) This writing can be found in the Hallische Theil, p. 151 and subsequently in the Leipzig edition, vol. XXII, appendix, p. 162, by Walch and in the Erlanger, vol. 65, p. 221.

*The second volume of Luther's collected works, written in Latin, was published in Wittenberg by Johann Lasst in 1546. Because Luther, during whose lifetime this volume was still in progress, had died in the meantime, Melanchthon wrote our preface to it. We have included it because it is, in a sense, a "history of Luther's life," as it is called in a registry in Walch's old edition, Vol. XXI, 394, No. XXXIV. It is found in Latin in the Wittenberg edition (1551), toin. II, col. r ij. German under the title: "Die Historia vom leben vnd geschichten des Ehrnwirdigen Herrn D. Martin Luthers der vnuerfelschten vnd waren Theologi Lerer, trewlich vnd warhafftiglich beschrieben. By Herr Philippum Melanthon." in the Wittenberg (1559), vol. XII, p. 4731"; subsequently in the Altenburg, vol. VIII, p. 874 and in the Leipzig, vol. XXI, p. 726; in Walch in a new translation by LI. A. Tittel. We have newly translated according to the Wittenberg.

458Prefaces of D. Martin Luther. W. xiv.-wsf. 459

would have held up the usual adage to him: Every man speaks the best of himself, yet we know that he had such an honest mind that he would have told the story in the most faithful way. And there are still many good and wise men alive of whom he knew that the course of affairs was known to them, and it would have been ridiculous to invent another history, as it sometimes happens in poetry. But because the anniversary of his death occurred before the publication of this volume, we want to tell the truth about these very things, what we have partly heard from him, partly seen ourselves.

It is an old and widely spread family of middle class people, who have the name Luther, in the area of the famous Grasen of Mansfeld. However, Martin Luther's parents had their residence first in the town of Eisleben, where Martin Luther was born. Then they moved to the city of Mansfeld, where his father, Johann Luther, also held official positions and was extremely dear to all good people because of his righteousness.

His mother Margaretha, the wife of Johann Luther, had both the other virtues that befit an honorable woman, as well as especially chastity, godliness and diligent prayer, and other honorable women looked to her as a model of virtue. This woman 1) answered me several times on the question about the time when her son was born: she remembers the day and the hour exactly, but regarding the year she is doubtful. However, she said for certain that he was born on the tenth of November, at night after eleven o'clock, and the child was given the name Martin, because the next day, on which the child was incorporated into the Church of God through baptism, was dedicated to Martin. But his brother Jacob, an honorable and reliable man, said that the family's opinion about his brother's age was that he was born in 1483 AD.

After he had reached the years in which he could be taught, the parents diligently encouraged their son Martin by instruction in the home to the knowledge and fear of God and to the practice of other virtues, and, as is the custom with respectable parents, saw to it that he learned to read and write, and it carried him, while he was still a small child, the

1. In the old edition of Walch incorrectly: "When I sometimes asked Lutherum about the time of the birth of his son, he answered me" 2c.

Father of Georg Aemilius 2) to the school. Since he is still alive, he can testify to what is told here.

At that time, however, the schools in which grammar was taught in the Saxon cities were only moderately respected, so Martin, when he had entered his fourteenth year, was sent to Magdeburg, together with Johann Reinecke. The latter subsequently became an excellent man, and by his virtue attained a great reputation in these lands. There was always a very great mutual love between these two, Luther and Reinecke, which had arisen either from a coincidence of their natures or from this communion of their studies as boys. But Luther did not stay longer than one year in Magdeburg.

Then he heard in the school in Eisenach for four years a teacher who taught grammar more correctly and more skillfully than it was taught elsewhere 3). For I remember 4) that Luther praised the intellectual gifts of this man. But he was sent to this city because his mother had sprung from a respectable and old family in that region. Here he completed his grammatical studies, and since he had both an exceedingly sharp mind and was especially gifted in eloquence, he soon surpassed his peers, and easily surpassed the other young people who studied with him in choice of words and fluency of expression in speaking and writing, in unbound speech and in verse.

Now that he had tasted the sweetness of the sciences, and was by nature burning with desire to learn, he bore a desire to go to high school as to the source of all learning. And such an excellent head could have mastered all sciences in turn, if he had found skillful teachers, and perhaps the gentle studies of true philosophy and the care taken in the formation of speech would have served to soften the vehemence of his nature. But at Erfurt he fell into the spiky dialectics of that time, which he quickly acquired because, due to the sharpness of his mind, he saw through the causes and sources of the rules better than others.

2. The father was called Nicolaus Omeler or Oemler. The son, a scholar, called himself iVI. deorZius ^emilius, as he is also called in Luther's letters, De Wette, Vol. V, pp. 182 and 280.
3. Instead of utti, ulidi will be read.
4. Our template has: neruini instead of: nEnnui.

460 Prefaces to collections of L.'s writings. W. xiv, 506-509. 461

Since his studious mind demanded more and better things, he read most of the works of the old Latin writers: Cicero, Virgil, Livius and others. These he read, not as children are wont to take out mere words, but as a lesson or pictures of human life. Therefore, he looked more closely at the advice and sayings of these writers, and since he had a faithful and firm memory, most of what he had read and heard was present and before his eyes. Therefore, he excelled so much in his youth that the whole high school was amazed at Luther's intellectual gifts.

Since he was adorned with the dignity of a master of philosophy when he was twenty years old, he began to study law on the advice of his relatives, who thought that such great gifts of intellect and eloquence should be brought to light and used for the common good. But shortly after, when he was twenty-one years old, he suddenly came to the monastery of the Augustinian monks in Erfurt without the knowledge and will of his parents and relatives and asked for admission. Since he was accepted, he not only learned the teachings of the church with the greatest diligence, but also imposed on himself the most rigorous discipline, and in all exercises with reading, disputing, fasting, praying, he was far ahead of everyone. However, he used to eat and drink very little by nature, which often amazed me, although he was neither small nor weak in body. I saw that for four days in a row, although he was quite well, he ate and drank absolutely nothing; otherwise I often saw that for many days he was content with a small loaf of bread and a herring every day.

But it was the occasion for entering the monastic state, which he thought was the most suitable for godliness and the study of the teachings of God, that, 1) as he himself told and many know: Often, when he was persistently thinking about the wrath of GOD or the extraordinary examples of punishment, he was suddenly struck with such great terror that he almost passed away. And I myself have seen, when in a disputation on the doctrine of effort, he was frightened, that he lay down on his bed in a nearby chamber, where he often repeated this saying and mixed it into his prayer: He has decided all under sin, so that he might

1. It is to be erased in the original either here, or better still the preceding tuit, because it is too much.

have mercy on all. He felt these terrors either first or most violently in that year, since he had lost a comrade who had been killed by I don't know what kind of accident.

Therefore, it was not poverty but the striving for godliness that led him to the monastic life. Although he daily studied the doctrine in use in the schools and read the sententiarios, and in public disputations he clearly explained to the astonishment of many the aberrations that were inextricable for others, he treated these studies only as a secondary work, because he did not seek in this state the glory of a good head, but nourishment for godliness, and easily appropriated these scholastic doctrines. In the meantime, he eagerly read the sources of heavenly teaching, namely the prophetic and apostolic writings, in order to instruct his heart about the will of God and to nourish the fear of God and faith with solid testimonies. That he put more emphasis on this study was induced by the sufferings and terrors just mentioned.

He also told that he had often been strengthened by the speeches of an old man in the Augustinian monastery in Erfurt. When he told him about his fright, he heard him talk a lot about faith and said that he had been pointed to the confession of the holy Christian faith, in which it says: I believe forgiveness of sins. He had interpreted this article in this way: one must not only generally believe that some sins are forgiven, just as the devils believe that they are forgiven to David or Peter, but it is God's command that we, each man for himself, believe that our sins are forgiven. And this interpretation, he said, was confirmed by a saying of Bernard, and he was shown the place in the sermon on the Annunciation where these words are written: But add this, that you also believe this, that through him your sins are forgiven you. This is the testimony that the Holy Spirit gives you in your heart: Your sins are forgiven you. For this is the apostle's opinion, that a man is justified by grace through faith.

Luther said that he was not only strengthened by this word, but also made certain about the whole conception of Paul, who so often inculcates this saying: We are justified by faith. Since he had read the interpretations of many on this, he would have been convinced at that time, both by the speeches of this man and by

462 Prefaces by D. Martin Luther. W. xiv, sou-sn. 463

the consolation of his heart, perceived that the interpretations 1) which existed at that time were null and void. Little by little, as he read and compared the sayings and examples told in the prophets and apostles, and awakened faith by daily invocation, he received more light.

At that time he also began to read the books of Augustine, where in the interpretation of the Psalms and in the book "Of the Spirit and the Letter" he found many clear sayings that confirmed this doctrine of faith and the consolation that was kindled in his heart. But he did not yet leave the writers of sentences completely. He could recite the Gabriel and Cameracensis almost word for word by heart. Long and much he read the writings of Occam, whose acumen he preferred to that of Thomas and Scotus. He also diligently read Gerson. But all the works of Augustine he had often read and very well imprinted in his memory.

He began this very diligent study in Erfurt, where he stayed in the Augustinian monastery for four years.

But because at that time the venerable Lord Staupitz, who had helped to found the high school in Wittenberg, wished to promote theological studies in the newly established high school, he transferred Luther to Wittenberg in 1508, since he was now in his twenty-sixth year. Here, under the daily exercises in school and in sermons, his high gifts began to shine out even more. And as wise people, Doctor Martin Mellerstadt and others heard him, Mellerstadt often said that this man had such high spiritual gifts that he had a clear idea that he would change the usual way of teaching, which was the only way in schools at that time.

Here he first read the dialectics and physics of Aristotle, but in the meantime he did not stop his studies to read the theological writings. After three years he left for Rome because of disputes among the monks. When he returned in the same year, he was decorated with the doctorate according to the common custom of the schools, as they say, for which the Duke of Saxony, Elector Frederick, paid the costs. For he had heard him preach, and both the spiritual gifts and the power of speech, as well as the excellence of the things

1. Instead of interpretatlonem will read Interpretationes.

The sermons were written by Luther and admired by the audience. And in order to see that, so to speak, the doctorate was attached to him in a mature mind, one must know that Luther was in his thirtieth year in that year. He himself told that when he very much fled from it and refused, he was ordered by Staupitz that he should allow himself to be adorned with this dignity. He jokingly said that God would now have much to do in his church, in which he would use his ministry. Although this word was spoken in jest at that time, it nevertheless came true, as many foreshadowing meanings precede changes.

Then he began to interpret the Epistle to the Romans, then the Psalms. He illuminated these writings in such a way that, according to the judgment of all godly and intelligent people, a new light of doctrine seemed to go out after a long and dark night. Here he showed the difference between the Law and the Gospel; here he refuted the error that prevailed in the schools and sermons at that time, which taught that men deserve forgiveness of sins by their own works, and that men are righteous before God by outward piety (disciplina), as the Pharisees taught. Therefore, Luther called the hearts of men back to the Son of God and, like the Baptist, showed the Lamb of God who bears our sins; he showed that sins are forgiven by grace for the sake of the Son of God, and that, of course, this benefit must be received by faith. He also enlightened the other parts of the church doctrine.

This beginning in very good things gave him great prestige, especially since the life of the teacher coincided with his speech, and it was seen that the speech was not only in the mouth, but in the heart. This admiration of his life brought him great affection in the hearts of the listeners, as the ancients also said: An honorable walk, as they say, finds the most faith everywhere. That is why later, when he changed some of the current customs, respectable men who knew him did not oppose him vehemently and, because of the reputation he had previously acquired through clear exposition of the right doctrine and holy life, agreed with him in the opinions by which, as they saw to their great sorrow, the whole world was divided.

But at that time Luther did not change anything in the customs, rather he was a strict guardian of the

464 Prefaces to collections of L. 's writings. W. xiv, sri -sr". 465

discipline among his own. Neither did he mix in anything of offensive opinions, but only made the common and absolutely necessary doctrine ever clearer, namely of repentance, of the forgiveness of sins, of faith, of the right consolation in the cross. By the sweetness of this doctrine all godly people were greatly delighted, and the scholars were pleased that Christ, the prophets and the apostles were, as it were, led out of darkness, out of prison and mud; that it could be recognized what difference there was between law and gospel, between the promises of the law and the promise of the gospel, between philosophy and gospel - which, of course, was not present in Thomas, Scotus and the like of them - between spiritual righteousness and righteousness in worldly things.

In addition, Erasmus' writings had already directed the efforts of the youth to the learning of the Latin and Greek languages. Therefore, many who had a good and refined mind, now that they had been shown a more lovely way of teaching, began to detest the barbaric and sophistical teaching of the monks.

Luther himself also began to study the Greek and Hebrew languages, so that he could judge all the more correctly through knowledge of the peculiar manner of speech and expression, and by drawing the doctrine from the source.

While Luther was busy with this, letters of indulgence were offered for sale in these lands by the Dominican Tetzel, a very impudent swindler. Luther, who was burning with zeal for godliness, was enraged by his ungodly and shameful sermons, and he published the Theses on Indulgences, which are in the first volume of his Latin works. And these he publicly posted on the church adjoining the castle at Wittenberg on the day before the Feast of All Saints in 1517. Here Tetzel did not leave his kind, and, since he even hoped to earn thanks from the Roman Pontiff, called together his council, some monks and theologians who understood something of their sophistry, even if only a little, and ordered them to write something against Luther. In the meantime, he himself, in order not to be inactive, no longer hurls sermons but banishing rays against Luther, shouts everywhere that this heretic must be burned with fire, also publicly throws Luther's theses and the sermon on indulgences into the fire. Through this raging of Tetzel and his accomplices, Luther was

The new law will make it necessary to act more broadly on these matters and to protect the truth.

These were the beginnings of this dispute, in which Luther, who did not yet suspect or dream of a future change of customs, did not even completely reject indulgences, but only demanded moderation. Therefore those falsely accuse him who say that he began with an apparent cause in order to change the regime afterwards and to gain power either for himself or for others. And so much is missing that he should have been instigated or incited by the people at court, as the Duke of Brunswick wrote, that rather Duke Frederick even regretted that strife would be aroused, foreseeing far ahead that, although the beginning was for a good cause, nevertheless this flame would spread further, as is said about strife in Homer: A small quarrel immediately rises to heaven by the first impulse. And since Frederick, above all the princes of our time, loved public tranquility to the highest degree, was not at all greedy, and used to direct his advice above all things to the common good of the whole world, as can be seen from many things, he neither instigated Luther nor applauded him, and often made known his grievance, which he constantly harbored, fearing greater discord.

But as a wise man, who not only followed worldly prudence, which commands to suppress the tender beginnings of all changes as quickly as possible, but also consulted the divine guide, which commands to hear the gospel and forbids to go against the known truth, and calls the obstinacy, which goes against the truth, a blasphemy terribly condemned by God, he did what many other godly and wise people have done: he gave way to God, he diligently read what was written and would not dampen what he believed to be the truth.

I also know that he has investigated the judgment of learned and wise people about the matters themselves, and that at the Imperial Diet, which Emperor Carl V held in the city of Cologne after his coronation, he kindly asked Erasmus of Rotterdam to tell him freely whether he thought that Luther was mistaken in these matters of dispute, of which he had primarily dealt. Then Erasmus said straight out that Luther was right, but that he missed the Lindigkeit in him. Duke Frederick wrote to Luther about this in all seriousness and admonished him that he should moderate the sharpness of his writing.

466 Prefaces by D. Martin Luther. W. xiv, sis-sis. 467

It is also known that Luther would have promised Cardinal Cajetan to be silent, if silence would be imposed on his opponents. From this it can be clearly seen that at least at that time he had not yet decided to continue other fights, but that he desired silence, but that he was gradually pushed to other subjects, since unlearned writers attacked him from all sides.

Hence followed the disputations of the difference of divine and human laws, of the shameful desecration of the Holy Communion by selling it and giving it to others. Here the whole doctrine of sacrifice had to be expounded and the right use of the sacraments shown. And when godly people in the monasteries heard that it was necessary to flee idolatry, they chanted to go away from godless bondage.

So Luther added to the explanation of the doctrine of repentance, forgiveness of sins, faith, indulgences, then also these subjects: the difference of divine and human laws and the doctrine of the use of Holy Communion and the other sacraments, and of vows. And these were the main objects of dispute. The question of the power of the Roman bishop brought Eck on the track for no other reason than that he inflamed the hatred of the pope and the kings against Luther.

But the Apostolic, Nicene and Athanasian Creeds he kept completely pure. Then, in many writings, he explains in great detail what should be changed in the customs and human statutes and why. And what he wanted to be kept and which form of doctrine and administration of the sacraments he approved of is evident from the confession which the Duke of Saxony, Elector John, and Prince Philip, Landgrave of Hesse 2c., presented to Emperor Carl V at the Imperial Diet in Augsburg in 1530. The same is also clear from the customs of the church in this city and from the doctrine which our church leads, the summa of which is clearly comprehended in this confession. I am telling this for the sake of the godly, so that they will not only see which errors Luther has punished, which idolatry he has abandoned, but also so that they will know that he has presented the entire doctrine necessary for the church and has restored purity in the ceremonies, and has given the godly an example of how to arrange the churches.

should. And it is useful that the descendants know what Luther approved of.

At this point I do not want to mention who are the ones who first distributed Holy Communion in both forms, who first had the private masses, where the monasteries were first abandoned. For Luther had done little about these things before the Imperial Diet, which took place in the city of Worms in 1521. He himself did not change the customs, but in his absence Carlstadt and others changed the customs. And since Carlstadt had done some things too hastily, Luther returned, and about what he approved or did not approve, declared his opinion in clear testimonies, which he published.

We know that the people who are in power in the world abhor all changes very much, and one must admit that in this sad confusion of human life, even if discord is stirred up because of the most just causes, there is always something evil mixed in. Nevertheless, it is necessary in the church that the commandment of God be preferred to all human things. The eternal Father has spoken this word of his Son: "This is my beloved Son, him you shall hear." And he threatens blasphemers with eternal wrath, that is, those who seek to destroy the truth they have recognized. Therefore, it was Luther's godly and necessary duty, especially since he had the teaching office in the Church of God, to punish the pernicious errors that epicurean people even accumulated with an outrageous impudence, and the listeners had to agree with him, since he taught right. But even if a change is detestable, if there are many disadvantages in the discord, as we see with great regret that there are many of them, those are to blame who spread the errors in the beginning, and also those who now protect them with diabolical hatred.

I mention this not only to defend Luther and his followers, but also so that godly hearts at this time and among the descendants may consider how the government of the true church of God is and has always been, how God, through the voice of the Gospel, is selecting an eternal church from this sinful mass, that is, from the great gathering of people, among whom the Gospel shines like a spark in the darkness. How, however, in the time of the Pharisees, Zacharias, Elizabeth, Mary and many others were the guardians of the right doctrine,

468 Prefaces to collections of L.'s writings. W. xiv, 519-522. 469

Even before our times, there were many who called upon God in the right way, in that some held more and others less clearly to the teachings of the Gospel. Such was also the old man of whom I have spoken, who often helped Luther in his struggle with terror and was to some extent a guide to the doctrine of faith. So we too should implore in fervent prayer that God may henceforth preserve the light of the Gospel in many, as Isaiah prays for his hearers Cap. 8, 16: "Seal the law to my disciples." Next, what I have mentioned shows that the made-up superstition does not endure, but is eradicated by God. Since this is the cause of the changes, it must be prevented that no errors are taught in the church.

But I return to Luther. Just as he got involved in this matter at the beginning without seeking his own benefit, so too, although he was by nature hot-tempered and inclined to anger, he was nevertheless always mindful of his office, and fought only by teaching, and forbade to take up arms, and wisely distinguished between the offices of a bishop, who instructs the church of God, and that of the authorities, who keep the crowd in check with the sword in certain places.

Therefore, since several times the devil (who strives to destroy the church by arousing aversions and to heap shame on God, and, as he is a mischievous fellow, takes pleasure in the errors and the ruin of wretched people) had inflamed agitated heads to this end, He has not only made the dignity and all the fetters of the worldly order glorious, but has also strengthened it. But when I consider how many great men in the church have often been in error in this matter, I fully believe that his heart was governed not only by human diligence but also by divine enlightenment, that he remained so consistently within the limits of his office.

He therefore cursed not only the rebellious teachers of our time, the Muenzer and the Anabaptists, but also the bishops of the city of Rome, who most brazenly and impudently claimed by the decrees they issued that Peter was not only commanded to the office of teaching the gospel, but that the temporal rulers were also handed over to him.

Yes, he exhorted all to give to God what is God's, and to the emperor what is the emperor's.

Emperor, that is, that they should serve God in good conscience through true repentance, through knowledge and spreading of the right doctrine, through right prayer and through the fulfillment of duty. However, each one should be reverently obedient to his worldly regime in all civil duties for the sake of God. And so Luther at least held himself: he gave to God what is God's, he taught rightly, he called upon God rightly; he also had the other virtues that are necessary for a man who pleases God. Furthermore, in worldly matters, he avoided all rebellious advice in the most constant way. I think that these virtues are such a great adornment that one could not wish for others that would be higher in this life.

And although the virtue of this man himself is also worthy of praise, who used the gifts of God with reverence, one must give thanks to God primarily for having restored the light of the Gospel to us through him, and his teaching must be kept in memory and spread. And I do not turn to the cries of the epicureans or hypocrites, who either ridicule or condemn the revealed truth, but in fact firmly hold that the unanimous teaching of the whole general church of God is precisely this word of doctrine, which resounds in our churches, and that according to the knowledge of this doctrine the calling and the life must necessarily be directed; yes, that this is precisely the doctrine of which the Son of God says Jn. 14:23, "He that loveth me shall keep my word, and my Father shall love him, and we will come unto him, and make our abode with him." For I speak of the summa of doctrine as it is understood and expounded in our churches by godly and learned men. For though some may explain things more and others less appropriately and adequately at times, or one may at times speak more unadorned than the other, there is nevertheless unanimity among the godly and learned in the main points of the matter.

And since I think much and often of the doctrine at all times, it seems to me that from the time of the apostles, after the first purity, four significant changes in the doctrine followed. The age of Origen, although there were some who held to the right doctrine, among whom, I believe, was Methodius, who rejected the nonsensical teachings of Origen, nevertheless twisted the gospel into worldly wisdom in the hearts of the great multitude, i.e., he

470 Prefaces by D. Martin Luther. W. xiv, 522-525. 471

They were taught this evil delusion of reason, that an outward discipline deserves forgiveness of sins, and that it is the righteousness of which it is said: The righteous shall live by faith. This age lost almost all the distinction of the Law and the Gospel, and lost the apostolic way of speaking, because it did not hold the proper meaning of the words "letter, spirit, righteousness, faith". And if the real meaning of the words is lost, which are the designations for things, then other things must necessarily be invented. From this seed sprouted the error of Pelagius, which has spread far and wide. Therefore Origen, although the apostles had given the church the pure doctrine or clear and wholesome sources, mixed in much filth.

In order that the errors of this age might be at least partially removed, God awakened Augustine. He has purified the sources to some extent, and I have no doubt that if he were judge of the disputes of our time, we would have him completely on our side; at least in forgiveness by grace in vain, in righteousness by faith, in the use of the sacraments, in the middle things, he keeps it clear with us. Although in some places he states more clearly, in others less clearly or actually what he wants, the reader will recognize, if he reads his writings with honesty and the ability to judge, that he is with us. For the fact that our opponents sometimes cite individual sayings torn out of his writings against us, and refer to the fathers with great clamor, they do not do this out of love for the truth and out of attachment to antiquity, but in a flattering way they use the reputation of the ancients for the present idols, to whom these idols of the last time were still unknown.

But it is evident that nevertheless the seed of superstition was present in the time of the fathers. That is why Augustine also wrote a number of things about vows, although he speaks of them in a less offensive way than others. But the infirmities of their time always attach something of their inconsistency even to good people, because we love, as we love the fatherland, so we love the existing customs in which we are raised, and the word of Euripides is very true: xxx xxxxxxxxxxx xxxxx [All that is customary is sweet^. Ah, that God would grant that all who boast that they follow Augustine would take into account the constant opinion and, that I say so, the heart of Augustine, and not merely deceive him.

melte sayings falsely twisted to their opinions.

And the restored light has been useful to the descendants through the writings of Augustine. For after that Prosper, Maximus, Hugo and some of their equals, who were leading in scholarship, almost followed the guidance of Augustine, until the time of Bernard. But since in the meantime the rule and the wealth of the bishops had grown, the age of the giants followed. Disreputable and unlearned people ruled in the church, some of whom had only learned something from the arts of the Roman court or from the judiciary.

Therefore the Dominicans and Franciscans arose; seeing the debauchery and the works of the bishops and abhorring their wicked ways, they began a very moderate life and shut themselves up, as it were, in a prison of discipline. But at first the ignorance of superstition made more. Afterwards, when they saw that the study of people in high schools was directed only to jurisprudence, because in Rome many had already attained great prestige and wealth through the affairs of strife, they sought to bring people back to the study of theology. But they lacked the right insight. Albertus and similar people, who were devoted to the teachings of Aristotle, began to transform the teachings of the church into philosophy. And this fourth age has poured into the evangelical sources not only filth, but poison on top of it, that is, opinions that approved of obvious idolatries. There are so many aberrations and false opinions in Thomas, Scotus and similar teachers that more sensible theologians have always asked for another kind of teaching, which would be simpler and purer.

And it cannot be said without a tremendous insolence that a change of this doctrine would not have been necessary, since it is well known that a large part of the sophisms in these disputations is not understood even by those who have grown old in this kind of teaching. Then, obviously, idolatries are confirmed, since they teach that the sacrifice of the mass is given to the one who only performs the outward work, since they excuse the invocation of images, since they deny that sins are forgiven by grace through faith, since they make human ceremonies a torture for the conscience, yes, there are many other abominable and blasphemous things which, when I think of them, make me shudder all over.

Therefore, we want GOtte, the eternal father

472 Prefaces to collections of L.'s writings. W. xiv, 525-523. 473

of our Lord Jesus Christ, who, through the ministry of Martin Luther, has once again had the filth and poison thrown out of the evangelical sources, and has restored the pure doctrine to the Church. When we commemorate this, it is fitting that all the godly on earth unite their prayers and sighs, and ask with a fervent heart that God may confirm what he has worked in us, for the sake of his holy temple: Living and true GOD, eternal Father of our Lord JEsu Christ, you Creator of all things and of the Church, yours is this word and promise: For my name's sake I will have mercy on you; for my sake, yes, for my sake I will do it, so that I will not be blasphemed. I beseech thee with all my heart, that for thy glory, and for thy Son's sake, thou wilt always gather unto thee an everlasting church, even among us, by the voice of thy gospel; and for thy Son's sake, our Lord Jesus Christ, who was crucified for us, and was raised again, who is our Mediator and Advocate, rule our hearts by the Holy Ghost, that we may call upon thee aright, and serve thee according to thy good pleasure.

Govern also the educational institutions and guide and maintain these communities and their discipline, which are the shelters of your church and studies. Since you have created the human race for the sake of being known and called by men, for which reason you have revealed yourself with glorious testimonies, do not let these multitudes be destroyed among whom your teaching resounds. And since your Son, our Lord Jesus Christ, when he was about to enter his death throes, prayed for us: Father, sanctify them in the truth; thy word is truth, we add our prayer to the prayer of our high priest, and at the same time pray with him that thy doctrine may always shine among the human race and guide us. We have heard that Luther also prayed this daily, and under such prayer his soul gently departed from the mortal body, now that he was in his sixty-third year.

Posterity has many monuments of his erudition and godliness. He published doctrinal writings in which he understood the salutary and necessary doctrine of man, which instructs the devout heart about repentance, faith and the right fruits of faith, about the use of the sacraments, about the difference between the law and the gospel, about the difference between the gospel and worldly wisdom, about the dignity of the worldly state, about the dignity of the worldly state, and about the dignity of the worldly state.

Finally, he wrote about the most important articles of doctrine that must be present in the church. Then he added controversial writings in which he refuted many errors that are harmful to people. He also published exegetical writings, that is, many interpretations of the prophetic and apostolic writings. Even the enemies confess that in this kind of writings he surpasses the interpretations of all that exist.

All godly hearts recognize that these are great merits. But truly in usefulness and effort these works are equal to the translation of the Old and New Testaments, in which there is such clarity that the German text alone can serve instead of a commentary. However, it is not bare, but has very learned annotations added to it, 1) and the tables of contents on the individual parts, which both indicate the summa of the heavenly doctrine and inform the reader about the nature of the speech, so that devout hearts can take solid testimonies of the doctrine from the sources themselves. For Luther did not want to keep hearts fixed on his writings, but to lead the hearts of all to the sources themselves. He wanted us to hear the voice of God Himself, he wanted true faith and prayer to be kindled in many, so that God would be praised rightly and many would become heirs of eternal life.

This will and these great works must be praised with a grateful heart and remembered as an example, so that we, each according to his measure, also strive to adorn the church. For it is to these two ends that the whole life and all endeavors and attempts in life are primarily to be directed: first, that we glorify God's glory; second, that we benefit the church. Of the first of these Paul says 1 Cor. 10:31, "Do everything for the glory of God"; of the other, the 122nd Psalm, v. 6 Vulg., "Ask for that which is for the peace of Jerusalem," and there is added in the same verse the exceedingly sweet promise that those who love the Church will be happy and blessed. These heavenly commandments and these promises should cause all to learn the doctrine of the church rightly, to love the ministers of the gospel and the wholesome teachers, and to devote diligence and effort to spreading the right doctrine and maintaining the harmony of the true church. Farewell, dear reader. Wittenberg, June 1, 1546.

1. This will refer to the Prefaces, and the Summaries to the Psalter.

474 L. v. a.i, 3f. Prefaces by D. Martin Luther. W. xiv, 665-667. 475

*The first volume of the Jena German edition of Luther's works was prefaced by Nicolaus von Amsdorf. )

February 18, 1555.

To the Sublime, Highborn Princes and Lords, Mr. John Frederick the > Mediator, Mr. John William, and Mr. John Frederick the Younger, > brothers, Dukes of Saxony, Landgraves in Thuringia, and Margraves of > Meissen, my gracious Princes and Lords, also to all pious Christians > and saints on earth.

1. by the grace, strength and power of God through the Holy Spirit, in the knowledge of our dear Lord Jesus Christ and His Antichrist, that you may grow and increase in this daily, to the praise and glory of God, and to the comfort and salvation of His holy Church.

Gracious Princes and Lords (also dear friends and brothers in Christ)! After E. F. G. dear Lord and Father, the Elector of Saxony, most blessed and noble memory, my most gracious Lord, some years ago ordered the writings and books of Doct. Martin Luther's writings and books and to bring them into print, everyone was in good hope that it would gain its progress, that such a treasure, for the good and comfort of his dear Christianity, should be brought forth, as then for a good beginning two Tomi, also of Doctor Luther's life, have been produced.

But after his death, when the time of spiritual and bodily tribulations began, into which we have fallen out of God's wrath and disgrace because of our sin, the game has turned; and although some Tomi at Wittenberg have gone out through the pressure, S. C. F. G. and ours had this concern:

3. first, that some books of controversy are omitted, which are good, useful and necessary for the Church of Christ to know for the sake of history.
4. secondly, many things in the same tomis have been omitted, silenced, or changed for the sake of glimpses.

5 Third, other scholars' books are included, although we desire to have Luther's books alone. Luther's books alone we desire to have with one another, as the title of the Tomorum indicates and shows.

6. fourth, the interpreted books are also included, which in many places did not meet or reach the spirit and mind of Doctor Luther.

7. Fifth and last, in the printed tomes, the books of Doctor Martini are not gathered together according to the order of the time, as the man of God, Doct. Martin Luther, and want to defend this, because the man of God in the beginning of the things, since he was still a pious, strict monk and pope, and at the same time did not know otherwise, had written and left much popery.

8 Such and similar defects and errors in the writings and books of D. Mar. have caused and moved the Reverend Prince, of blessed memory, after his execution, to consider ways in which the blessed man's books and writings could be printed and preserved elsewhere in his principality, for the Christian Church, for good, pure, unadulterated, without addition, whole and proper.

(9) And has therefore required the worthy and well-respected servant of Christ, my dear Lord and brother in Christ, M. Georgium Rorarium (to whom Doctor Martinus, the dear man of God, had previously ordered his books to be printed), from Denmark for such work, and has set up the printing house at Jena, so that the said books may be printed all together, according to the order of the years, whole and unchanged (as the dear and worthy man had ordered).

1. "the printing" - the printing press. In Latin:

officinam typographicam.

*) While each volume of the Wittenberg edition of Luther's works is preceded by a preface by a foreign hand, mostly by Melanchthon, the Jena edition of the complete works contains only this one preface, which was originally written for the first volume in German, but then also translated into Latin a tzuockum LvanZelli stuäio8o and added to the first volume of the Latin Jena parts. This Latin translation is taken up by the Erlanger in the opp. vur. urZ., torn I, r>. 3 Our preface is found in German in the Jenaer, vol. 1, after the title page; in the Altenburger, vol. I, p. 2; in the Leipziger, vol. XX, p. 194 and in Walch. We give the text according to the Jena edition.

476 D. V- s. 1, 4-7. prefaces on collections of L.'s writings. W. XIV, 667-670. 477

The author of this book is the author of the first part of the book, the second part of the book, the third part of the book, the third part of the book, the third part of the book, and the fourth part of the book, the third part of the book.

10. which work pleasing to God E. F. G. as the heirs, after their gracious, dear lord and father's blessed departure, are no less willing to promote by God's grace, as the confirmation of the given privilege sufficiently testifies.

May God promote and continue with grace such a work He has begun in honor of His holy name, and let it run to a happy end; may He also always control and ward off the devil and his scales, who want to hinder this work. Which with me all pious Christians, who with grateful hearts recognize this great miraculous work, which God has shown to the world at this last sorrowful time through the great man of God Martin Luther, and has worked against the Pope, should and will desire and ask of God, (without doubt) also desire.

12 In this first part of Doctor Martin's books and writings (which he wrote in the beginning of these matters, Anno 17, 18, 19, 20, 21, and let go out) one will see and find the histories and history of how this matter of religion began and proceeded in order: what Doctor Luther caused to be written; how he got into this matter; how he progressed in it, and was led more and more into greater and more certain understanding and joy of the spirit. Also, how his adversaries pushed him and drove him into writing to investigate the truth (with their raving, raging, scolding and condemning).

For this reason, for the sake of a better understanding of the whole matter, several Latin tracts have been translated into German, and several books by the opponents have been included for the sake of history, so that the German reader may receive in this first part a perfect account of everything that happened with v. Luther in the first years. Luther in the first years, and may recognize all the better how wonderfully God dealt with his last miraculous work, by which he wanted to reveal the Pabstacy and bring his holy Gospel to light again. In the other parts, however, the things themselves will be such that one must not mix in so many foreign, nor interpreted books and writings. Therefore, no one should search or wait for them, unless necessity demands it for the sake of history.

14 However, in order that the Christian reader may also be warned against the clever ones who only draw antilogies and disgusting speeches from Luther's writings. Luther's writings, the Christian reader is also warned to read these books with distinction and care, so he should know that the books that Luther wrote in the beginning of these things, which are in this first part, do not look the same as the others that he wrote afterwards, nor do they agree. For in the beginning, as a right, pious pope, he gave much to the Roman Antichrist, which he subsequently changed in the following years, when he recognized such injustice through great struggle, tribulation and challenge.

15 For he was a serious and strict monk who honored and feared the pope and the Roman See in all seriousness, for which reason he did not attack the pope or his teaching in the beginning, but only the gross abuses of the indulgence preachers (who under the name and appearance of the pope miserably seduced and deceived the poor people with their impudent sermons) to defend the pope's honor and power.

(16) In this, as indicated above, he, as a pious, faithful and just pope, allowed many things to remain unpunished, which he afterwards, having come to a true knowledge of Christ and divine truth through the Word of God, justly and on the basis of Scripture rejected and condemned. For he did not attack the pope and his Roman court out of recklessness, presumptuousness, wantonness or sacrilege, but out of a right zeal of spirit and faith, yes, out of the greatest need of his conscience, driven and forced to do so by God's spirit and word.

17 For his adversaries wanted to defend, handle and protect their and the Roman court's error, abuses, heresies and idolatry, without the foundation of Scripture, only with insults, blasphemies and condemnation, so that they only gave him cause to think about the matter further, and to examine the Scriptures better and more diligently and investigate whether he was mistaken or wrong, as they blamed him. For he was not comfortable with the matter at first, would have liked to remain silent, pause and be at peace, where his opponents would not have forced him to take responsibility.

18. But the longer and more he searched the Scriptures, the more light and knowledge God gave him, the more he grew in faith, the stronger and firmer he became, so that in the end he found that his doctrine was firmly and unmovably founded in the Holy Scriptures, and that the cries and writings of the adversaries were an outrage and a sacrilege, so that from them he could denounce the pope and his followers.

478 L. V. Ä. 1, 7-w. Prefaces by D. Martin Luther. W. XIV. 670-673. 479

the whole regiment of the Roman court came to realize what a bigot and abomination of desolation he would be in Christendom.

19 All this can be seen from the first books of D. Lutheri, how a right pious Papist became a right pious Christian, and a friend became an enemy of the papacy. Let no one be offended or annoyed by the fact that in these first books he teaches and writes a lot of pontifical things, such as the authority of the pope and the bishops, the mass, and one form of the holy and reverend sacrament, in a pontifical way, because at that time, as a strict, serious, God-fearing monk, he did not know or understand it better.

(20) But after he was enlightened by the Word of God, came to his right understanding, and grew and increased by daily practice and experience, he wrote much differently, and put down all popery and brought it to the ground; as a diligent reader will find and learn from his books, if he only pays attention to the time and order when they went out.

And although the dear holy man of God often wished and desired that his books should perish, and that everyone should be moved and driven to read the living fountain and well of the holy Scriptures (for which alone he wrote and did all things), yet we must look and pay more attention to what is useful and necessary for the Christian church than to his wish and will.

22. For this I know for certain, that since the time of Saint Paul there has not come his equal on earth, who has explained and interpreted the holy Scriptures with such seriousness, spirit and understanding, and has refuted all errors, false teachings and heresies, especially the first and last, especially the first and last, also the worst and most harmful heresy that ever came on earth, that good works are necessary for salvation, has so powerfully refuted and overthrown by God's word, as this very our dear Doctor Martinus Lutherus, of holy memory.

Neither has there ever come, nor will there ever come, anyone who has so clearly, gloriously, and surely established and confirmed the articles of our holy Christian faith and the two sacraments, which Christ, our dear Lord and Savior, instituted and commanded us to keep, by God's Word, and especially by the Lord's Supper against Zwingel and his followers, as he has.

24 For this reason, the books of Doctoris Martini Lutheri will be useful and beneficial.

I will let the readers experience for themselves. Thus the deed itself gives and shows it; as they say, the work praises its master. For before Doctor Luther's time, no one knew, not even the best and holiest monks themselves, how to get rid of sins, go to heaven, and become blessed. For this reason, each one sought and chose his own way, by which he wanted to attain God's grace, so that he would become blessed. One has become a monk, another a forest friar or hermit; one has run to Rome, another to St. James to obtain indulgences; some have founded monasteries and cathedral churches, masses and vigils, and all this has happened because they wanted to obtain God's grace, forgiveness of sin, eternal life and blessedness.

25. But from Doctor Martin Luther, of blessed memory, we have now learned, praise God, much else, namely that such things are all in vain and useless, even vain deceit and lies, and that there is no more than one way and means to attain grace and salvation, namely faith in Jesus Christ, our dear Lord, through which alone, without all works, even those which God has commanded, we attain eternal salvation, as Christ our dear Lord Himself says: "I am the way, the truth, and the life."

This way to heaven and eternal life has been shown and pointed out to us by the dear, precious man of God D. Mart. Luther has shown and pointed out to us in his writings that this path alone, and no other, neither above in heaven nor here on earth, can bring and lead us to heaven and eternal life; just as all the saints who have ever existed, are now, and will yet come, must be saved by this path alone, one and all.

27 Secondly, we have not known otherwise that the Mass was the best, highest and most glorious service for serving, honoring, praising and thanking God. But now (thanks be to God in eternity) we have learned from Doctor Martins, and learn daily from his writings, and know for certain and for certain that the Papal Mass is the worst abomination and idolatry before God, invented and fabricated by men, so that one neither honors nor serves God, but only mocks, reviles and blasphemes, thereby provoking Him to anger, and to hasten and continue with His punishment, for which knowledge we can never sufficiently thank God.

28 Thirdly, we have not known otherwise, that the pope was a vicar and governor of Christ, our dear Lord, whom we consider to be one of the most important men in the world.

480 D. V. a. 1, 10-13. prefaces on collections of L.'s writings. W. XIV. 673-676. 481

have feared, honored and celebrated God. Now, however, to God be glory, praise and thanks, we have learned, and everyone can still learn daily from these writings and books of D. M., that the Pope is nothing other than the right, true Antichrist, of which the Holy Scriptures testify and say, and especially St. Paul has proclaimed and prophesied this clearly and plainly, that he, like the old heretics, has forbidden marriage and food sub specie pietatis.

(29) And we certainly consider and believe that the holy man of God, D. M. L., was specially awakened by God to reveal and disgrace the Antichrist in Rome, so that he would be overthrown by God's word and despised in all devout Christians' hearts. And for this great benefit of the revelation of the Antichrist, which we received from the holy, dear man of God D. Mart. Luther, we can never thank God enough. Otherwise we would have worshipped and honored the devil and his Antichrist all our lives, and would have been thrown into the lake of fire with him, as John says in his Revelation in chapter 20, v. 10.

30 And if we had no other use nor piety from D. M. Luther's holy memory books than these three pieces shown above. M. Luther's books of holy memory, except these three pieces mentioned above, we should nevertheless hold his books dear and valuable, and never let them leave our hands. Especially, however, that we may beware and guard against the Antichrist and his adiaphorists, who adorn the abomination of the idolatrous mass, and want to protect and defend under the appearance of a new discipline, and persuade us that under the appearance and name of God's word we should worship the Antichrist of Rome, the Babylonian whore, and the beast that carries her, and take his mark upon our hands and foreheads Revelation 16:2, 20:4. 16, 2. 20, 4.] so that we may buy and sell, (that is,) not come into danger of body and goods.

Now all articles of our Christian faith are so clearly explained in the books of D. Martini, of blessed memory, books, as also reported above, all articles of our Christian faith are so clearly and certainly explained, that even the gates of hell with all their scales and limbs can neither say nor raise anything against it; so irrefutably has he established, proven and proved them with God's word. And especially these three articles, that there are three persons in one divine being; item, that Jesus Christ is true God and man, and the doctrine of justification; to this may also be added the revelation of the Antichrist in Rome.

These articles of our holy Christian faith no doctor, since Christianity stood after the time of the apostles, has so clearly explained, proved, fortified and founded from the Scriptures as he, therefore his books are not to be paid for with all the world's goods and money. I will remain silent about the other articles of our holy Christian faith, which he has so brightly and clearly explained and declared, that we have thereby been delivered from the horrible and terrible darkness of the Babylonian prison of the Roman See, and have come into the light of freedom, of the eternal divine truth. For this, however, we can never thank God enough that He has awakened this man, His chosen armor, Doctorem Martinum, by special grace and given him to the German nation.

For this reason, I have commanded these books of Doctor Martin Luther, the holy man and faithful servant of Jesus Christ, not to jureconsultis and rabulis forensibus, nor to demosthenibus and cice- ronibus, much less to stargazers, who1 ) ex astris prophesy how people should fare, but to the pious and simple-minded Christians, to be read with seriousness, deliberation and diligence.

For in these books of D. M. L. one finds the doctrine of the whole Christian religion, all articles and necessary pieces of our holy Christian faith, which are found together in no doctor, in no conciliar, nor in the whole of Christendom; but in the Drecket and Drecketalen of the Roman Antichrist, as D. Luther, my dear Lord and Father, has called it, only the contradiction, not one Christian word is to be seen nor found unadulterated. And if all Christian teachers in the whole world, who ever existed, were melted together into one heap, all articles and the whole doctrine of the Christian faith would not be found in it.

35 For this reason, since the time of the apostle D. Martin Luther, the like of spirit and faith, wisdom and understanding of the truth, has not been in Christendom, nor will it come; which in time, when we old people, who are still alive, are gone, the world, where it is to stand differently for a longer time, will well find out and experience.

36. So that such a precious, great and inexpressible treasure of the books of I). Luther's books may not be stolen from the Christian church, nor suppressed or lost, but may remain and be preserved together, nor be sullied by the addition of other books with human wisdom, nor be altered and changed.
37. "so" is missing in the Jena edition of 1564.

16

482 D- v- a-*3 f-. Prefaces by D. Martin Luther. W. xiv, 676-678. 483

These books of D. Luther are completely pure and unadulterated, in which nothing has been omitted, nor has anything been added or mixed into them, but as the dear man of God himself wrote, read, or preached them, from word to word, for the sake of our descendants, they have been commanded to be printed.

So that they may not only feel, see and recognize the spirit, wisdom and understanding of the holy man Luther, but also how he has grown and increased therein, and be able to distinguish him from other spirits (who have taught and preached Christ persuasibilibus humanae sapientiae verbis, to please men). For the word of Christ is a word of the cross and a source of annoyance, which offends and angers all the high-minded, worldly-wise and wise, who have always wanted to teach and preach Christ and his gospel better than Luther, the apostles, even Christ himself, whom they want to lead to school and establish a better discipline than he, and thus wisdom must be justified by its own children Luc. 7, 35.

38 For this reason St. Paul calls them "enemies of the cross of Christ" and animalia ventris, because they teach and preach the "cross of Christ".

They are servants of the belly, who seek the peace of this world with the gospel, which is impossible, as Christ, our dear Lord, himself says Matth. 10, 34. 35.: "I did not come to send peace, but the sword (that the Christians should suffer). For I am come to stir up a man against his father, and the daughter against her mother, and the cord against her sister-in-law" 2c.

39 In sum, when and where the gospel is preached, there is always peace. For the world cannot suffer its own chosen and invented services and traditions to be punished and condemned by the gospel. For it always thinks more and higher of the pope than of Christ's word and commandment. Therefore, even today, it does not cease to rage and rage against God and His word and its preachers, until Christ, our dear Lord, puts an end to the game through His glorious, blessed future. Let this happen soon and quickly, so that we poor, miserable Christians may finally be saved and redeemed from the wicked, evil world and its prince, amen. February 18, 1555.

484Luthers Chronikon. W.XIV, 1106. 485

D. M. Luther historical and philological writings.

*1. D. M. Luther's Chronicles or Calculation of Yours of the World. )

First edition 1541; improved 1545.

Newly translated from Latin. ,

Saying of those who were said to be disciples of the Prophet Elijah:

(Burgensis in the first part, Distinctio 3, Cap. 4 Scrutinii.)

The world will stand for six thousand years.

Two thousand empty.

Two thousand the law.

Two thousand the Messiah.

These are the six days of the week before God.

The seventh day is the eternal Sabbath.

Ps. 90, 4. and 2 Petr. 3, 8.:

A thousand years are like one day.

*Already earlier, about 1525, Luther had prepared a chronological table about the Median-Persian kings for use in the interpretation of the minor prophets and had it printed, probably only for his audience. He says this himself in the preface to the interpretation of the prophet Haggai according to the Altenburg as well as the Zwickau Relation, and also in the interpretation of Zechariah the same table is mentioned again in the aforementioned manuscripts. This is not to be confused with our present writing (compare our first annotation on Haggai in this volume), which was only completed in 1540 and printed in 1541. After that, Luther published it again, several times changed, in 1545 (Köstlin, Mart. Luther [31, Vol. II, 599). Originally, Luther had made this chronicon only for his own use, but had not thought of publishing it. However, his friends, whom he had allowed to see his work, asked him to omit it by printing it. Still on March 3, 1541, v. Justus Jonas had it "written out by a magistrum who presides over it", and sent the copy to Prince Joachim of Anhalt (Kolde, Analecta, p. 375), The original is in the royal library in Dresden. The Latin title is Supputatio annorum mundi. The Jena edition has given it the date 1541, but has placed it among the writings of 1545, with the marginal note that the first edition was done in 1541, and the improved edition went out in 1545. In Latin it is found in the Wittenberg edition (1558), tom. VII, toi. 555 and in the Jena (1570), tom. IV, toi. 673 b; German according to the translation made by Aurifaber in 1550 in the Wittenberg (1559), Bo. XII, p. 400 under the title: "Chronica des Ehrnwirdigen Herrn D. Mart. Luth. with an appendix of the following years. Anno 1541." Thereafter in the Altenburg edition, vol. VIII, p. 733; in the Leipzig edition, vol. XXII, appendix, p. I and in Walch. In all German editions, the Chronikon is continued until the year 1559 and is preceded by a preface by Aurifaber. We omit this and other additions by Aurifaber, and translate anew according to the Wittenberg edition. The Jena edition is only a reprint of the same.

486 Luther's historical and philological writings. W. xiv, 1110-1113. 487

Preface.

Martin Luther.

This calculation of the years I had made only for my use, not that it should be a chronicle or history book, but that I should have it as it were a table before my eyes to look up the times and years of the histories that are told in the holy scriptures, if I wanted to remember how many years the patriarchs, judges, kings, princes had lived or reigned, or in how great a period they had followed one another. Therefore, there is no reason for me to either praise or belittle them with many words. For I have not had my eye on what use it would be to others or how much, especially since so many chronicles or histories exist and increase daily. I am satisfied with the benefit that I have obtained in the calculation. Those who wanted to have it published, since I gave them the opportunity to see it at their request, or those who will read it, may see that they will do something worth the effort if they read it. I really do not care whether it perishes or remains, but I also do not care much whether it does others a satisfaction or not.

Of course, the Chronicon of Canon and Philip 1) is the first and a very good example of calculation, in which the whole course of the years is very beautifully divided into six millennia, in which I also followed. One thing I have been guilty of in the history of Joram, king of Judah, under Elijah and Elisha, in which I have counted twenty years more than all other chroniclers have. This shall be my fault or my diligence; in its place it shall be accounted for. For the chronicle of Eusebius, which is taken from the seventy interpreters, who in the first book of Moses Cap. 5 (as Jerome tells in the "Hebrew Questions") always translated two hundred instead of a hundred (perhaps because they took the singular Meath for the plural Meoth).

1. Chronicon Charionis Philippicum. In 1532, the mathematician Carion published a chronicon to which Melanchthon had contributed significantly.

(I am silent about the others), has brought into all chronicles before our time this error, that they have 1249 years too much. Yes, they have exceeded the sixth millennium, which they call the sixth age, and count the just mentioned years in the seventh millennium, which they call the seventh age. 2) But about Eusebius is more wavy to complain, who was indeed, as Jerome writes, an admirable and very careful man; about all other historians we complain, and they themselves complain among themselves, that they had for the exact calculation of the years no all-stop. Therefore, I have set them aside, and in this work I want to take this calculation of the years mainly from the holy scriptures, on which we can and should base ourselves certainly and reliably. But the scripture has it in such a way, as follows:

Sections for calculating the years from the creation of the world:

1656 except for the Flood. Gen. 5.

367 until the calling of Abraham. Gen. 11 and 12.

430 except for the Exodus from Egypt.

Ex 12, Gal 3.

480 until the temple of Solomon. 1 Kings 6. 158 until the end of Solomon's tribe. 2 Kings 11 and 2 Chron. 23.

291 to the path of the Yekhanyah.

2 Kings 243 ) to the end.

11 [the reign) of Zidekiah. 2 Kings 24. 70 years of the desolation of > Jerusalem.

2 Chron. 36. Ezra 1.

46 until the beginning of the weeks in the second year of Darius. Joh. > 2, 20. > > 483 years or 69 weeks until the death and resurrection of Christ. Dan. > 9. > > 7 years of the last week, in which the covenant is strengthened and > the law is fulfilled in the middle of the week. Dan. 9.

The following years of Christ are clear in themselves.

2. Luther assumed in 1540 that this was the year 5500 of the world, while those had already arrived at the year 6749 of the world.
3. In our template: 4 ksZ. 12.

488 ' Luther's Chronikon. W. xiv, E-E. 489

Different also in this way: 1656 until the flood. Gen. 5.

292 until the birth of Abraham. Gen. 11. 425 until the birth of Moses.

80 except for the Exodus from Egypt. 480 until the temple of Solomon.

158 until King Jehoash and the end of Solomon's tribe.

291 to On the Way of the Jechaniah.

11 years of Zidekia's to devastation.

70 years of devastation except for Cyrus.

46 years until the second year of Darius, that is the beginning of the > weeks.

483 years or 69 weeks until Christ's death. 7 years of the last week.

About all these parts of the calculation I have no doubt at all. Therefore, also the sum cannot be questioned, except in one piece, which goes from the end of the desolation to the beginning of the weeks, or from Cyrus to the second year of Darius, about which I want to say a ripple, which moves me.

Joh. 2, 20. The Jews say to Christ: "This temple was built in forty-six years, and you want to erect it in three days? By this word it is quite certain that more than forty-six years elapsed between the first year of Darius and Cyrus and the completion of the temple. For it is clear from the seventh chapter of Ezra Ezra 6:15 that the temple was completed, not in the second year of Darius or the forty-sixth after Cyrus, when the word of God went out through Haggai and Zechariah at the beginning of the weeks, but in the sixth year of the intestines. Thus, four years are added to the forty-six years mentioned, and there are full fifty years full of Cyrus until the completion of the temple. Only this circumstance causes a question because of the four years, should everything be sure and certain. This question arises because of the uncertainty of the years of the Persian kings. Because the historians deviate fully from each other, not only in the years of Cyrus, but also of Darius and others.

I want to hand over my thoughts about these four years to the public; whoever wants to or can, may suggest and judge better. Daniel lets in the 5th and 6th chapter

Darilis the Mede and Cyrus the Persian, each ruling separately, since he says Dan. 5:31 that Darius the Mede succeeded Belfazer in ruling over the Chaldeans, and does not add Cyrus. Likewise, as he says Dan. 6, 28., "Daniel was mighty in the kingdom of Darius, and also in the kingdom of Cyrus the Persian." Not as if it were therefore false that Cyrus reigned at the same time as Darius, as is the way of Scripture when it is read that the sons reigned with the fathers, but that a distinction must be made between the reign of Cyrus with Darius and the reign of Cyrus alone. I say this because it seems necessary to understand the first year of Cyrus (2 Chron. 36 v. 22 and Ezra 1 v. 1) as the first year when Cyrus ruled alone and after Darius. Thus two years are taken away from these four years, which are zll much, and only two years remain in question, which I would like to take away so:

Since in great kingdoms and dominions, especially when they are new, what one intends to do proceeds slowly and with great hindrance before it is set in motion, it could happen that the commandment of Cyrus has hardly gone out at the end of his first year, so that one year has passed over it. After that, it seems necessary to give at least one year for the preparation of the Jews, in which they prepared for the return after the command was given, rather for the occupation of Jerusalem, so that it can be said that it went well and they hurried very much, because they started to build at the end of the second year or in the third year of Cyrus. So the remaining two years are lost and the text Joh. 2, that the temple was built in forty-six years, will stand firm. I know, of course, what I myself could say against it, but I do not care much.

But whoever wants can include these two years of Darius Medus in the seventy years of desolation, but I will rather count them after the seventy years. For after Belshazzar was slain, and his kingdom was transferred to Darius the Mede, the Jews were already liberated in the matter, and the

490 - Luther's historical and philological writings. W. xiv, ins-1117. 491

The prophecies of Jeremiah were fulfilled. Therefore, during these two years, the Jewish people, who had already been liberated everywhere, were worked on and dealt with to send them back to their land as well, with Daniel struggling valiantly with his own.

But those who do not like this may offer something better, or demand everything in the strongest terms: we will say it is a small thing, if the whole calculation is certain, and only in two or four years a doubt remains. For if everything is right until the end of the world, except for two or four years, the faith and the church are not in great danger thereby; we can with a good conscience in so great a matter, that is, in the course of the whole world, leave four years unnoticed.

Only of this I want to remind him who lets himself be reminded that I firmly and unshakably hold to the opinion that the beginning of the weeks is to be set at no other place than in the second year of Darius Longimanus, so that he knows that he makes himself vain trouble who intends to dispute or argue with me about this matter. Yes, I have (as I said) made this calculation for myself alone, and I am ready to bear it with the greatest equanimity if someone else wants to work out another one for himself or for others. I base myself alone on

the holy scripture. Therefore, I am also forced to reject Philo, although reluctantly, who puts eighteen years too much in one place within the weeks of Daniel. And I do not care much where Alexander, Antiochus Epiphanes, the Maccabees and others are placed, although I place them, but I am not very concerned whether I place them in the right place or not, since only in the meantime the years of the weeks keep their course unharmed and quite certainly.

Thus I am also forced to deviate from Metasthenes by twelve years. For if Metasthene's calculation and the numbers of the Assyrian kings should be correct, then it would necessarily follow that Sanherib would have come to Jerusalem in the second year of Hezekiah, which is impossible. For in the sixth year of Hezekiah, Shalmanasser leads all Israel away to Assyria, 2 Kings 17, and it was not until the fourteenth year of Hezekiah that Sanherib came to Jerusalem, 2 Kings 18. This matter has caused me, while not entirely despising the historians, to prefer the sacred Scriptures to them. I use them in such a way that I am not forced to contradict the Scriptures. For I believe that in the Scriptures the true God speaks, but in the histories good people show their diligence and faithfulness (but as men) according to their ability, or at least that the copyists could have erred.

D. M. Luther's Chronicon

or

Calculation of the years of the world.

494 Luther's historical and philological writings. W. XIV, 1118 f. 495

First millennium.

From the creation of the world and the expulsion from paradise; from sin and death and the reign of Satan.

+---+----------------------------+---+----------------------------+----+ | Y | For Adam was already dead | > | In the first year grace is | Y | | e | at that time when he felt | | promised against sin, life | ea | | a | the judgment of death. For | 1 | against death, the Holy | rs | | r | without such feeling, | > | Spirit against the devil, | of | | s | death is not death, but | | through the seed of the | Ch | | o | sleep. Joh. 8, 52: He will | 2 | woman. Through this | ri | | f | not taste death 2c. Thus | > | promise, Adam and Eve are | st | | t | many of them die from | > | made alive again through | o. | | h | sudden fright, and a still | | faith from death, and | | | e | greater part is consumed | 4 | beget Cain and Abel, and | 39 | | | by sadness. Thus David | > | the Church of God begins | 50 | | W | confesses in many places | | to multiply. But soon | | | o | that he was saved from the | 5 | after, Cain, the apostate, | 39 | | r | deepest hell, that is, | > | establishes the Church of | 40 | | l | from the right eternal | > | the Devil. | | | d | death that he tasted. | | | 39 | | . | | 6 | | 30 | | | | > | | | | 1 | | | | 39 | | 0 | | 7 | | 20 | | | | | | | | 2 | | 8 | | 39 | | 0 | | | | 10 | | | | 9 | | | | 3 | | | | | | 0 | | 1 | | | | | | 0 | | | | 4 | | 1 | | | | 0 | | | | | | | | > | | | | 5 | | | | | | 0 | | 2 | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | > | | | | | | | | | | | | 8 | | | | | | > | | | | | | > | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | > | | | | | | | | | | | | 8 | | | | | | > | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | 1 | | | | | | | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | 1 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

496 Luther's Chronikon. W. xiv, 1118-1121. 497

First millennium.

+---+----------------------------+---+----------------------------+----+ | Y | | 1 | | Y | | e | | | | ea | | a | | 2 | | rs | | r | | | | be | | s | | 3 | | fo | | o | | | | re | | f | | 4 | | Ch | | t | | | | ri | | h | | 5 | | st | | e | | | | o. | | | | 6 | | | | * | | | | 39 | | * | | 7 | | 00 | | W | | | | | | o | | 8 | | | | r | | | | | | l | | 9 | | | | d | | | | | | . | | 1 | | | | * | | 0 | | | | * | | | | | | | | | | | | 6 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | 7 | Around this time, Cain and | 1 | | 38 | | 0 | Abel sacrifice. Abel is | | | 90 | | | murdered, and the Church | 2 | | | | | of Cain gains the upper | | | | | | hand in this world. But it | 3 | | | | | is shown that the Church | | | | | | of God lives, namely in | 4 | | | | | another, eternal life in | | | | | | the dead Abel, who lives | 5 | | | | | in God. The first example | | | | | | of the promised seed. | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | 8 | | 4 | The daughters are not | 38 | | 0 | | | counted, although it is in | 80 | | | | 5 | the day that Cain had a | | | 9 | | | wife. And the text says: | 38 | | 0 | | 6 | He begat sons and | 70 | | | | | daughters. Therefore, | | | 1 | | 7 | after Cain and Abel, Adam | 38 | | 0 | | | will have begotten many | 60 | | 0 | | 8 | other children before Abel | | | | | | was killed. Cain complains | | | | | 9 | that he will be cast out | | | | | | from the community and the | | | | | 1 | church of these, and calls | | | | | 0 | this being cast out from | | | | | | the presence of the Lord. | | | | | 1 | He is also afraid of them, | | | | | | he wants to be killed by | | | | | 2 | them. | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

498 Luther's historical and philological writings. W. xiv, 1120-1122. 499

First millennium.

+---+----------------------------+---+----------------------------+----+ | Y | Dear God, what did these | 1 | What they suffered is easy | Y | | e | two people alone have to | | to take away, namely the | ea | | a | do for so many years after | 2 | sting of the serpent and | rs | | r | Abel was murdered and Cain | | the despair and similar | be | | s | was rejected? No doubt | 3 | fierce temptations, | fo | | o | they mourned these | | likewise the annoying | re | | f | terrible events and the so | 4 | examples of the church of | Ch | | t | sad and unfortunate | | Cain. For it is believed | ri | | h | beginning of the world. | 5 | that Cain begat children | st | | e | | | and built a church before | o. | | w | No more wretched man has | 6 | Seth was born. Yes, he | | | o | ever been, nor will ever | | built a city and | 38 | | r | be, than our first father | 7 | established a beautiful | 50 | | l | was. For he is burdened | | worldly government. | | | d | with this terrifying | 8 | | 38 | | . | conscience, that he alone, | | Therefore, perhaps, among | 40 | | | through his sin, has been | 9 | the pagans from dark | | | 1 | the causative cause of the | | antiquity remained this | 38 | | 1 | destruction of the body | 1 | fable that the old | 30 | | 0 | and soul of all his | 0 | Saturnus ate all his | | | | descendants, that is, of | | children. | 38 | | 1 | the entire human race. He | 1 | | 20 | | 2 | is a killer, first of | | - Seth is | | | 0 | himself, then also of all | 2 | born in the 130th year of | 38 | | | his children, until the | | Adam and Eve. | 10 | | 1 | end of the world, that is, | 3 | | | | 3 | of countless souls. How | | | | | 0 | could he have lived even | 4 | | | | | for a moment if he had | | | | | 1 | considered this, if God | 5 | | | | 4 | Himself had not kindly | | | | | 0 | promised him through the | 6 | | | | | angels and said: "Do not | | | | | 1 | despair, Adam, I will make | 7 | | | | 5 | up for this infinitely | | | | | 0 | great evil and send My | 8 | | | | | Son, who shall be of your | | | | | | flesh, also your son. He | 9 | | | | | will take away this sin | | | | | | completely and save the | 1 | | | | | lineage of your children. | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

500 Luther's Chronikon. W. xiv, 1122-1125. "501

First millennium.

+---+----------------------------+---+----------------------------+----+ | Y | Why did these fathers take | 1 | Thus Jacob was a devout | Y | | e | so long to beget children? | | man, and remained in the | ea | | a | It is because they were | 2 | tabernacles, namely among | rs | | r | warned by Adam about sin | | boars, and learned God's | of | | s | and the devil and remained | 4 | word before he entered | Ch | | w | under discipline for so | | into matrimony. | ri | | o | long. They heard and | 5 | | st | | r | learned everything before | | There is no doubt that | o. | | l | they submitted to the | 6 | these fathers taught and | | | d | church regiment, secular | | instructed their children | 38 | | . | and domestic regiment. | 7 | with the utmost diligence, | 00 | | | | | so that they would be | | | 1 | We today, when we have | 8 | equipped against the | 37 | | 6 | hardly come from our | | devil, sin and the dangers | 90 | | 0 | mother's womb, and are | 9 | of this life, as well as | | | | still hardly from | | for the work and patience | 37 | | 1 | yesterday (as Job says | 1 | that is necessary in the | 80 | | 7 | Cap. 8, 9), presume to | 0 | government of the church, | | | 0 | be able to do everything | | the world regime and the | 37 | | | and probably more than | 1 | household. . | 70 | | 1 | everything. That is why we | | | | | 8 | rule so finely. | 2 | | 37 | | 0 | | | | 60 | | | | 3 | | | | 1 | | | | | | 9 | | 4 | | | | 0 | | | | | | | | 5 | | | | 2 | | | | | | 0 | | 6 | | | | 0 | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

502 Luther's historical and philological writings. W.xiv, ii24f. 503

First millennium.

+---+----------------------------+---+----------------------------+----+ | Y | "At that time they began | 1 | - Enos is | Y | | e | to preach the name of the | | born in the 105th year of | ea | | a | Lord" Gen. 4:26, | 2 | Seth. | rs | | r | namely the gospel of the | | | of | | s | seed of the woman | 3 | | Ch | | o | continued, since perhaps | | | ri | | f | also some of the church of | 4 | | st | | t | Cain were converted, since | | | o. | | h | Adam himself administered | 5 | | | | e | the office of bishop with | | | 37 | | | Seth. | 6 | | 50 | | W | | | | | | o | | 7 | | 37 | | r | | | | 40 | | l | | 8 | | | | d | | | | 37 | | . | | 9 | | 30 | | | | | | | | 2 | | 1 | | 37 | | 1 | | 0 | | 20 | | 0 | | | | | | | | 1 | | 37 | | 2 | | | | 10 | | 2 | | 2 | | | | 0 | | | | | | | | 3 | | | | 2 | | | | | | 3 | | 4 | | | | 0 | | | | | | | | 5 | | | | 2 | | | | | | 4 | | 6 | | | | 0 | | | | | | | | 7 | | | | 2 | | | | | | 5 | | 8 | | | | 0 | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

504 Luther's Chronikon. W. xiv, 1124 f. 505

First millennium.

+---+----------------------------+---+----------------------------+----+ | Y | | 1 | | Y | | e | | | | ea | | a | | 2 | | rs | | r | | | | be | | s | | 3 | | fo | | o | | | | re | | f | | 4 | | Ch | | t | | | | ri | | h | | 5 | | st | | e | | | | o. | | w | | 6 | | | | o | | | | 37 | | r | | 7 | | 00 | | l | | | | | | d | | 8 | | 36 | | . | | | | 90 | | | | 9 | | | | 2 | | | | 36 | | 6 | | 1 | | 80 | | 0 | | 0 | | | | | | | | 36 | | 2 | | 1 | | 70 | | 7 | | | | | | 0 | | 2 | | 36 | | | | | | 60 | | 2 | | 3 | | | | 8 | | | | | | 0 | | 4 | | | | | | | | | | 2 | | 5 | | | | 9 | | | | | | 0 | | 6 | | | | | | | | | | 3 | | 7 | | | | 0 | | | | | | 0 | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | ö | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

506 Luther's historical and philological writings. W. XIV, II2P. 507

First millennium.

+---+----------------------------+---+---------------------------+----+ | Y | | 1 | -Kenan is | Y | | e | | | born in the 90th year of | ea | | a | | 2 | Enos. | rs | | r | | | | be | | s | | 3 | | fo | | o | | | | re | | f | | 4 | | Ch | | t | | | | ri | | h | | 5 | | st | | e | | | | o. | | w | | 6 | | | | o | | | | 36 | | r | | 7 | | 50 | | l | | | | | | d | | 8 | | 36 | | . | | | | 40 | | | | 9 | | | | 3 | | | | 36 | | 1 | | 1 | | 30 | | 0 | | 0 | | | | | | | | 36 | | 3 | | 1 | | 20 | | 2 | | | | | | 0 | | 2 | | 36 | | | | | | 10 | | 3 | | 3 | | | | 3 | | | | | | 0 | | 4 | | | | | | | | | | 3 | | 5 | | | | 4 | | | | | | 0 | | 6 | | | | | | | | | | 3 | | 7 | | | | 5 | | | | | | 0 | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+---------------------------+----+

3610

508 Luther's Chronikon. W.xiv, 1127. 509

First millennium.

+---+----------------------------+---+----------------------------+----+ | Y | | 1 | - Mahalaleel | Y | | e | | | is born in the 70th year | ea | | a | | 2 | of Kenan. | rs | | r | | | | be | | s | | 3 | | fo | | w | | | | re | | o | | 4 | | Ch | | r | | | | ri | | l | | 5 | | st | | d | | | | o. | | . | | 6 | | | | | | | | 36 | | 3 | | 7 | | 00 | | 6 | | | | | | 0 | | 8 | | 35 | | | | | | 90 | | 3 | | 9 | | | | 7 | | | | 35 | | 0 | | 1 | | 80 | | | | 0 | | | | 3 | | | | 35 | | 8 | | 1 | | 70 | | 0 | | | | | | | | 2 | | 35 | | 3 | | | | 60 | | 9 | | 3 | | | | 0 | | | | | | | | 4 | | | | 4 | | | | | | 0 | | 5 | | | | 0 | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

510 Luther's historical and philological writings. W. xiv, E. 511

First millennium.

+---+----------------------------+---+----------------------------+----+ | | | | | | +---+----------------------------+---+----------------------------+----+ | Y | | I | | Y | | e | | | | ea | | a | | 2 | | rs | | r | | | | of | | s | | 3 | | Ch | | w | | | | ri | | o | | 4 | | st | | r | | | | o. | | l | | 5 | | | | d | | | | 35 | | . | | 6 | | 50 | | | | | | | | 4 | | 7 | | 35 | | 1 | | | | 40 | | 0 | | 8 | | | | | | | | 35 | | 4 | | 9 | | 30 | | 2 | | | | | | 0 | | 1 | | 35 | | | | 0 | | 20 | | 4 | | | | | | 3 | | 1 | | 35 | | 0 | | | | 10 | | | | 2 | | | | 4 | | | | | | 4 | | 3 | | | | 0 | | | | | | | | 4 | | | | 4 | | | | | | 5 | | 5 | | | | 0 | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

512 Luther's Chronikon. W. xiv, 1127 f. 513

First millennium.

+---+----------------------------+---+----------------------------+----+ | Y | | 1 | -Jared is born in the 65th | Y | | e | | | year of Mahalaleel. | ea | | a | | 2 | | rs | | r | | | | be | | s | | 3 | | fo | | o | | | | re | | f | | 4 | | Ch | | t | | | | ri | | h | | 5 | | st | | e | | | | o. | | | | 6 | | | | W | | | | 35 | | o | | 7 | | 00 | | r | | | | | | l | | 8 | | 34 | | d | | | | 90 | | . | | 9 | | | | | | | | 34 | | 4 | | 1 | | 80 | | 6 | | 0 | | | | 0 | | | | 34 | | | | 1 | | 70 | | 4 | | | | | | 7 | | 2 | | 34 | | 0 | | | | 60 | | | | 3 | | | | 4 | | | | | | 8 | | 4 | | | | 0 | | | | | | | | 5 | | | | 4 | | | | | | 9 | | 6 | | | | 0 | | | | | | | | 7 | | | | 5 | | | | | | 0 | | 8 | | | | 0 | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

514 Luther's historical and philological writings. ss.xiv.nW. 515

+---+----------------------------+---+----------------------------+----+ | * | | | | | | * | | | | | | F | | | | | | i | | | | | | r | | | | | | s | | | | | | t | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+----+ | Y | These empty spaces, where | 1 | | Y | | e | nothing is recorded in the | | | ea | | a | years, should be | 2 | | rs | | r | understood as if they were | | | be | | s | full of miraculous | 3 | | fo | | o | histories of these | | | re | | f | patriarchs. If they were | 4 | | Ch | | t | written, they would fill a | | | ri | | h | much bigger book than now | 5 | | st | | e | the whole Bible is, yes, | | | o. | | w | bigger than many Bibles. | 6 | | | | o | For where Moses speaks: He | | | 34 | | r | begat sons and daughters, | 7 | | 50 | | l | he gives to understand | | | | | d | that they were under very | 8 | | 34 | | . | great sorrow and ar-. | | | 40 | | | | 9 | | | | 5 | | | | 34 | | 1 | | 1 | | 30 | | 0 | | 0 | | | | | | | | 34 | | 5 | | 1 | | 20 | | 2 | | | | | | 0 | | 2 | | 34 | | | | | | 10 | | 5 | | 3 | | | | 3 | | | | | | 0 | | 4 | | | | | | | | | | 5 | | 5 | | | | 4 | | | | | | 0 | | 6 | | | | | | | | | | 5 | | 7 | | | | 5 | | | | | | 0 | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

516 Luther's Chronikon. W. xiv, 1128. 517

First millennium.

+---+----------------------------+---+----------------------------+----+ | * | They had to raise their | 1 | | * | | * | children during the reign | | | *Y | | Y | of the devil, which began | 2 | | ea | | e | under Adam, and they had | | | rs | | a | to take care of the house | 3 | | be | | r | and world regiment, and | | | fo | | s | they had to maintain the | 4 | | re | | o | churches in the right | | | Ch | | f | worship and obedience of | 5 | | ri | | t | the word. In these things | | | st | | h | they suffered innumerable | 6 | | o. | | e | temptations from the devil | | | ** | | w | in the church of Cain, | 7 | | | | o | which at that time could | | | 34 | | r | be called the world, and | 8 | | 00 | | l | perhaps more than we | | | | | d | suffer today. Finally, | 9 | | 33 | | . | however, when the Church | | | 90 | | * | of Cain, or the world, got | 1 | | | | * | the upper hand, and the | 0 | | 33 | | | holy fathers opposed it in | | | 80 | | 5 | vain, the children of God | 1 | | | | 6 | also degenerated, and the | | | 33 | | 0 | corrupt Church of God | 2 | | 70 | | | forced God to be angry and | | | | | 5 | to destroy everyone | 3 | | 33 | | 7 | through the flood of sin. | | | 60 | | 0 | | 4 | | | | | | | | | | 5 | | 5 | | | | 8 | | | | | | 0 | | 6 | | | | | | | | | | 5 | | 7 | | | | 9 | | | | | | 0 | | 8 | | | | | | | | | | 6 | | 9 | | | | 0 | | | | | | 0 | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

518 Luther's historical and philological writings. W.xiv, 112sf. 519

First millennium

+---+----------------------------+---+----------------------------+----+ | * | | 1 | -Henoch is born in the | * | | * | | | 162nd year of Jared. | *Y | | Y | | 2 | | ea | | e | | | | rs | | a | | 3 | | be | | r | | | | fo | | s | | 4 | | re | | o | | | | Ch | | f | | 5 | | ri | | t | | | | st | | h | | 6 | | o. | | e | | | | ** | | w | | 7 | | | | o | | | | 33 | | r | | 8 | | 50 | | l | | | | | | d | | 9 | | 33 | | . | | | | 40 | | * | | 1 | | | | * | | 0 | | 33 | | | | | | 30 | | 6 | | 1 | | | | 1 | | | | 33 | | 0 | | 2 | | 20 | | | | | | | | 6 | | 3 | | 33 | | 2 | | | | 10 | | 0 | | 4 | | | | | | | | | | 6 | | 5 | | | | 3 | | | | | | 0 | | 6 | | | | | | | | | | 6 | | 7 | | | | 4 | | | | | | 0 | | 8 | | | | | | | | | | 6 | | 9 | | | | 5 | | | | | | 0 | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

520Luthers Chronikon. W.xiv, 1131. 521

First millennium.

+---+----------------------------+---+----------------------------+----+ | * | | I | - Methuselah | * | | * | | | is born in the 65th year | *Y | | Y | | 2 | of Enoch. | ea | | e | | | | rs | | a | | 3 | | be | | r | | | | fo | | s | | 4 | | re | | o | | | | Ch | | f | | 5 | | ri | | t | | | | st | | h | | 6 | | o. | | e | | | | ** | | w | | 7 | | | | o | | | | 33 | | r | | 8 | | 00 | | l | | | | | | d | | 9 | | 32 | | . | | | | 90 | | * | | 1 | | | | * | | 0 | | 32 | | | | | | 80 | | 6 | | 1 | | | | 6 | | | | 32 | | 0 | | 2 | | 70 | | | | | | | | 6 | | 3 | | 32 | | 7 | | | | 60 | | 0 | | 4 | | | | | | | | | | 6 | | 5 | | | | 8 | | | | | | 0 | | 6 | | | | | | | | | | 6 | | 7 | | | | 9 | | | | | | 0 | | 8 | | | | | | | | | | 7 | | 9 | | | | 0 | | | | | | 0 | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

522 Luther's historical and philological writings. W. xiv, 1131. 523

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | F | | | | | | i | | | | | | r | | | | | | s | | | | | | t | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | * | | 1 | | * | | * | | | | * | | Y | | 2 | | Y | | e | | | | e | | a | | 3 | | a | | r | | | | r | | s | | 4 | | s | | o | | | | b | | f | | 5 | | e | | t | | | | f | | h | | 6 | | o | | e | | | | r | | w | | 7 | | e | | o | | | | C | | r | | 8 | | h | | l | | | | r | | d | | 9 | | i | | . | | | | s | | * | | 1 | | t | | * | | 0 | | o | | | | | | . | | 7 | | 1 | | * | | 1 | | | | * | | 0 | | 2 | | | | | | | | 3 | | 7 | | 3 | | 2 | | 2 | | | | 5 | | 0 | | 4 | | 0 | | | | | | | | 7 | | 5 | | 3 | | 3 | | | | 2 | | 0 | | 6 | | 4 | | | | | | 0 | | 7 | | 7 | | | | 4 | | | | 3 | | 0 | | 8 | | 2 | | | | | | 3 | | 7 | | 9 | | 0 | | 5 | | | | | | 0 | | 1 | | 3 | | | | 0 | | 2 | | | | | | 2 | | | | 1 | | 0 | | | | | | | | | | 2 | | 3 | | | | | | 2 | | | | 3 | | 1 | | | | | | 0 | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

524 Luther's Chronikon. W. xiv, 1131. 525

First millennium.

+---+----------------------------+---+----------------------------+----+ | * | | 1 | | * | | * | | | | *Y | | Y | | 2 | | ea | | e | | | | rs | | a | | 3 | | be | | r | | | | fo | | s | | 4 | | re | | o | | | | Ch | | f | | 5 | | ri | | t | | | | st | | h | | 6 | | o. | | e | | | | ** | | w | | 7 | | | | o | | | | 32 | | r | | 8 | | 00 | | l | | | | | | d | | 9 | | 31 | | . | | | | 90 | | * | | 1 | | | | * | | 0 | | 31 | | | | | | 80 | | 7 | | 1 | | | | 6 | | | | 31 | | 0 | | 2 | | 70 | | | | | | | | 7 | | 3 | | 31 | | 7 | | | | 60 | | 0 | | 4 | | | | | | | | | | 7 | | 5 | | | | 8 | | | | | | 0 | | 6 | | | | | | | | | | 7 | | 7 | | | | 9 | | | | | | 0 | | 8 | | | | | | | | | | 8 | | 9 | | | | 0 | | | | | | 0 | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

526 Luther's historical and philological writings. W. xiv, 1131. 527

First millennium.

+---+----------------------------+---+----------------------------+----+ | Y | | 1 | | Y | | e | | | | ea | | a | | 2 | | rs | | r | | | | be | | s | | 3 | | fo | | w | | | | re | | o | | 4 | | Ch | | r | | | | ri | | l | | 5 | | st | | d | | | | o. | | . | | 6 | | | | | | | | 31 | | 8 | | 7 | | 50 | | 1 | | | | | | 0 | | 8 | | 31 | | | | | | 40 | | 8 | | 9 | | | | 2 | | | | 31 | | 0 | | 1 | | 30 | | | | 0 | | | | 8 | | | | 31 | | 3 | | 1 | | 20 | | 0 | | | | | | | | 2 | | 31 | | 8 | | | | 10 | | 4 | | 3 | | | | 0 | | | | | | | | 4 | | | | 8 | | | | | | 5 | | 5 | | | | 0 | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

528 Luther's Chronikon. W. , 1131. 529

First millennium

+---+----------------------------+---+----------------------------+----+ | t | | 1 | -Lamech is born in the | Ch | | h | | | 187th year of Methnsalah. | ri | | e | | > | | st | | w | | | | o. | | o | | 2 | | | | r | | > | | 31 | | l | | | | 00 | | d | | 3 | | | | . | | > | | 30 | | | | > | | 90 | | 8 | | | | | | 6 | | 4 | | 30 | | 0 | | > | | 80 | | | | | | | | 8 | | 5 | | 30 | | 7 | | > | | 70 | | 0 | | > | | | | | | | | 30 | | 8 | | 6 | | 60 | | 8 | | > | | | | 0 | | | | | | | | 7 | | | | 8 | | | | | | 9 | | 9 | | | | 0 | | | | | | | | 1 | | | | 9 | | 0 | | | | 0 | | 1 | | | | 0 | | | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | > | | | | | | | | | | | | 8 | | | | | | > | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | 1 | | | | | | | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | | | | | | | t | | | | | | i | | | | | | > | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | I | | | | | | | | | | | | 2 | | | | | | | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | 9 | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

5Z0 Luther's historical and philological writings. W. xiv, 1132-uns. 531

First millennium.

+---+----------------------------+---+----------------------------+----+ | * | Adam lived with | > | But it is reasonable to | * | | * | | | believe that it was a | *Y | | Y | Seth800 | I | great comfort to Adam and | ea | | e | | > | Eve that they saw faith in | rs | | a | Enos695/ | | the promised seed in these | be | | r | | 2 | their descendants. | fo | | s | Germn605/ | > | | re | | o | | | But after Adam was dead, | Ch | | f | Mahalaleel535 / years | 3 | Enoch was a special | ri | | t | | > | comfort to others, being | st | | h | Jared470/ | | taken away into the life | o. | | e | | 4 | of the Seed who gives life | ** | | w | Enoch308/ | > | after the death of Adam | | | o | | | who sinned. | 30 | | r | Methusalah243 | 5 | | 50 | | l | | > | -Adam dies in the 930th | | | d | Lamech56/ | > | year of his age. | 30 | | . | | | | 40 | | * | And these have also lived | 6 | Adam lived so many years | | | * | with Adam just as many | > | in faith in the promised | 30 | | | years, seen, heard and | | seed, even though he died | 30 | | 9 | experienced his and their | 7 | daily from the serpent's | | | 1 | own temptations. | > | sting. For one must not | 30 | | 0 | "Shouldn't that make | > | think that the serpent was | 20 | | | good theologians, prophets | | calm. | | | 9 | and priests?" They have | 8 | | 30 | | 2 | not discoursed with each | > | Adam dies in Christ, the | 10 | | 0 | other of loose things, | | seed of the woman. When he | | | | "of thalers, gülden, | 9 | departs, he leaves behind | | | 9 | crowns," but of the | | him a world in which the | | | 3 | serpent, of sin, of death | 1 | kingdom of Cain is | | | 0 | and hell, and again also | 0 | flourishing, but the | | | | of the woman's seed, of | 1 | kingdom of the seed is | | | 9 | righteousness, of life, of | | weak and small in the | | | 4 | paradise, of angels 2c. | > | church of Seth and the | | | 0 | Their sermons are not | | following fathers. | | | | written in books, but in | 2 | | | | 9 | heaven. Therefore this | > | | | | 5 | time is called thohu, that | | | | | 0 | is empty. For there was no | 3 | | | | | law, nor any book, but | > | | | | | living sermons, which were | > | | | | | handed down orally by the | | | | | | fathers to the | 4 | | | | | descendants. | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | > | | | | | | | | | | | | 8 | | | | | | > | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | 1 | | | | | | | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | > | | | | | | | | | | | | 8 | | | | | | > | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | 1 | | | | | | | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | > | | | | | | | | | | | | 8 | | | | | | > | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | 1 | | | | | | | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | > | | | | | | | | | | | | 8 | | | | | | > | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

532 Luther's Chronikon. W. xiv, 1131-1136. 533

First millennium.

+---+----------------------------+---+----------------------------+----+ | Y | The heads of the church of | 1 | The heads of the Church of | Y | | e | Cain and the wicked and | 2 | Christ, the seed, until | ea | | a | the serpent, except for | 3 | the Flood: Seth, Enos, | rs | | r | the sinflnt: | 4 | Kenan, Mahalaleel, Jared, | be | | s | | 5 | Enoch, Methusalah, Lamech, | fo | | w | Cain, | 6 | Noah. | re | | o | | 7 | | Ch | | r | > Hanoch, Jrad, Mahujael, | 8 | Adam lived with all of | ri | | l | > Methnsael, Lamech, | 9 | these except Noah, who was | st | | d | > | 1 | born in the 126th year | o. | | . | > Jabal, Jubal, | 0 | after Adam's death. | | | | > Thubalkain, Naema. | | | 30 | | 9 | | > | -Henoch is seen no more, | 00 | | 6 | It seems that each name | | GOD has taken him away in | | | 0 | indicates a particular, or | 1 | the 365th year of his age. | 29 | | | perhaps several histories, | > | | 90 | | 9 | not only in terms of | | | | | 7 | competition in the church, | 2 | | 29 | | 0 | but also in the secular | > | | 80 | | | regiment, since they have | | | | | 9 | almost the same names with | 3 | | 29 | | 8 | the saints. | > | | 70 | | 0 | | > | | | | | Another life after this | | | 29 | | 9 | one. | 4 | | 60 | | 9 | | > | | | | 0 | Enoch begins eternal life | | | | | | after Abel, is also | 5 | | | | 1 | transferred to the body, | > | | | | 0 | after the serpent and | > | | | | 0 | death are overcome by the | | | | | 0 | seed, so that we do not | 6 | | | | | doubt about life, both of | > | | | | | the body and the soul'. | | | | | | But his walk (as the text | 7 | | | | | says) was with GOD, who is | > | | | | | the ver-. | > | | | | | | | | | | | | 8 | | | | | | > | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | 1 | | | | | | | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | > | | | | | | | | | | | | 8 | | | | | | > | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | 1 | | | | | | | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | ' | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | > | | | | | | | | | | | | I | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

534 Luther's historical and philological writings. W. xiv, uMf. 535

Second millennium.

+---+----------------------------+---+----------------------------+----+ | * | He was the hot seed in | 1 | The first millennium, | * | | * | which he believed, and he | | which began with Adam and | *Y | | Y | did miraculous works that | 2 | ends with his seventh | ea | | e | the world is not worthy to | | descendant, Enoch, was the | rs | | a | see even today. | 3 | noblest time under such | be | | r | | | excellent fathers. What | fo | | s | | 4 | sermons, what quarrels and | re | | o | | | fights, what words and | Ch | | f | | 5 | deeds, what miracles | ri | | t | | | happened at that time, we | st | | h | | 6 | will see all that on that | o. | | e | | | day. | ** | | w | | 7 | | | | o | | | -Seth dies | 29 | | r | | 8 | in the 912th year of his | 50 | | l | | | age. | | | d | | 9 | | 29 | | . | | | | 40 | | * | | 1 | | | | * | | 0 | | 29 | | | | | | 30 | | 1 | | 1 | | | | 0 | | | | 29 | | 1 | | 2 | | 20 | | 0 | | | | | | | | 3 | | 29 | | 1 | | | | 10 | | 0 | | 4 | | | | 2 | | | | | | 0 | | 5 | | | | | | | | | | 1 | | 6 | | | | 0 | | | | | | 3 | | 7 | | | | 0 | | | | | | | | 8 | | | | 1 | | | | | | 0 | | 9 | | | | 4 | | | | | | 0 | | 1 | | | | | | 0 | | | | 1 | | | | | | 0 | | 1 | | | | 5 | | | | | | 0 | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

** 536** Luther's Chronikon. W. xiv, n-rk-iiM. 537

Second millennium.

+---+----------------------------+---+----------------------------+---+ | * | How sweet it was when Noah | 1 | -Noah is | * | | * | heard from Enos: O my dear | | born in the 182nd year of | * | | Y | child, my father Seth, who | 2 | Lamech. He is the regent | Y | | e | died 14 years before your | | of the second millennium | e | | a | birth, has admonished me | 3 | until Abraham. | a | | r | to teach you, yes also my | | | r | | s | grandfather Adam, the | 4 | | s | | o | first man, has told me | | | b | | f | much about the serpent and | 5 | | e | | t | about paradise, which I | | | f | | h | also proclaim to you 2c. | 6 | | o | | e | For Adam died 126 years | | | r | | w | before Noah was born. | 7 | | e | | o | Isn't that a short time | | | C | | r | between Adam and Noah? | 8 | | h | | l | | | | r | | d | Noah had these fathers | 9 | | i | | . | from the first millennium | | | s | | * | living with him: | 1 | | t | | * | | 0 | | o | | | Enos84 / | | | . | | 1 | | 1 | | * | | 0 | Kenan179 / | | | * | | 6 | | 2 | | | | 0 | Mahalaleel234 / | | | 2 | | | | 3 | | 9 | | 1 | Jared366 / years. | | | 0 | | 0 | | 4 | | 0 | | 7 | Methusalah his / | | | | | 0 | | 5 | | 2 | | | Grandfather600 / | | | 8 | | 1 | | 6 | | 9 | | 0 | Lamech his father 595 / | | | 0 | | 8 | | 7 | | | | 0 | According to their advice | | | 2 | | | he undoubtedly did | 8 | | 8 | | 1 | everything until his 500th | | | 8 | | 0 | year. Since he was called | 9 | | 0 | | 9 | by the word of God to | | | | | 0 | build the ark, he began to | 1 | | 2 | | | rule himself, namely after | 0 | | 8 | | 1 | all the fathers had died, | | | 7 | | 1 | except his grandfather | 1 | | 0 | | 0 | Methuselah and his father | | | | | 0 | Lamech. | 2 | | 2 | | | | | | 8 | | | | 3 | | 6 | | | | | | 0 | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+ | | | | | | +---+----------------------------+---+----------------------------+---+ | | | | | | +---+----------------------------+---+----------------------------+---+

538Luther's historical and philological writings. W. xiv, lE 539

Second millennium.

+---+----------------------------+---+----------------------------+----+ | * | And here in the Church of | 1 | | * | | * | the Seed, through such | | | *Y | | Y | excellent fathers, "have | 2 | | ea | | e | had to become people," | | | rs | | a | primarily because the | 3 | | of | | r | serpent exercised them | | | Ch | | s | with innumerable | 4 | | ri | | o | temptations. | | | st | | f | | 5 | | o. | | t | On the other hand, in the | | | ** | | h | church of Cain, the | 6 | | | | e | serpent did not celebrate | | | 28 | | w | raging against them after | 7 | | 50 | | o | his manner, that is, with | | | | | r | idolatry (that is, with | 8 | | 28 | | l | lies) and with violence | | | 40 | | d | (that is, with murders). | 9 | | | | . | | | | 28 | | * | -Enos dies in the 905th | 1 | | 30 | | * | year of his age. | 0 | | | | | | | | 28 | | 1 | | 1 | | 20 | | 1 | | | | | | 1 | | 2 | | 28 | | 0 | | | | 10 | | | | 3 | | | | 1 | | | | | | 1 | | 4 | | | | 2 | | | | | | 0 | | 5 | | | | | | | | | | 1 | | 6 | | | | 1 | | | | | | 3 | | 7 | | | | 0 | | | | | | | | 8 | | | | 1 | | | | | | 1 | | 9 | | | | 4 | | | | | | 0 | | 1 | | | | | | 0 | | | | * | | | | | | * | | 1 | | | | 1 | | | | | | 1 | | 2 | | | | 5 | | | | | | 0 | | 3 | | | | * | | | | | | * | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

540 Luther's Chronikon. W. xiv. 1138. 544

Second millennium.

+---+----------------------------+---+----------------------------+----+ | Y | | 1 | - | Y | | e | | | | ea | | a | | 2 | | rs | | r | | | | be | | s | | 4 | | fo | | o | | | | re | | f | | 5 | | Ch | | t | | | | ri | | h | | 6 | | st | | e | | | | o. | | | | 7 | | | | W | | | | 28 | | o | | 8 | | 00 | | r | | | | | | l | | 9 | | 27 | | d | | | | 90 | | . | | 1 | | | | | | 0 | | 27 | | 1 | | | | 80 | | 1 | | 1 | | | | 6 | | | | 27 | | 0 | | 2 | | 70 | | | | | | | | 1 | | 3 | | 27 | | 1 | | | | 60 | | 7 | | 4 | | | | 0 | | | | | | | | 5 | | | | 1 | | | | | | 1 | | 6 | | | | 8 | | | | | | 0 | | 7 | | | | | | | | | | 1 | | 8 | | | | 1 | | | | | | 9 | | 9 | | | | 0 | | | | | | | | 1 | | | | 1 | | 0 | | | | 2 | | | | | | 0 | | 1 | | | | 0 | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

542 Luther's historical and philological writings. W. xiv, 1139-1141. 543

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | S | | | | | | e | | | | | | c | | | | | | o | | | | | | n | | | | | | d | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | * | | 1 | -Kenan dies | * | | * | | | in the 910th year of his | * | | Y | | 2 | age. | Y | | e | | | | e | | a | | 3 | | a | | r | | | | r | | s | | 4 | | s | | o | | | | b | | f | | 5 | | e | | t | | | | f | | h | | 6 | | o | | e | | | | r | | w | | 7 | | e | | o | | | | C | | r | | 8 | | h | | l | | | | r | | d | | 9 | | i | | . | | | | s | | * | | 1 | | t | | * | | 0 | | o | | | | | | . | | 1 | | 1 | | * | | 2 | | | | * | | 1 | | 2 | | | | 0 | | | | 2 | | | | 3 | | 7 | | 1 | | | | 5 | | 2 | | 4 | | 0 | | 2 | | | | | | 0 | | 5 | | 2 | | | | | | 7 | | 1 | | 6 | | 4 | | 2 | | | | 0 | | 3 | | 7 | | | | 0 | | | | 2 | | | | 8 | | 7 | | 1 | | | | 3 | | 2 | | 9 | | 0 | | 4 | | | | | | 0 | | 1 | | 2 | | | | 0 | | 7 | | 1 | | | | 2 | | 2 | | 1 | | 0 | | 5 | | | | | | 0 | | 2 | | 2 | | | | | | 7 | | | | 3 | | 1 | | | | | | 0 | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

544 Luther's Chronikon. W. xiv, 1141. 545

Second millennium.

+---+----------------------------+---+----------------------------+---+ | Y | | 1 | | Y | | e | | | | e | | a | | | | a | | r | | | | r | | s | | | | s | | o | | | | b | | f | | | | e | | t | | | | f | | h | | | | o | | e | | | | r | | | | | | e | | W | | | | C | | o | | | | h | | r | | | | r | | l | | | | i | | d | | | | s | | . | | | | t | | | | | | o | | | | | | . | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 1 | | 1 | | 2 | | 2 | | 0 | | 7 | | 6 | | | | 0 | | 0 | | 1 | | 0 | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 1 | | 1 | | 2 | | 2 | | 0 | | 6 | | 7 | | | | 9 | | 0 | | 1 | | 0 | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 1 | | 1 | | 2 | | 2 | | 0 | | 6 | | 8 | | | | 8 | | 0 | | 1 | | 0 | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 1 | | 1 | -Mahalaleel | 2 | | 2 | | 0 | dies in the 895th year of | 6 | | 9 | | | his age. | 7 | | 0 | | 1 | | 0 | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 1 | | 1 | | 2 | | 3 | | 0 | | 6 | | 0 | | | | 6 | | 0 | | | | 0 | +---+----------------------------+---+----------------------------+---+

546 Luther's historical and philological writings. W. xiv, 1141. 547

Second millennium

+---+----------------------------+---+----------------------------+----+ | Y | | 1 | | Y | | e | | | | ea | | a | | 2 | | rs | | r | | | | be | | s | | 3 | | fo | | o | | | | re | | f | | 4 | | Ch | | t | | | | ri | | h | | 5 | | st | | e | | | | o. | | w | | 6 | | | | o | | | | 26 | | r | | 7 | | 50 | | l | | | | | | d | | 8 | | 26 | | . | | | | 40 | | | | 9 | | | | 1 | | | | 26 | | 3 | | 1 | | 30 | | 1 | | 0 | | | | 0 | | | | 26 | | | | 1 | | 20 | | 1 | | | | | | 3 | | 2 | | 26 | | 2 | | | | 10 | | 0 | | 3 | | | | | | | | | | 1 | | 4 | | | | 3 | | | | | | 3 | | 5 | | | | 0 | | | | | | | | 6 | | | | 1 | | | | | | 3 | | 7 | | | | 4 | | | | | | 0 | | 8 | | | | | | | | | | 1 | | 9 | | | | 3 | | | | | | 5 | | 1 | | | | 0 | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

548Luthers Chronikon. W. xiv, H4i. 549

Second millennium.

+----+----------------------------+---+----------------------------+---+ | * | - | 1 | | * | | *Y | | | | * | | ea | | 2 | | Y | | rs | | | | e | | of | | 3 | | a | | t | | | | r | | he | | 4 | | s | | ** | | | | b | | | | 5 | | e | | ** | | | | f | | Wo | | 6 | | o | | rl | | | | r | | d. | | 7 | | e | | ** | | | | C | | | | 8 | | h | | 13 | | | | r | | 60 | | 9 | | i | | | | | | s | | 13 | | 1 | | t | | 70 | | 0 | | o | | | | | | . | | 13 | | 1 | | * | | 80 | | | | * | | | | 2 | | | | 13 | | | | 2 | | 90 | | 3 | | 6 | | | | | | 0 | | 14 | | 4 | | 0 | | 00 | | | | | | | | 5 | | 2 | | | | | | 5 | | | | 6 | | 9 | | | | | | 0 | | | | 7 | | | | | | | | 2 | | | | 8 | | 5 | | | | | | 8 | | | | 9 | | 0 | | | | | | | | | | 1 | | 2 | | | | 0 | | 5 | | | | | | 7 | | | | 1 | | 0 | | | | | | | | | | 2 | | 2 | | | | | | 5 | | | | 3 | | 6 | | | | | | 0 | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

550 Luther's historical and philological writings. W. xiv, 1141. 551

---------------------------------- ---- ---------------------------- -------------- Second millennium.

Years 1 Years

World. 2 Christo.

                                 3                                 

                                 4                                 

                                 5                                 

                                 6                                 

                                 7                                 

                                 8                                 

                                 9                                 

1410 10 2550

                                 1                                 

                                 2                                 

                                 3                                 

                                 4                                 

                                 5                                 

                                 6                                 

                                 7                                 

                                 8                                 

                                 9                                 

1420 10 2540

                                 1                                 

                                 2    -Jared dies in the 962nd                                                year of his age.             

                                 3                                 

                                 4                                 

                                 5                                 

                                 6                                 

                                 7                                 

                                 8                                 

                                 9                                 

1430 10 2530

                                 1                                 

                                 2                                 

                                 3                                 

                                 4                                 

                                 5                                 

                                 6                                 

                                 7                                 

                                 8                                 

                                 9                                 

1440 10 2520

                                 1                                 

                                 2                                 

                                 3                                 

                                 4                                 

                                 5                                 

                                 6                                 

                                 7                                 

                                 8                                 

                                 9                                 

1450 10 2510 ---------------------------------- ---- ---------------------------- --------------

552 Luther's Chronikon. W.xiv, ii4if. 55Z

Second millennium.

+----+----------------------------+---+----------------------------+----+ | * | | 1 | | * | | *Y | | | | *Y | | ea | | 2 | | ea | | rs | | | | rs | | of | | 3 | | be | | t | | | | fo | | he | | 4 | | re | | ** | | | | Ch | | | | 5 | | ri | | ** | | | | st | | Wo | | 6 | | o. | | rl | | | | ** | | d. | | 7 | | | | ** | | | | 25 | | | | 8 | | 00 | | 14 | | | | | | 60 | | 9 | | 24 | | | | | | 90 | | 14 | | 1 | | | | 70 | | 0 | | 24 | | | | | | 80 | | 14 | | 1 | | | | 80 | | | | 24 | | | | 2 | | 70 | | 14 | | | | | | 90 | | 3 | | 24 | | | | | | 60 | | 15 | | 4 | | | | 00 | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+----+

554Luther's historical and philological writings. W.xiv, ii42f. 555

+---+-------------------------------+----------------------------+---+ | * | | | | | * | | | | | S | | | | | e | | | | | c | | | | | o | | | | | n | | | | | d | | | | | m | | | | | i | | | | | l | | | | | l | | | | | e | | | | | n | | | | | n | | | | | i | | | | | u | | | | | m | | | | | . | | | | | * | | | | | * | | | | +---+-------------------------------+----------------------------+---+ | Y | > 1 | - Here begins the 120 | Y | | e | > | years that God gave for | e | | a | > 2 | repentance before the | a | | r | > | flood, Gen. 6. | r | | s | > 3 | | s | | o | > | | b | | f | > 4 | | e | | t | > | | f | | h | > 5 | | o | | e | > | | r | | w | > 6 | | e | | o | > | | C | | r | > 7 | | h | | l | > | | r | | d | > 8 | | i | | . | > | | s | | | > 9 | | t | | 1 | > | | o | | 5 | > 10 | | . | | 1 | > | | | | 0 | > 1 | | 2 | | | > | | 4 | | 1 | > 2 | | 5 | | 5 | > | | 0 | | 2 | > 3 | | | | 0 | > | | 2 | | | > 4 | | 4 | | 1 | > | | 4 | | 5 | > 5 | | 0 | | 3 | > | | | | 0 | > 6 | | 2 | | | > | | 4 | | 1 | > 7 | | 3 | | 5 | > | | 0 | | 4 | > 8 | | | | 0 | > | | 2 | | | > 9 | | 4 | | 1 | > | | 2 | | 5 | > 10 | | 0 | | 5 | > | | | | 0 | > 1 | | 2 | | | > | | 4 | | | > 2 | | 1 | | | > | | 0 | | | > 3 | | | | | > | | | | | > 4 | | | | | > | | | | | > 5 | | | | | > | | | | | > 6 | | | | | > | | | | | > 7 | | | | | > | | | | | > 8 | | | | | > | | | | | > 9 | | | | | > | | | | | > 10 | | | | | > | | | | | > 1 | | | | | > | | | | | > 2 | | | | | > | | | | | > 3 | | | | | > | | | | | > 4 | | | | | > | | | | | > 5 | | | | | > | | | | | > 6 | | | | | > | | | | | > 7 | | | | | > | | | | | > 8 | | | | | > | | | | | > 9 | | | | | > | | | | | > 10 | | | | | > | | | | | > 1 | | | | | > | | | | | > 2 | | | | | > | | | | | > 3 | | | | | > | | | | | > 4 | | | | | > | | | | | > 5 | | | | | > | | | | | > 6 | | | | | > | | | | | > 7 | | | | | > | | | | | > 8 | | | | | > | | | | | > 9 | | | | | > | | | | | > 10 | | | +---+-------------------------------+----------------------------+---+

556 ' ' Luther's Chronikon. W. xiv, 1142-1144. 557

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | S | | | | | | e | | | | | | c | | | | | | o | | | | | | n | | | | | | d | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | Y | Noah began to beget in his | 1 | | Y | | e | 500th year; not Shem, | | | e | | a | because he is only 100 | | | a | | r | years old two years after | | | r | | s | the flood, as Noah is 602 | | | s | | o | years old. So it is also | | | | | f | not Ham, who is still | | | C | | t | younger than Shem, | | | h | | h | therefore it must be | | | r | | e | Japhet. | | | i | | w | | | | s | | o | > Order of Noah's sons: | | | t | | r | > Japheth the first, Shem | | | o | | l | > the second, Ham the | | | . | | d | > third. | | | | | . | | | | | | | This is proved in this | | | | | | way: In the second year | | | | | | after the flood Shem is | | | | | | 100 years old, because | | | | | | Arphachsad is born, Gen. | | | | | | 11. Therefore Shem was 98 | | | | | | years old at the time of | | | | | | the flood, and therefore | | | | | | Noah is 502 years old, | | | | | | because Shem is born. | | | | | | | | | | | | Japheth is the older | | | | | | brother of Shem, Gen. 10. | | | | | | From this it follows that | | | | | | only Japheth, the oldest | | | | | | brother, was born in the | | | | | | 500th year of Noah. He is | | | | | | placed before Shem in | | | | | | honor because Christ, the | | | | | | promised seed, was to come | | | | | | from his tribe. In the | | | | | | same way Abraham, the | | | | | | younger brother, is placed | | | | | | before his brothers Haran | | | | | | and Nahor. | | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | Noah begat in the 500th | | | | | | year - | | | | | | Japhet, nu | | | | | | 502nd year the | | | | | | | | | | | | - Sem, in | | | | | | the 504th year the | | | | | | | | | | | | -Ham. | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 1 | | 1 | | 2 | | 5 | | 0 | | 4 | | 6 | | | | 0 | | 0 | | | | 0 | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | | | | | | | | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 1 | | 1 | | 2 | | 5 | | 0 | | 3 | | 7 | | | | 9 | | 0 | | | | 0 | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | 2 | | | | | | 3 | | | | | | 8 | | | | | | 0 | +---+----------------------------+---+----------------------------+---+ | 1 | | 1 | | | | 5 | | 0 | | | | 8 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | Therefore, Shem saw his | | | | | | father Noah 450 years, his | | | | | | grandfather Lamech 95, his | | | | | | great-grandfather | | | | | | Methusalah 100 years. | | | | | | | | | | | | Japheth and Ham also saw | | | | | | the same, but Ham became a | | | | | | devil; even after such | | | | | | terrible signs he despised | | | | | | such excellent fathers and | | | | | | brothers. | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 1 | | 1 | | 2 | | 5 | | 0 | | 3 | | 9 | | | | 7 | | 0 | | | | 0 | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | 1 | | 5 | | 2 | | 6 | | | | 3 | | 0 | | 6 | | 6 | | 0 | | | | 0 | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

558 Luther's historical and philological writings.' W. xiv,n4if. 559

+---+----------------------------+------------------------------------+ | * | | | | * | | | | S | | | | e | | | | c | | | | o | | | | n | | | | d | | | | m | | | | i | | | | l | | | | l | | | | e | | | | n | | | | n | | | | i | | | | u | | | | m | | | | . | | | | * | | | | * | | | +---+----------------------------+------------------------------------+ | Y | Except for the Flood, all | 1years | | e | the fathers (and perhaps | | | a | the Holy Church of Cain | from | | r | shone even more by this | | | s | appearance) lived without | | | | meat, without fish, | | | | without wine, no doubt | | | | also without silk, gold, | | | | silver clothes. But their | | | | food was fruits of trees, | | | | herbs and roots, which | | | | were very good and healthy | | | | at that time, so that they | | | | did not pay attention to | | | | meat at all. | | | | | | | | The water was also very | | | | healthy, and better than | | | | our specimens before the | | | | earth was spoiled by the | | | | flood. "One apple was | | | | better than three of our | | | | apothecaries. That is why | | | | they have not been plagued | | | | by so many diseases and | | | | have lived very long. | | +---+----------------------------+------------------------------------+ | W | | 2 Christo. | | o | | | | r | | | | l | | | | d | | | | . | | | +---+----------------------------+------------------------------------+ | 1 | | 3 | | 6 | | | | 1 | | 4 | | 0 | | | | | | 5 | | | | | | | | 6 | | | | | | | | 7 | | | | | | | | 8 | | | | | | | | 9 | | | | | | | | 102350 | +---+----------------------------+------------------------------------+ | 1 | | 1 | | 6 | | | | 2 | | 2 | | 0 | | | | | | 3 | | 1 | | | | 6 | | 4 | | 3 | | | | 0 | | 5 | | | | | | | | 6 | | | | | | | | 7 | | | | | | | | 8 | | | | | | | | 9 | | | | | | | | 102340 | | | | | | | | 1 | | | | | | | | 2 | | | | | | | | 3 | | | | | | | | 4 | | | | | | | | 5 | | | | | | | | 6 | | | | | | | | 7 | | | | | | | | 8 | | | | | | | | 9 | | | | | | | | 102330 | +---+----------------------------+------------------------------------+ | 1 | | 1 | | 6 | | | | 4 | | 2 | | 0 | | | | | | 3 | | 1 | | | | 6 | | 4 | | 5 | | | | 0 | | 5 | | | | | | | | 6 | | | | | | | | 7 | | | | | | | | 8 | | | | | | | | 9 | | | | | | | | 102320 | | | | | | | | 1 | | | | | | | | 2 | | | | | | | | 3 | | | | | | | | 4 | | | | | | | | 5 | | | | | | | | 6 | | | | | | | | 7 | | | | | | | | 8 | | | | | | | | 9 | | | | | | | | 102310 | +---+----------------------------+------------------------------------+

560 Luther's Chronikon. W. xiv, E-E. 561

Second millennium.

+----+----------------------------+---+----------------------------+---+ | > | This has been the golden | 1 | -Lamech dies in the 777th | Y | | Y | age of which the poets | | year of his age. | e | | ea | dream, about from a dark | 2 | | a | | rs | account of their | | - Flood in the 600th | r | | > | ancestors. | 3 | year of Noah. | s | | wo | | | | b | | rl | Methusalah | 4 | The flood lasts one year | e | | d. | dies in the 969th year of | | and 10 days. But the | f | | | his age. | 5 | calculators (like also | o | | 16 | | | Philo) start from the | r | | 60 | ' Arphachsad born in the | 6 | beginning of the flood; as | e | | | 100th year of his father | | if it is said: Shem begat | C | | 16 | Sem. | 7 | Arphachad 2 years after | h | | 70 | | | the flood, namely after | r | | | The most terrifying of all | 8 | the beginning of the | i | | 16 | terrifying things, not | | flood. But those who want | s | | 80 | only in all histories, but | 9 | to calculate from the end | t | | | also in the Holy | | of the flood, may add one | o | | 16 | Scriptures themselves, | 1 | year to this calculation. | | | 90 | except for the crucifixion | 0 | | 2 | | | of the Son of God and the | | - Salah is | 3 | | 17 | Last Judgment, is this, | 1 | born of Arphachsad in the | 0 | | 00 | that through the Flood not | | 35th year; after the flood | 0 | | | only the church of Cain | 2 | in the 37th year. | | | | and the serpent was | | | 2 | | | destroyed from the bottom | 3 | | 2 | | | up, but also the church of | | | 9 | | | the seed and the children | 4 | | 0 | | | of God, so that not more | | | | | | than eight souls remained | 5 | | 2 | | | and were preserved. How | | | 2 | | | many brothers, | 6 | | 8 | | | grandparents, mothers, | | | 0 | | | blood friends, | 7 | | | | | brothers-in-law and | | | 2 | | | friends of Noah perished, | 8 | | 2 | | | who were perhaps | | | 7 | | | considered to be the most | 9 | | 0 | | | distinguished of his | | | | | | church! Fear the Lord and | 1 | | 2 | | | do not defy the title of | 0 | | 2 | | | the church. | | | 6 | | | | 1 | | 0 | | | One question: How is | | | | | | Arphachsad born 2 years | 2 | | | | | after the flood, since he | | | | | | is the third son of Shem? | 3 | | | | | Gen. 10. | | | | | | | 4 | | | | | Answer: He is the first | | | | | | according to the birth, | 5 | | | | | but the third according to | | | | | | the number. Or else, he is | 6 | | | | | mentioned here as the | | | | | | first, like Shem, who was | 7 | | | | | the second, and Abraham, | | | | | | who was the third. | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

1700

Years

Christo.

562 Luther's historical and philological writings. W. XIV, 1148 f. 563

Second millennium.

+----+----------------------------+---+---------------------------+----+ | Y | | 1 | It seems that these | Y | | ea | | | fathers hurried to beget | ea | | rs | | 2 | children after the great | rs | | of | | | misfortune of the human | of | | t | | 3 | race. Otherwise, they | Ch | | he | | | would have pined away | ri | | wo | | 4 | longer, as Adam did after | st | | rl | | | Abel. | o. | | d. | | 5 | | | | | | | -Eber is born in the 30th | 22 | | 17 | | 6 | year of his father Salah, | 50 | | 10 | | | and in the 67th year | | | | | 7 | after the flood, and has | 22 | | 17 | | | lived until the 51st year | 40 | | 20 | | 8 | before the passage of | | | | | | Israel to Egypt. So near | 22 | | 17 | | 9 | are the flood and the | 30 | | 30 | | | servitude in Egypt. | | | | | 1 | Therefore Moses 1 Mos. 10 | 22 | | 17 | | 0 | calls Shem a father of | 20 | | 40 | | | all children Eber. | | | | | 1 | Because Eber lived the | 22 | | 17 | | | longest among all fathers | 10 | | 50 | | 2 | after the flood, namely | | | | | | 64 years after Abraham, | | | | | 3 | as will follow | | | | | | afterwards. From this the | | | | | 4 | Eberians have the name. | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+---------------------------+----+

564 Luther's Chronikon. W. xiv, nsof. 565

Second millennium.

+-----+---------------------------+---+---------------------------+---+ | > | The building of the Tower | 1 | | Y | | Ye | of Babel, almost 100 | | | e | | ars | years after the Flood, | | | a | | > | almost in the 700th year | | | r | | of | of Noah. Since he lived, | | | s | | > | ruled and taught about | | | | | the | the so great wrath of | | | C | | > | God, the godless people | | | h | | wor | despised him with his | | | r | | ld. | whole church and his | | | i | | | descendants, the most | | | s | | 1 | holy fathers, by | | | t | | 760 | forgetting so soon the so | | | o | | | terrifying wrath of God. | | | . | | | | | | | | | Do you not think that it | | | | | | was a suffering to Noah | | | | | | and his people that his | | | | | | children should do this | | | | | | and that he should be | | | | | | taken for a fool by them? | | | | +-----+---------------------------+---+---------------------------+---+ | | | 2 | | | +-----+---------------------------+---+---------------------------+---+ | | | 3 | | | +-----+---------------------------+---+---------------------------+---+ | | | 4 | | | +-----+---------------------------+---+---------------------------+---+ | | | 5 | | | +-----+---------------------------+---+---------------------------+---+ | | | 6 | | | +-----+---------------------------+---+---------------------------+---+ | | | 7 | - Peleg is | | | | | | born in the 34th year of | | | | | | his father Eber. | | +-----+---------------------------+---+---------------------------+---+ | | | 8 | | | +-----+---------------------------+---+---------------------------+---+ | | | 9 | | | +-----+---------------------------+---+---------------------------+---+ | | | 1 | | 2 | | | | 0 | | 2 | | | | | | 0 | | | | | | 0 | +-----+---------------------------+---+---------------------------+---+ | | | 1 | | | +-----+---------------------------+---+---------------------------+---+ | | | 2 | | | +-----+---------------------------+---+---------------------------+---+ | | | 3 | | | +-----+---------------------------+---+---------------------------+---+ | | | 4 | | | +-----+---------------------------+---+---------------------------+---+ | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +-----+---------------------------+---+---------------------------+---+ | 1 | | 1 | | 2 | | 770 | | 0 | | 1 | | | | | | 9 | | | | 1 | | 0 | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +-----+---------------------------+---+---------------------------+---+ | 1 | | 1 | | 2 | | 780 | | 0 | | 1 | | | | | | 8 | | | | 1 | | 0 | | | | | | | | | | 2 | | | +-----+---------------------------+---+---------------------------+---+ | | | 3 | -Regu is | | | | | | born in the 30th year of | | | | | 4 | his father Peleg. | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +-----+---------------------------+---+---------------------------+---+ | 1 | | 1 | | 2 | | 790 | | 0 | | 1 | | | | | | 7 | | | | 1 | | 0 | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +-----+---------------------------+---+---------------------------+---+ | 1 | | 1 | | 2 | | 800 | | 0 | | 1 | | | | | | 6 | | | | | | 0 | +-----+---------------------------+---+---------------------------+---+

566Luther's historical and philological writings. W.xiv, nsi. 567

Second millennium

+----+---------------------------+---+----------------------------+---+ | * | | 1 | -Serug is | * | | *Y | | | born in the 32nd year of | * | | ea | | 2 | his father Regn. | Y | | rs | | | | e | | of | | 3 | Beginning of the first | a | | t | | | world domination. | r | | he | | 4 | | s | | wo | | | | b | | rl | | 5 | | e | | d. | | | | f | | ** | | 6 | | o | | | | | | r | | 18 | | 7 | | e | | 10 | | | | C | | | | 8 | | h | | 18 | | | | r | | 20 | | 9 | | i | | | | | | s | | 18 | | 1 | | t | | 30 | | 0 | | o | | | | | | . | | | | 1 | | * | | | | | | * | | | | 2 | | | | | | | | 2 | | | | 3 | | 1 | | | | | | 5 | | | | 4 | | 0 | | | | | | | | | | 5 | | 2 | | | | | | 1 | | | | 6 | | 4 | | | | | | 0 | | | | 7 | | | | | | | | 2 | | | | 8 | | 1 | | | | | | 3 | | | | 9 | | 0 | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+---------------------------+---+----------------------------+---+ | | | 1 | | | | | | | | " | | | | 2 | | 5 | | | | | | 2 | | | | 3 | | K | | | | | | Z | | | | 4 | | Z | | | | | | - | | | | 5 | | | | | | | | " | | | | 6 | | | | | | | | | | | | 7 | | | +----+---------------------------+---+----------------------------+---+ | 18 | | 8 | - Nahor is | 2 | | 40 | | | born in the 30th year of | 1 | | | | 9 | his father Serug. | 2 | | 18 | | | | 0 | | 50 | | 1 | | | | | | 0 | | 2 | | | | | | 1 | | | | 1 | | 1 | | | | | | 0 | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+---------------------------+---+----------------------------+---+

568Luthers Chronikon. W. xiv, nsi f. 569

Second millennium

+----+---------------------------+---+----------------------------+---+ | * | | 1 | -Tharah is | * | | *Y | | | born in the 29th year of | * | | ea | | 2 | his father Nahor. | Y | | rs | | | | e | | of | | 3 | | a | | t | | | | r | | he | | 4 | | s | | wo | | | | b | | rl | | 5 | | e | | d. | | | | f | | ** | | 6 | | o | | | | | | r | | 18 | | 7 | | e | | 60 | | | | C | | | | 8 | | h | | 18 | | | | r | | 70 | | 9 | | i | | | | | | s | | 18 | | 1 | | t | | 80 | | 0 | | o | | | | | | . | | 18 | | 1 | | * | | 90 | | | | * | | | | 2 | | | | 19 | | | | 2 | | 00 | | 3 | | 1 | | | | | | 0 | | | | 4 | | 0 | | | | | | | | | | 5 | | 2 | | | | | | 0 | | | | 6 | | 9 | | | | | | 0 | | | | 7 | | | | | | | | 2 | | | | 8 | | 0 | | | | | | 8 | | | | 9 | | 0 | | | | | | | | | | 1 | | 2 | | | | 0 | | 0 | | | | | | 7 | | | | 1 | | 0 | | | | | | | | | | 2 | | * | | | | | | * | | | | 3 | | 2 | | | | | | 0 | | | | 4 | | 6 | | | | | | 0 | | | | 5 | | * | | | | | | * | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+---------------------------+---+----------------------------+---+

570 Luther's historical and philological writings. W.xiv, 1152f. 571

Second millennium.

Years

Christo.

+----+----------------------------+---+----------------------------+---+ | Y | Therefore it is easy to | 1 | About this time, I | Y | | ea | answer the question: how | | believe, Haran was born, | e | | rs | Abraham could have taken | 2 | the firstborn son of | a | | of | his brother Haran's | | Tarah, the father of Lot, | r | | t | daughter as wife? As, | 3 | Sarah and Milcah. | s | | he | perhaps, the persecution | | | | | wo | of Nimrod urged them to | 4 | After that Nahor, the | C | | rl | marry so closely; however, | | middle brother, was born. | h | | d. | it could also be said that | 5 | | r | | | Sarah was Haran's | | -Abraham is born at Ur in | i | | 19 | daughter according to the | 6 | Chaldea of Tharah in the | s | | 10 | law, namely from a widow, | | 70th year. | t | | | whom he had taken, so that | 7 | | o | | 19 | it is not necessary to | | | | | 20 | invent shameful examples | 8 | | 2 | | | here, if it is already | | | 0 | | 19 | admitted that Jisca and | 9 | | 5 | | 30 | Sarah were one wife, as | | | 0 | | | the Hebrews want, namely a | 1 | | | | 19 | daughter of Haran. But | 0 | | 2 | | 40 | because Sara is another | | | 0 | | | than Jisca, namely, not a | 1 | | 4 | | 19 | niece of Tarah, but his | | | 0 | | 50 | daughter, as it can be | 2 | | | | | seen, she could have been | | | 2 | | | born of a woman, whom | 3 | | 0 | | | Tarah later took as a | | | 3 | | | widow, so that she would | 4 | | 0 | | | be Tarah's daughter | | | | | | according to the law, as | 5 | | 2 | | | the words of Abraham read | | | 0 | | | (Gen. 20): She is truly my | 6 | | 2 | | | sister, because she is my | | | 0 | | | father's daughter, namely | 7 | | | | | according to the law, but | | | | | | not my mother's daughter, | 8 | | - | | | that is, she is not his | | | - | | | natural daughter. | 9 | | K | | | | | | s | | | | 1 | | L | | | | 0 | | S | | | | | | L | | | | 1 | | Z | | | | | | A | | | | 2 | | S | | | | | | Z | | | | 3 | | | | | | | | Z | | | | 4 | | | | | | | | " | | | | 5 | | | | | | | | 2 | | | | 6 | | 0 | | | | | | 1 | | | | 7 | | 0 | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

3. nmus dcr first world ruler SS years.

572 Luther's Chronikon. W. xiv, 1152-1155. 573

+---+----------------------------+---+----------------------------+----+ | | Second millennium. | | | | +---+----------------------------+---+----------------------------+----+ | Y | | 1 | This Abraham with his | Y | | e | | | descendants is the regent | ea | | a | | 2 | of the third millennium | rs | | r | | | until David. | be | | s | | 3 | | fo | | o | | | -Sarai is | re | | f | | 4 | born at Ur in Chaldea of | Ch | | t | | | Haran, in his 40th or 50th | ri | | h | | 5 | year, when she is | st | | e | | | otherwise his natural | o. | | w | | 6 | daughter. | | | o | | | | 20 | | r | | 7 | | 00 | | l | | | | | | d | | 8 | | 19 | | . | | | | 90 | | | | 9 | | | | 1 | | | | | | 9 | | 1 | | | | 6 | | 0 | | | | 0 | | | | | | | | 1 | | | | 1 | | | | | | 9 | | 2 | | | | 7 | | | | | | 0 | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | 1 | Abraham lived with | 6 | | 19 | | 9 | | | | 80 | | 8 | Noah58 | 7 | | | | 0 | | | | 19 | | | Shem lived over Abraham 35 | 8 | | 70 | | 1 | / | | | | | 9 | | 9 | | | | 9 | Arphachsad48 / | | | | | 0 | | 1 | | | | | Salah lived over Abraham 3 | 0 | | | | | / | | | | | | | 1 | | | | | Eber lived above Abraham | | | | | | 64 / | 2 | | | | | | | | | | | Peleg48 / years. | 3 | | | | | | | | | | | Negu78 / | 4 | | | | | | | | | | | Serug101 / | 5 | | | | | | | | | | | Nahor49 / | 6 | | | | | | | | | | | Tharah135 / | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | 2 | Arphachsad | 6 | -Peleg dies | 19 | | 0 | dies 338 years old. | | 239 years old. | 60 | | 0 | | 7 | | | | 0 | End of the second | | -Nahor dies | | | | millennium. | 8 | 148 years old. | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

574 Luther's historical and philological writings. W. xiv, 1154-1157. 575

+---+----------------------------+---+----------------------------+---+ | | Third millennium. | | | | +---+----------------------------+---+----------------------------+---+ | * | | 1 | | * | | * | | | | * | | Y | | 2 | | Y | | e | | | | e | | a | | 3 | | a | | r | | | | r | | s | | 4 | | s | | o | | | | b | | f | | | | e | | t | | | | f | | h | | | | o | | e | | | | r | | w | | | | e | | o | | | | C | | r | | | | h | | l | | | | r | | d | | | | i | | . | | | | s | | * | | | | t | | * | | | | o | | | | | | . | | | | | | * | | | | | | * | | | | | | | | | | | | * | | | | | | * | | | | | | S | | | | | | Z | | | | | | ? | | | | | | * | | | | | | * | | | | | | | | | | | | * | | | | | | * | | | | | | 3 | | | | | | H | | | | | | Z | | | | | | | | | | | | " | | | | | | * | | | | | | * | | | | | | | | | | | | 1 | | | | | | 9 | | | | | | 5 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | 9 | | | | | | 4 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | 9 | | | | | | 3 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | 9 | | | | | | 2 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | 9 | | | | | | 1 | | | | | | 0 | +---+----------------------------+---+----------------------------+---+ | 2 | Regu dies | 6 | - Noah dies | | | 0 | 239 years old. | | 950 years old. | | | 1 | | 7 | | | | 0 | Deborah, Rebekah's wet | | -Abraham is called from | | | | nurse, is born when she | 8 | Haran, Gen. 12. From that | | | 2 | has become a wet nurse in | | year until Israel goes to | | | 0 | her 30th year. | 9 | Egypt is 215 years, after | | | 2 | | | that their living in Egypt | | | 0 | Circumcision | 1 | is also 215 years; this | | | | is commanded. | 0 | makes a total of 430 | | | 2 | | | years, Ex. 12. Gal. 3. | | | 0 | Sodom is | 1 | | | | 3 | destroyed, Gen. 19. | | -Ismael is born of Hagar, | | | 0 | | 2 | in the 28th year after the | | | | Serug dies | | death of Noah. The mother | | | 2 | 230 years old. | 3 | Hagar has undoubtedly seen | | | 0 | | | and heard Noah. | | | 4 | | 4 | | | | 0 | | | In the year that | | | | | 5 | circumcision is | | | 5 | | | instituted, Abram is | | | | | 6 | called Abraham, and Sarai | | | . | | | Sarah, Gen. 17. | | | | | 7 | | | | 3 | | | -Isaac is born sim 100th | | | 8 | | 8 | year of his father | | | | | | Abraham. | | | . | | 9 | | | | | | | | | | 2 | | 1 | | | | 0 | | 0 | | | | 5 | | | | | | 0 | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

576 Luther's Chronikon. W. xiv, nsss. 577

Third millennium.

+----+----------------------------+---+----------------------------+---+ | Y | Rebekah is | I | At this time Isaac is | Y | | ea | born when she is 10 years | | sacrificed and the | e | | rs | younger than Isaac, and | 2 | blessing of all nations is | a | | wo | has seen the Shem 100 | | promised in the seed of | r | | rl | years. | 3 | Abraham, Christ, Gen. 22. | s | | d. | | | The well of the whole holy | b | | | Tharah dies | 4 | scripture flowed out of | e | | 20 | 205 years old. | | this promise, which | f | | 60 | | 6 | happened to Abraham, as | o | | | Sara dies | | Christ himself testifies | r | | 20 | 127 years old. | 7 | Joh. 4, 22: "Salvation | e | | 70 | | | comes from the Jews." | C | | | Isaac takes | 8 | Although this promise was | h | | 20 | Rebekah as his wife, Gen. | | also handed down | r | | 80 | 25. From this year of | 9 | beforehand with a living | i | | | their marriage, she has | | voice from Adam on, | s | | 20 | seen the Shem 70 years. | 1 | through the promise of the | t | | 90 | | 0 | woman's seed, as it were | o | | | | | from hand to hand. | . | | 21 | | 1 | | | | 00 | | | | 1 | | | | 2 | | 9 | | | | | | 0 | | | | 3 | | 0 | | | | | | | | | | 4 | | 1 | | | | | | 8 | | | | 5 | | 9 | | | | | | 0 | | | | 6 | | | | | | | | 6 | | | | 7 | | | | | | | | . | | | | 8 | | a | | | | | | r | | | | 9 | | i | | | | | | u | | | | 1 | | s | | | | 0 | | 3 | | | | | | 0 | | | | 1 | | . | | | | | | | | | | 2 | | 1 | | | | | | 8 | | | | 3 | | 8 | | | | | | 0 | | | | 4 | | | | | | | | 1 | | | | 5 | | 8 | | | | | | 7 | | | | 6 | | 0 | | | | | | | | | | 7 | | 1 | | | | | | 8 | | | | 8 | | 6 | | | | | | 0 | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

578 Luther's historical and philological writings. W. xiv. 1157-1159. 579

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | T | | | | | | h | | | | | | i | | | | | | r | | | | | | d | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | Y | | 1 | | Y | | e | | | | e | | a | | 2 | | a | | r | | | | r | | s | | | | s | | | | | | | | W | | | | C | | o | | | | h | | r | | | | r | | l | | | | i | | d | | | | s | | . | | | | t | | | | | | o | | | | | | . | +---+----------------------------+---+----------------------------+---+ | 7 | Abraham dies | 4 | - Jacob and | 1 | | | 175 years old. | | Esau born | 8 | | . | | 5 | in the 60th year of | 5 | | | Gen. 25. | | Isaac, Gen. 25. | 0 | | 4 | | 6 | | | | 0 | Salah dies | | There you see that Abraham | 1 | | | 438 years old. | 7 | saw his grandsons Esau and | 8 | | . | | | Jacob 15 years, and they | 4 | | | | 8 | heard their grandfather, | 0 | | 2 | | | such an excellent man, | | | 1 | | 9 | teach at least ten years, | 1 | | 1 | | | and understood his | 8 | | 0 | | 1 | teaching. | 3 | | | | 0 | | 0 | | 2 | | | | | | 1 | | 1 | | | | 2 | | | | | | 0 | | | | | | | | ' | | | | 2 | | 2 | | | | 1 | | | | | | 3 | | 3 | | | | 0 | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | > | | | | | | | | | | | | 1 | | | | | | > | | | | | | > | | | | | | | | | | | | 2 | | | | | | > | | | | | | > | | | | | | | | | | | | 3 | | | | | | > | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | > | | | | | | | | | | | | 5 | | | | | | > | | | | | | > | | | | | | | | | | | | 6 | | | | | | > | | | | | | > | | | | | | | | | | | | 7 | | | | | | > | | | | | | > | | | | | | | | | | | | 8 | | | | | | > | | | | | | | | | | | | . | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 6 | - Esau takes | 1 | | 1 | | | two wives in his 40th | 8 | | 4 | | 7 | year. These wives are | 2 | | 0 | | | perhaps 30 or 20 years | 0 | | | | 8 | old, and | | | I | | | | 8 | | 1 | | 9 | | | | 5 | | | | . | | 0 | | 1 | | x | | | | 0 | | e | | | | | | r | | | | 1 | | x | | | | | | e | | | | 2 | | s | | | | | | b | | | | 3 | | a | | | | | | l | | | | 4 | | e | | | | | | u | | | | 5 | | s | | | | | | 3 | | | | 6 | | 0 | | | | | | . | | | | 7 | | | | | | | | 1 | | | | 8 | | 8 | | | | | | 1 | | | | 9 | | 0 | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

580 Luther's Chronikon. W. xiv, 1158-1161. 581

Third millennium.

+---+----------------------------+---+----------------------------+---+ | y | | 1 | have sem seen 30 years, | Y | | e | | | the boar 59 years. | e | | a | | | | a | | r | | | - Sem dies | r | | s | | | 600 years old. | s | | , | | | | b | | t | | | 1. abraham / | e | | h | | | | f | | e | | | 2. isaac / | o | | w | | | | r | | o | | | 3. Esau / But the Hebrews | e | | r | | | lead | C | | l | | | | h | | d | | | 4. Reguel / from Nahor, | r | | . | | | Abraham's | i | | | | | | s | | | | | 5. Serah / brother. | t | | | | | | o | | | | | 6. job or / | . | | | | | | | | | | | Jobab / | | | | | | | | | | | | Augustine, Ambrose. | | | | | | | | | | | | What maroth, that is, | | | | | | bitterness or heartache, | | | | | | Isaac and Rebekah suffered | | | | | | these 37 years from their | | | | | | daughters-in-law, Esau's | | | | | | wives, the mistresses in a | | | | | | foreign house, who praised | | | | | | their lineage against them | | | | | | as strangers, perhaps also | | | | | | serving idols. | | | | | | | | | | | | -Jacob moves to Haran in | | | | | | the 77th year of his age, | | | | | | after he has obtained the | | | | | | blessing with cunning, | | | | | | which was also due to him | | | | | | by right. | | | | | | | | | | | | - Jacob has wedding with | | | | | | Leah and -O Rachel in | | | | | | his84th year? year? | | | | | | | | | | | | -o/S | | | | | | | | | | | | -o/s | | | | | | | | | | | | - Dan | | | | | | | | | | | | - Naphthali von Bilha iL | | | | | | | | | | | | -Joseph/ | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | | | | | | | | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | There you see that Shem | . | | | | | lived 35 years after | 5 | | | | | Abraham. With Isaac 110 | | | | | | years. With Jacob and Esau | 6 | | | | | 50 years. | | | | | | | 7 | | | | | Ishmael dies 137 years | | | | | | old. Gen. 25. | | | | | | | | | | | | Eber dies | | | | | | 464 years old. | | | | | | | | | | | | "Now after the flood of | | | | | | sin the fathers are all | | | | | | dead, except Isaac, and | | | | | | Jacob alone is the | | | | | | patriarch of the | | | | | | churches." /Ruben | | | | | | | | | | | | / Simeon | | | | | | | | | | | | I Levi 1 | | | | | | | | | | | | Z zJuda 2 | | | | | | | | | | | | /-c> 3 | | | | | | | | | | | | Z /Waters "0" 5 | | | | | | | | | | | | I Jsashar 6 | | | | | | | | | | | | I Sebulon 7 | | | | | | | | | | | | > Dina | | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 1 | | 1 | | 1 | | 0 | | 8 | | 6 | | | | 0 | | 0 | | | | 0 | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | | | | | | | | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 9 | | 1 | | 1 | | | | 7 | | 7 | | | | 9 | | 0 | | | | 0 | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | | | | | | | | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | 9 | | | | | | | | | | | | . | | | | | | a | | | | | | m | | | | | | a | | | | | | t | | | | | | r | | | | | | i | | | | | | t | | | | | | e | | | | | | s | | | | | | 3 | | | | | | 8 | | | | | | . | | | | | | | | | | | | 1 | | | | | | 7 | | | | | | 8 | | | | | | 0 | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 1 | | | | 1 | | 0 | | | | 8 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 1 | | 1 | | 1 | | 0 | | 7 | | 9 | | | | 7 | | 0 | | | | 0 | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 1 | | 1 | | 2 | | 0 | | 7 | | 0 | | | | 6 | | 0 | | | | 0 | +---+----------------------------+---+----------------------------+---+

582Luther's historical and philological writings. W. xiv, nso-inn. 583

Third millennium.

+---+----------------------------+---+----------------------------+---+ | Y | Jacob goes out of Haran, | 1 | Six years Jacob serves in | Y | | e | and is called Israel in | | Haran for cattle, Gen. 30. | e | | a | wrestling, Gen. 31. 32. | | | a | | r | 33. ( | | -This year let him to the | r | | s | | | journey to Shechem. | s | | o | Eight years in Sichern ( | | | b | | f | | | -Judah takes a wife. | e | | t | Dina weakened. ( | | | f | | h | | | 1. Ger ) | o | | e | Benjamin is | | | r | | | born, and Rachel dies in | | 2. Onan ) sons born to | e | | W | Bethlehem. In the same | | Judah. | C | | o | year Reuben falls asleep | | | h | | r | to Bilhah in Hebron. So | | 3. Sela ) | r | | l | Jacob has five major | | | i | | d | accidents in about 2 | | -The journey to Bethel, | s | | . | years. | | where Deborah dies. | t | | | | | | o | | | Ger and Onan are killed, | | -Joseph is sold. | . | | | and Judah's wife dies. | | | | | | | | -Judah puts the Thamar to | 1 | | | Perez and | | sleep. | 7 | | | Serah born. | | | 5 | | | | | -Joseph is pulled out of | 0 | | | Isaac dies | | prison and becomes a | | | | in the 180th year of his | | prince in Egypt, Gen. 41. | 1 | | | age, I Mos. 35. | | | 0 | | | | | -Manasseh and Ephraim | | | | The 7 rich years / | | were born. | . | | | | | | | | | The 7 theure years / | | -Hezron and | B | | | | | Hamul of | e | | | Before this procession | | Perez. | l | | | Leah, Bilhah, Zilpah died, | | | o | | | for none of them comes to | | -The Train to Egypt | c | | | Egypt, perhaps dead to the | | | h | | | lust and love of this | | in the 130th year of | u | | | life, as the saints are | | Jacob, from the calling of | s | | | wont to do. | | Abraham in the 215th year, | P | | | | | as said above. | r | | | | | | r | | | | | > At the time of the | s | | | | | > crossing into Egypt | c | | | | | > Reuben 45 ) | u | | | | | > | s | | | | | > Simeon 44 ) | 3 | | | | | > | 5 | | | | | > Levi 43 ) years old, | . | | | | | | | | | | | Jude 42 ) | 1 | | | | | | 7 | | | | | and so on until from | 4 | | | | | Joseph who is 39 years | 0 | | | | | old, Benjamin 23 years | | | | | | old. | 1 | | | | | | 7 | | | | | | 3 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | 7 | | | | | | 2 | | | | | | 0 | | | | | | | | | | | | * | | | | | | * | | | | | | 1 | | | | | | 7 | | | | | | 1 | | | | | | 0 | | | | | | * | | | | | | * | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | | | | | | | | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 9 | | | | 2 | | | | | | 1 | | 1 | | | | 0 | | 0 | | | | | | | | | | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 1 | | | | 2 | | 0 | | | | 2 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 1 | | | | 2 | | 0 | | | | 3 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | | | | | | | | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 1 | | | | 2 | | 0 | | | | 4 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | | | | | | | | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 1 | | | | 2 | | 0 | | | | 5 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+

584Luthers Chronikon. W. xiv, 1162 pp. 585

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | T | | | | | | h | | | | | | i | | | | | | r | | | | | | d | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | Y | | 1 | -Jacob dies in the 147th | Y | | e | | | year of his age, Gen. 47. | e | | a | | 2 | | a | | r | | | | r | | s | | 3 | | s | | o | | | | | | f | | 4 | | C | | t | | | | h | | h | | 5 | | r | | e | | | | i | | | | 6 | | s | | W | | | | t | | o | | 7 | | o | | r | | | | . | | l | | 8 | | | | d | | | | 1 | | . | | 9 | | 1 | | | | | | | | 2 | | 1 | | . | | 2 | | 0 | | | | 6 | | | | B | | 0 | | 1 | | a | | | | | | l | | 2 | | 2 | | e | | 2 | | | | u | | 7 | | 3 | | s | | 0 | | | | t | | | | 4 | | h | | | | | | e | | | | 5 | | | | | | | | Y | | | | 6 | | o | | | | | | u | | | | 7 | | n | | | | | | g | | | | 8 | | e | | | | | | r | | | | 9 | | S | | | | | | S | | | | 1 | | . | | | | 0 | | | | | | | | 1 | | | | | | 7 | | | | | | 0 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | 6 | | | | | | 9 | | | | | | 0 | +---+----------------------------+---+----------------------------+---+ | 2 | | 1 | | 1 | | 2 | | | | 6 | | 8 | | 2 | | 8 | | 0 | | | | 0 | | | | 3 | | | | 2 | | | | 1 | | 2 | | 4 | | 6 | | 9 | | | | 7 | | 0 | | 5 | | 0 | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+ | 2 | Nota. | 1 | | 1 | | 3 | | | | 6 | | 0 | Twelve patriarchs with | 2 | | 6 | | 0 | their sons and descendants | | | 0 | | | live and die in Egypt | 3 | | | | | during these 215 years. | | | | | | How many saints and | 4 | | | | | martyrs do you think sleep | | | | | | in Egypt? For Joseph's | 5 | | | | | bones alone are brought | | | | | | here, although Stephen | 6 | | | | | tells it differently | | | | | | Apost. 7, namely according | 7 | | | | | to the common opinion. | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

586 Luther's historical and philological writings. W. xiv, ii64s. 587

Third millennium.

+---+----------------------------+---+----------------------------+---+ | Y | From this it follows that | 1 | - Joseph | Y | | e | the children of Israel | | dies in the 110th year of | e | | a | were in Egypt 121 years | | his age. | a | | r | after the death of Levi | | | r | | s | until the Exodus, and 41 | | -Levi dies in the 137th | s | | o | years from Levi until the | | year of his age 2 Mos. | | | f | birth of Moses. During | | 6. | C | | t | this time they were | | | h | | h | nevertheless ruled by | | | r | | e | Kohath, the son of Levi, | | | i | | w | and Amram, the grandson of | | | s | | o | Levi, perhaps also by | | | t | | r | other holy men, especially | | | o | | l | from the tribe of Judah, | | | | | d | as Ram and Aminadab, so | | | 1 | | . | that they must not say | | | 2 | | | they were abandoned. | | | | | 2 | | | | . | | 3 | Levi came in with his sons | | | a | | 1 | | | | l | | 0 | Gerson, | | | t | | | | | | a | | 2 | Kahath, | | | d | | 3 | | | | a | | 2 | Merari, Gen. 46. | | | s | | 0 | | | | 3 | | | Kahath begat Amram. | | | 2 | | 2 | | | | . | | 3 | Amram begat Moses, Ex 6. | | | | | 3 | | | | 1 | | 0 | Therefore, Amram alone was | | | 6 | | | born and died in Egypt. | | | 5 | | 2 | | | | 0 | | 3 | Kahath was not born in | | | | | 4 | Egypt, but died. | | | 1 | | 0 | | | | 6 | | | Moses was born in Egypt, | | | 4 | | 2 | not then died. | | | 0 | | 3 | | | | | | 5 | | | | 1 | | 0 | | | | 6 | | | | | | 3 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | 3 | | | | | | | | | | | | . | | | | | | m | | | | | | a | | | | | | m | | | | | | i | | | | | | t | | | | | | u | | | | | | s | | | | | | 3 | | | | | | 0 | | | | | | . | | | | | | | | | | | | 1 | | | | | | 6 | | | | | | 2 | | | | | | 0 | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | 1 | | | | | | 6 | | | | 5 | | 1 | | | | | | 0 | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

588 Luthers Chronikon. W. xiv, ii64-1167. 589

Third millennium.

+----+----------------------------+---+----------------------------+---+ | Y | At this time Pharaoh's | 1 | Around this time MirJam is | Y | | ea | cruel commandment went out | | born, Moses' sister, so | e | | rs | to kill the infants of the | 2 | she is an alma or virgin, | a | | of | Hebrews. But it was not | | 6 or 7 years older than | r | | t | fulfilled by the | 4 | Moses. - | s | | he | worshippers. | | Aaron born. | o | | wo | | 5 | | f | | rl | It seems that Aaron was | | -Moses born, | C | | d. | one of the children who | 6 | the fourth from Jacob, and | h | | | were kept alive against | | the seventh from Abraham. | r | | 23 | Pharaoh's commandment by | 7 | | i | | 60 | the womb-mothers, who did | | | s | | | not want to kill the | 8 | | t | | 14 | children, but feared God | | | o | | . | more than the tyrant. For | 9 | | . | | m | an even more cruel | | | | | an | commandment to drown the | 1 | | 1 | | ca | children soon followed, | 0 | | 6 | | le | which struck Moses when he | | | 0 | | us | was born. | 1 | | 0 | | 3 | | | | | | 0. | Nota. | 2 | | 1 | | | | | | 5 | | 23 | Lyra puts only 210 years | 3 | | 9 | | 70 | of living in Egypt. | | | 0 | | | Therefore, 2 Mos. 12 fails | 4 | | | | 23 | to make the 430 years | | | 1 | | 80 | full, because he does not | 5 | | 5 | | | find more than 425 years, | | | 8 | | 23 | and calculates it like | 6 | | 0 | | 90 | this: Abraham is called | | | | | | from Haran in his 75th | 7 | | 1 | | 24 | year, 1 Mos. 12, and begat | | | 5 | | 00 | Isaac in his 100th year. | 8 | | 7 | | | From the birth of Isaac to | | | 0 | | | the procession to Egypt | 9 | | | | | are 190 years. In Egypt | | | S | | | they remain 210 years | 1 | | p | | | (according to the opinion | 0 | | h | | | of the Hebrews): so there | | | e | | | are not more than 25 | 1 | | r | | | years, which can be | | | u | | | counted to these 400; so | 2 | | s | | | there are missing 5 years | | | s | | | of the world. But we put | 4 | | o | | | with Moses 2 Mos. 12 and | | | . | | | with Paul Gal. 3 simply | 5 | | | | | full 430 years from the | | | 1 | | | occupation of Abraham to | 6 | | 5 | | | the departure from Egypt. | | | 6 | | | Therefore we give 215 | 7 | | 0 | | | years to the dwelling in | | | | | | Egypt. In this way we are | 8 | | | | | superior to the Hebrews | | | | | | questions with their 210 | 9 | | | | | years. For it is the habit | | | | | | of the scripture to start | 1 | | | | | the calculation high, as | 0 | | | | | can be seen in the whole | | | | | | view of the judges. | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 4 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

590 Luther's historical and philological writings. W. xiv, 1168-1170. 591

Third millennium.

+---+---------+------------------+---+----------------------------+---+ | Y | | | 1 | Nahasson, a | Y | | e | | | | ruler in the Exodus from | e | | a | | | | Egypt, one of the twelve | a | | r | | | | princes, was hanged in the | r | | s | | | | plains of Moab for the | s | | o | | | | sake of Peor, Numbers 25, | b | | f | | | | after he had been a ruler | e | | t | | | | in the wilderness for 40 | f | | h | | | | years until he entered the | o | | e | | | | land, and a father of the | r | | w | | | | future Christ, Matthew 1. | e | | o | | | | | C | | r | | | | -Joshua is born in the | h | | l | | | | 42nd year of Moses, as | r | | d | | | | follows. | i | | . | | | | | s | | | | | | Salma, a ruler who led the | t | | 2 | | | | people into the land with | o | | 4 | | | | Joshua, takes Rahab the | . | | 1 | | | | harlot of Jericho as his | | | 0 | | | | wife, and he is also a | 1 | | | | | | father of Christ, | 5 | | 2 | | | | Matth. 1. who witnessed to | 5 | | 4 | | | | Boaz. | 0 | | 2 | | | | | | | 0 | | | | | 1 | | | | | | | 6 | | 2 | | | | | | | 4 | | | | | . | | 3 | | | | | | | 0 | | | | | M | | | | | | | a | | 2 | | | | | m | | 4 | | | | | e | | 4 | | | | | l | | 0 | | | | | u | | | | | | | s | | 2 | | | | | 3 | | 4 | | | | | 0 | | 5 | | | | | . | | 0 | | | | | | | | | | | | 1 | | | | | | | 5 | | | | | | | 4 | | | | | | | 0 | | | | | | | | | | | | | | 1 | | | | | | | 5 | | | | | | | 3 | | | | | | | 0 | | | | | | | | | | | | | | 1 | | | | | | | 5 | | | | | | | 2 | | | | | | | 0 | | | | | | | | | | | | | | 1 | | | | | | | 7 | | | | | | | | | | | | | | . | | | | | | | | | | | | | | S | | | | | | | p | | | | | | | a | | | | | | | r | | | | | | | e | | | | | | | t | | | | | | | u | | | | | | | s | | | | | | | 4 | | | | | | | 0 | | | | | | | . | | | | | | | | | | | | | | 1 | | | | | | | 5 | | | | | | | 1 | | | | | | | 0 | +---+---------+------------------+---+----------------------------+---+ | | | | 2 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 3 | | | +---+---------+------------------+---+----------------------------+---+ | | Order | | 4 | | | | | the | | | | | | | father. | | | | | | | | | | | | | | 1. | | | | | | | abraham | | | | | | | | | | | | | | 2. | | | | | | | isaac | | | | | | | | | | | | | | 3. | | | | | | | Jacob , | | | | | | | 4. | | | | | | | Judah) | | | | | | | | | | | | | | 5. | | | | | | | Perez ) | | | | | | | move to | | | | | | | Egypt. | | | | | | | | | | | | | | 6. | | | | | | | hezron | | | | | | | ) | | | | | | | | | | | | | | 7th Ram | | | | | | | / 8th | | | | | | | Amm | | | | | | | inadam: | | | | | | | Egypt | | | | | | | born. | | | | | | | | | | | | | | 9. | | | | | | | n | | | | | | | ahasson | | | | | | | | | | | | | | 10. | | | | | | | salma | | | | | | | | | | | | | | 11. | | | | | | | boas | | | | | | | | | | | | | | 12. | | | | | | | obed | | | | | | | | | | | | | | 13 Isai | | | | | | | | | | | | | | 14. | | | | | | | david | | | | | | | | | | | | | | 15 | | | | | | | S | | | | | | | olomon. | | | | | | | | | | | | | | False | | | | | | | p | | | | | | | rophets | | | | | | | from | | | | | | | Ephraim | | | | | | | want to | | | | | | | take | | | | | | | the | | | | | | | p | | | | | | | romised | | | | | | | land | | | | | | | before | | | | | | | it is | | | | | | | time, | | | | | | | and are | | | | | | | slain | | | | | | | by the | | | | | | | Phili | | | | | | | stines, | | | | | | | 1 | | | | | | | Chron. | | | | | | | 7 | | | | | | | s8^s. | | | | | | | See | | | | | | | there | | | | | | | the | | | | | | | Lyra. | | | | | | | | | | | | | | There | | | | | | | must be | | | | | | | these | | | | | | | three | | | | | | | fathers | | | | | | | | | | | | | | Boaz 1. | | | | | | | | | | | | | | Obed 2. | | | | | | | | | | | | | | Isai 3. | | | | | | | | | | | | | | lived a | | | | | | | very | | | | | | | long | | | | | | | time, | | | | | | | namely | | | | | | | the | | | | | | | whole | | | | | | | time of | | | | | | | the | | | | | | | judges, | | | | | | | until | | | | | | | D | | | | | | | avid's | | | | | | | k | | | | | | | ingdom. | | | | | | | Because | | | | | | | Isai | | | | | | | sends | | | | | | | his son | | | | | | | David | | | | | | | to the | | | | | | | king | | | | | | | Saul. | | | | | | | Th | | | | | | | erefore | | | | | | | Lyra, | | | | | | | ac | | | | | | | cording | | | | | | | to the | | | | | | | Hebrew | | | | | | | de | | | | | | | lusion, | | | | | | | sets | | | | | | | three | | | | | | | Boaz, | | | | | | | namely, | | | | | | | a | | | | | | | father, | | | | | | | a son, | | | | | | | and a | | | | | | | gr | | | | | | | andson. | | | | | | | And | | | | | | | this | | | | | | | third | | | | | | | they | | | | | | | make | | | | | | | the | | | | | | | father | | | | | | | of | | | | | | | Obed. | | | | | | | This I | | | | | | | do not | | | | | | | b | | | | | | | elieve. | | | | | +---+---------+------------------+---+----------------------------+---+ | | | | 5 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 6 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 7 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 8 | | | | | | | | | | | | | | 9 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 1 | | | | | | | 0 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 1 | | | | | | | | | | | | | | 2 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 3 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 4 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 5 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 6 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 7 | | | | | | | - | | | +---+---------+------------------+---+----------------------------+---+ | | | | 8 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 9 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 1 | | | | | | | 0 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 1 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 2 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 3 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 4 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 5 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 6 | | | | | | | | | | | | | | 7 | | | | | | | | | | | | | | 8 | | | | | | | | | | | | | | 9 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 1 | | | | | | | 0 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 1 | | | | | | | | | | | | | | 2 | | | | | | | | | | | | | | 3 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 4 | | | | | | | | | | | | | | 5 | | | | | | | | | | | | | | 6 | | | | | | | | | | | | | | 7 | | | | | | | | | | | | | | 8 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 9 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 1 | | | | | | | 0 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 1 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 2 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 3 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 4 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 5 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 6 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 7 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 8 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 9 | | | +---+---------+------------------+---+----------------------------+---+ | | | | 1 | | | | | | | 0 | | | +---+---------+------------------+---+----------------------------+---+

592 Luther's Chronikon. W. xiv, 1170-1175. 593

Third millennium.

+---+----------------------------+---+----------------------------+---+ | Y | But we want to assume: | 1 | -The Exodus from Egypt in | Y | | e | | | the 215th year after the | e | | a | Salma had begotten Boaz | 2 | entry, and 430 years after | a | | r | from Rahab in the 17th | | the calling of Abraham | r | | s | year after they came to | 3 | from Haran, Gen. 12. 2 | s | | o | the land of Canaan. | | Mos. 12. | o | | f | | 4 | | f | | t | Let Obed be born in the | | In the second year of the | C | | h | 110th year of Boaz of Ruth | 5 | Exodus, scouts are sent | h | | e | the Moabitess. | | out, Numbers 10 and 11. At | r | | w | | 6 | that time Joshua was 40 | i | | o | Let Jesse be born in the | | and Caleb 42 years old | s | | r | 114th year of Obed son of | 7 | (Josh. 14). | t | | l | Boaz. | | | o | | d | | 8 | -Moses dies | . | | . | Let David be born in the | | 120 years old. | | | | 100th year of Jesse his | 9 | | 1 | | 8 | father, and let him be | | In 6 or 7 years Joshua | 5 | | - | king in his 30th year, | 1 | overcomes the kings, which | 0 | | b | anointed in his 20th year, | 0 | Lyra proves, Jos. 14. | 0 | | S | as follows. | | | | | Z | | 1 | | 1 | | | Now from the birth of Boaz | | | 4 | | 2 | to the birth of David are | 2 | | 9 | | 4 | 350 years. If now the | | | 0 | | 6 | remaining 50 years are | 3 | | | | 0 | divided among these 3 | | | 1 | | | fathers, Boaz, Obed and | 4 | | 4 | | L | Isai, so that 16 or 17 are | | | 8 | | x | added to each; as, Boaz is | 5 | | 0 | | K | 117 years, since he begat | | | | | | Obed, Obed is 117 years, | 6 | | 1 | | " | since he begat Isai, Isai | | | 8 | | - | is 116 years, since he | 7 | | | | | begat David, then it is | | | . | | 2 | not necessary to write | 8 | | a | | 4 | three Boaz, and is also | | | s | | 7 | nothing impossible, | 9 | | c | | 0 | because Abraham in his | | | a | | | 120th year begat children | 1 | | d | | 2 | with Keturah, Genesis 25. | 0 | | e | | 4 | And the scripture makes | | | s | | 8 | Boaz and Jesse very old, | 1 | | 4 | | 0 | the one when he begat | | | 0 | | | Obed, and the other when | 2 | | . | | 2 | he begat David. Also Ehud | | | | | 4 | was over 100 years old | 3 | | 1 | | 9 | when he died and reigned | | | 4 | | 0 | 80 years. | 4 | | 7 | | | | | | 0 | | 2 | The five books of Moses | 6 | | | | 5 | were written at this time. | | | 1 | | 0 | Forty years in the desert, | 7 | | 4 | | 0 | full of great miracles and | | | 6 | | | histories, are found in 4 | 8 | | 0 | | | books of Moses, namely | | | | | | Exodus, Leviticus, | 9 | | | | | Numbers, Deuteronomy. But | | | | | | the stories of the first 2 | 1 | | | | | years of the Exodus are | 0 | | | | | described from Exodus 14 | | | | | | to the end, then in the | 1 | | | | | whole third book up to the | | | | | | 15th chapter of the | 2 | | | | | fourth. But the histories, | | | | | | which happened in the last | 3 | | | | | year, that is, in the 40th | | | | | | year of the exodus, go | 4 | | | | | from the 20th chapter of | | | | | | the fourth book up to the | 5 | | | | | gDM fifth book. For Aaron | | | | | | dies 123 years alk, that | 6 | | | | | is, in the 120th year of | | | | | | Moses, as is clear from | 7 | | | | | the text. | | | | | | | 8 | | | | | Therefore nothing was | | | | | | written or happened in the | 9 | | | | | desert for 38 years, | | | | | | except what is read in the | 1 | | | | | 4th book of Moses Cap. 15. | 0 | | | | | 16. 17. 18. 19, unless we | | | | | | want to say that many | 1 | | | | | things were written | | | | | | without right order of | 2 | | | | | time (per varepov | | | | | | irporepov). | 3 | | | | | | | | | | | The leader Joshua is the | 4 | | | | | first judge, reigns 40 | | | | | | years with Athniel. The | 5 | | | | | book of the judges suckles | | | | | | at uach | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

594 Luther's historical and philological writings. W. xiv, 1174 f. 595

Third millennium.

+----+----------------------------+---+----------------------------+---+ | Y | Joshua; a very whimsical | 1 | Years of the distribution | Y | | ea | Blich when you look at the | | of the land of Canaan; | e | | rs | times with the stories. | 2 | under Joshua, 22 years. | a | | of | | | And thus the whole book of | r | | t | Assume that Boaz was born | 3 | Joshua is filled up to the | s | | he | here of Salma, namely in | | end. | o | | wo | the 17th year after your | 4 | | f | | rl | entry into the country. | | -Joshua dies in the 110th | C | | d. | Because the book of | 5 | year. To these years 8 | h | | | Chronicles and the two | | years of Athniel are | r | | 25 | evangelists Lucas and | 6 | added, Richt. 3, so it | i | | 10 | Matthew count only one | | becomes 40 years after the | s | | | Boaz, likewise the book | . | death of Mosiah. | t | | 25 | Ruth at the end, we cannot | | | o | | 20 | keep it with the Jews, and | 7 | - Ehud 80 | . | | | put three Boaz. | | years, Not. 3, against the | | | 19 | | 8 | Moabites, under whom, as | 1 | | . | Now under Joshua and | | it seems, Eleazar was | 4 | | | Athniel the evil deeds | 9 | still alive. Because Ehud | 5 | | > | happened, which are | | was 40 years old when he | 0 | | A | described in the 1st and | 1 | began to be a judge, he | | | my | 2nd chapter of the judges, | 0 | lived with Joshua more | 1 | | nt | when Eleazar, the son of | | than 30 years. Because he | 4 | | es | Aaron, was still alive, | 1 | was 50 years old, he was | 4 | | > | who is called there (as it | | one of the children born | 0 | | 4 | can be seen) God's angel. | 2 | in the wilderness under | | | 5. | | | Moses and circumcised | 1 | | | I think that the history | 4 | under Joshua. However this | 4 | | 25 | of Micah Judges 17 and | | may be, he has seen the | 3 | | 30 | 18 should be put under | 5 | battles and deeds of | 0 | | | Athniel or under Joshua at | | Joshua and Athniel, even | | | 25 | the end 2c. | 6 | if he would hardly have | 1 | | 40 | | | become a judge in the 20th | 4 | | | | 7 | year. Perhaps he was one | 2 | | 25 | | | of the captains of the | 0 | | 50 | | 8 | army of Joshua, or at | | | | | | least an excellent | 1 | | | | 9 | warrior. | 4 | | | | | | 1 | | | | 1 | | 0 | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

.

596 Luther's Chronikon. W. xiv, 1177. 597

Third millennium.

+----+---------------------------+---+----------------------------+---+ | Y | | 1 | Under this Ehud, I | Y | | ea | | | believe, the history of | e | | rs | | 2 | the Levite and his wife | a | | of | | | (Judges 19) happened. For | r | | t | | 3 | it happened under | s | | he | | | Phinehas, who was at least | b | | | | 4 | 20 years old when he | e | | Wo | | | killed the Midianite, in | f | | rl | | 5 | the last year in the | o | | d. | | | desert [4 Mos. 25). And | r | | | | 6 | in the 40th year of Ehud | e | | 25 | | | he is 100 years old. | C | | 60 | | 7 | | h | | | | | After that I believe that | r | | 25 | | 8 | also the history of Ruth | i | | 70 | | | happened under this Ehud. | s | | | | 9 | So that the history of | t | | 20 | | | Micah is the first, of the | o | | . | | 1 | Levite the second, of Ruth | . | | | | 0 | the third, as the order of | | | Be | | | the book of Judges itself | 1 | | lo | | 1 | indicates. | 4 | | ch | | | | 0 | | us | | 2 | | 0 | | d | | | | | | ex | | 3 | | 1 | | Y | | | | 3 | | ou | | 4 | | 9 | | ng | | | | 0 | | er | | 5 | | | | 2 | | | | 1 | | 5. | | 6 | | 3 | | | | | | 8 | | 25 | | 7 | | 0 | | 80 | | | | | | | | 8 | | 1 | | 25 | | | | 3 | | 90 | | 9 | | 7 | | | | | | 0 | | 26 | | 1 | | | | 00 | | 0 | | 2 | | | | | | 1 | | | | 1 | | | | | | | | . | | | | 2 | | b | | | | | | e | | | | 3 | | l | | | | | | l | | | | 4 | | e | | | | | | p | | | | 5 | | a | | | | | | r | | | | 6 | | e | | | | | | s | | | | 7 | | 3 | | | | | | 0 | | | | 8 | | . | | | | | | | | | | 9 | | 1 | | | | | | 3 | | | | 1 | | 6 | | | | 0 | | 0 | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+---------------------------+---+----------------------------+---+

598 Lurher's historical and philological writings. W. xiv, iiisf. 599

Third millennium.

+---+----------------------------+---+----------------------------+---+ | Y | The histories of the | 1 | | Y | | e | judges teach that under | | | e | | a | and after Joshua, the | 2 | | a | | r | neighboring nations wanted | | | r | | s | to destroy the kingdom of | | | s | | o | Israel and avenge the | | | | | f | Cananites, not even | | | C | | t | tolerating these new | | | h | | h | invaders in their land. | | | r | | e | Therefore, one nation | | | i | | w | after another conspired | | | s | | o | and fought against the | | | t | | r | people of God without | | | o | | l | ceasing, so that even the | | | . | | d | kings after the judges had | | | | | . | no peace until the | | | | | | Babylonian captivity. Thus | | | | | | one heretic after another, | | | | | | one tyrant after another | | | | | | wants to destroy the | | | | | | church. Thus the Scripture | | | | | | indicates that God alone | | | | | | is the protector of His | | | | | | own in the midst of the | | | | | | enemies, Ps 110:6. | | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 3 | -Deborah and | 1 | | 6 | | | Barak 40 | 3 | | 1 | | 4 | years, Judg. 4, against | 5 | | 0 | | | Jabin king of Hazor. They | 0 | | | | 5 | were 120 years after | | | | | | Moses, 88 years after | | | | | 6 | Joshua. | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 1 | -Assuming that Obed was | 1 | | 6 | | 0 | born here, the history of | 3 | | 2 | | | Ruth happened under Ehud | 4 | | 0 | | 1 | (as the text says), at the | 0 | | | | | time of One Judge 2c. And | | | | | | Obed saw the deeds of | | | | | | Gideon, and may have been | | | | | | present himself. | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | 2 | | 5 | | 2 | | 6 | | | | 2 | | 3 | | 6 | | | | 0 | | | | . | | | | 7 | | | | 2 | | | | o | | 6 | | 8 | | f | | 4 | | | | t | | 0 | | 9 | | h | | | | | | e | | 2 | | 1 | | 3 | | 6 | | 0 | | 2 | | 5 | | | | . | | 0 | | 1 | | | | | | | | 1 | | | | 2 | | 3 | | | | | | 3 | | | | 3 | | 0 | | | | | | | | | | 4 | | 1 | | | | | | 3 | | | | 5 | | 2 | | | | | | 0 | | | | 6 | | | | | | | | 1 | | | | 7 | | 3 | | | | | | 1 | | | | 8 | | 0 | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

-600 Luther's Chronikon. W. xiv, ins-nsi. 601

Third millennium.

+----+----------------------------+---+----------------------------+---+ | Y | You see that before the | 1 | -Gideon 40 years, Judg. 8, | Y | | ea | kings there was not a | | against the Midianites. | e | | rs | certain succession of | 2 | | a | | of | rulers from a certain | | Here you see that Samuel | r | | t | tribe, but the Lord was | 3 | and Saul are especially | s | | he | their duke and king; as | | excluded from the 350 | b | | wo | Gideon says, "I will not | 4 | years, so that the same | e | | rl | be lord over you, but the | | 350 years remain in the | f | | d. | Lord" 2c. Judges 8. | 5 | time of the judges. But | o | | | And to Samuel, "They have | | that he speaks "against" | r | | 26 | not rejected thee, but me, | 6 | (quasi), happens because | e | | 60 | that I should not be king | | about 8 or 7 years exceed | C | | | over them." Therefore he | 7 | the round number of years, | h | | 26 | chose the rulers now from | | which he alone wanted to | r | | 70 | this tribe, soon from that | 8 | count. So does Jephthah | i | | | tribe. | | with his round 300 years, | s | | 26 | | 9 | because he omits 6, which | t | | 80 | It is not the succession | | are over it. | o | | | of bishops that makes a | 1 | | , | | 26 | bishop in the Church, but | 0 | - Abimelech, | | | 90 | the Lord alone is our | | the rebel, 3 years. Richt. | 2 | | | bishop. He raises bishops | 1 | 9. | 3 | | 27 | where, which, and when he | | | | | 00 | wills, as we see in | 2 | -Thola 23 | . | | | Jerome, Augustine, | | years. Dire. 10. | | | | Ambrose, Hus, and in | 3 | | 2 | | | ourselves, setting aside | | | 0 | | | the succession that the | 4 | | | | | papists boast of. | | | . | | | | 5 | | | | | Nota. | | | 1 | | | | 6 | | 3 | | | The time of the judges | | | 0 | | | from the death of Moses to | 7 | | 0 | | | Samuel is 357 years, | | | | | | Joshua included, as you | 8 | | 1 | | | see yourself. And the | | | 2 | | | calculation is not | 9 | | 9 | | | missing, because in the | | | 0 | | | first book of the Kings, | 1 | | | | | Cap. 6, from the Exodus to | 0 | | 2 | | | the temple of Solomon 480 | | | 4 | | | years are counted. | 1 | | | | | | | | . | | | Therefore, it is an | 2 | | l | | | obvious error in the Acts | | | a | | | of the Apostles, Cap. 13, | 3 | | m | | | by a mistake of the | | | p | | | scribes. The Latin | 4 | | a | | | translation is doubly | | | r | | | wrong, because it puts 450 | 5 | | e | | | years before the judges, | | | s | | | during the distribution of | 6 | | 5 | | | the land, and forces Lyra | | | 0 | | | to go back to the years of | 7 | | . | | | Isaac. The Greek text, | | | | | | however, is falsified by | 8 | | 1 | | | error of the scribe, which | | | 2 | | | could easily happen by | 9 | | 8 | | | writing Terpaxoaio^ for | | | 0 | | | rpeaxoffloit. | 1 | | | | | | 0 | | 1 | | | For so Paul says: He | | | 2 | | | tolerated their ways 40 | 1 | | 7 | | | years in the wilderness | | | 0 | | | (here you see that Moses | 2 | | | | | is included), after that | | | 1 | | | he gave them judges about | 3 | | 2 | | | (quasi) 350 years, until | | | 6 | | | out of Samuel. From then | 4 | | 6 | | | on they asked for a king, | | | | | | and God gave them Saul the | 5 | | | | | son of Kish for 40 years. | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | - | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

602 Luther's historical and philological writings. W. xiv, nso-iE. 603

Third millennium.

+----+---------------------------+---+----------------------------+---+ | Y | § | 1 | -Jair 22 years. Richt. 10. | Y | | ea | | | | e | | rs | § | 2 | Assume that Jesse was born | a | | of | | | here, the father of David. | r | | t | s L* | 3 | And he saw the deeds of | s | | he | | | Jephthah, Samson and | o | | wo | LS | 4 | Samuel, and may have been | f | | rl | | | present himself. | C | | d. | | 5 | | h | | | | | Israel without | r | | 27 | | 6 | judge 18 | i | | 10 | | | years. Not. 10. | s | | | | 7 | | t | | 27 | | | These 18 years must be | o | | 20 | | 8 | added to the years of | . | | | | | Jephthah, who subdued the | | | 27 | | 9 | Ammonites (who raged very | 2 | | 30 | | | much these 18 years), as | 5 | | | | 1 | then all judges in this | | | 27 | | 0 | book have the years of | . | | 40 | | | affliction added to them, | | | | | 1 | which he who makes such | P | | 27 | | | calculation sees clearly. | a | | 50 | | 2 | And this is a rule for the | n | | | | | calculation, as we also | m | | | | 3 | said above of the 430 | a | | | | | years 2 Mos. 12. | s | | | | 4 | | 4 | | | | | | 5 | | | | 5 | | . | | | | | | | | | | 6 | | 1 | | | | | | 2 | | | | 7 | | 5 | | | | | | 0 | | | | 8 | | | | | | | | 1 | | | | . | | 2 | | | | | | 4 | | | | 9 | | 0 | | | | | | | | | | 1 | | 1 | | | | 0 | | 2 | | | | | | 3 | | | | 1 | | 0 | | | | | | | | | | 2 | | 1 | | | | | | 2 | | | | 3 | | 2 | | | | | | 0 | | | | 4 | | | | | | | | 1 | | | | 5 | | 2 | | | | | | 1 | | | | 6 | | 0 | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+---------------------------+---+----------------------------+---+

604 Luther's Chronikon. W.xiv, nWf. 605

Third millennium.

+---+----------------------------+---+----------------------------+----+ | Y | The 300 years of the | 1 | -The 300th | Y | | e | expulsion, which Jephthah | | year after | ea | | a | holds out against the king | 2 | the Exodus from Egypt. | rs | | r | of the Ammonites, because | | | be | | s | of the possession of the | 3 | - Jephthah 9 | fo | | o | land of Israel, Judges. | | years, Judges 12, against | re | | f | 11, begin with the exodus | > | the Ammonites. | Ch | | t | from Egypt under Moses and | | | ri | | h | end 6 years before the | 4 | -Ebzan 7 years. Richt. 12. | st | | e | reign of Jephthah. But he | > | | o. | | w | is silent of these 6 | | - Elon 10 years. Dir. 12. | | | o | years, which go beyond the | ö | | 26 | | r | 300 years, according to | | -Abdon 8 years. Richt. 12. | . | | l | the common way of | 6 | | so | | d | speaking, since one says: | | -Simson 20 | sa | | . | about 300 years, "at 300 | 7 | years, Judg. 12, against | rM | | | years". | | the Philistines. | Us | | 2 | | 8 | | 1 | | 7 | This one is supposed to be | | Samuel calls this Samson | 9. | | 6 | the Boaz, the grandson of | 9 | Bedan, 1 Sam. 12; this, | | | 0 | the chief Salma, the | | one thinks, is spoken | 12 | | | husband of Rahab, a | 1 | syncopated (per syncopes), | 00 | | 2 | husband of the Moabitess | 0 | as it were Ben Dan a son | | | 7 | Ruth, of which I have | | of Dan, therefore that | 11 | | 7 | indicated above my | 1 | he was of the tribe Dan. | 90 | | 0 | opinion. | | | | | | | 2 | | 11 | | 2 | > Judges in peacetime. | | | 80 | | 7 | | 3 | | | | M | | | | 11 | | y | | 4 | | 70 | | t | | | | | | r | | 5 | | 28 | | e | | | | . | | c | | 6 | | ta | | u | | | | ur | | s | | 7 | | am | | 2 | | | | us | | 7 | | 8 | | 3 | | . | | | | 2. | | | | 9 | | | | 2 | | | | 11 | | 7 | | 1 | | 66 | | 8 | | 0 | | | | 0 | | | | | | | | 1 | | | | 2 | | | | | | 7 | | 2 | | | | 9 | | | | | | 0 | | 3 | | | | | | | | | | 2 | | 4 | | | | 8 | | | | | | 6 | | 5 | | | | 0 | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | ö | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

606 Luther's historical and philological writings. W. xiv, H84-N87. 607

Third millennium.

+----+----------------------------+---+----------------------------+---+ | Y | This Eli is not of the | 1 | - Eli 40 | Y | | ea | lineage of Eleazar, but | | years. 1 Sam. 4. | e | | rs | Ithamar (as they say), for | | | a | | wo | he is not counted in the | - | The slackness of this man | r | | rl | order of the high priests, | 2 | is sufficiently shown by | s | | d. | 1 Chron. 25. neither was | | the fact that he allowed | o | | | he a high priest, but a | 3 | his sons to have their | f | | 28 | judge, just as Samuel was | | will and did not see to it | C | | 10 | not a high priest, but a | 4 | that the people were | h | | | judge in Israel. So it was | | taught. Therefore the | r | | 28 | not the actual office of | 5 | scripture 1 Sam. 3 | i | | 20 | the priests, nor | | says: "The word of the | s | | | hereditary, to be a judge, | 6 | Lord was precious", | t | | 28 | or to govern the people, | | because he did not wait | o | | 30 | but to sacrifice, and to | 7 | for his office with | . | | | serve the tabernacle, as | | teaching and ruling. | | | 28 | is clear from the books of | 8 | Therefore every man did as | 1 | | 40 | Moses. Lyra says to the | | he pleased, because there | 1 | | | Jews that Eli held the | 9 | was no king in Israel. And | 5 | | ** | high priestly office with | | therefore he was also cut | 0 | | 28 | his sons, because | 1 | off. | | | 50 | Eleazar's descendants | 0 | | 1 | | ** | were unfit people, since | | When Samuel is 30 years | 1 | | | his sons carried the ark | 1 | old, as he begins to be a | 4 | | | of the Lord and lost it. | | judge, he is born in the | 0 | | | But this proves nothing. | 2 | 10th year of Eli. | | | | | | | . | | | The history of Micah | 3 | And here begins the time | 2 | | | Judges 17 and 18 | | of the prophets, as Peter | 9 | | | happened before Ehud, soon | 4 | says Acts 3: "All the | . | | | after the death of Joshua. | | prophets from Samuel and | | | | For it is said there that | 5 | after, as many as have | T | | | the tribe of Dan had not | | spoken of them, have | e | | | yet received its portion | 6 | proclaimed of these | u | | | of the land, but had only | | days." Therefore in | t | | | begun to seek it. | 7 | Hebrew the books of the | e | | | | | kings are called the great | s | | | Nor is it a wonder that | 8 | prophets, and rightly so. | | | | idolatry has been among | | For more is written in | 4 | | | pious judges, because it | 9 | them of the prophets than | 0 | | | was under Moses himself | | of the government of the | | | | (as Amos testifies, and | 1 | kings. | . | | | Stephen cites Apost. 7) | 0 | | | | | and under Joshua, as he | | - Samuel and | 1 | | | himself testifies Jos. 24 | 1 | Saul 40 | 1 | | | and Judges. 1. 2. 3. | | years. | 3 | | | | 2 | | 0 | | | | | | | | | | 3 | | 1 | | | | | | 1 | | | | 4 | | 2 | | | | | | 0 | | | | 5 | | | | | | | | 1 | | | | 6 | | 1 | | | | | | 1 | | | | 7 | | 0 | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

608 Luther's Chronikon. W. xiv, n-w-nM. 609

Third millennium.

+----+----------------------------+---+----------------------------+---+ | Y | St. Paul, Apost. 13, | i | | Y | | ea | attributes these 40 years | | | e | | rs | to Saul alone, as we said | 2 | | a | | | above, according to the | | | r | | Wo | rule according to which | 4 | | s | | rl | the 430 years of dwelling | | | b | | d. | in Egypt are assigned to | 5 | | e | | | the calling of Abraham and | | | f | | 28 | the following years until | 6 | | o | | 60 | the exodus from Egypt. | | | r | | | | 7 | | e | | 28 | Samuel judged Israel 20 | | | C | | 70 | years before Saul. Unless | 8 | | h | | | you want to say that | | | r | | 28 | Samuel was not a judge for | 9 | | i | | 80 | a year, while the | | | s | | | Scripture says that he was | 1 | | t | | 28 | a judge until his old age | 0 | | o | | 90 | and that he put his sons | | | . | | | in his place, 1 Sam. 8. | 1 | | | | 29 | | | | 1 | | 00 | But that it is written, | 2 | | 1 | | | "Saul was king one year, | | | 0 | | | and reigned two years," 1 | 3 | | 0 | | | Sam. 13:1, see Lyra, for | | | | | | methinks he speaks rightly | 4 | | 1 | | | of the matter, that he | | | 0 | | | reigned but two years, | 5 | | 9 | | | until he committed the sin | | | 0 | | | in Amalek, whereby he | 6 | | | | | deserved to be rejected. | | | 3 | | | And David was chosen 2c., | 7 | | 0 | | | 1 Sam. 15. 16. | | | | | | | 8 | | . | | | David was 30 | | | | | | years old when he began to | 9 | | T | | | rule, 2 Sam. 5. | | | y | | | | 1 | | n | | | | 0 | | e | | | | | | u | | | | 1 | | s | | | | | | 3 | | | | 2 | | 0 | | | | | | . | | | | 3 | | | | | | | | 1 | | | | 4 | | 0 | | | | | | 8 | | | | 5 | | 0 | | | | | | | | | | 6 | | 1 | | | | | | 0 | | | | 7 | | 7 | | | | | | 0 | | | | 8 | | | | | | | | 3 | | | | 9 | | 1 | | | | | | | | | | 1 | | . | | | | 0 | | | | | | | | D | | | | 1 | | e | | | | | | r | | | | 2 | | c | | | | | | y | | | | 3 | | - | | | | | | l | | | | 4 | | u | | | | | | s | | | | 5 | | 4 | | | | | | 0 | | | | 6 | | . | | | | | | | | | | 7 | | 1 | | | | | | 0 | | | | 8 | | 6 | | | | | | 0 | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | -David born. | | | | | | | | | | | | - Saul | | | | | | anointed by Samuel. | | | | | | | | | | | | - David | | | | | | anointed by Samuel in the | | | | | | 20th year of his age. | | | | | | | | | | | | - David | | | | | | king, the regent of the | | | | | | fourth millennium, with | | | | | | his descendants, until | | | | | | Christ his Son and heir, | | | | | | who is the regent forever | | | | | | and ever. | | | | | | | | | | | | Seven years and 6 months | | | | | | in Hebron, 33 years in | | | | | | Jerusalem, 1 Chron. 3. | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | | | | +----+----------------------------+---+----------------------------+---+ | | | 3 | | | +----+----------------------------+---+----------------------------+---+ | | | 4 | | | +----+----------------------------+---+----------------------------+---+ | | | 5 | | | +----+----------------------------+---+----------------------------+---+ | | | 6 | | | +----+----------------------------+---+----------------------------+---+ | | | 7 | | | +----+----------------------------+---+----------------------------+---+ | | | 8 | | | +----+----------------------------+---+----------------------------+---+ | | | 9 | | | +----+----------------------------+---+----------------------------+---+ | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

610 Luther's historical and philological writings. 2V. xiv, 1188-1191. 611

Third millennium.

+-----+---------------------------+---+---------------------------+----+ | Ye | A wonderful and blessed | 1 | The Psalter made together | Y | | ars | time, in which so many | | with the books of Samuel, | ea | | of | psalms were made, so many | 2 | namely the second and | rs | | the | victories, histories and | | about half of the first. | | | wor | prophecies happened, and | 3 | | Ch | | ld. | divine service was | | David's adultery around | ri | | | established, much more | 4 | that time. | st | | 2 | glorious than in the time | | | o. | | 910 | of Solomon, who was | 5 | And it came to pass after | | | | courting with outward | | the 40th year of David's | 10 | | 2 | carnal appearance and | 6 | anointing, that Absalom | 50 | | 920 | splendor. | | stirred up a rebellion | | | | | 7 | against his father, 2 | 10 | | 2 | We want to assume that | | Sam. 15. | 40 | | 930 | Solomon became king in | 8 | | | | | his 20th year, so it | | - Solomon | 10 | | 2 | follows that he was born | 9 | reigns for 40 years. | 30 | | 940 | this year. For he was not | | | | | | born in Hebron, but after | 1 | The temple of | T | | E | many glorious deeds of | 0 | Solomon | he | | upa | his father David in | | built in the 480th year | te | | les | Jerusalem. Or even if you | 1 | after the exodus from | mp | | 38. | give him more years, you | | Egypt, in the 4th year of | le | | | cannot add 10 years to | 2 | Solomon, that is, in the | S | | 2 | him. For David himself | | beginning of the 4th | al | | 950 | confesses, 1 Chron. 30, | 3 | year, otherwise one year | o- | | | that his son is still | | would be left. | | | | young and tender 2c. | 4 | | l | | | | | | Kö | | | Rehoboam | 5 | | n. | | | born, therefore David saw | | | 6. | | | this his grandson, as | 6 | | | | | well as many audere vou | | | 10 | | | auder sons older than | 7 | | 20 | | | Solomon 2 Sann 5, 14. 1 | | | | | | Chron. 3. | 8 | | 10 | | | | | | 10 | | | At this time are written | 9 | | | | | these books: | | | | | | | 1 | | | | | The sayings ) | 0 | | | | | | | | | | | The preacher ) Salomonis. | 1 | | | | | | | | | | | The Song of Songs ) | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +-----+---------------------------+---+---------------------------+----+

-612 Luther's Chronikon. W.xiv,Es. 613

Third millennium.

+----+---------------------------+---+----------------------------+---+ | Wo | Kings Israel. | 1 | Kings Judah. | Y | | rl | | | | e | | d. | If Abijah was 20 years | 2 | Rehoboam has | a | | | old when he begat Assa, | | heard of all the glorious | r | | 29 | then Assa was born in the | 3 | deeds of his grandfather | s | | 60 | last year of Solomon. If | | David, and even seen the | o | | | it is much, then he has | 4 | glory of his father | f | | 29 | seen Solomon. | | Solomon, yet he is a fool | C | | 70 | | 5 | and idolater along with | h | | | Jeroboam, the first king | | his princes and the people | r | | Th | of Israel, 22 years. | 6 | of Judah. Is this not | i | | ei | | | something abominable? Thus | s | | ^ | Nadab 2 | 7 | the example of Saloino, | t | | Re | years. | | since he commits | o | | lc | | 8 | foolishness in his highest | . | | hs | Baesa 24 | | age, has been able to do | | | ^ | years, including the | 9 | more than all previous | 1 | | I | years Nadab and Ella. | | miracles. For 3 years they | 0 | | sr | | 1 | remained pious after the | 0 | | ae | Elijah in | 0 | first example of Solomon | 0 | | l. | the middle of the years | | and David, soon they | | | | or the world. | 1 | became idolatrous (1 Kings | 9 | | 29 | | | 15), so that they also | 9 | | 80 | End of the third | 2 | left the temple and made | 0 | | | millennium. | | images, groves and altars | | | 29 | | 3 | for themselves. Yes, above | L | | 90 | | | that they also allowed | a | | | | 4 | public fornication. These | o | | In | | | are the fruits of the will | s | | A | | 5 | of courage in idolatry, as | t | | ss | | | can only be seen in all | h | | a | | 6 | histories. This means: The | e | | 's | | | children of the heroes are | n | | 3 | | 7 | vain plagues. | e | | rd | | | | s | | y | | 8 | Rehoboam | 4 | | ea | | | reigns for 17 years. | 5 | | r. | | 9 | | . | | | | | - Assa born | | | 30 | | 1 | in that year, when he is | 9 | | 00 | | 0 | 20 years old, since he | 8 | | | | | begat Jehoshaphat. | 0 | | | | 1 | | | | | | | With Rehoboam the | 9 | | | | 2 | scripture starts to count | 7 | | | | | the years of the age of | 0 | | | | 3 | the kings of Judah, but | | | | | | only with the kings of | * | | | | 4 | Judah. Because with the | * | | | | | kings of Israel it counts | 9 | | | | 5 | only the years of the | 6 | | | | | government, not the age. | 0 | | | | 6 | | * | | | | | -Abia 3 years. | * | | | | 7 | | | | | | | - Assa 41 | | | | | 8 | years. | | | | | | | | | | | 9 | Jehoshaphat was born, and | | | | | | no doubt Elijah and Elisha | | | | | 1 | were also born around this | | | | | 0 | time. For Elijah almost | | | | | | begins to prophesy with | | | | | 1 | the reign of Jehoshaphat. | | | | | | That is how close they are | | | | | 2 | to Solomon and David. | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+---------------------------+---+----------------------------+---+

614 Luther's historical and philological writings. W. xiv, 1194 f. 615

Fourth millennium.

+----+----------------------------+---+----------------------------+----+ | Y | Kings Israel. | 1 | Kings Judah. | Y | | ea | | | | ea | | rs | Ella 2 | 2 | -Joram Judah | rs | | of | years, in the 26th | | born. | be | | t | Assa's. | 3 | | fo | | he | | | - | re | | wo | Simri 7 | 4 | Jehoshaphat | Ch | | rl | days, in Assa's 27th | | 35 years old, reigns 25 | ri | | d. | year. | 5 | years in the 4th year of | st | | | | | Ahab, that is, in the | o. | | 30 | > 4 years without kings. ( | 6 | beginning of the 4th year. | | | 10 | | | For it is to be noted that | 9 | | | Amri 12 | 7 | the years of the kings of | 50 | | 30 | years, in the 31st year of | | Israel with the years of | | | 20 | Assa; but there are | 8 | the kings of Judah often | 9 | | | included the years of | | alone in the beginning, or | 40 | | ** | Zimri, or the years | 9 | in the middle, or at the | | | 30 | without kings. | | end convention. | 34 | | 30 | | 1 | | th | | ** | Ahab 22 years, in the 38th | 0 | -Ahaziah was born. He has | Pi | | | Assa's. | | seen his very good | ri | | ** | | 1 | grandfather as well as his | tl | | 30 | There is included a year | | mother, the exceedingly | di | | 40 | or two of the father Amri, | 2 | godless Athaliah 2 | as | | ** | namely, that the son, as | | Chron. 22, 2., also the | S | | | an active man, has begun | 3 | Elijah and Elisha; but it | O. | | ** | to rule beside your | | all did not help 2c. | | | 30 | father. | 4 | | 9 | | 50 | | | -Joram 23 years old, | 30 | | ** | Theurung in | 5 | reigns alongside his | | | | Elijah's time under Ahab, | | father 9 years. | 9 | | | Jehoshaphat 2c. | 6 | | 20 | | | | | | | | | Wonderful lines that under | 7 | | 9 | | | such a great prophet and | | | 10 | | | such a holy king the | 8 | | | | | devil's power was so | | | | | | great. Here you can see | 9 | | | | | how the angels fought with | | | | | | the devils, the world with | 1 | | | | | the church, the flesh with | 0 | | | | | the spirit with great | | | | | | impetuosity. | 1 | | | | | | | | | | | Elisha also began to | 2 | | | | | prophesy at the same time, | | | | | | therefore the taking away | 3 | | | | | of Elijah, which is | | | | | | described in 2 Kings 2, | 4 | | | | | happened according to the | | | | | | stories described in 2 | 5 | | | | | Kings 3; the order of time | | | | | | is not hooked. | 6 | | | | | | | | | | | Ahaziah 2 | 7 | | | | | years. One year of his | | | | | | father is included. | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | k | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+----+

616 Luther's Chronikon. W. xiv, 4194-1199. 617

Fourth millennium.

+----+----------------------------+---+----------------------------+---+ | Y | Kings Israel. | 1 | Kings Judah. | Y | | ea | | | | e | | rs | Joram Israel | 2 | -Joram 32 years old, | a | | of | (in the 18th year of | | reigns alone 8 years. | r | | t | Jehoshaphat) 12 years, but | 3 | | s | | he | you see that he reigns 36 | | - Here Joram Judah begins | | | | years; the remaining 24 | 4 | to rule evil and to be | C | | Wo | years are silent. See the | | godless, after he had | h | | rl | note at the end of this | 5 | ruled 8 years well, as | r | | d. | book. | | long as his father's | i | | | | 6 | change was in fresh | s | | 30 | In these years the three | | memory, and his son | t | | 60 | kings Jehoshaphat, Jehoram | 7 | Ahaziah reigns with him | o | | | and the king Edom appear | | these 20 years, who was 22 | . | | 30 | before Elisha (since | 8 | years old, 2 Kings 8. | | | 70 | Elijah meanwhile had his | | These 20 years of both, | 3 | | | being elsewhere) and | 9 | Joram's and Ahaziah's, | 5 | | 30 | counsel him, 2 Kings 3. | | are kept silent because of | | | 80 | For this happens since | 1 | their wickedness, but so | . | | | Jehoshaphat is still | 0 | that no error arises in | o | | 30 | alive, who was one of | | the histories, they are | p | | 90 | these three. | 1 | added to the age of far | h | | | | | son Ahaziah. Jerome and | r | | 31 | There are two Joram | 2 | Lyra, 2 Chron. 22 | a | | 00 | reigning, both ungodly, | | Otherwise it would follow | t | | | and the ungodly nature | 3 | that Ahaziah was 2 years | e | | | takes over, therefore | | older than his father | u | | | Elijah is also finally | 4 | Joram. And this is the | s | | | taken away, but leaves a | | most shameful time, about | 2 | | | writing to Joram, the king | 5 | which Elijah complains so | 0 | | | of Judah, and prophecies | | much that he also wishes | . | | | of the destruction of the | 6 | to die. So are always the | | | | ungodly in Israel by Jehu, | | best prophets at the worst | 9 | | | by Jehasiel, by Elisha, | 7 | times. | 0 | | | although Joram seems to | | | 0 | | | have been an excellent man | 8 | -Ahasja 42 y. old, all One | | | | to Israel, who is praised | | year. - | 8 | | | 2c. 2 Kings 3, and adorned | 9 | Athaliah 7 | 9 | | | in many ways by the | | years. | 0 | | | miraculous deeds of | 1 | | | | | Elisha, as the histories | 0 | With this Ahaziah the | 3 | | | testify. | | tribe of Solomon has come | 6 | | | | 1 | to an end, because through | | | | Elijah taken | | Athaliah the whole royal | . | | | away. (A | 2 | descendant is killed. | o | | | glorious time under Elijah | | | f | | | and Elisha, and remarkable | 3 | - Joas 40 | r | | | because of two triumphs | | years. | a | | | and the death of many | 4 | | g | | | prophets, which Jezebel | | | a | | | kills, the raising of the | 5 | | n | | | dead and the miraculous | | | e | | | deeds of Elijah and | 6 | | u | | | Elisha, with which two | | | s | | | books are half filled, | 7 | | 5 | | | namely the 1st and 2nd | | | 0 | | | Kings; therefore they are | 8 | | . | | | rightly called the great | | | | | | prophets. | 9 | | 8 | | | | | | 8 | | | Jehu 28 | 1 | | 0 | | | years. | 0 | | | | | | | | 8 | | | | 1 | | 7 | | | | | | 0 | | | | 2 | | | | | | | | 8 | | | | 3 | | 6 | | | | | | 0 | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

618 Luther's historical and philological writings. W. xiv, ii98s 619

Fourth millennium

+----+---------------------------+---+---------------------------+----+ | * | Kings Israel. | 1 | Kings Judah. | Y | | *Y | | | | ea | | ea | | 2 | | rs | | rs | | | | | | of | | 3 | | Ch | | t | | | | rr | | he | | | | st | | wo | | | | o. | | rl | | | | | | d. | | | | | | ** | | | | | +----+---------------------------+---+---------------------------+----+ | 31 | | 4 | | 8 | | 10 | | | | 50 | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | +----+---------------------------+---+---------------------------+----+ | 31 | Jehoahaz, a | 4 | | 8 | | 20 | son of Jehu, 17 years. | | | 40 | | | | 5 | | | | | Joash 16 | | | * | | | years; Elisha dies under | 6 | | *3 | | | him. | | | 7. | | | | 7 | | as | | | Jeroboam | | | cr | | | began in the | 8 | | as | | | 15th year of Amaziah and | | | av | | | reigned 41 years. | 9 | | es | | | Therefore he reigned with | | | 4 | | | his father Joash 3 years, | ' | | 2. | | | but alone 41 years. | | | ** | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | +----+---------------------------+---+---------------------------+----+ | | | 8 | | | +----+---------------------------+---+---------------------------+----+ | 31 | | 9 | | 8 | | 30 | | | | 30 | | | | 1 | | | | | | 0 | | | +----+---------------------------+---+---------------------------+----+ | | | 1 | - Amaziah | | | | | | 29 years. The Hebrews | | | | | | make Amoz, the father of | | | | | | the prophet Isaiah, his | | | | | | brother. He was not of | | | | | | priestly stock, but of | | | | | | royal stock, which is why | | | | | | Isaiah, Cap. 5, calls | | | | | | Christ his cousin. | | | | | | | | | | | | Joas. | | | | | | | | | | | | AmaziaAmoz | | | | | | | | | | | | UsiaJesaias | | | | | | | | | | | | JothamJasub . | | | | | | | | | | | | - That these 3 years | | | | | | belong to Jeroboam is | | | | | | proven by the fact that | | | | | | Uzziah reigns in the 27th | | | | | | year of Jeroboam, 2 Con. | | | | | | 15, and yet Jeroboam | | | | | | begins in the 15th year | | | | | | of Amaziah. | | +----+---------------------------+---+---------------------------+----+ | | | 2 | | | +----+---------------------------+---+---------------------------+----+ | | | 3 | | | +----+---------------------------+---+---------------------------+----+ | | | 4 | | | +----+---------------------------+---+---------------------------+----+ | | | 5 | | | +----+---------------------------+---+---------------------------+----+ | | | 6 | | | +----+---------------------------+---+---------------------------+----+ | | | 7 | | | +----+---------------------------+---+---------------------------+----+ | | | 8 | | | | | | | | | | | | 9 | | | +----+---------------------------+---+---------------------------+----+ | 31 | | 1 | | 8 | | 40 | | 0 | | 20 | +----+---------------------------+---+---------------------------+----+ | | | 1 | | | +----+---------------------------+---+---------------------------+----+ | - | | 2 | | | | | | j | | | | | | 3 | | | +----+---------------------------+---+---------------------------+----+ | | | I | | | | | | 5 | | | +----+---------------------------+---+---------------------------+----+ | | | 6 | | | +----+---------------------------+---+---------------------------+----+ | | | | | | | | | ' | | | | | | 7 | | | +----+---------------------------+---+---------------------------+----+ | | | ! | | | | | | 8 | | | +----+---------------------------+---+---------------------------+----+ | 31 | | ! | | 8 | | 50 | | 9 | | 10 | | | | ! | | | | | | i | | | | | | o | | | +----+---------------------------+---+---------------------------+----+

620 Luther's Chronikon. W. xiv, nW-1201. 621

Fourth millennium.

+---+---------------------------+---+----------------------------+----+ | Y | Kings Israel. | | Kings Judah. | Y | | e | | ' | | ea | | a | Here Amaziah ceases to | 1 | - Usia born. | rs | | r | rule, flees, leaves | | | of | | s | behind his six-year-old | 2 | -No king in Judah 10 | Ch | | w | son Uzziah, and is slain | | years, which is proven as | ri | | o | at Lachish, 2 Kings 14. | 3 | above from the years of | st | | r | | | Jeroboam, in whose 27th | o. | | l | Under Jeroboam, Jonah is | 4 | year Azariah becomes king. | | | d | sent to Nineveh, and this | | | 8 | | . | Phul Belochus is the king | 5 | -Jesaias born, | 00 | | | (unless you prefer it to | | approximately. | | | 3 | be Sardanapalus) who | 6 | | 38 | | 1 | heard Jonah and repented. | | -Asariah | . | | 6 | He divided the Assyrian | 7 | Uzzah, 16 | | | 0 | kingdom with Arbaces | | years old, reigns 52 | " | | | after the death of | 8 | years. | Sa | | 3 | Sardanapalus, and kept | | | rd | | 1 | Assyria and Babylon, but | 9 | Amos the | an | | 7 | gave Media and Persia to | | prophet, under Uzziah and | ap | | 0 | Arbaces. His descendants | 1 | Jeroboam, two years before | al | | | left Nineveh and built | 0 | the earthquake. | us | | 3 | Babylon and a palace | | | 1 | | 1 | there. Therefore, when | 1 | Earthquake. | 5. | | 8 | Isaiah prophesies against | | | | | 0 | Assyria and then against | 2 | A manifest error that | 7 | | | Babylon, he means this | | Uzziah became leprous in | 90 | | 3 | part of the empire. | 3 | the year of the | | | 1 | | | earthquake, of which Amos | s | | 9 | Jeroboam | 4 | says, because he presumed | 5 | | 0 | dies, and the kingdom of | | the priestly office, since | " | | | Israel is filled with | 5 | this earthquake happened | | | 3 | turmoil to the end. | | under Jeroboam, and Jotham | 7 | | 2 | | 6 | was born only 11 years | 80 | | 0 | Hosea. | | after Jeroboam's death, | | | 0 | | 7 | and could not rule the | 7 | | | Isaiah. | | royal house before he was | 70 | | | | 8 | born. Therefore, he became | | | | > No king in Israel for | | a leper around the 40th | 7 | | | > 21 years. | 9 | year of his reign, or | 60 | | | > Jotham | | before, since Jotham was | | | | > born. | 1 | 12 or more years old, and | | | | | 0 | was able to rule the royal | | | | | | house. | | | | | 1 | | | | | | | *About this time, I | | | | | 2 | believe, Isaiah began, | | | | | | since he was over 30 years | | | | | 3 | old, which is the age of | | | | | | Christ, in which also | | | | | 4 | Ezekiel begins, as it is | | | | | | said there. Thus 100 years | | | | | 5 | are found, in which he | | | | | | prophesied, up to the 10. | | | | | 6 | year Mauasse. | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | | | | | | | ' | | | | | | 3 | | | | | | | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+---------------------------+---+----------------------------+----+

39 Phul Belochus,

622 Luther's historical and philological writings. W. XIV, 1202-1205. 623

Fourth millennium.

+---+---------------------------+---+---------------------------+-----+ | Y | Kings Israel. | 1 | Kings Judah. | Ye | | e | | | | ars | | a | Sallum 1 | 2 | - Rome founded in the | of | | r | month. | | 36th year of Usia. | Ch | | s | | 3 | | ris | | o | Menahem 10 | | - | to. | | f | years. | 4 | Zechariah, | | | t | | | Jeroboam's son, 6 months | Ro | | h | Hosea | 5 | king over Israel. This is | me. | | e | 40Usia | | the end of the 4th member | | | w | | 6 | Jehu, 2 Kings 15. | 750 | | o | > I , lJotham | | | | | r | | 7 | -Ahas, born in the 64th | 4 | | l | Isaiah ) | | year sinceles | 0. | | d | tzHiskiah | 8 | grandfather. | | | . | | | | T | | | and wrote their books. | 9 | - Jotham in | hig | | 3 | | | his 25th year, reigns 16 | lat | | 2 | Pekahja 2 | 1 | years. | hPi | | 1 | years, 2 Kings 15. | 0 | | les | | 0 | | | -Hezekiah born, therefore | ser | | | Pekah son | 1 | he cannot be Immanuel, | | | 3 | of Remaliah, 20 years, 2 | | born of Alma, Isa. 7, | 2 | | 2 | Kings 15. | 2 | because such prophecy | 5. | | 2 | | | happened under Ahaz in | | | 0 | Joel. | 3 | the 4th year of his reign | 740 | | | | | (as they say). | | | 3 | Micah. | 4 | | 730 | | 2 | | | -Ahas in his 20th year, | | | 3 | Nahum. | 5 | reigns 16 years. | 720 | | 0 | | | | | | | Between the birth of Ahaz | 6 | No king in Israel 9 | 4 | | 3 | and the birth of Hezekiah | | years. | 1. | | 2 | there are only 11 years. | 7 | | " | | 4 | How then was he his son? | | | l7. | | 0 | I think he was his son | 8 | | | | | according to the law, | | | 710 | | 3 | that is, his brother's | 9 | | | | 2 | son, and Ahaz sacrificed | | | | | - | his sons by death by | 1 | | | | 5 | fire, or they all died | 0 | | | | 0 | because of the father's | | | | | | impiety. | 1 | | | | | | | | | | | 2 Kings 15. | 2 | | | | | | | | | | | Hosea kills Pekah in the | 3 | | | | | 20th year of Jotham, | | | | | | which is the 4th year of | 4 | | | | | Ahaz. For Jotham did not | | | | | | reign more than 16 years. | 5 | | | | | The prophet, however, | | | | | | does not consider Ahaz | 6 | | | | | worthy to be called | | | | | | because of his ungodly | 7 | | | | | life, and prefers to call | | | | | | his deceased father. | 8 | | | | | Unless another question | | | | | | arises here. About this | 9 | | | | | at the end of this book. | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+---------------------------+---+---------------------------+-----+

624 Luther's Chronikon. W. xiv, 1204-1207. 625

Fourth millennium.

+----+----------------------------+---+---------------------------+----+ | Y | Kings Israel. | 1 | Kings Judah. | Y | | ea | | | | ea | | rs | Hosea, the last king over | 2 | -Hezekiah in his 25th | rs | | wo | Israel, reigned 9 years. | | year, reigns 29 years. | | | rl | Therefore, the word 2 | 3 | | C | | d. | Kings 15: "Hosea killed | | In these years the | hr | | | Pekah in the 20th year of | 4 | greatest miraculous signs | is | | 32 | Jotham, and became king in | | happen through Isaiah, | to | | 60 | his place", must be | 5 | namely, Sanherib is | | | | understood in such a way | | defeated, Jerusalem is | 7 | | 32 | that one makes a division | 6 | liberated by the power of | 00 | | 70 | (divisive). Namely, he | | the angels, the course of | | | | slew Pekah in the 20th | 7 | heaven is changed for the | 42 | | W | year of Jotham, and he | | sake of Hezekiah (which | . | | | became king in his place | 8 | is unbelievable), that | | | 32 | over 9 years later, not in | | the sun goes back, and | Sa | | 80 | the year he slew him. Such | 9 | makes one day three days | nh | | | speech is also found | | long. And what is the | er | | 32 | elsewhere, as above. | 1 | greatest, there are such | ib | | 90 | | 0 | prophecies of Christ, | 7 | | | Guiding Israel Away. | | which are almost clearer | | | 33 | | 1 | than the Gospel, through | 43 | | 00 | Israel is taken | | Isaiah, Hosea, and Micah. | A | | | away and its | 2 | | ss | | | kingdom comes to an end. | | A golden age in spirit, | ar | | | It is brought to Assyria | 3 | and yet, by exceedingly | ha | | | by Salmanasser (2 Kings | | great repugnance, | dd | | | 17) in the 6th year of | 4 | miserable in the flesh, | on | | | Hezekiah, and 9th year of | | well worth that in the | | | | Hosea. The kingdom of | 5 | same the devil, by | 6 | | | Israel stood 299 years. | | killing so many saints | 90 | | | Isaiah prophesied about | 6 | through the Assyrians and | | | | this misery and saw it in | | through Manasseh, proved | 6 | | | his old age. | 7 | that his damnation and | 80 | | | | | the salvation of the | | | | We want to assume that | 8 | elect would truly come. | 6 | | | Isaiah began in the 22nd | | | 70 | | | year of Uzziah (when he | 9 | Manasseh 12 | | | | was almost 32 years old) | | years old, reigns 55 | 6 | | | and was killed in the 10th | 1 | years. | 60 | | | year of Manasseh, so he | 0 | | | | | prophesied 96 years, and | | A great murderer of | | | | next to him Hosea and | 1 | prophets, who filled | | | | Micah at least 70 or 60 or | | Jerusalem with blood (as | | | | 80 years; as is clear from | 2 | it says in Chronicles) up | | | | the number of the years of | | to the top, or from one* | | | | Uzziah, Jotham, Ahaz and | 3 | gate to the other. He | | | | Hezekiah. | | also killed Isaiah, the | | | | | 4 | conqueror of the | | | | | | Assyrians and the | | | | | 5 | liberator of the | | | | | | fatherland. "This is how | | | | | 6 | to thank and serve GOD" | | | | | | with murders of those who | | | | | 7 | teach mercy and not | | | | | | righteousness of works. | | | | | 8 | Oh, let us stop | | | | | | complaining about the | | | | | 9 | ingratitude and | | | | | | wickedness of the world, | | | | | 1 | reminded by such | | | | | 0 | examples! | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+---------------------------+----+

626 Luther's historical and philological writings. W. xiv, 120s-1209. 627

Fourth millennium.

+----+----------------------------+---+----------------------------+---+ | Y | | 1 | Kings Judah. | Y | | ea | | | | e | | rs | | 2 | | a | | of | | | | r | | t | | 3 | | s | | he | | | | o | | wo | | 4 | | f | | rl | | | | C | | d. | | 5 | | h | | | | | | r | | | | 6 | | i | | | | | | s | | | | 7 | | t | | | | | | o | | | | 8 | | . | | | | | | | | | | 9 | | | +----+----------------------------+---+----------------------------+---+ | 33 | Manasseh imprisoned 10 | 1 | -Amon born. | 6 | | 10 | years, seriously repents | 0 | | 5 | | | of his iniquity, 2 Chron. | | - Josiah | 0 | | 33 | 33. | 1 | born. | | | 20 | | | | 4 | | | These 10 years, Philo | 2 | -Amon 22 years old,ruled 2 | 5 | | 33 | says, Amon reigned in the | | years. | | | 30 | absence of the father. But | 3 | | . | | | Amon was then a boy of 10 | | | | | | or 9 years, so he ruled | 4 | | B | | | through the princes and | | | e | | | priests, as Jehoash ruled | 5 | | n | | | through Jehoiada, 2 Kings | | | M | | | 11. So also Josiah ruled, | 6 | | e | | | since he was 8 years old. | | | - | | | | 7 | | | | | The question arises: | | | 2 | | | whether Josiah is a | 8 | | 1 | | | natural son of Amon, | | | | | | because there are only 16 | 9 | | . | | | years between the birth of | | | | | | both of them? whether it | 1 | | 6 | | | is to say that Amon has | 0 | | 4 | | | been born in the | | | 0 | | | | 1 | | | | | | | | 6 | | | | 2 | | 3 | | | | | | 0 | | | | 3 | | | | | | | | 4 | | | | 4 | | 8 | | | | | | | | | | 5 | | . | | | | | | | | | | 6 | | N | | | | | | e | | | | 7 | | b | | | | | | u | | | | 8 | | - | | | | | | | | | | 9 | | F | | | | | | i | | | | 1 | | r | | | | 0 | | s | | | | | | t | | | | 1 | | Z | | | | | | S | | | | 2 | | . | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +----+----------------------------+---+----------------------------+---+ | 33 | 15. years fathered | 1 | -Josia 8 years old, reigns | 6 | | 40 | children? | 0 | 31 years. | 2 | | | | | | 0 | | 33 | How is Josiah a father of | 1 | - Jehoiakim | | | 50 | Josacim andJoahaz, since | | born. | 6 | | | Josiah is only 14 years | 2 | | 1 | | | old when Jehoiakim is | | - Joahas | 0 | | | born, and 16 years old | 4 | born. | | | | when Jehoahaz is born? But | | | | | | Matthew is silent about | 5 | | | | | these, and makes Jechansa | | | | | | the son of Josiah. Yes, he | 6 | | | | | was falsified, because the | | | | | | 14th member is omitted | 7 | | | | | (which he nevertheless | | | | | | promises), namely | 8 | | | | | Jehoiakim, the father of | | | | | | Jechaniah. | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

628 Luther's Chronikon. W. xiv, 1208-1211. 629

Fourth millennium.

+-----+---------------------------+---+---------------------------+-----+ | Ye | Jeremiah starts in the | | Kings Judah. | Ye | | ars | 13th year! 1 | | | ars | | | | | | | | | Josiah, and prophesies | | | | | | until after the baby 2 | | | | | | tonian captivity, it is | | | | | | not 3 known how long. In | | | | | | Egypt he 4 was stoned by | | | | | | the Jews, as 5 they say. | | | | | | -6 | | | | | | | | | | | | 7 | | | | +-----+---------------------------+---+---------------------------+-----+ | We | | | | Ch | | tt. | | | | ris | | | | | | to. | +-----+---------------------------+---+---------------------------+-----+ | | | | | | +-----+---------------------------+---+---------------------------+-----+ | | | | > Jeremiah, Obadiah, | | | | | | > Habakkuk, | | | | | | > Zephaniah. | | +-----+---------------------------+---+---------------------------+-----+ | | | | | | +-----+---------------------------+---+---------------------------+-----+ | | | | | | +-----+---------------------------+---+---------------------------+-----+ | | | | | | +-----+---------------------------+---+---------------------------+-----+ | 3 | This Jechaniah is 8 years | o | -Zidekiah was born, the | 600 | | 360 | old when he becomes king, | | third son of Josiah. | | | | as 2 Chron. 36 is | 9 | | 590 | | 3 | written. But "18 years | | -Jechaniah or | | | 370 | old" is written in 2 | 1 | Jehoiachin | The | | | Kings 24. About this see | 0 | was born. | fi | | 4 | Lyra, how he reigned 10 | | | rst | | 7. | years with his father, | 1 | - Jehoiakim | i | | | but alone only 3 months. | | 25 years old, reigns 11 | mpr | | N | And here again the | 2 | years. | iso | | ebu | passage 2 Chron. 36 is to | | | nme | | cad | be understood in such a | 3 | -Daniel and | nt. | | nez | way that one makes a | | his companions, taken | | | zar | division (divisive). | 4 | captive with King | 580 | | the | Eight years old was | | Jehoiakim to Babylon in | | | Sec | Jechanja, when he became | 5 | the third year of | The | | ond | king, namely beside his | | Jehoiakim, Dau. 1. | | | 45. | father, and reigned with | 6 | | C | | | him 10 years. And he is | | Daniel interprets the | apt | | 3 | 18 years old when he | 7 | dream of the image to | ivi | | 380 | begins to reign alone, | | Nebuchadnezzar, in the | ty. | | | and reigned alone for 3 | 8 | 2nd year of his kingdom | | | 3 | months, as we said above | | (Dau. 2) to comfort the | 570 | | 390 | about King Hosea. | 9 | captive Jews. | | | | | | | The | | D | Jehoahaz 23 | 1 | - Zidekia | th | | eso | years old, reigns 3 | 0 | 21 years old, reigns 11 | ird | | lat | months These 3 months | | years. | co | | ion | with the 3 months of | 1 | | mpa | | of | Yekhaniah are counted for | | - Desolation of | nio | | J | nothing, and included in | 2 | Jerusalem 70 | nsh | | eru | the whole year. | | years. Dau. 9. 2 Chron. | ip. | | sal | | 3 | 36 Do not be misled by | | | em. | Jechaniah | | those who say that this | 560 | | | reigned with his father | 4 | desolation lasted only 52 | | | 3 | Jehoiakim for 10 years, | | years, or by those who | | | 400 | who put him in his place | 5 | say that the captivity of | | | | in the 3rd year of his | | Jechaniah was the | | | | kingdom. At that time he | 6 | beginning of the | | | | was 8 years old, 2 Chron. | | desolation. | | | | 36. | 7 | | | | | | | | | | | Jechaniah | 8 | | | | | reigned alone for 3 | | | | | | months and was willingly | 9 | | | | | led to Babylon, 2 Kings | | | | | | 24. 2 Chron. 36. | 1 | | | | | | 0 | | | | | Ezekiel | | | | | | starts prophesying in | 1 | | | | | Babylon in the 5th year | | | | | | after Jechaniah was taken | 2 | | | | | there. | | | | | | | 3 | | | | | In the 19th year of | | | | | | Nebncadnezzar, who | 4 | | | | | reigned 45 years. | | | | | | | 5 | | | | | At this time the three | | | | | | companions of Daniel are | 6 | | | | | thrown into the fiery | | | | | | furnace. Also, perhaps | 7 | | | | | for the same reason, | | | | | | Jechaniah is also thrown | 8 | | | | | into the dungeon, since | | | | | | Daniel's interpretation | 9 | | | | | was already long | | | | | | forgotten. | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +-----+---------------------------+---+---------------------------+-----+

630 Luther's historical and philological writings. W. xiv, 1210-1213. 631

Fourth millennium.

+---+----------------------------+---+----------------------------+---+ | * | The fact that Yekhanyah | 1 | Daniel says Cap. 9, | * | | * | patiently suffers such | | citing Jeremiah, that the | * | | Y | great and manifold | 2 | 70 years of desolation are | Y | | e | hardships indicates that | | full, and 2 Chron. 36 | e | | a | he was a very holy man. | 3 | begins the years of | a | | r | | | desolation from the | r | | s | Evil | 4 | destruction of Jerusalem. | s | | o | Merodach is | | | o | | f | favorable to the Yekhanya. | 5 | - Yekhanya in the dungeon | f | | t | Philo. I suppose that this | | for 6 years, as Philo | C | | h | one is also called by the | 6 | says. | h | | e | royal name Nebucadnezzar. | | | r | | w | | 7 | - Jechaniah | i | | o | | | comes out of the dungeon, | s | | r | | 8 | begets Sealthiel, who | t | | l | | | begets Zerubbabel. Philo. | o | | d | | 9 | | . | | . | | | - Sealthiel. | * | | * | | 1 | | * | | * | | 0 | | | | | | | | 5 | | 3 | | 1 | | 5 | | 4 | | | | 0 | | 1 | | 2 | | | | 0 | | | | 5 | | | | 3 | | 4 | | 3 | | | | 0 | | 4 | | 4 | | | | 2 | | | | 5 | | 0 | | 5 | | 3 | | | | | | 0 | | * | | 6 | | | | * | | | | 5 | | 4 | | 7 | | 2 | | 8 | | | | 0 | | . | | 8 | | | | E | | | | | | v | | ' | | | | i | | 9 | | | | l | | | | | | M | | 1 | | | | e | | 0 | | | | r | | | | | | o | | 1 | | | | d | | | | | | a | | 2 | | | | c | | | | | | h | | 3 | | | | 3 | | | | | | | | 4 | | | | " | | | | | | . | | 5 | | | | * | | | | | | * | | 6 | | | | | | | | | | 3 | | 7 | | | | 4 | | | | | | 3 | | 8 | | | | 0 | | | | | | | | 9 | | | | 3 | | | | | | 4 | | 1 | | | | 4 | | 0 | | | | 0 | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | * | Belshazzar | 5 | -Serubabel, | * | | * | 14 years. Metasthenes | | who in the 17th year of | * | | 4 | makes 5 kings of Babel. | 6 | his age becomes the chief | 5 | | 9 | | | of those who are liberated | 1 | | t | | 7 | from the Babylonian | 0 | | h | | | captivity. | * | | B | | 8 | | * | | e | | | | | | l | | 9 | | | | s | | | | | | a | | 1 | | | | z | | 0 | | | | e | | | | | | r | | | | | | . | | | | | | 1 | | | | | | 4 | | | | | | . | | | | | | 3 | | | | | | 4 | | | | | | 5 | | | | | | 0 | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+

632 Luther's Chronikon. W. xiv, 1212-1215. 633

Fourth millennium.

+----+---------------------------+---+---------------------------+----+ | Y | Nebucadnezzar45 | 1 | - Daniel | Y | | ea | | | sees the dream of the 4 | ea | | rs | Evil Merodach30 | | winds and the 4 animals | rs | | | | | in the first year of | a | | | Reg Ässer3 | | Belshazzar, Dan. 7. | go | | | | | | | | | Lab waters Adach6 | | - Daniel | | | | | | sees the face of the ram | | | | Belsazer ' 5 | | and the goat, in the 3rd | | | | | | year of Belshazzar, Dan. | | | | But I am moved that | | 8. | | | | Daniel names only 3 | | | | | | kings. So also Jeremiah | | -Daniel | | | | says, Cap. 27: "They | | lays out the face of | | | | shall serve him, the king | | Belsazer. | | | | of Babylon, and his son, | | | | | | and his son's son." I | | -Darius | | | | follow this, and let | | Medus with | | | | others have their | | Cyrus. | | | | opinion. | | | | | | | | - Cyrus | | | | Redemption from captivity | | alone. | | | | and the beginning of the | | | | | | Kingdom of Persia. | | In the last year of | | | | | | Darius, Daniel overcomes | | | | In the first year of | | the lions. | | | | Darius, Daniel hears from | | | | | | the angel the 70 weeks. | | -In the third year of | | | | For he had seen the 70 | | Cyrus, Daniel hears great | | | | years of desolation | | things from the | | | | fulfilled, therefore he | | Antichrist, Dan. 11 and | | | | receives a new revelation | | 12. | | | | of the 70 weeks. | | | | | | | | It seems that Darius set | | | | In the first year of | | Daniel over the Medes, | | | | Cyrus | | and then Cyrus also set | | | | Joshua Ho | | him over the Persians. | | | | herpriest 36 years, and | | | | | | | | In these years, in the | | | | Zerubbabel, | | absence of Cyrus, since | | | | prince in Judah 58 years. | | he led the war against | | | | This one is also called | | the Scythians 6 years, | | | | Berechiah. | | his son Cambyses, the | | | | | | tyrant, reigned 7 years. | | | | Joshua the priest's | | He prevented Cyrus' | | | | father, Jehozadak, was | | command to build the | | | | taken away to Babylon, 1 | | temple. | | | | Chron. 7. | | | | | | | | Artaxerxes, | | | | Jehoiakim, | | Priscus Ahasverus, a son | | | | high priest, 8 years in | | of Histaspes, also called | | | | the absence of his | | Darius, reigns 20 years. | | | | father. To this Philo | | He is the husband of | | | | attributes the book of | | Esther, who raises | | | | Judith. | | Mardachai, and again | | | | | | conquers Babel, which had | | | | | | fallen away from him. | | | | | | | | | | | | History of | | | | | | Esther. | | | | | | Esther3. 4 - Mordecai is | | | | | | raised in the 12th year | | | | | | of Ahasuerus, and lives | | | | | | 197 years. Philo. | | +----+---------------------------+---+---------------------------+----+ | * | | 2 | | Ch | | W | | | | ri | | et | | | | st | | t. | | | | o. | +----+---------------------------+---+---------------------------+----+ | | | 3 | | | +----+---------------------------+---+---------------------------+----+ | | | 4 | | | +----+---------------------------+---+---------------------------+----+ | 34 | | 5 | | 5 | | 60 | | | | 00 | | | | 6 | | | | 34 | | | | Em | | 70 | | 7 | | pi | | | | | | re | | 34 | | 8 | | of | | 80 | | | | t | | | | 9 | | he | | 34 | | | | P | | 90 | | 1 | | er | | | | 0 | | si | | 35 | | | | an | | 00 | | 1 | | s. | | | | | | | | | | 2 | | 1 | | | | | | . | | | | 3 | | | | | | | | Da | | | | 4 | | ri | | | | | | us | | | | 5 | | wi | | | | | | th | | | | 6 | | Cy | | | | | | ru | | | | 7 | | s. | | | | | | | | | | 8 | | 3 | | | | | | . | | | | 9 | | | | | | t | | C | | | | O | | yr | | | | | | us | | | | 1 | | al | | | | | | on | | | | 2 | | e. | | | | | | | | | | 3 | | 4 | | | | | | 90 | | | | 4 | | | | | | | | * | | | | 5 | | *4 | | | | | | 80 | | | | 6 | | ** | | | | | | | | | | 7 | | 3 | | | | | | . | | | | 8 | | | | | | | | A | | | | 9 | | rt | | | | | | a- | | | | 1 | | | | | | 0 | | 4 | | | | | | 70 | | | | 1 | | | | | | | | * | | | | 2 | | *4 | | | | | | 60 | | | | 3 | | ** | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+---------------------------+---+---------------------------+----+

634 Luther's historical and philological writings. W. XIV, 1244-1217. 635

Fourth millennium.

+----+----------------------------+---+----------------------------+---+ | Y | Joshua returned, 20 years | 1 | - Darius | Y | | ea | high priest. | | Langhand, | e | | rs | | 2 | reigns 37 years. | a | | of | Haggai Zechariah. There | | | r | | t | goes out the command of | 3 | - Beginning of the weeks | s | | he | the Lord to build the | | of Daniel in the 2nd | | | wo | temple, Dan. 7. | 4 | year of Darius. | C | | rl | | | | h | | d. | In the 6th year of Darius, | 5 | Ezra comes | r | | | the Hans of the Lord will | | to Jerusalem in the 7th | i | | 35 | be completed, Ezr. 6. | 6 | year of Darius, Ezr. 7. | s | | 10 | | | | t | | | Joh. 2 the Jews say to | 7 | With this Darius reigns | o | | 35 | Christ: "This temple was | | outside the country his | . | | 20 | built in 46 years, and you | 8 | father Xerxes, who | | | | want to erect it in 3 | | was busy with | 4 | | 35 | days? For so long is the | 9 | the war against the | | | 30 | time of affliction, in | | Greeks. This one is called | . | | | which they were prevented, | 1 | Dan. 11 the fourth after | g | | 35 | after they had already | 0 | Cambyses, because the | u | | 40 | laid the foundation of the | | angel did not pay | t | | | temple. For after that, in | 1 | attention to the others, | s | | 35 | 4 years, the work was done | | as it seems. | l | | 50 | quickly, as it is said in | 2 | | o | | | Ezra 6. | | It can be seen as if the | n | | | | 3 | queen Esther, as a widow | g | | | Luc. 3. Prince Nesia | | and mother of this | r | | | Mesullam, age | 4 | intestine, was able to do | - | | | 66. | | a lot at that time. For | | | | | 5 | the book of Ezra and | 4 | | | Jehoiakim, a | | Nehemiah Estherenzt and | 5 | | | son of Joshua, 48 years | 6 | Mardachenzt quite | 0 | | | high priest, in the same | | extraordinary. | | | | year that Nehemiah is | 7 | | B | | | sent. Philo attributes the | | - In the 20th year of | e | | | book of Esther to him. | 8 | Darius, Nehemiah is sent | g | | | | | to build Jerusalem. It | i | | | Whoever wants to start the | 0 | seems that he lived more | n | | | weeks of Daniel from the | | than 120 years, because he | n | | | 20th year of Darius, when | 1 | reaches the time of | i | | | he sends Nehemiah, because | 0 | Alexander the Great, as | n | | | the angel speaks about the | | will follow. | g | | | building of the city | 1 | | o | | | Dan. 9, which Nehemiah | | -Darius | f | | | told, may add these 18 | 2 | Nothus 19 | t | | | years, which pass from the | | years. | h | | | 2nd year of Darius to the | 3 | | e | | | 20th. "So it is about the | | | w | | | 18 years", which the | 4 | | e | | | Prince Christ will come | | | e | | | later in this chronicon. | 5 | | k | | | But I am more moved to | | | s | | | believe that the outgoing | 6 | | . | | | word is God's word, | | | | | | revealed by Haggai and | 7 | | 4 | | | Zechariah in the 2nd year | | | 4 | | | of Darius, than that it | 8 | | 0 | | | should be Dariti's word | | | | | | in the 20th year, because | 9 | | 4 | | | nothing is known to us of | | | 3 | | | his command, except that | 1 | | 0 | | | he gave Nehemiah | 0 | | | | | permission, and that with | | | 4 | | | difficulty. | 1 | | 2 | | | | | | 0 | | | | 2 | | | | | | | | 5 | | | | 3 | | | | | | | | . | | | | 4 | | | | | | | | N | | | | 5 | | o | | | | | | t | | | | 6 | | h | | | | | | u | | | | 7 | | s | | | | | | . | | | | 8 | | | | | | | | 4 | | | | 9 | | 1 | | | | | | 0 | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

636 Luther's Chronikon. W. xiv, 1216-1219. 637

Fourth millennium.

+----+----------------------------+---+----------------------------+---+ | Y | enough. And the building | 1 | Of the correspondence | Y | | ea | of the city is rightly | | between the histories and | e | | rs | understood from the fact | 2 | these first kings, see M. | a | | of | that the temple, as the | | Philipp Melanchthon in his | r | | t | most distinguished part of | 3 | Canon, which hits closest | s | | he | the city, was begun to be | | to the mark, so that it | | | | built, according to the | 4 | cannot be made better. For | C | | A | word of Haggai. This is | | since the sacred | h | | el | how I hold it, and leave | 5 | Scriptures leave us in the | n | | t. | others to their | | lurch, we must believe | s | | | discretion. For be it as | 6 | Philo, Josephus and others | w | | 35 | it may with the | | in these matters. | . | | 60 | intervening time, yet | 7 | | | | | these weeks must be | | -Artaxerxes | 4 | | 35 | limited by a definite | 8 | Mnemon, who | 0 | | 70 | beginning and end, and the | | is called the Great, 55 | 0 | | | true Christ must be | 9 | years. The Greeks put more | | | 35 | recognized from this | | correctly 40. | 6 | | 80 | prophecy. | 1 | | | | | | 0 | -In this year Mordecai | . | | 35 | Elijazib, | | dies, if one assumes that | | | 90 | high priest 21 years, is | 1 | he was 10 years old, since | A | | | punished by Nehemiah | | he went voluntarily with | r | | 36 | Nehem. 13:7. | 2 | Jechaniah to Babylon. For | t | | 00 | | | so many, namely 197 years, | a | | | Luc. 3. | 3 | are it from the mentioned | x | | | | | procession until here, if | e | | | Prince | 4 | the 10 years of the age of | r | | | Johanna, a | | Mardachai are added. | x | | | son Nesia, 53 years. | 5 | | e | | | | | I say this because Lyra is | s | | | Jehoiada, | 6 | very troubled with this | . | | | high priest, 24 years. | | Mardachai, believing that | | | | | 7 | he lived for several | 3 | | | | | hundred years, according | 9 | | | | 8 | to the Latin (false) | 0 | | | | | histories that the Persian | | | | | 9 | kingdom makes for many | 3 | | | | | hundreds of years. | 8 | | | | 1 | | 0 | | | | 0 | Thus Rabbi Solomon, | | | | | | following this, goes | i | | | | 1 | astray, and confuses the | s | | | | | reckoning of the weeks, | 8 | | | | 2 | which yet he had made | y | | | | | right before. He has | e | | | | 3 | turned away from it for | a | | | | | the sake of the mardachai. | r | | | | 4 | | s | | | | | | l | | | | 5 | | a | | | | | | g | | | | 6 | | t | | | | | | P | | | | 7 | | h | | | | | | i | | | | 8 | | l | | | | | | o | | | | 9 | | . | | | | | | | | | | 1 | | 3 | | | | 0 | | 7 | | | | | | 0 | | | | 1 | | | | | | | | 3 | | | | 2 | | 6 | | | | | | 0 | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

638 Luther's historical and philological writings. W. xiv, 1218-1221. 639

Fourth millennium.

+---+----------------------------+---+----------------------------+---+ | Y | | 1 | turns, and assumes | Y | | e | | | inconsistent things in the | e | | a | | | weeks, Dan. 9. Esther 4. | a | | r | | | | r | | s | | | | s | +---+----------------------------+---+----------------------------+---+ | W | | 2 | | C | | o | | | | h | | r | | | | r | | l | | | | i | | d | | | | s | | . | | | | t | | | | | | o | | | | | | . | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | 3 | | 7 | | 3 | | 6 | | | | 5 | | 1 | | 8 | | 0 | | 0 | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | - Ochus, 26 | 7 | | | | | years. | | | | | 9 | | . | | | | | -Here almost all put | o | | | | | Alexander the Great in the | c | | | | | 111th Olympiad in the 2nd | h | | | | | year of the same. | u | | | | | | s | | | | | - End of the kingdom of | . | | | | | the Persians, according to | | | | | | the same opinion. | | | | | | | | | | | | -The death of Alexander | | | | | | and beginning of the | | | | | | empire of the Greeks. | | | | | | | | | | | | -Arsames or Arses, 4 | | | | | | years. | | | | | | | | | | | | - Darius the | | | | | | Last, 6 | | | | | | years. | | +---+----------------------------+---+----------------------------+---+ | 3 | | 1 | | 3 | | 6 | | 0 | | 4 | | 2 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | Johann an, | 1 | | | | | high priest, alias | | | | | | Joathan, 24 years. | | | | | | | | | | | | I have said above in the | | | | | | preface that I do not ask | | | | | | much about where Alexander | | | | | | is put by the historians, | | | | | | if only the number of the | | | | | | 70 weeks of Daniel would | | | | | | remain uninjured to me. | | | | | | Therefore, I follow Philo | | | | | | (as before) and did not | | | | | | want to change the earlier | | | | | | edition here. | | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 3 | | 1 | | 3 | | 6 | | 0 | | 3 | | 3 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | | | | | | | | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 3 | | 1 | | 3 | | 6 | | 0 | | 2 | | 4 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | Luc. 3 Prince | 1 | | | | | Judah, 14 | | | | | | years old, called Hircauus | | | | | | the First. | | | | | | | | | | | | Jaddua, high | | | | | | priest 10 years. Of this | | | | | | one it is said that he | | | | | | received Alexander the | | | | | | Great at Jerusalem, and | | | | | | Nehemiah names him in the | | | | | | 12th chapter. Therefore it | | | | | | is probable that Nehemiah, | | | | | | perhaps also Ezra at | | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | 8 | | | | | | | | | | 4 | | . | +---+----------------------------+---+----------------------------+---+ | | | 5 | | A | | | | | | r | | | | | | s | | | | | | a | | | | | | - | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | D | | | | | | a | | | | | | r | | | | | | i | | | | | | u | | | | | | s | +---+----------------------------+---+----------------------------+---+ | | | 9 | | L | | | | | | a | | | | | | s | | | | | | t | | | | | | . | +---+----------------------------+---+----------------------------+---+ | 3 | | 1 | | 3 | | 6 | | 0 | | 1 | | 5 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+

640 Luther's Chronikon. W.xiv, 1220s. 641

Fourth millennium.

+---+----------------------------+---+----------------------------+---+ | Y | Alexander's entry into | 1 | Years | | | e | Jerusalem. | | | | | a | | | | | | r | Onias | | | | | s | Priscus, high | | | | | | priest 27 years, and | | | | | | | | | | | | Prince Joseph the First, 7 | | | | | | years. | | | | | | | | | | | | Luc. 3. | | | | | | | | | | | | Prince Abner | | | | | | Semei, 11 | | | | | | years. | | | | | | | | | | | | Luc. 3. | | | | | | | | | | | | Prince Eli | | | | | | Mattathias, | | | | | | 12 years. | | | | | | | | | | | | Simon | | | | | | Priscus, high | | | | | | priest 13 years. | | | | | | | | | | | | Luc. 3. | | | | | | | | | | | | Prince Aeser | | | | | | Maath, 9 | | | | | | years. | | | | | | | | | | | | Luc. 3. | | | | | | | | | | | | Furft Artaxat Nagid, | | | | | | 10years. | | | | | | | | | | | | Eleazar, high priest, an | | | | | | enemy of Antiochus Theos, | | | | | | 20years. The latter sent | | | | | | the 70 interpreters to | | | | | | Ptolemy Philadelphus. | | | | +---+----------------------------+---+----------------------------+---+ | W | | 2 | End of the kingdom of | C | | o | | | the Persians, | h | | r | | 8 | and beginning of the reign | r | | l | | | of the Greeks. | i | | d | | 4 | | s | | . | | | -Alexander the Great, 7 | t | | | | 5 | years. | o | | 3 | | | | . | | 6 | | 6 | You see that after | | | 6 | | | Alexander, the priests | L | | 0 | | 7 | were held in high esteem | a | | | | | by the kings, but the | r | | 3 | | 8 | royal tribe was despised | g | | 6 | | | because there was no king. | e | | 7 | | 9 | Therefore, at the same | . | | 0 | | | time, they started their | | | | | 1 | statutes and superstitions | 3 | | 3 | | 0 | to deceive the kings. | 0 | | 6 | | | | 0 | | 8 | | 1 | | | | 0 | | | | 2 | | | | 2 | | 9 | | 3 | | | | 0 | | 6 | | 3 | | | | 9 | | | | 2 | | 0 | | 4 | | 8 | | | | | | 0 | | 3 | | 5 | | | | 7 | | | | * | | 0 | | 6 | | * | | 0 | | | | 2 | | | | 7 | | 7 | | | | | | 0 | | | | 8 | | * | | | | | | * | | | | 9 | | | | | | | | 2 | | | | 1 | | 6 | | | | 0 | | 0 | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

642 Luther's historical and philological writings. W. xiv, 1222 p. 643

+----+----------------------------+---+----------------------------+---+ | ** | | | | | | Fo | | | | | | ur | | | | | | th | | | | | | m | | | | | | il | | | | | | le | | | | | | nn | | | | | | iu | | | | | | m. | | | | | | ** | | | | | +----+----------------------------+---+----------------------------+---+ | Y | Luc. 3. | 1 | It is to believe that from | Y | | ea | | | this Jesus Sirach has the | e | | rs | Prince Haggai | 2 | name, as a grandson, | a | | of | Eli, 8 years. | | because he calls him his | r | | t | | 3 | grandfather, and says, he | s | | he | Luc. 3. | | was in Egypt under Ptolemy | b | | wo | | 4 | Euergetes, who was around | e | | rl | Prince Masloth | | this time. | f | | d. | Nahum, 7 | 5 | | o | | | years. | | | r | | 37 | | 6 | | e | | 10 | Manasseh 27 | | | C | | | years, a friend of | 7 | | h | | 37 | Seleucus Callinicus. | | | r | | 20 | | 8 | | i | | | Luc. 3. | | | s | | | | 9 | | t | | | Prince Amos | | | o | | | Sirach, 14 | 1 | | . | | | years. | 0 | | | | | | | | 2 | | | | 1 | | 5 | | | | | | 0 | | | | 2 | | | | | | | | 2 | | | | 3 | | 4 | | | | | | 0 | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | ' | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | | | | | | | ' | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | +----+----------------------------+---+----------------------------+---+ | 37 | Luc. 3. | 9 | -Prince Joseph the | 2 | | 30 | | | Younger, age | 3 | | | Prince Mattathias | 1 | 60, has been honored by | 0 | | Si | Siloa, 10 | 0 | Ptolemy Euergetes. | | | la | years. | | | 2 | | s. | | 1 | | 2 | | | Simon | | | 0 | | ** | Justus, 28 | 2 | | | | 37 | years. Has been honored by | | | 2 | | 40 | Antiochus the Great. To | 3 | | 1 | | ** | this is attributed the | | | 0 | | | Talmud of the Jews, and is | 4 | | | | ** | the last among those whom | | | | | 37 | Sirach praises, that it is | 5 | | | | 50 | easy to prove Sirach was | | | | | ** | shortly before the | 6 | | | | | Maccabees. | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | 1 | | | | | | 0 | | | | | | . | | | +----+----------------------------+---+----------------------------+---+

644Luthers Chronikon. W. xiv, 1222 p. 645

Fourth millennium.

+---+----------------------------+---+----------------------------+----+ | * | | 1 | | * | | * | | | | *Y | | Y | | 2 | | ea | | e | | | | rs | | a | | 3 | | of | | r | | | | Ch | | s | | 4 | | ri | | o | | | | st | | f | | | | o. | | t | | | | ** | | h | | | | | | e | | | | | | w | | | | | | o | | | | | | r | | | | | | l | | | | | | d | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+----+ | 3 | Onias, a son | 5 | | 2 | | 7 | of Simon, is deprived of | | | 00 | | 6 | the temple by Seleucus | 6 | | | | 0 | Ceraunus, brother of | | | 1 | | | Antiochus Epiphanes, 29 | 7 | | 90 | | 3 | years. | | | | | 7 | | 8 | | | | 7 | He is praised in the 2nd | | | | | 0 | book of the Maccabees, and | 9 | | | | | he built a temple in Egypt | | | | | | at Heliopolis, | 1 | | | | | misunderstanding the word | 0 | | | | | of Isaiah; thus he | | | | | | prophesied the end of the | 1 | | | | | priesthood. | | | | | | | 2 | | | | | Judas | | | | | | Maccabaeus, | 3 | | | | | according to the first | | | | | | opinion, which places | 4 | | | | | Alexander in the 111th | | | | | | Olympiad, and the kingdom | 5 | | | | | of the Greeks after his | | | | | | death, and this is | 6 | | | | | considered more correct | | | | | | than the second opinion of | 7 | | | | | Philo, which I have | | | | | | followed, to begin the | 8 | | | | | kingdom of the Greeks from | | | | | | Alexander. | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+ | 3 | | 1 | -Antiochus, 12 years. | 1 | | 7 | | | Meanwhile, Judas | 80 | | 8 | | 2 | Maccabaeus reigned for 9 | | | 0 | | | years, in the 146th year | 1 | | | | 3 | of the Greeks, according | 70 | | 3 | | | to the first opinion. | | | 7 | | 4 | | | | 9 | | | | | | 0 | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+ | 3 | | 1 | | 1 | | 8 | | | | 60 | | 0 | | 2 | | | | 0 | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

646 Luther's historical and philological writings. W. xiv, 1224 p. 647

Fourth millennium.

+----+----------------------------+---+----------------------------+----+ | * | | 1 | | Y | | *Y | | | | ea | | ea | | | | rs | | rs | | | | | | ** | | | | | +----+----------------------------+---+----------------------------+----+ | ** | Luc. 3. | 2 | | Ch | | Wo | | | | ri | | rl | Janna, | | | st | | d. | Hircanus the Second, 16 | | | o. | | ** | years. | | | | | | | | | | | | Jonathan, | | | | | | 19. | | | | | | | | | | | | Hasmonai, that is, | | | | | | Simonenses, xxxxxxxx | | | | | | Simon's descendants, | | | | | | of whom Philo says that | | | | | | they usurped the | | | | | | principality from the | | | | | | house of David and the | | | | | | high priesthood at the | | | | | | same time. But this | | | | | | happened, because neither | | | | | | princes nor high priests | | | | | | waited for their office. | | | | | | Therefore God wanted to do | | | | | | a little help for His | | | | | | people through strangers | | | | | | (as Daniel says), namely | | | | | | for the sake of the | | | | | | mystery that both | | | | | | priesthood and kingdom | | | | | | should come to strangers, | | | | | | until Christ, who after | | | | | | the end of the 70 weeks, | | | | | | took both on Himself | | | | | | alone, until eternity. | | | | | | | | | | | | Luc. 3. | | | | | | | | | | | | It is asked how the word | | | | | | of Jacob is true, since he | | | | | | says Gen. 49: | | | | +----+----------------------------+---+----------------------------+----+ | | | 3 | | | +----+----------------------------+---+----------------------------+----+ | | | 4 | | | +----+----------------------------+---+----------------------------+----+ | | | 5 | | | +----+----------------------------+---+----------------------------+----+ | | | 6 | | | +----+----------------------------+---+----------------------------+----+ | | | 7 | | | | | | | | | | | | 8 | | | +----+----------------------------+---+----------------------------+----+ | 38 | | 9 | | 1 | | 10 | | | | 50 | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+----+ | | | 1 | | | | | | | | | | | | 2 | | | +----+----------------------------+---+----------------------------+----+ | 38 | | 3 | | 1 | | 20 | | | | 40 | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+----+ | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | +----+----------------------------+---+----------------------------+----+ | | | 5 | -Simon 8 | | | | | | years, as Philo says, but | | | | | 6 | 1 Macc. 16 he is given 7 | | | | | | years. | | | | | | | | | | | | - John | | | | | | Hircanus the | | | | | | Elder, 26 years. He is | | | | | | commemorated 1 Macc. at | | | | | | the end. | | +----+----------------------------+---+----------------------------+----+ | | | 7 | | | +----+----------------------------+---+----------------------------+----+ | | | 8 | | | +----+----------------------------+---+----------------------------+----+ | | | 9 | | | +----+----------------------------+---+----------------------------+----+ | 38 | | 1 | | 1 | | 30 | | 0 | | 30 | +----+----------------------------+---+----------------------------+----+ | | | 1 | | | +----+----------------------------+---+----------------------------+----+ | | | 2 | | | +----+----------------------------+---+----------------------------+----+ | | | 3 | | | +----+----------------------------+---+----------------------------+----+ | | | 4 | | | +----+----------------------------+---+----------------------------+----+ | | | 5 | | | +----+----------------------------+---+----------------------------+----+ | | | 6 | | | +----+----------------------------+---+----------------------------+----+ | | | 7 | | | +----+----------------------------+---+----------------------------+----+ | | | 8 | | | +----+----------------------------+---+----------------------------+----+ | | | 9 | | | +----+----------------------------+---+----------------------------+----+ | 38 | | 1 | | 1 | | 40 | | 0 | | 20 | +----+----------------------------+---+----------------------------+----+ | | | 1 | | | +----+----------------------------+---+----------------------------+----+ | | | 2 | | | +----+----------------------------+---+----------------------------+----+ | | | 3 | | | +----+----------------------------+---+----------------------------+----+ | | | 4 | | | +----+----------------------------+---+----------------------------+----+ | | | 5 | | | +----+----------------------------+---+----------------------------+----+ | | | 6 | | | +----+----------------------------+---+----------------------------+----+ | | | 7 | | | +----+----------------------------+---+----------------------------+----+ | | | 8 | | | +----+----------------------------+---+----------------------------+----+ | | | 9 | | | +----+----------------------------+---+----------------------------+----+ | H8 | | 1 | | 1 | | 50 | | 0 | | 10 | +----+----------------------------+---+----------------------------+----+

648 Luther's Chronikon. W. xiv, 1226 pp. 649

+---+----------------------------+---+----------------------------+----+ | * | | | | | | * | | | | | | F | | | | | | o | | | | | | u | | | | | | r | | | | | | t | | | | | | h | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+----+ | * | "The scepter shall not be | 1 | | * | | * | taken away from Judah" | | | *Y | | Y | 2c., because here among | | | ea | | e | the Maccabees both the | | | rs | | a | principality and | | | be | | r | priesthood cease, at least | | | fo | | s | in the natural line. And | | | re | | o | Jeremiah cried out with | | | Ch | | f | many words that there | | | ri | | t | should never fail a son of | | | st | | h | David, who sits on his | | | o. | | e | throne before the Lord | | | ** | | w | forever. | | | | | o | | | | | | r | But | | | | | l | | | | | | d | Isaiah prophesied Cap. 11 | | | | | . | that Christ would arise | | | | | * | from the root of Jesse, | | | | | * | that is, after the tribe | | | | | | would be dead on earth and | | | | | | it would be in despair. | | | | | | Thus the line of David | | | | | | perishes here. But such | | | | | | are the works of God, that | | | | | | he kills and makes alive. | | | | | | So out of the (so many | | | | | | years) dead tribe of David | | | | | | arises the rod of Jesse, | | | | | | Christ. For as the 70 | | | | | | years preserved the people | | | | | | at Babylon by the | | | | | | promises, so the 70 weeks | | | | | | (without throne and king) | | | | | | preserve the same people | | | | | | until Christ, by the same | | | | | | promise. | | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | -Aristobulus, 1 year. | | | | | | | | | | | | - Alexander | | | | | | the Cruel, 27 years. | | +---+----------------------------+---+----------------------------+----+ | 3 | | l | | 1 | | 8 | | 0 | | 00 | | 6 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 3 | | 1 | | 90 | | 8 | | 0 | | | | 7 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | 3 | | 9 | | 80 | | 8 | | | | | | 8 | | 1 | | | | 0 | | 0 | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | -Alexandra, Alexander's | | | | | | spouse, an understanding | | | | | 5 | woman, 9 years. | | | | | | | | | | | 6 | -Hircanus the Younger, age | | | | | | 34, captured by the | | | | | 7 | Parthians. | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 3 | | 1 | | 70 | | 8 | | 0 | | | | 9 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | | | | | | | | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 3 | | 1 | | 60 | | 9 | | 0 | | | | 0 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+

50 Luther's historical and philological writings. W.xiv, i2Wf. 651

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | F | | | | | | o | | | | | | u | | | | | | r | | | | | | t | | | | | | h | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | * | | 1 | | * | | * | | | | * | | Y | | | | Y | | e | | | | e | | a | | | | a | | r | | | | r | | s | | | | s | | o | | | | b | | f | | | | e | | t | | | | f | | h | | | | o | | e | | | | r | | w | | | | e | | o | | | | C | | r | | | | h | | l | | | | r | | d | | | | i | | . | | | | s | | * | | | | t | | * | | | | o | | | | | | . | | | | | | * | | | | | | * | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 3 | | 1 | | 5 | | 9 | | 0 | | 0 | | 1 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | -Julius | J | | | | | Caesar 5 | u | | | | | years. | l | | | | | | i | | | | | -Augustus 56 years, the | u | | | | | regent of the 5th | s | | | | | millennium with his | . | | | | | descendants, until the | | | | | | reign of the pope, who is | | | | | | a devil of the last | | | | | | millennium, together with | | | | | | Mahomet. | | | | | | | | | | | | -Herod 37 years, | | | | | | practicing tyranny 31 | | | | | | years. | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | The 184th Olympiad. | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | S | | | | | | . | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | | | | | | | | | | . | | | +---+----------------------------+---+----------------------------+---+ | 3 | | 1 | | 4 | | 9 | | 0 | | 0 | | 2 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 3 | | 1 | | 3 | | 9 | | 0 | | 0 | | 3 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 3 | | 1 | | 2 | | 9 | | 0 | | 0 | | 4 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | Mary, the Mother of | 5 | | | | | God. | | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 3 | | 1 | | 1 | | 9 | | 0 | | 0 | | 5 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+

652 Luther's Chronikon. W. xiv, 1228-1231. 653

+---+----------------------------+---+----------------------------+---+ | | Fourth millennium. | | | | +---+----------------------------+---+----------------------------+---+ | Y | | 1 | | Y | | e | | | | e | | a | | | | a | | r | | | | r | | s | | | | s | | w | | | | o | | o | | | | f | | r | | | | C | | l | | | | h | | d | | | | r | | . | | | | i | | | | | | s | | 3 | | | | t | | 9 | | | | o | | 6 | | | | . | | 0 | | | | | | | | | | 1 | | 3 | | | | s | | 9 | | | | t | | 7 | | | | y | | 0 | | | | e | | | | | | a | | 3 | | | | r | | 9 | | | | o | | 8 | | | | f | | 0 | | | | s | | | | | | a | | 3 | | | | l | | 9 | | | | v | | 9 | | | | a | | 0 | | | | t | | | | | | i | | 4 | | | | o | | 0 | | | | n | | 0 | | | | . | | 0 | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | Z | | | | | | . | | | | | | | | | | | | T | | | | | | i | | | | | | b | | | | | | e | | | | | | r | | | | | | i | | | | | | u | | | | | | s | | | | | | . | | | | | | | | | | | | 2 | | | | | | 0 | | | | | | | | | | | | 3 | | | | | | 0 | | | | | | | | | | | | 4 | | | | | | | | | | | | . | | | | | | | | | | | | C | | | | | | a | | | | | | l | | | | | | i | | | | | | g | | | | | | u | | | | | | l | | | | | | a | | | | | | . | | | | | | | | | | | | 4 | | | | | | 0 | +---+----------------------------+---+----------------------------+---+ | | The 30th year of Herod, | 2 | - Christ | | | | and the 42nd of Augustus, | | JEsus, Son of | | | | which is the first year of | 3 | God, born of | | | | salvation after the | | the Virgin Mary. | | | | incarnation of Christ. | 4 | | | | | | | -Tiberius 23 | | | | Archelaus 9 | 5 | years. | | | | years. | | | | | | | 6 | -Herod | | | | Augustus | | Antipas, | | | | dies. | 7 | tetrarch, the murderer of | | | | | | John the Baptist, 24 | | | | John the | 8 | years. | | | | Baptist in | | | | | | the 15th year of Tiberius | 9 | -Christ | | | | in the 2nd year. | | baptized, as he was (as | | | | | 1 | Lucas says) entering the | | | | In the beginning of the | 0 | 30th year. | | | | 34th year of the age of | | | | | | Christ, he was crucified, | 1 | -Christ | | | | resurrected, sent the Holy | | died, rose again, eternal | | | | Spirit 2c. This is the | 2 | prince, reigns a hundred | | | | first year ( of the last | | thousand years, and so | | | | week. ( | 3 | without end. -The | | | | | | sacrifice and grain | | | | Caligula 3 | 4 | offering fell in the | | | | years, 3 months, | | middle of the week, Dan. | | | | | 5 | 9, since almost 3 years | | | | The. last week. ( | | after the resurrection in | | | | | 6 | the apostle's council by | | | | End of the 70 weeks. It is | | a public meeting. | | | | a certain / calculation | 7 | | | | | from the 2nd year of | | | | | | Darius to ( here 490 | 8 | | | | | years. ( | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

654 Luther's historical and philological writings. W. xiv, 1230-1249. 655

Fifth millennium"

+---+----------------------------+---+----------------------------+----+ | Y | Herod Agrippa | 1 | The law has been repealed | Y | | e | Priscus 7 | | and freedom from the law | ea | | a | years, kills Jacobus, | | has been publicly | rs | | r | Apost. 12. | | proclaimed. | a | | s | | | | ft | | | Agrippa the | | - Claudius | er | | | younger, 27 years. This | | 13 years, 9 months. | | | | one is not called Herod, | | | | | | but only Agrippa, Apost. | | -Nero 14 | | | | 26. | | years. | | | | | | | | | | Around this time, the | | -Vespasianus 9 years. | | | | flying letter of Zech. 5, | | | | | | namely the Talmud of | | -Agrippinus 30 years. | | | | Jerusalem, comes into | | Philo. | | | | being. | | | | | | | | -Titus 2 | | | | Galba ) | | years. | | | | | | | | | | Otho > 1 year. | | -Domitianus | | | | | | 15 years. | | | | Vitellius ) | | | | | | | | | | | | Destruction of | | | | | | Jerusalem in | | | | | | the 40th year after the | | | | | | Passion, and in the 74th | | | | | | year after the birth of | | | | | | Christ. | | | | +---+----------------------------+---+----------------------------+----+ | W | | 2 | | Ch | | o | | | | ri | | r | | | | st | | l | | | | o. | | d | | | | | | . | | | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | 8 | | | | | | . | +---+----------------------------+---+----------------------------+----+ | | | 4 | | C | | | | | | la | | | | | | ud | | | | | | iu | | | | | | s. | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | | | | | | | | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 50 | | 0 | | 0 | | | | 1 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | | | | | | | | | | | | | | | | ' | | | | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | N | | | | | | er | | | | | | o. | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 60 | | 0 | | 0 | | | | 2 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | | | | | | | | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 70 | | 0 | | 0 | | | | 3 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | 7 | | | | | | . | +---+----------------------------+---+----------------------------+----+ | | | 2 | | Ve | | | | | | sp | | | | A | | as | | | | | | ia | | | | | | nu | | | | | | s. | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 80 | | 0 | | 0 | | | | 4 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | 8 | | | | | | . | | | | | | | | | | | | Ti | | | | | | tu | | | | | | s. | +---+----------------------------+---+----------------------------+----+ | | | 3 | | s | | | | | | . | | | | | | | | | | | | D | | | | | | om | | | | | | it | | | | | | ia | | | | | | n. | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | | | | | | | | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 90 | | 0 | | 0 | | | | 5 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+

656 Luther's Chronikon. W. XIV, 1248 p. 657

+----+----------------------------+---+----------------------------+---+ | | > Fifth | * | | | | | | * | | | | | | M | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | +----+----------------------------+---+----------------------------+---+ | * | | 1 | | * | | *Y | | | | * | | ea | | | | Y | | rs | | | | e | | of | | | | a | | t | | | | r | | he | | | | s | | wo | | | | a | | rl | | | | f | | d. | | | | t | | ** | | | | e | | | | | | r | | | | | | C | | | | | | h | | | | | | r | | | | | | i | | | | | | s | | | | | | t | | | | | | o | | | | | | . | | | | | | * | | | | | | * | +----+----------------------------+---+----------------------------+---+ | | | 2 | | | +----+----------------------------+---+----------------------------+---+ | | | 3 | | | +----+----------------------------+---+----------------------------+---+ | | | 4 | | | +----+----------------------------+---+----------------------------+---+ | | | 5 | | | +----+----------------------------+---+----------------------------+---+ | | | 6 | | | +----+----------------------------+---+----------------------------+---+ | | | 7 | | | +----+----------------------------+---+----------------------------+---+ | | | 8 | - Nerva 1 | 1 | | | | | year, 4 months. | 0 | | | | | | | | | | | -Trajanus 19 years, 6 | . | | | | | months. | | | | | | | N | | | | | The flying letter arises | e | | | | | at this time, that is, the | r | | | | | curse, the Babylonian | v | | | | | Talmud, of which the Jews | a | | | | | make the most use. See the | . | | | | | Burgensis Is. 34. Zech. 5. | | | | | | | | | | | | -Hadrianus 20 years. | | | | | | | | | | | | -Kochab | | | | | | killed. | | | | | | | | | | | | - Antoninus | | | | | | Pius 23 years. | | +----+----------------------------+---+----------------------------+---+ | | | 9 | | | +----+----------------------------+---+----------------------------+---+ | 40 | | 1 | | 1 | | 60 | | 0 | | 0 | | | | | | 0 | +----+----------------------------+---+----------------------------+---+ | | | 1 | | * | | | | | | * | | | | 2 | | T | | | | | | r | | | | | | a | | | | | | j | | | | | | a | | | | | | n | | | | | | . | | | | | | * | | | | | | * | +----+----------------------------+---+----------------------------+---+ | | | 3 | | | +----+----------------------------+---+----------------------------+---+ | | | 4 | | | +----+----------------------------+---+----------------------------+---+ | | | 5 | | | +----+----------------------------+---+----------------------------+---+ | | | 6 | | | +----+----------------------------+---+----------------------------+---+ | | | 7 | | | +----+----------------------------+---+----------------------------+---+ | | Ben Cosban Kochab. | 8 | | | +----+----------------------------+---+----------------------------+---+ | | | 9 | | | +----+----------------------------+---+----------------------------+---+ | 40 | | 1 | | 1 | | 70 | | 0 | | 1 | | | | | | 0 | +----+----------------------------+---+----------------------------+---+ | | | 1 | | | +----+----------------------------+---+----------------------------+---+ | | | 2 | | | +----+----------------------------+---+----------------------------+---+ | | | 3 | | | +----+----------------------------+---+----------------------------+---+ | | | 4 | | | +----+----------------------------+---+----------------------------+---+ | | | 0 | | | | | | | | | | | | 6 | | | +----+----------------------------+---+----------------------------+---+ | | | 7 | | | +----+----------------------------+---+----------------------------+---+ | | | 8 | | * | | | | | | * | | | | | | i | | | | | | s | | | | | | . | | | | | | * | | | | | | * | | | | | | | | | | | | * | | | | | | * | | | | | | H | | | | | | a | | | | | | d | | | | | | r | | | | | | i | | | | | | a | | | | | | n | | | | | | . | | | | | | * | | | | | | * | | | | | | | | | | | | 1 | | | | | | 2 | | | | | | 0 | +----+----------------------------+---+----------------------------+---+ | | | 9 | | | +----+----------------------------+---+----------------------------+---+ | 40 | | 1 | | | | 80 | | 0 | | | +----+----------------------------+---+----------------------------+---+ | | | 1 | | | +----+----------------------------+---+----------------------------+---+ | | | 2 | | | +----+----------------------------+---+----------------------------+---+ | | | 3 | | | +----+----------------------------+---+----------------------------+---+ | | | 4 | | | +----+----------------------------+---+----------------------------+---+ | | | 5 | | | +----+----------------------------+---+----------------------------+---+ | | | 6 | | | +----+----------------------------+---+----------------------------+---+ | | | 7 | | | +----+----------------------------+---+----------------------------+---+ | | | 8 | | | +----+----------------------------+---+----------------------------+---+ | | | 9 | | | +----+----------------------------+---+----------------------------+---+ | 40 | | 1 | | 1 | | 90 | | 0 | | 3 | | | | | | 0 | +----+----------------------------+---+----------------------------+---+ | | | 1 | | | +----+----------------------------+---+----------------------------+---+ | | | 2 | | | +----+----------------------------+---+----------------------------+---+ | | | 3 | | | +----+----------------------------+---+----------------------------+---+ | | | 4 | | | +----+----------------------------+---+----------------------------+---+ | | | 5 | | | +----+----------------------------+---+----------------------------+---+ | | | 6 | | | +----+----------------------------+---+----------------------------+---+ | | | 7 | | | +----+----------------------------+---+----------------------------+---+ | | | 8 | | 1 | | | | | | 3 | | | | 9 | | | | | | | | . | | | | | | a | | | | | | n | | | | | | t | | | | | | o | +----+----------------------------+---+----------------------------+---+ | 41 | | 1 | | | | 00 | | 0 | | " | | | | | | l | | | | | | 4 | | | | | | 0 | +----+----------------------------+---+----------------------------+---+

658 Luther's historical and philological writings. W. xiv, 124s. 6o9

Fifth millennium.

+----+---------------------------+---+----------------------------+---+ | Y | | 1 | | Y | | ea | | | | e | | rs | | 2 | | a | | of | | | | r | | t | | | | s | | he | | | | a | | wo | | | | f | | rl | | | | t | | d. | | | | e | | | | | | r | | | | | | C | | | | | | h | | | | | | r | | | | | | i | | | | | | s | | | | | | t | | | | | | o | | | | | | . | +----+---------------------------+---+----------------------------+---+ | | | 3 | | | +----+---------------------------+---+----------------------------+---+ | | | 4 | | | +----+---------------------------+---+----------------------------+---+ | | | 5 | | | +----+---------------------------+---+----------------------------+---+ | | | 6 | | | +----+---------------------------+---+----------------------------+---+ | | | 7 | | | +----+---------------------------+---+----------------------------+---+ | | | 8 | | | +----+---------------------------+---+----------------------------+---+ | | | 9 | | | +----+---------------------------+---+----------------------------+---+ | 41 | | 1 | | 1 | | 10 | | 0 | | 5 | | | | | | 0 | +----+---------------------------+---+----------------------------+---+ | | | 1 | | | +----+---------------------------+---+----------------------------+---+ | | | 2 | | | +----+---------------------------+---+----------------------------+---+ | | | 3 | | | +----+---------------------------+---+----------------------------+---+ | | | 4 | | | +----+---------------------------+---+----------------------------+---+ | | | 5 | | | +----+---------------------------+---+----------------------------+---+ | | | 6 | | | +----+---------------------------+---+----------------------------+---+ | | | 7 | | | +----+---------------------------+---+----------------------------+---+ | | | 8 | | | +----+---------------------------+---+----------------------------+---+ | | | 9 | | | +----+---------------------------+---+----------------------------+---+ | 41 | | 1 | | 1 | | 20 | | 0 | | 6 | | | | | | 0 | +----+---------------------------+---+----------------------------+---+ | | | 1 | | | +----+---------------------------+---+----------------------------+---+ | | | 2 | | 1 | | | | | | 4 | | | | | | | | | | | | . | +----+---------------------------+---+----------------------------+---+ | | | 3 | -Marcus Antoninus | M | | | | | Philosophus | a | | | | | 18 years. | r | | | | | | c | | | | | - Commodus | u | | | | | 12 years. | s | +----+---------------------------+---+----------------------------+---+ | | | 4 | | n | | | | | | i | | | | | | n | | | | | | u | | | | | | s | | | | | | . | +----+---------------------------+---+----------------------------+---+ | | | 5 | | | +----+---------------------------+---+----------------------------+---+ | | | 6 | | | +----+---------------------------+---+----------------------------+---+ | | | 7 | | | +----+---------------------------+---+----------------------------+---+ | | | 8 | | | +----+---------------------------+---+----------------------------+---+ | | | 9 | | | +----+---------------------------+---+----------------------------+---+ | 41 | | i | | 1 | | 30 | | o | | 7 | | | | | | 0 | +----+---------------------------+---+----------------------------+---+ | | | 1 | | | +----+---------------------------+---+----------------------------+---+ | | | 2 | | | +----+---------------------------+---+----------------------------+---+ | | | 3 | | | +----+---------------------------+---+----------------------------+---+ | | | 4 | | | +----+---------------------------+---+----------------------------+---+ | | | 5 | | | +----+---------------------------+---+----------------------------+---+ | | | 6 | | | +----+---------------------------+---+----------------------------+---+ | | | 7 | | | +----+---------------------------+---+----------------------------+---+ | | | 8 | | | +----+---------------------------+---+----------------------------+---+ | | | 9 | | | +----+---------------------------+---+----------------------------+---+ | 41 | | 1 | | 1 | | 40 | | 0 | | 8 | | | | | | 0 | +----+---------------------------+---+----------------------------+---+ | | | 1 | | | +----+---------------------------+---+----------------------------+---+ | | | 2 | | 1 | | | | | | 5 | | | | | | C | | | | | | o | | | | | | m | | | | | | m | | | | | | o | | | | | | d | | | | | | u | | | | | | s | | | | | | . | +----+---------------------------+---+----------------------------+---+ | | | 3 | | | +----+---------------------------+---+----------------------------+---+ | | | 4 | | | +----+---------------------------+---+----------------------------+---+ | | | 5 | | | +----+---------------------------+---+----------------------------+---+ | | | 6 | | | +----+---------------------------+---+----------------------------+---+ | | | 7 | | | +----+---------------------------+---+----------------------------+---+ | | | 8 | | | +----+---------------------------+---+----------------------------+---+ | | | 9 | | | +----+---------------------------+---+----------------------------+---+ | 41 | | 1 | | 1 | | 50 | | 0 | | 9 | | | | | | 0 | +----+---------------------------+---+----------------------------+---+

660 Luther's Chronikon. W. xiv, 1250 i. 661

+---+---------------------------+-------------------------------+-----+ | | Fifth | Millennium. | | +---+---------------------------+-------------------------------+-----+ | Y | | 1 | Ye | | e | | | ars | | a | | 2 | af | | r | | | ter | | s | | 3 | Ch | | o | | | ris | | f | | | to. | | t | | | | | h | | | | | e | | | | | w | | | | | o | | | | | r | | | | | l | | | | | d | | | | | . | | | | +---+---------------------------+-------------------------------+-----+ | 1 | Elius | 4 | 1 | | 6 | Pertinax 6 | | 8th | | | months. | 5 | Se | | . | | | ver | | | Didius | 6 -Severus 18 years. | us. | | E | Julianus 7 | | | | u | months. | 7 | 200 | | u | | | | | s | Origen. | 8 | 210 | | . | | | | | | Papinianus, | 9 | 1 | | 1 | the jurist. | | 9. | | 7 | | 10 | a | | | Ulpianus, | | nto | | . | the jurist. | 1 | nin | | d | | | us. | | i | Messiah of the house of | 2 | | | d | Elijah. | | so. | | i | | 3 | Mac | | u | The 4000th year of the | | rin | | s | world, according to the | 4 | us. | | . | Jewish reckoning. | | | | | | 5 | 220 | | 4 | | | | | 1 | | 6 | S1. | | 6 | | | Var | | 0 | | 7 | ius | | | | | Hel | | 4 | | 8 | io- | | 1 | | | ^l | | 7 | | 9 | us. | | 0 | | | | | | | 10 | 2 | | 4 | | | 2. | | 1 | | 1 | nex | | 8 | | | an- | | 0 | | 2 | | | | | | 230 | | 4 | | 3 | | | 1 | | | 2 | | 9 | | 4 -Antoninus Bassianus Ca | 3. | | 0 | | | ma | | | | 5 racalla 6 years. A pabst. | xl- | | 4 | | | | | 2 | | 6 | 240 | | 0 | | | | | 0 | | 7 | | | | | | | | | | 8 | | | | | | | | | | 9 | | | | | | | | | | 10 -Macrinus 1 year, 2 | | | | | months. | | | | | | | | | | 1 -Varius Heliogabalus 4 | | | | | years. | | | | | | | | | | 2 A Cardinal. | | | | | | | | | | 3 | | | | | | | | | | 4 | | | | | | | | | | 5 -Alexander Severus 13 | | | | | years. | | | | | | | | | | 6 | | | | | | | | | | 7 | | | | | | | | | | 8 | | | | | | | | | | 9 | | | | | | | | | | 10 | | | | | | | | | | 1 | | | | | | | | | | 2 | | | | | | | | | | 3 | | | | | | | | | | 4 | | | | | | | | | | 5 | | | | | | | | | | 6 | | | | | | | | | | 7 | | | | | | | | | | 8 -Maximinus, the shepherd, 3 | | | | | years. | | | | | | | | | | 9 | | | | | | | | | | 10 | | +---+---------------------------+-------------------------------+-----+

662 Luther's historical and philological writings. W. XIV, 1250-1253. 663

Fifth millennium.

+---+----------------------------+---+----------------------------+---+ | Y | | 1 | -Gordianus 6 years. | Y | | e | | | | e | | a | | | | a | | r | | | | r | | s | | | | s | | o | | | | a | | f | | | | f | | b | | | | t | | e | | | | e | | t | | | | r | | t | | | | C | | i | | | | h | | n | | | | r | | g | | | | i | | . | | | | s | | | | | | t | | | | | | o | | | | | | . | | | | | | | | | | | | 2 | | | | | | 4 | | | | | | | | | | | | . | | | | | | g | | | | | | o | | | | | | r | | | | | | - | | | | | | | | | | | | P | | | | | | h | | | | | | l | | | | | | l | | | | | | i | | | | | | p | | | | | | p | | | | | | u | | | | | | s | | | | | | . | | | | | | | | | | | | 2 | | | | | | 5 | | | | | | 0 | | | | | | | | | | | | 2 | | | | | | 6 | | | | | | D | | | | | | e | | | | | | c | | | | | | m | | | | | | s | | | | | | . | | | | | | | | | | | | . | | | | | | 2 | | | | | | 7 | | | | | | . | | | | | | | | | | | | V | | | | | | i | | | | | | b | | | | | | i | | | | | | u | | | | | | s | | | | | | . | | | | | | | | | | | | 2 | | | | | | 8 | | | | | | | | | | | | . | | | | | | | | | | | | V | | | | | | a | | | | | | l | | | | | | e | | | | | | - | | | | | | | | | | | | 2 | | | | | | 6 | | | | | | 0 | | | | | | | | | | | | G | | | | | | a | | | | | | l | | | | | | l | | | | | | i | | | | | | e | | | | | | n | | | | | | u | | | | | | s | | | | | | . | | | | | | | | | | | | 2 | | | | | | 7 | | | | | | 0 | | | | | | | | | | | | 3 | | | | | | 0 | | | | | | F | | | | | | l | | | | | | a | | | | | | v | | | | | | i | | | | | | u | | | | | | s | | | | | | C | | | | | | l | | | | | | a | | | | | | u | | | | | | - | | | | | | | | | | | | 3 | | | | | | 1 | | | | | | | | | | | | . | | | | | | | | | | | | A | | | | | | u | | | | | | r | | | | | | e | | | | | | l | | | | | | i | | | | | | a | | | | | | n | | | | | | u | | | | | | s | | | | | | . | | | | | | | | | | | | 3 | | | | | | 2 | | | | | | T | | | | | | a | | | | | | c | | | | | | i | | | | | | t | | | | | | u | | | | | | s | | | | | | . | | | | | | | | | | | | 2 | | | | | | 8 | | | | | | 0 | | | | | | | | | | | | 3 | | | | | | 3 | | | | | | | | | | | | . | | | | | | p | | | | | | r | | | | | | o | | | | | | b | | | | | | u | | | | | | s | | | | | | . | | | | | | | | | | | | 3 | | | | | | 4 | | | | | | | | | | | | . | | | | | | | | | | | | C | | | | | | a | | | | | | r | | | | | | u | | | | | | s | | | | | | . | | | | | | | | | | | | 3 | | | | | | 5 | | | | | | | | | | | | . | | | | | | | | | | | | D | | | | | | i | | | | | | o | | | | | | c | | | | | | l | | | | | | e | | | | | | t | | | | | | i | | | | | | a | | | | | | n | | | | | | . | | | | | | | | | | | | 2 | | | | | | 9 | | | | | | 0 | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | Rome has | 6 | | | | | stood for 1000 years in | | | | | | this year. | | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | -Philippus 5 | | | | | | years. | | | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | | | 2 | | 0 | | | | 1 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | The Goths began with | 2 | | | | | 300,000 men against the | | | | | | Romans. | | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | -Decius 2 | | | | | | years. | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | - Vibius | | | | | | Gallus, with his son | | | | | | Volusianus, 2 years. | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | -Valerianus 6 years. | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | | | 2 | | 0 | | | | 2 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | - Gallienus, | | | | | | son of Valerianus, 9 | | | | | | years. | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | | | 2 | | 0 | | | | 3 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | -Flavius | | | | | | Claudius 2 | | | | | | years. | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | > | -Aurelianus 5 years, 6 | | | | | | months. | | | | | 4 | | | | | | > | | | | | | | | | | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | > | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | The Manichaeans. | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | - Tacitus 6 | | | 2 | | 0 | months. | | | 4 | | | | | | 0 | | | -Probus 6 years, 4 months. | | | | | | | | | | | | -Carus 2 | | | | | | years. | | | | | | | | | | | | | | | | | | -Diocletianus | | | | | | 20 years, may have been | | | | | | annoyed by the sects of | | | | | | the Christians, and wanted | | | | | | to close everything | | | | | | again-. | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | | | 2 | | 0 | | | | 5 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+---+

664 Luther's Chronikon. W. xiv. 1282-1254. 665

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | F | | | | | | i | | | | | | f | | | | | | t | | | | | | h | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | Y | | 1 | The same way that the | Y | | e | | | ailments of the Church | e | | a | | | have always moved the | a | | r | | | pagans, the same way that | r | | s | | | they have always moved | s | | w | | | them. | a | | o | | | | f | | r | | | - | t | | l | | | Constantinus | e | | d | | | 4 years with Galerius | r | | . | | | Maximus. | C | | | | | | h | | | | | -Constantine the Great | r | | | | | 30years. | i | | | | | | s | | | | | | t | | | | | | o | | | | | | . | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | 3 | | 2 | | 0 | | 0 | | 6 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | > Division (Franconia and | 7 | | 3 | | | > the Allemanni. | | | 6 | | | | 8 | | | | | | | | . | | | | | | | | | | | | C | | | | | | o | | | | | | n | | | | | | s | | | | | | t | | | | | | a | | | | | | n | | | | | | t | | | | | | i | | | | | | n | +---+----------------------------+---+----------------------------+---+ | | | 9 | | l | | | | | | e | | | | | | r | | | | | | i | | | | | | u | | | | | | s | | | | | | . | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | 3 | | 2 | | 0 | | 1 | | 7 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | 3 | | | | | | 7 | | | | | | | | | | | | . | +---+----------------------------+---+----------------------------+---+ | | | 2 | | s | | | | | | t | | | | Z | | a | | | | | | n | | | | | | t | | | | | | . | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | Sylvester, in the 3rd year | 5 | | | | | Constantius. | | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | 3 | | 2 | | 0 | | 2 | | 8 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | Arius. | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | Conciliar of | 6 | | | | | Nicaea, in | | | | | | the 14th year of | | | | | | Csnstantine. | | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | 3 | | 2 | | 0 | | 3 | | 9 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | * | | 3 | | 0 | | * | | 0 | | | | 3 | | 0 | | | | 4 | | | | | | 9 | | | | | | * | | | | | | * | +---+----------------------------+---+----------------------------+---+

666 Luther's historical and philological writings. W. xiv. iWtf. 667

+---+----------------------------+---+----------------------------+----+ | * | | | | | | * | | | | | | F | | | | | | i | | | | | | f | | | | | | t | | | | | | h | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+----+ | Y | | 1 | - | Y | | e | | | Constantius, | ea | | a | | 2 | Constantine's son, age | rs | | r | | | 24. | | | s | | | | Ch | | o | | | -Julianus 2 years. | ri | | f | | | | st | | t | | | -Jovinianus 7 months. | o. | | h | | | | | | e | | | - | | | w | | | Valentinianus | | | o | | | 12 years with his brother | | | r | | | Valens, the Arian. | | | l | | | | | | d | | | - St. Martin becomes | | | . | | | bishop. | | | | | | | | | | | | - St. Ambrose becomes a | | | | | | bishop. | | | | | | | | | | | | - Gratianus, | | | | | | the elder son of | | | | | | Valentinian, 6 years. | | | | | | | | | | | | -Theodosius the Great 11 | | | | | | years. | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | 38 | | | | | | Co | | | | | | ns | | | | | | ta | | | | | | nt | | | | | | iu | | | | | | s. | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | | | | | | | | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 3 | | 3 | | 0 | | 50 | | 1 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | | | | | | | | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 3 | | 3 | | 0 | | 60 | | 2 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | Augustine | 1 | | | | | born in the 19th year of | | | | | | Constantius. | | | | | | | | | | | | St. Martin baptized by St. | | | | | | Hilarius, Bishop of | | | | | | Poitiers. | | | | | | | | | | | | Damasus, Pabst. | | | | | | | | | | | | St. Hilarius died. | | | | | | | | | | | | Valens reigns alone for 3 | | | | | | years after his brother. | | | | | | | | | | | | Concili at | | | | | | C | | | | | | onstantinople | | | | | | in the 3rd year of | | | | | | Gratian. | | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | Ju | | | | | | tt | | | | | | a- | | | | | | | | | | | | 40 | | | | | | . | | | | | | | | | | | | J | | | | | | ov | | | | | | i- | | | | | | | | | | | | 41 | | | | | | . | | | | | | | | | | | | Va | | | | | | le | | | | | | nt | | | | | | in | | | | | | ia | | | | | | nu | | | | | | s. | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 3 | | 3 | | 0 | | 70 | | 3 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | | | | | | | | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 3 | | 3 | | 0 | | 80 | | 4 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | 43 | | | | | | Gr | | | | | | at | | | | | | ia | | | | | | nu | | | | | | s. | | | | | | | | | | | | 43 | | | | | | . | | | | | | | | | | | | T | | | | | | he | | | | | | od | | | | | | os | | | | | | iu | | | | | | s. | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | M | | 1 | | 3 | | 0 | | 0 | | 90 | | | | | | | | ^ | | | | | +---+----------------------------+---+----------------------------+----+

668 Luther's Chronikon. W. xiv, 1254-1257. 669

Fifth millennium.

+---+----------------------------+---+----------------------------+---+ | Y | St. Augustine is baptized | 1 | | Y | | e | in the 3rd year of | | | e | | a | Theodosius. | | | a | | r | | | | r | | s | Augustine becomes a | | | s | | o | presbyter. | | | a | | f | | | | f | | t | Honorius 29 | | | t | | h | years, Arcadius' brother. | | | e | | e | | | | r | | w | The Goths. | | | C | | o | | | | h | | r | Rome conquered by Goths in | | | r | | l | the year of Christ 412 | | | i | | d | under Alaric. | | | s | | . | | | | t | | | Valentinianus the Younger, | | | o | | | in the Occident, next to | | | . | | | Theodosius, 25 years. | | | | | | | | | | | | Augustine dies at the age | | | | | | of 75. | | | | | | | | | | | | Concilium at Ephesus in | | | | | | the 10th year of | | | | | | Theodosius. | | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | John Hermit becomes | | | | | | famous. | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | A | | | | | | r | | | | | | c | | | | | | a | | | | | | - | +---+----------------------------+---+----------------------------+---+ | | | 8 | -Arcadius, the son of | | | | | | Theodosius, 13 years. | | | | | | | | | | | | -Arcadius dies. | | | | | | | | | | | | - Theodosius | | | | | | the younger, a son of | | | | | | Arcadius, 27 years. | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | 4 | | 3 | | 0 | | 0 | | 6 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | 4 | | 3 | | 0 | | 1 | | 7 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | 4 | | 3 | | 0 | | 2 | | 8 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | 4 | | | | | | 5 | | | | | | | | | | | | . | | | | | | t | | | | | | h | | | | | | e | | | | | | o | | | | | | d | | | | | | o | | | | | | s | | | | | | i | | | | | | u | | | | | | s | | | | | | . | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | 4 | | 3 | | 0 | | 3 | | 9 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | 4 | | 4 | | 0 | | 4 | | 0 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+

670 Luther's historical and philological writings. W.xiv, i2S6f. 671

+---+------------------+--------+---+----------------------------+----+ | | | F | * | | | | | | ifth | * | | | | | | | M | | | | | | | i | | | | | | | l | | | | | | | l | | | | | | | e | | | | | | | n | | | | | | | n | | | | | | | i | | | | | | | u | | | | | | | m | | | | | | | . | | | | | | | * | | | | | | | * | | | +---+------------------+--------+---+----------------------------+----+ | Y | Marcian | | 1 | - | J | | e | us, | | | Valentinianus | ab | | a | in the Orient, 6 | | 2 | the Younger, after the | re | | r | years. | | | death of Honorius, in the | to | | s | | | 3 | Occident. After | Ch | | o | Rome conquered | | | Valentinianus, Italy is | ri | | f | by the Vandals, | | 4 | torn apart, and is | st | | t | in the 456th | | | restless until Carl the | o. | | h | year of Christ. | | 5 | Great. | | | e | | | | | 4 | | w | Concil at | | 6 | -Leo I, 16. | 50 | | o | Chalcedon in the | | | | | | r | 4th year of | | 7 | -Zeno 17 years. | 46 | | l | Marcianus. | | | | Va | | d | | | 8 | | le | | . | | | | | nt | | | | | 9 | | in | | 4 | | | | | ia | | 4 | | | 1 | | nu | | 1 | | | 0 | | s. | | 0 | | | | | | | | | | 1 | | 48 | | 4 | | | | | . | | 7 | | | 2 | | le | | | | | | | o. | | . | | | 3 | | | | m | | | | | 4 | | a | | | 4 | | 60 | | r | | | | | | | - | | | 5 | | 4 | | | | | | | 70 | | 4 | | | 6 | | | | 4 | | | | | 49 | | 2 | | | 7 | | . | | 0 | | | | | z | | | | | 8 | | en | | 4 | | | | | o. | | 4 | | | 9 | | | | 3 | | | | | | | 0 | | | 1 | | | | | | | 0 | | | | | | | | | | | | | | 1 | | | | | | | | | | | | | | 2 | | | | | | | | | | | | | | 3 | | | | | | | | | | | | | | 4 | | | | | | | | | | | | | | 5 | | | | | | | | | | | | | | 6 | | | | | | | | | | | | | | 7 | | | | | | | | | | | | | | 8 | | | | | | | | | | | | | | 9 | | | | | | | | | | | | | | 1 | | | | | | | 0 | | | | | | | | | | | | | | 1 | | | | | | | | | | | | | | 2 | | | | | | | | | | | | | | 3 | | | | | | | | | | | | | | 4 | | | | | | | | | | | | | | 5 | | | | | | | | | | | | | | 6 | | | | | | | | | | | | | | 7 | | | +---+------------------+--------+---+----------------------------+----+ | 4 | | | 8 | | 4 | | 4 | | | | | 80 | | 4 | | | 9 | | | | 0 | | | | | 4 | | | | | 1 | | 90 | | 4 | | | 0 | | | | 4 | | | | | | | 5 | | | 1 | | | | 0 | | | | | | | | | | 2 | | | | | | | | | | | | | | 3 | | | | | | | | | | | | | | 4 | | | | | | | | | | | | | | 5 | | | | | | | | | | | | | | 6 | | | | | | | | | | | | | | 7 | | | | | | | | | | | | | | 8 | | | | | | | | | | | | | | 9 | | | | | | | | | | | | | | 1 | | | | | | | 0 | | | +---+------------------+--------+---+----------------------------+----+

672Luthers Chronikon. W. xiv.iM,. 673

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | F | | | | | | i | | | | | | f | | | | | | t | | | | | | h | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | Y | | 1 | | Y | | e | | | | e | | a | | | | a | | r | | | | r | | s | | | | s | | | | | | o | | | | | | f | | | | | | C | | | | | | h | | | | | | r | | | | | | i | | | | | | s | | | | | | t | | | | | | o | | | | | | . | | | | | | | | | | | | 5 | | | | | | 0 | | | | | | | | | | | | . | | | | | | s | | | | | | i | | | | | | u | | | | | | s | | | | | | . | | | | | | | | | | | | 5 | | | | | | 0 | | | | | | 0 | | | | | | | | | | | | 5 | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | S | | | | | | l | | | | | | . | | | | | | J | | | | | | u | | | | | | s | | | | | | t | | | | | | i | | | | | | n | | | | | | . | | | | | | | | | | | | 5 | | | | | | 2 | | | | | | 0 | | | | | | | | | | | | 5 | | | | | | 2 | | | | | | | | | | | | . | | | | | | j | | | | | | u | | | | | | s | | | | | | t | | | | | | l | | | | | | - | +---+----------------------------+---+----------------------------+---+ | W | | 2 | | | | o | | | | | | r | | | | | | l | | | | | | d | | | | | | . | | | | | +---+----------------------------+---+----------------------------+---+ | 4 | | l | - Anastasius | | | 4 | | | 26 years. | | | 6 | | 6 | | | | 0 | | | -Justinus 9 years, is a | | | | | 7 | shepherd | | | 4 | | | | | | 4 | | 8 | | | | 7 | | | | | | 0 | | 9 | | | | | | | | | | 4 | | 1 | | | | 4 | | 0 | | | | 8 | | | | | | 0 | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +---+----------------------------+---+----------------------------+---+ | | | | been. | | | | | | | | | | | | -Justiniann's, Justin the | | | | | | shepherd's sister's son, | | | | | | 38 years. | | +---+----------------------------+---+----------------------------+---+ | 4 | (The imperial] Law. | 1 | | 5 | | 4 | | 0 | | 3 | | 9 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+ | | | 1 | | | +---+----------------------------+---+----------------------------+---+ | | | 2 | | | +---+----------------------------+---+----------------------------+---+ | | | 3 | | | +---+----------------------------+---+----------------------------+---+ | | | 4 | | | +---+----------------------------+---+----------------------------+---+ | | | 5 | | | +---+----------------------------+---+----------------------------+---+ | | | 6 | | | +---+----------------------------+---+----------------------------+---+ | | | 7 | | | +---+----------------------------+---+----------------------------+---+ | | | 8 | | | +---+----------------------------+---+----------------------------+---+ | | | * | | | | | | * | | | | | | 9 | | | | | | * | | | | | | * | | | +---+----------------------------+---+----------------------------+---+ | 4 | | 1 | | 5 | | 5 | | 0 | | 4 | | 0 | | | | 0 | | 0 | | | | | +---+----------------------------+---+----------------------------+---+

674 Luther's historical and philological writings. W.xiv.iMf. 675

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | F | | | | | | i | | | | | | f | | | | | | t | | | | | | h | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | Y | Rome burned and devastated | 1 | - Justinus, | Y | | e | by the Golden by Totilas | | Justinianus' daughter's | e | | a | in the year Christi 548. | 2 | son, 10 years. | a | | r | | | | r | | s | The Lombards settle in | 3 | -Tiberius 7 | s | | o | Italy. | | years. | o | | f | | 4 | | f | | t | | | - Mauritius | C | | h | | 5 | 20years,a holy martyr. | h | | e | | | | r | | w | | 6 | | i | | o | | | | s | | r | | 7 | | t | | l | | | | o | | d | | 8 | | . | | . | | | | | | | | 9 | | 5 | | 4 | | | | 5 | | 5 | | , | | 0 | | 1 | | 1 | | | | 0 | | 0 | | 5 | | | | | | 6 | | 4 | | 1 | | 0 | | 5 | | | | | | 2 | | 2 | | 5 | | 0 | | | | 3 | | | | 7 | | J | | 4 | | | | u | | 5 | | ) | | s | | 3 | | | | t | | 0 | | 4 | | m | | | | | | . | | 4 | | 5 | | | | 5 | | | | 5 | | 4 | | 6 | | 7 | | 0 | | | | 0 | | | | 7 | | | | 4 | | | | 5 | | 5 | | 8 | | 4 | | 5 | | | | | | 0 | | 9 | | . | | | | | | t | | | | 1 | | i | | | | 0 | | b | | | | | | e | | | | 1 | | r | | | | | | i | | | | 2 | | u | | | | | | s | | | | 3 | | . | | | | | | | | | | 4 | | 5 | | | | | | 8 | | | | 5 | | 0 | | | | | | | | | | 6 | | | | | | | | ^ | | | | 7 | | 5 | | | | | | 5 | | | | 8 | | . | | | | | | | | | | 9 | | M | | | | | | a | | | | 1 | | r | | | | 0 | | t | | | | | | y | | | | 1 | | r | | | | | | . | | | | 2 | | | | | | | | 5 | | | | 3 | | 9 | | | | | | 0 | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | > | | | | | | | | | | | | 4 | | | | | | > | | | | | | | | | | | | . | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

676 Luther's Chronikon. W. xiv, 1258-1260. 677

Fifth millennium.

+---+----------------------------+---+----------------------------+----+ | Y | Gregory the Great, the | 1 | | Y | | e | last bishop of the Roman | | | ea | | a | Church, because the | | | rs | | r | following ones are popes, | | | a | | s | that is, bishops of the | | | ft | | o | Roman court. | | | er | | f | | | | Ch | | t | The primacy of the pope is | | | ri | | h | confirmed, which | | | st | | e | Bonifacius III obtained. | | | o. | | w | | | | | | o | Nota. | | | | | r | | | | | | l | Bonifacius is a papal | | | | | d | name, as it were bona | | | | | . | facies, because under a | | | | | | good appearance the pope | | | | | | does the worst, both to | | | | | | God and to man. | | | | | | | | | | | | Mahomet | | | | | | begins in the year of | | | | | | Christ 630, and in the | | | | | | 18th year of Heraclius. | | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 6 | | 5 | | 0 | | 00 | | 6 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | -Phocas 8 | 56 | | | | | years. An emperor's | . | | | | | murderer and pabst maker. | | | | | | | P | | | | | -Heraclius 29 years. | ho | | | | | | ca | | | | | | s. | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 6 | | 5 | | 0 | | 10 | | 7 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | 57 | | | | | | . | +---+----------------------------+---+----------------------------+----+ | | | 2 | | He | | | | | | ra | | | | | | cl | | | | | | iu | | | | | | s. | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | > - | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 6 | | 5 | | 0 | | 20 | | 8 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 6 | | 5 | | 0 | | 30 | | 9 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 6 | | 6 | | 0 | | 40 | | 0 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+

678 Luther's historical and philological writings. W. xiv, i26of. 079

Fifth millennium.

+---+----------------------------+---+----------------------------+----+ | Y | Heracleonas | t | - | Y | | e | 2 years. | | Constantinus, | ea | | a | | 2 | son of Heraclius, 4 | rs | | r | | | months. | | | s | | | | Ch | | | | | - Constans | ri | | W | | | 27 years. | st | | o | | | | o. | | r | | | - | | | l | | | Constantinus, | 58 | | d | | | a son of Constans, 17 | . | | . | | | years old, called | C | | | | | Pogonatus, a conqueror of | on | | | | | the Saracens. | st | | | | | | an | | | | | - | ti | | | | | Justinianus, | nu | | | | | son of Constantinus, 16 | s. | | | | | years. | | | | | | | 60 | | | | | | th | | | | | | C | | | | | | on | | | | | | st | | | | | | an | | | | | | s. | | | | | | | | | | | | 6 | | | | | | 50 | | | | | | | | | | | | 6 | | | | | | 60 | | | | | | | | | | | | 6 | | | | | | 70 | | | | | | | | | | | | 61 | | | | | | . | | | | | | | | | | | | Co | | | | | | ns | | | | | | ta | | | | | | nt | | | | | | i- | | | | | | | | | | | | 6 | | | | | | 80 | | | | | | | | | | | | 62 | | | | | | . | | | | | | | | | | | | m | | | | | | an | | | | | | us | +---+----------------------------+---+----------------------------+----+ | 6 | | 3 | | | | 9 | | | | | | t | | 4 | | | | h | | | | | | H | | | | | | e | | | | | | r | | | | | | a | | | | | | l | | | | | | e | | | | | | o | | | | | | n | | | | | | a | | | | | | s | | | | | | . | | | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 1 | | 1 | | | | 6 | | 0 | | | | 1 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | | | 6 | | 0 | | | | 2 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | | | 6 | | 0 | | | | 3 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | | | 6 | | 0 | | | | 4 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+ | | | 1 | | | +---+----------------------------+---+----------------------------+----+ | | | 2 | | | +---+----------------------------+---+----------------------------+----+ | | | 3 | | | +---+----------------------------+---+----------------------------+----+ | | | 4 | | | +---+----------------------------+---+----------------------------+----+ | | | 5 | | | +---+----------------------------+---+----------------------------+----+ | | | 6 | | | +---+----------------------------+---+----------------------------+----+ | | | 7 | | | +---+----------------------------+---+----------------------------+----+ | | | 8 | | | +---+----------------------------+---+----------------------------+----+ | | | 9 | | | +---+----------------------------+---+----------------------------+----+ | 4 | | 1 | | 6 | | 6 | | 0 | | 90 | | 5 | | | | | | 0 | | | | | +---+----------------------------+---+----------------------------+----+

680 Luther's Chronikon. W. xiv, iMvf. 681

Fifth millennium.

+----+----------------------------+---+----------------------------+----+ | Y | | 1 | | Y | | ea | | | | ea | | rs | | 2 | | rs | | of | | | | a | | t | | | | ft | | he | | | | er | | wo | | | | Ch | | rl | | | | ri | | d. | | | | st | | | | | | o. | +----+----------------------------+---+----------------------------+----+ | 63 | Leontius | 4 | | 7 | | . | expels Justinian and | | | 00 | | | reigns for 3 years. | 5 | | | | t | | | | | | iu | Tiberius | 6 | | | | s. | Absimarus 7 years. | | | | | | | 7 | | | | 64 | | | | | | . | | 8 | | | | | | | | | | > | | 9 | | | | T | | | | | | ib | | 1 | | | | er | | 0 | | | | iu | | | | | | s. | | | | | | | | | | | | 46 | | | | | | 60 | | | | | +----+----------------------------+---+----------------------------+----+ | 46 | The iconoclast. | 1 | -Justinianus re-enters and | 7 | | 70 | | | reigns for 6 years. | 10 | | | | 2 | | | | | | | Philippicus | 65 | | | | 3 | Bardesanes 1 | Ph | | | | | year, 6 months. | il | | | | 4 | | ip | | | | | Anastasius 1 | pi | | | | 5 | year, 3 months. | cu | | | | | | s. | | | | 6 | -Theodosius 1 year, | | | | | | becomes a monk. | 66 | | | | 7 | | . | | | | | -Leo III, 24 years. - | a | | | | 8 | | na | | | | | | st | | | | 9 | | a- | | | | | | | | | | 1 | | 67 | | | | 0 | | . | | | | | | t | | | | 1 | | he | | | | | | od | | | | 2 | | os | | | | | | iu | | | | o | | s. | | | | | | | | | | 4 | | 68 | | | | | | . | | | | 5 | | le | | | | | | o. | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | +----+----------------------------+---+----------------------------+----+ | 46 | | 9 | | 7 | | 80 | | | | 20 | | | | 1 | | | | 46 | | 0 | | 7 | | 90 | | | | 30 | | | | 1 | | | | 47 | | | | 7 | | 00 | | 2 | | 40 | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+----+

82 Luther's historical and philological writings . . W. xiv, 1262 f. 683

Fifth millennium.

+---+----------------------------+---+----------------------------+----+ | T | Irene. | 2 | - | Y | | o | | | Constantinus, | ea | | u | | 3 | son of Leo, 34 years, | rs | | g | | | called Copronymus. | | | h | | 4 | | Ch | | n | | | -Carl the | ri | | e | | 5 | Great King in | st | | s | | | France. | o. | | s | | 6 | | 6 | | o | | | -Leo IV, son | 9. | | f | | 7 | of Constantine, 5 years. | | | t | | | | s | | h | | 8 | - | ta | | e | | | Constantinus, | nt | | w | | . | Leo's son, reigns | i- | | o | | 9 | alongside his mother Irene | | | r | | | for 10 years. He drives | 7 | | l | | 1 | out the mother and reigns | 50 | | d | | 0 | alone for 5 years. The | | | . | | | mother reenters and reigns | 7 | | | | 1 | for 3 years. | 60 | | t | | | | | | 7 | | 2 | | 7 | | I | | | | 70 | | 0 | | 3 | | | | | | | | 70 | | 1 | | 4 | | . | | 7 | | | | l | | 2 | | 5 | | eo | | 0 | | | | I | | | | 6 | | V. | | 1 | | | | | | 7 | | 7 | | 7 | | 3 | | | | 80 | | 0 | | 8 | | | | | | | | 71 | | 4 | | 9 | | C | | 7 | | | | on | | 4 | | 1 | | st | | 0 | | 0 | | an | | | | | | ti | | 4 | | 1 | | nu | | 7 | | | | s. | | 5 | | 2 | | | | 0 | | | | 7 | | | | 3 | | 90 | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

684 Luther's Chronikon. W. xiv, 1262 pp. 685

Fifth millennium.

+----+----------------------------+---+----------------------------+---+ | Y | Lutheringen got its name | 1 | - Carl the | Y | | ea | from this. | | Great 14 | e | | rs | | 2 | years. Previously king in | a | | wo | | | France 32 years. | r | | rl | | 3 | | s | | d. | | | -Ludwig the | a | | | | 4 | Pious 26 | f | | 47 | | | years. | t | | 60 | | 5 | | e | | | | | -Lutherus (Lotharins) 15 | r | | 47 | | 6 | years. | C | | 70 | | | | h | | | | 7 | | r | | 47 | | | | i | | 80 | | 8 | | s | | | | | | t | | 47 | | 9 | | o | | 90 | | | | . | | | | 1 | | | | 48 | | 0 | | 8 | | 00 | | | | 0 | | | | 1 | | 0 | | | | | | | | | | 2 | | 1 | | | | | | | | | | 3 | | . | | | | | | c | | | | 4 | | a | | | | | | r | | | | 5 | | l | | | | | | | | | | 6 | | L | | | | | | a | | | | 7 | | r | | | | | | g | | | | 8 | | e | | | | | | . | | | | 9 | | | | | | | | 8 | | | | 1 | | 1 | | | | 0 | | 0 | | | | | | | | | | 1 | | 8 | | | | | | 2 | | | | 2 | | 0 | | | | | | | | | | 4 | | 8 | | | | | | 3 | | | | 5 | | 0 | | | | | | | | | | 6 | | 3 | | | | | | | | | | 7 | | . | | | | | | l | | | | 8 | | u | | | | | | t | | | | 9 | | h | | | | | | e | | | | 1 | | r | | | | 0 | | u | | | | | | s | | | | 1 | | . | | | | | | 8 | | | | 2 | | 4 | | | | | | 0 | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

** 686** Luther's historical and philological writings. W. xiv, 1263-126Ü. 687

Fifth millennium.

+---+----------------------------+---+----------------------------+----+ | Y | | 1 | -Ludwig II 20 years. | Y | | e | | | | ea | | a | | 2 | - Carl the | rs | | r | | | Bald 2 years. | a | | s | | 3 | | ft | | o | | | - Balbus | er | | f | | 4 | Ludwig der Stammler, | Ch | | t | | | his son, 2 years. | ri | | h | | 5 | | st | | e | | | - Carl the | o. | | | | 6 | fat 10 years. | | | W | | | | 8 | | o | | 7 | | 50 | | r | | | | | | l | | 8 | | 4 | | d | | | | . | | . | | 9 | | lu | | | | | | dw | | 4 | | 1 | | ig | | 8 | | 0 | | | | 1 | | | | 8 | | 0 | | 1 | | 60 | | | | | | | | 4 | | 2 | | 8 | | 8 | | | | 70 | | 2 | | 3 | | | | 0 | | | | 8 | | | | 4 | | 80 | | 4 | | | | | | 8 | | 5 | | 5 | | 3 | | | | . | | 0 | | 6 | | ca | | | | | | rl | | 4 | | 7 | | t | | 8 | | | | he | | 4 | | 8 | | fa | | 0 | | | | t. | | | | 9 | | | | 4 | | | | 8 | | 8 | | 1 | | 90 | | 5 | | 0 | | | | 0 | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

688Luthers Chronikon. W.xiv,Es. 689

Fifth millennium.

+---+----------------------------+---+----------------------------+---+ | Y | Thrasibulus. ' | ! | - Ehrnhülf | Y | | e | | | or Arnolf12 years. | e | | a | Hetta, that is, | 3 | | a | | r | Father. | | -Ludwig III 10 years. | r | | s | | 4 | | s | | W | | | - Conrad 7 | | | e | | 5 | years. | C | | l | | | | h | | l | | 6 | -Heinrich I, | r | | . | | | the Vogler, Duke of | i | | | | 7 | Saxony, l7 years. | s | | 4 | | | | t | | 8 | | 8 | -Hetta I or Otto I 36 | o | | 6 | | | years. | . | | 0 | | 9 | | | | | | | | 6 | | 4 | | 1 | | | | 8 | | 0 | | . | | 7 | | | | h | | 0 | | 1 | | o | | | | | | n | | 4 | | 2 | | o | | 8 | | | | r | | 8 | | 3 | | s | | 0 | | | | l | | | | 4 | | e | | 4 | | | | e | | 8 | | 5 | | v | | 9 | | | | e | | 0 | | 6 | | . | | | | | | | | 4 | | 7 | | 9 | | 9 | | | | 0 | | 0 | | 8 | | 0 | | 0 | | | | | | | | 9 | | 7 | | | | | | | | | | 1 | | . | | | | 0 | | l | | | | | | u | | | | 1 | | d | | | | | | w | | | | 2 | | i | | | | | | g | | | | 3 | | . | | | | | | | | | | 4 | | 9 | | | | | | 1 | | | | 5 | | 0 | | | | | | | | | | 6 | | 8 | | | | | | | | | | 7 | | . | | | | | | c | | | | 8 | | o | | | | | | n | | | | * | | r | | | | * | | a | | | | 9 | | d | | | | * | | . | | | | * | | | | | | | | > | | | | 1 | | | | | | 0 | | 9 | | | | | | 2 | | | | 1 | | 0 | | | | | | > | | | | 2 | | | | | | | | 9 | | | | 3 | | . | | | | | | | | | | 4 | | r | | | | | | i | | | | 5 | | c | | | | | | h | | | | 6 | | . | | | | | | | | | | 7 | | 9 | | | | | | 3 | | | | 8 | | 0 | | | | | | | | | | 9 | | 1 | | | | | | 0 | | | | 1 | | t | | | | 0 | | h | | | | | | H | | | | 1 | | e | | | | | | i | | | | 2 | | i | | | | | | a | | | | 3 | | . | | | | | | | | | | 4 | | 9 | | | | | | 4 | | | | 5 | | 0 | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

690 Luther's historical and philological writings. W. xrv, i284f. 691

+---+----------------------------+---+----------------------------+----+ | | > Fifth | * | rtaufend. | | | | | * | | | | | | 3 | | | | | | | | | | | | " | | | | | | h | | | | | | * | | | | | | * | | | +---+----------------------------+---+----------------------------+----+ | Y | Otto. | 1 | -Hetta II. 10 years. | Y | | e | | | | ea | | a | | 2 | -Hetta III. 19 years. | rs | | r | | | | a | | s | | 3 | | ft | | o | | | | er | | f | | 4 | | Ch | | t | | | | ri | | h | | 5 | | st | | e | | | | o. | | w | | 6 | | | | o | | | | 9 | | r | | 7 | | 50 | | l | | | | | | d | | 8 | | 9 | | . | | | | 60 | | | | 9 | | | | 4 | | | | 9 | | 9 | | 1 | | 70 | | 1 | | 0 | | | | 0 | | | | He | | | | 1 | | tt | | 4 | | | | a. | | 9 | | 2 | | | | 2 | | | | 9 | | 0 | | 3 | | 80 | | | | | | | | 4 | | 4 | | 12 | | 9 | | | | He | | 3 | | 5 | | tt | | 0 | | | | a. | | | | 6 | | | | 4 | | | | 9 | | 9 | | 7 | | 90 | | 4 | | | | | | 0 | | 8 | | | | | | | | | | 4 | | 9 | | | | 9 | | | | | | 5 | | 1 | | | | 0 | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+

692 Luther's Chronikon. W. xiv, 12M-1267. 693

Fifth millennium.

+----+----------------------------+---+----------------------------+---+ | Y | The thousandth year after | 1 | Establishment of the | Y | | ea | the birth of | | Septemvirate in the | e | | rs | Christ. | 2 | Empire, or the Seven | a | | of | | | Electors, under Otto III. | r | | t | After these thousand years | 3 | | s | | he | are over, the devil is now | | -Heinrich | o | | | let loose, and the Roman | 4 | II, the | f | | Wo | bishop becomes the | | lame, the saint, 22 years. | C | | rl | Antichrist, also by force | 5 | End of the tribe of the | h | | d. | of the sword. | | Ottonians. | r | | | | 6 | | i | | 49 | End of the fifth | | -Conrad II, | s | | 60 | millennium. | 7 | the Frank, 15 years. | t | | | | | | o | | R | | 8 | -Heinrich | . | | ev | | | III the | | | .2 | | 9 | Black, 17 I. | 1 | | 0. | | | | 0 | | | | 1 | | 0 | | 49 | | 0 | | 0 | | 70 | | | | | | | | 1 | | 1 | | 49 | | | | 3 | | 80 | | 2 | | H | | | | | | e | | 49 | | 3 | | n | | 90 | | | | r | | | | 4 | | y | | 50 | | | | I | | 00 | | 5 | | I | | | | | | | | | | 6 | | 1 | | | | | | 0 | | | | 7 | | 1 | | | | | | 0 | | | | 8 | | | | | | | | 1 | | | | 9 | | 0 | | | | | | 2 | | | | 1 | | 0 | | | | 0 | | | | | | | | 1 | | | | 1 | | 4 | | | | | | | | | | 2 | | . | | | | | | | | | | 3 | | 1 | | | | | | 0 | | | | 4 | | 3 | | | | | | 0 | | | | 5 | | | | | | | | 1 | | | | 6 | | 5 | | | | | | | | | | 7 | | . | | | | | | | | | | 8 | | H | | | | | | e | | | | 9 | | n | | | | | | r | | | | 1 | | y | | | | 0 | | I | | | | | | I | | | | 1 | | I | | | | | | | | | | 2 | | 1 | | | | | | 0 | | | | 3 | | 4 | | | | | | 0 | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

694 Luther's historical and philological writings. W. xiv, 1266 f. 695

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | S | | | | | | i | | | | | | x | | | | | | t | | | | | | h | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | * | Pope Stephen IX, a brother | 1 | Henry IV 50 | * | | * | of the Duke of Lorraine. | | years. | * | | Y | | 2 | | Y | | e | Pope Nicolaus II. | | | e | | a | | 4 | | a | | r | Alexander II | | | r | | s | | 5 | | s | | o | 'SpjNSL ssq sarvZ sms | | | a | | f | <quvrgsWA "n^aoösrß) | 6 | | f | | t | | | | t | | h | Bernard was born. | 7 | | e | | e | | | | r | | * | > Ill aopiA | 8 | | C | | * | > | | | h | | | > H uvgM | 9 | | r | | * | | | | i | | * | | 1 | | s | | W | | 0 | | t | | o | | | | o | | r | | 1 | | . | | l | | | | * | | d | | 2 | | * | | . | | | | | | * | | 3 | | 1 | | * | | | | 0 | | | | 4 | | 5 | | 5 | | | | 0 | | 0 | | 5 | | | | 1 | | | | * | | 0 | | 6 | | * | | | | | | 1 | | 5 | | 7 | | 6 | | 0 | | | | . | | 2 | | 8 | | * | | 0 | | | | * | | | | 9 | | | | 5 | | | | * | | 0 | | 1 | | * | | 3 | | 0 | | H | | 0 | | | | e | | | | 1 | | n | | 5 | | | | r | | 0 | | 2 | | y | | 4 | | | | I | | 0 | | 3 | | V | | | | | | * | | 5 | | 4 | | * | | 0 | | | | | | 5 | | 5 | | 1 | | 0 | | | | 0 | | | | 6 | | 6 | | | | | | 0 | | | | 7 | | | | | | | | 1 | | | | 8 | | 0 | | | | | | 7 | | | | 9 | | 0 | | | | | | | | | | 1 | | 1 | | | | 0 | | 0 | | | | | | 8 | | | | 1 | | 0 | | | | | | | | | | 2 | | 1 | | | | | | 0 | | | | 3 | | 9 | | | | | | 0 | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

GregoryVII, hellfire, a larva of the devil.

Urban II

Victor III

696 Luther's Chronikon. W. xiv, i2"6-i26s. 697

Sixth millennium.

+---+----------------------------+---+----------------------------+---+ | Y | Bernard becomes a monk. | 1 | -Messiah Cahadras. | Y | | e | | | | e | | a | Bernard, abbot 36 years, | 2 | -Heinrich V. 20 years. | a | | r | during which he built 160 | | | r | | s | monasteries. | 3 | -Luther Lothar, the | s | | o | | | Saxon, 13 years. | C | | f | Lothar. | 4 | | h | | t | | | - Conrad | r | | h | Gratianus, the collector | 5 | III, the Swabian, 14 I. | i | | e | of decrees. | | | s | | w | | 6 | | t | | o | | | | o | | r | | 7 | | | | l | | | | 1 | | d | | 8 | | 1 | | . | | | | 0 | | | | 9 | | 0 | | 5 | | | | | | 0 | | 1 | | 1 | | 6 | | 0 | | 7 | | 0 | | | | | | | | 1 | | . | | 5 | | | | | | 0 | | 2 | | H | | 7 | | | | e | | 0 | | 3 | | n | | | | | | r | | 5 | | 4 | | y | | 0 | | | | V | | 8 | | 5 | | . | | 0 | | | | | | | | 6 | | 1 | | 5 | | | | 1 | | 0 | | 7 | | 1 | | 9 | | | | 0 | | 0 | | 8 | | | | | | | | 1 | | 5 | | 9 | | 1 | | 1 | | | | 2 | | 0 | | 1 | | 0 | | 0 | | 0 | | | | | | | | 1 | | | | 1 | | 8 | | | | | | | | | | 2 | | . | | | | | | | | | | 3 | | L | | | | | | u | | | | 4 | | t | | | | | | h | | | | 5 | | e | | | | | | r | | | | 6 | | . | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+ | | | | | 1 | | | | | | 1 | | | | | | 3 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | 9 | | | | | | | | | | | | . | | | | | | | | | | | | I | | | | | | I | | | | | | I | | | | | | | | | | | | . | | | | | | | | | | | | 1 | | | | | | 1 | | | | | | 4 | | | | | | 0 | +---+----------------------------+---+----------------------------+---+

698 Luther's historical and philological writings. W. xiv, i2ssf. 699

Sixth millennium.

+---+----------------------------+---+----------------------------+---+ | Y | > ( Peter Comestor, Ma( | 1 | -Friedrich | | | e | > gister *Historias scho- | | Barbarossa 37 | ^ | | a | > ( lastioas*. | 2 | years. | A | | r | | | | c | | s | Under Conrad | 3 | -Heinrich VI, | c | | o | | | Barbarossa's son, 7. | o | | f | > ( Petrus Lombardus, | 4 | | r | | t | > | | | d | | h | > (Magister | 5 | | i | | e | > Sententiarum. | | | n | | w | | 6 | | g | | o | Bernhardus dies. | | | t | | r | | 7 | | o | | l | Abbot Joachim. | | | C | | d | | 8 | | d | | . | | | | r | | | | 9 | | i | | 5 | | | | s | | 1 | | 1 | | t | | 1 | | 0 | | o | | 0 | | | | . | | | | 1 | | | | 5 | | | | 1 | | 1 | | 2 | | 1 | | 2 | | | | 5 | | 0 | | 3 | | 0 | | | | | | | | 5 | | 4 | | l | | 1 | | | | i | | 3 | | 5 | | k | | 0 | | | | e | | | | 6 | | t | | 5 | | | | h | | 1 | | 7 | | i | | 4 | | | | s | | 0 | | 8 | | | | | | | | F | | 5 | | 9 | | r | | 1 | | | | i | | 5 | | 1 | | e | | 0 | | 0 | | - | | | | | | | | | | 1 | | 1 | | | | | | 1 | | | | 2 | | 6 | | | | | | 0 | | | | 3 | | | | | | | | 1 | | | | 4 | | 1 | | | | | | 7 | | | | 5 | | 0 | | | | | | | | | | 6 | | 1 | | | | | | 1 | | | | 7 | | 8 | | | | | | 0 | | | | 8 | | | | | | | | 2 | | | | 9 | | 1 | | | | | | | | | | 1 | | . | | | | 0 | | | | | | | | H | | | | 1 | | e | | | | | | n | | | | 2 | | r | | | | | | y | | | | 3 | | V | | | | | | I | | | | 4 | | | | | | | | 1 | | | | 5 | | 1 | | | | | | 9 | | | | 6 | | 0 | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

700 Luther's Chronikon. W. xiv, 1268-1271. 701

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | S | | | | | | i | | | | | | x | | | | | | t | | | | | | h | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | Y | istzorb msmsöun ms m | 1 | - Philip, | Y | | e | sttpusoouu^ - | | Barbarossa's son, 10 | e | | a | | 2 | years. | a | | r | St. Elisabeth born. | | | r | | s | | 3 | ( Franciscus ) Bettelord | s | | w | SNM1M0D gllN §U)SP | | under | a | | o | | 4 | | f | | r | -nviZ ssq poG ms "m | | ( Dominicus ) Philip. | t | | l | supouoH | 5 | | e | | d | | | -Hetta IV, a | r | | . | ichvUl | 6 | duke of Brunswick, 4 | C | | | | | years. | h | | 5 | -absrq a.>o xi | 7 | | r | | 1 | | | - Frederick | i | | 6 | St. Francis dies. | 8 | II, | s | | 0 | | | Barbarossa's grandson, 37 | t | | | Anthony of Padua. | 9 | years. | o | | 5 | | | | . | | 1 | Elisabeth at Marburg | 1 | Messiah of Mosi the | | | 7 | canonized. | 0 | Egyptian. | 2 | | 0 | | | | 2 | | | sbvT 81 XI SnurysioI | 1 | | | | 5 | | | | . | | 1 | | 2 | | p | | 8 | | | | h | | 0 | | 3 | | i | | | | | | l | | 5 | | 4 | | . | | 1 | | | | | | 9 | | 5 | | 1 | | 0 | | | | 2 | | | | 6 | | 0 | | 5 | | | | 0 | | 2 | | 7 | | | | 0 | | | | 2 | | 0 | | 8 | | 3 | | | | | | H | | | | 9 | | e | | | | | | t | | | | 1 | | t | | | | 0 | | a | | | | | | . | | | | 1 | | | | | | | | 1 | | | | 2 | | 2 | | | | | | 1 | | | | 3 | | 0 | | | | | | | | | | 4 | | 2 | | | | | | 4 | | | | 5 | | F | | | | | | r | | | | 6 | | e | | | | | | d | | | | 7 | | e | | | | | | r | | | | 8 | | i | | | | | | c | | | | 9 | | k | | | | | | I | | | | 1 | | I | | | | 0 | | | | | | | | 1 | | | | 1 | | 2 | | | | | | 2 | | | | 2 | | 0 | | | | | | | | | | 3 | | 1 | | | | | | 2 | | | | 4 | | 3 | | | | | | 0 | | | | 5 | | | | | | | | 1 | | | | 6 | | 2 | | | | | | 4 | | | | 7 | | 0 | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+

Cölestinus IV 18 days.

Gregory IX, who made the Decretals.

Honorius III, a god of Franciscus and Dominicns.

• Jnnocentius III, an immensely great hypocrite.

702 Luther's historical and philological writings. W.xiv, 1270f. 703

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | S | | | | | | i | | | | | | x | | | | | | t | | | | | | h | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | Y | > 'VI smpwoouuJ | 1 | - Conrad IV, | Y | | e | > | | a son of Frederick II, 3 | e | | a | > XI aoquvZoM | 2 | years. | a | | r | | | | r | | s | XI tzllSUPI | 3 | - William, a | s | | w | | | count of Flanders, 2 | a | | o | Rudolf. | 4 | years. | f | | r | | | | t | | l | Innocentius V. | 6 | - The empire without | e | | d | | | emperor 17 years. | r | | . | Adrianus IV. | 7 | | C | | | | | -Nathülf, a | h | | 5 | Nicolas III | 8 | count of Habsburg, 19 | r | | 2 | | | years. | i | | 1 | John XXI | 9 | | s | | 0 | | | | t | | | Petrus Hispanus. | 1 | | o | | 5 | | 0 | | . | | 2 | > XI sNUIPVW | | | | | 2 | | 1 | | 2 | | 0 | | | | 5 | | | | 2 | | | | 5 | | | | . | | 2 | | 3 | | | | 3 | | | | I | | 0 | | 4 | | V | | | | | | | | 5 | | 5 | | . | | 2 | | | | 1 | | 4 | | 6 | | 2 | | 0 | | | | 5 | | | | 7 | | 0 | | 5 | | | | | | 2 | | 8 | | 2 | | 5 | | | | 6 | | 0 | | 9 | | | | | | | | . | | | | ' | | w | | | | 1 | | i | | | | 0 | | l | | | | | | h | | | | 1 | | e | | | | | | l | | | | 2 | | m | | | | | | . | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | l | | | | | | O | | | +---+----------------------------+---+----------------------------+---+ | | | | | | +---+----------------------------+---+----------------------------+---+ | | | | | 1 | | | | | | 2 | | | | | | 6 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | 2 | | | | | | 7 | | | | | | 0 | | | | | | | | | | | | 2 | | | | | | 7 | | | | | | | | | | | | . | | | | | | | | | | | | R | | | | | | a | | | | | | t | | | | | | h | | | | | | ü | | | | | | ! | | | | | | f | | | | | | . | | | | | | | | | | | | 1 | | | | | | 2 | | | | | | 8 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | 2 | | | | | | 9 | | | | | | 0 | +---+----------------------------+---+----------------------------+---+

Martinus IV

Clement IV

Alexander IV > > Jnnocentius IV.

704 Luther's Chronikon. W. xiv, 1270-1273. 705

Sixth millennium.

+---+----------------------------+---+----------------------------+----+ | Y | VI snvpoM Adolf. | > | -Hettahülf, a Count of | Y | | e | | | Nassau, 6 years. | ea | | a | > VSNlnstsioZ | 1 | | rs | | r | | > | Sign of the cross on the | | | s | .qunH uw snu usgrostsb stt | > | garments of the Jews. See | Ch | | o | 'omoF ms oral porösa zvh | | the crutinium purts 2nd, | ri | | f | "slpuK uw mal uommozob | 2 | eup. 11. | st | | t | muhtstqvxß mnL stJ | > | | o. | | h | asuohsöun urs "'HIV | > | - Albrecht I | | | e | HupvjuwK | | of Austria 10 years. | 38 | | w | | 4 | | . | | o | Under this Albrecht the | > | - Henry VII | he | | r | Ottomans became powerful, | | of Luxembourg 6 years. | tt | | l | from whom: the current | 5 | | aH | | d | lineage of the Turks | > | -Ludwig the Bavarian 33 | Ul | | . | comes. | > | years. | f. | | | | | | | | 5 | Pope Clement V. | 6 | Occam. | S | | 2 | | > | | S. | | 6 | 'uomplsmojZ asg aMpsjwE | | -Nicolaus Lyra completes | b | | 0 | | 7 | his postilion, as he says | ^c | | | Des Lyra guusstio | | in the interpretation of | ht | | 5 | guoälibstiou. | 8 | Dan. 9. | | | 2 | | | | | | 7 | Pope John XXII 19 years. | 9 | | | | 0 | | | | | | | Here the 1290 days of | 1 | | | | 5 | Daniel end,. Cap. 12, from | 0 | | | | 2 | the middle of the last | | | | | 8 | week in which the | 1 | | | | 0 | sacrifice fell 2c., | | | | | | counting one day for one | 2 | | | | 5 | year. | | | | | 2 | | 3 | | | | 9 | Pope Benedict XI. | | | | | 0 | | 4 | | | | | | | | | | 5 | | 5 | | | | 3 | | | | | | 0 | | 6 | | | | 0 | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | I | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 4 | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+----+ | | | | | 13 | | | | | | 00 | | | | | | | | | | | | s | | | | | | ^Z | | | | | | | | | | | | 30 | | | | | | . | | | | | | | | | | | | H | | | | | | en | | | | | | ry | | | | | | V | | | | | | II | | | | | | | | | | | | 13 | | | | | | 10 | | | | | | | | | | | | 31 | | | | | | Lu | | | | | | dw | | | | | | ig | | | | | | t | | | | | | he | | | | | | B | | | | | | av | | | | | | ar | | | | | | ia | | | | | | n. | | | | | | | | | | | | 13 | | | | | | 20 | | | | | | | | | | | | 13 | | | | | | 30 | | | | | | | | | | | | Or | | | | | | ca | | | | | | nn | | | | | | es | | | | | | f | | | | | | Or | | | | | | kh | | | | | | an | | | | | | s. | | | | | | | | | | | | 13 | | | | | | 40 | +---+----------------------------+---+----------------------------+----+ | | | | | | +---+----------------------------+---+----------------------------+----+

Manufacturer of clementines. > > Bonifacius VIII, a monster. > He came to the papacy like a fox, ruled > like a lion, died like a dog. > > Cölestinus V. > > Nicolas IV

The Papal See in France to

706 Luther's historical and philological writings. W. xiv, 1272-1275. 707

+---+----------------------------+---+----------------------------+---+ | * | | | | | | * | | | | | | S | | | | | | i | | | | | | x | | | | | | t | | | | | | h | | | | | | m | | | | | | i | | | | | | l | | | | | | l | | | | | | e | | | | | | n | | | | | | n | | | | | | i | | | | | | u | | | | | | m | | | | | | . | | | | | | * | | | | | | * | | | | | +---+----------------------------+---+----------------------------+---+ | Y | i ffqvA ms;vhT rsq m | 1 | - Carl IV 28 | Y | | e | ,'iXMSMSjZ | | years. | e | | a | | 2 | | a | | r | Günther, Count of | | l Moses Gerund. Mesims | r | | s | Schwarzburg. | 3 | d°s^^ G-rstn. | s | | o | | | | | | f | 'IX? "Uus)ouuJ | 4 | -Wenceslaus, Carl's IV | C | | t | | | son, 22 years. | h | | h | Beginning of the Swiss. | 5 | | r | | e | | | 'asjchnsH' asg uvqan | i | | w | 'X uvipn | 6 | | s | | o | | | | t | | r | IX aoösaß) | 7 | | o | | l | | | | . | | d | Here begins the schism of | 8 | | | | . | three popes, which lasted | | | 1 | | | 39 years, a certain sign | 9 | | 3 | | 5 | that the papacy will fall, | | | 5 | | 3 | as Revelation prophesies | 1 | | 0 | | 1 | that the city of Babylon | 0 | | | | 0 | will be divided into 3 | | | 3 | | | parts. | 1 | | 2 | | 5 | | | | C | | 3 | This will be followed by | 2 | | a | | 2 | the fall and end of the | | | r | | 0 | Antichrist. | 3 | | l | | | | | | I | | 5 | 'XI snpvftuoA | 4 | | V | | 3 | | | | . | | 3 | | 5 | | | | 0 | | | | 1 | | | | 6 | | 3 | | 5 | | | | 6 | | 3 | | 7 | | 0 | | 4 | | | | A | | 0 | | 8 | | m | | | | | | u | | 5 | | 9 | | r | | 3 | | | | a | | 5 | | 1 | | t | | 0 | | 0 | | I | | | | | | . | | | | 1 | | M | | | | | | u | | | | 2 | | r | | | | | | a | | | | 3 | | d | | | | | | l | | | | 4 | | . | | | | | | j | | | | 5 | | | | | | | | 1 | | | | 6 | | 3 | | | | | | 7 | | | | 7 | | 0 | | | | | | B | | | | 8 | | a | | | | | | j | | | | 9 | | a | | | | | | z | | | | 1 | | e | | | | 0 | | t | | | | | | e | | | | 1 | | s | | | | | | I | | | | 2 | | . | | | | | | | | | | 3 | | 3 | | | | | | 3 | | | | 4 | | | | | | | | . | | | | 5 | | w | | | | | | e | | | | 6 | | n | | | | | | - | | | | 7 | | | | | | | | 1 | | | | 8 | | 3 | | | | | | 8 | | | | 9 | | 0 | | | | | | | | | | 1 | | C | | | | 0 | | a | | | | | | l | | | | 1 | | e | | | | | | - | | | | 2 | | | | | | | | C | | | | 3 | | d | | | | | | n | | | | 4 | | - | | | | | | | | | | 5 | | 1 | | | | | | 3 | | | | 6 | | 9 | | | | | | 0 | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+----------------------------+---+----------------------------+---+ | | | | | | +---+----------------------------+---+----------------------------+---+

Clement VI, in the Thal a pope!

Bonifacius IX.

Gregory XI

Urban V. > > Jnnocentius VI.

708 Luther's Chronikon. W. xiv, 1274-1277. 709

+----+----------------------------+---+----------------------------+----+ | Y | Sixth millennium. | | | Y | | ea | | | | ea | | rs | | | | rs | | wo | | | | a | | rl | | | | ft | | d. | | | | er | | | | | | Ch | | ** | | | | ri | | 53 | | | | st | | 60 | | | | o. | | ** | | | | | | | | | | | | Mo | | | | | | se | | | | | | s. | | | | | | | | | | | | ** | | | | | | 53 | | | | | | 70 | | | | | | ** | | | | | | | | | | | | Ma | | | | | | ho | | | | | | me | | | | | | t. | | | | | | | | | | | | | | | | | | [M | | | | | | eb | | | | | | em | | | | | | ed | | | | | | I | | | | | | .s | | | | | | | | | | | | ** | | | | | | 53 | | | | | | 80 | | | | | | ** | | | | | | | | | | | | ** | | | | | | 53 | | | | | | 90 | | | | | | ** | | | | | | | | | | | | ** | | | | | | 54 | | | | | | 00 | | | | | | ** | | | | | +----+----------------------------+---+----------------------------+----+ | | John Hus lifts. | 1 | Ratwerd. | | | | | | | | | | > HX snpusoouuJ | 2 | -Ruprecht | | | | | | von der Pfalz 10 years. | | | | Tamerlanes "a Scotsman". | 3 | | | | | | | Siegmann. | | | | IIX aoösaG LSqUvZSDtz | > | | | | | | | - | | | | smmoa^ tzvq" 'mxx | 4 | Siegismundus, | | | | Z^uuvhoJ | > | Carl IV's son, 27 years. | | | | | | | | | | Concilium of Satan at | 5 | 'X MPVW | | | | Costnitz 4 years. | > | | | | | | > | The Pabst's chair comes | | | | John Hus, the holy martyr | | back to Rome from France, | | | | of Christ, full: | 6 | after the 39 years of the | | | | Antichrist burned at | > | Schism, that is, after | | | | Costnitz together with his | > | having been transferred to | | | | fellow martyr Jerome of | | France. | | | | Prague. | 7 | | | | | | > | > Xl snmoönZ ( Basel, | | | | Burgensis Xääition68 in | > | > Concilium zu ( Ferrara, | | | | I^LUN. | | > ( Florence. | | | | | 8 | | | | | Burgensis Lerutinium. | | -vmsichA rsjojvE msq m | | | | | 9 | ärpZ -Albrecht II. 2 | | | | | | years. | | | | | 1 | | | | | | 0 | -Friedrich | | | | | I | III 53 years. | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+----+ | | | | | ** | | | | | | 14 | | | | | | 00 | | | | | | ** | | | | | | 34 | | | | | | th | | | | | | R | | | | | | up | | | | | | re | | | | | | ch | | | | | | t. | | | | | | | | | | | | ** | | | | | | 14 | | | | | | 10 | | | | | | ** | | | | | | | | | | | | S | | | | | | ie | | | | | | gi | | | | | | sm | | | | | | un | | | | | | d. | | | | | | | | | | | | ** | | | | | | 14 | | | | | | 20 | | | | | | ** | | | | | | A | | | | | | mu | | | | | | ra | | | | | | t. | | | | | | [ | | | | | | Mu | | | | | | ra | | | | | | dl | | | | | | lZ | | | | | | | | | | | | ** | | | | | | 14 | | | | | | 30 | | | | | | ** | | | | | | | | | | | | 36 | | | | | | A | | | | | | lb | | | | | | re | | | | | | ch | | | | | | t. | | | | | | | | | | | | 37 | | | | | | . | | | | | | Fr | | | | | | ed | | | | | | er | | | | | | ic | | | | | | k. | | | | | | | | | | | | ** | | | | | | 14 | | | | | | 40 | | | | | | ** | +----+----------------------------+---+----------------------------+----+

Jnnocentius VII.

John XXHI, "the pious child".

Alexander V.

Gregory XII

Martin V.

Eugenius IV

-vmsichA rsjojvE msq ln ärpZ

710 Luther's historical and philological writings. W. XIV, 1276 f. 711

Sixth millennium.

+---+---------------------------+---+---------------------------+-----+ | * | Vladislav, | 1 | - | ** | | * | King of Poland, slain at | | Co | ^Af | | Y | Varna by Amurat. | 2 | nstantinople | ter | | e | | | is | C | | a | tzNVIMM | 3 | conquered | hri | | r | | | by the Turk Mahomet. | sto | | s | m ZnMvZ II ZM | 4 | | .** | | o | | | | | | f | Matthias, | 5 | | 1 | | t | King of Hungary. | | | 450 | | h | | 6 | | | | e | > 'II sn,nvck | | | * | | w | | 7 | | Ma | | o | | | | hom | | r | | 8 | | et. | | l | | | | [M | | d | | 9 | | ehe | | . | | | | med | | * | | 1 | | ll. | | * | | 0 | | s* | | | | | | | | 5 | | 1 | | 1 | | 4 | | | | 460 | | 1 | | 2 | | | | 0 | | | | | | | | 3 | | | | 5 | | | | | | 4 | | 4 | | | | 2 | | | | | | 0 | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | +---+---------------------------+---+---------------------------+-----+ | 5 | > '^I sniärA | 1 | - Maximilian reigns with | 1 | | 4 | | 0 | his father. | 470 | | 3 | HI4 | | | | | 0 | smrunouuA | 1 | | 1 | | | | | | 480 | | 5 | | 2 | | | | 4 | | | | B | | 4 | | 3 | | aja | | 0 | | | | zet | | | | 4 | | es. | | 5 | | | | | | 4 | | 5 | | 1 | | 5 | | | | 490 | | 0 | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | | | | | | | | | | 1 | | | | | | | | | | | | 2 | | | | | | | | | | | | 3 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +---+---------------------------+---+---------------------------+-----+

Jnnocentius VUl.

Sixtus IV

Paul II

Pius N.

Calixtus St.

Nicolaus V.

712 Luther's Chronikon. W. xiv, 1276-1279. 713

Sixth millennium.

+----+----------------------------+---+----------------------------+---+ | Y | -I^asquväsjR | 1 | -Maximilian | Y | | ea | | | alone 25 years. | e | | rs | A new disease, called the | 2 | | a | | of | French or Spanish plague, | | 'Ill 'psnZL | r | | t | is starting. It is said to | 3 | | s | | he | have been brought to | | asusqroalsb chimM ms | a | | | Europe from the discovered | 4 | tzllljnJ | f | | Wo | islands in the West. This | | | t | | rl | is one of the great signs | 5 | End of the empire of the | e | | d. | before the Last Day. | | hopeful Saracens. | r | | | | 6 | | C | | 54 | And under this Maximilian, | | - Carl V. | h | | 60 | miraculous signs, and many | 7 | | r | | | of them, have taken place | | -The Princes' Confession | i | | 54 | in the heavens, and also | 8 | of Faith at the Imperial | s | | 70 | on the earth and in the | | Diet in Augsburg, before | t | | | waters, of which Christ | 9 | Carl V and the entire | o | | In | has said that there will | | Empire. | . | | du | be great signs, so that it | 1 | | | | lg | is not read of any time in | 0 | The present year 1540 is | 3 | | en | which more and greater | | the 940th year of Mahomet, | 8 | | ce | ones have taken place at | 1 | and the 960th year of | | | of | the same time, which give | | Pabst. | . | | t | us the certain hope that | 2 | | m | | he | the blessed day is at the | | | a | | | door. | 3 | | x | | Pa | | | | i | | bs | 'X osF | 4 | | m | | te | | | | i | | s. | The pope's indulgence | 5 | | l | | | challenged by Luther after | | | i | | 54 | John Hus' death in the | 6 | | a | | 80 | 102nd year, which is | | | n | | | almost the 1000th year | 7 | | . | | 54 | after the papacy was | | | | | 90 | confirmed by Phocas. | 8 | | 1 | | | | | | 5 | | 55 | 'I^tzMlvnqK | 9 | | 0 | | 00 | | | | 0 | | | -HuvjvT qmU nrs' 11^ | 1 | | | | | susulSW | 0 | | 1 | | | | | | 5 | | | -chrawjoE ms "'in | 1 | | 1 | | | snfnv^ | | | 0 | | | | 2 | | | | | | | | S | | | | 3 | | e | | | | | | l | | | | 4 | | i | | | | | | m | | | | 5 | | . | | | | | | | | | | 6 | | C | | | | | | a | | | | 7 | | r | | | | | | l | | | | 8 | | V | | | | | | . | | | | 9 | | | | | | | | 1 | | | | 1 | | 5 | | | | 0 | | 2 | | | | | | 0 | | | | 1 | | | | | | | | S | | | | 2 | | o | | | | | | l | | | | 3 | | i | | | | | | m | | | | 4 | | a | | | | | | n | | | | 5 | | . | | | | | | | | | | 6 | | 1 | | | | | | 5 | | | | 7 | | 3 | | | | | | 0 | | | | 8 | | | | | | | | 1 | | | | 9 | | 5 | | | | | | 4 | | | | 1 | | 0 | | | | 0 | | | | | | , | | | | | | l | | | | | | | | | | | | 2 | | | | | | | | | | | | 4 | | | | | | | | | | | | 5 | | | | | | | | | | | | 6 | | | | | | | | | | | | 7 | | | | | | | | | | | | 8 | | | | | | | | | | | | 9 | | | | | | | | | | | | 1 | | | | | | 0 | | | +----+----------------------------+---+----------------------------+---+

Leo X.

Paul III, a villain.

Clement VII, a child of Satan.

Adriann VI.

Alexander VI

Julins II, a devil made man. Pius III

Luther's historical and" philological writings. W. xiv, 127s---iE. > 715 > > It is to be hoped that the end of the world is near, for the sixth > thousand of the years of the world will not be full, just as the three > days of Christ's death have not been full, so I divide thus: > > Passover - Friday ( Lifts on the evening of the green Thursday. > Passover Friday ( Morning after

( On the evening of the funeral.

Sabbath Sunday ( morning following.

(On the evening of Saturday.

The first of the Sabbath - Sunday ( morning dawns.

has not been fulfilled, but He rose in the morning, that is, in the middle of the third day, just as He was caught in the middle of the first day; so now is the middle of the sixth millennium of the world.

In the 25th year of Uzziah, king of Judah, the first Olympiad begins. > > Darius Longimanus in the 78th Olympiad, in her 4th year. > > Alexander the Great in the III Olympiad, in its 2nd year. > > Augustus in the 184th Olympiad, in her 3rd year. > > Christ born in the 194th Olympiad, in her 4th year. > > Christ died in the 203rd Olympiad, in their 3rd year.

But I would not like me or anyone to be tormented about whether the Olympiads are certain, since we have the certainty of the Holy Scriptures.

From the seventy weeks of Daniel.

Now let us look at Daniel about the seventy weeks. Dan. 9, 25.:"From the time that the command went out that Jerusalem should be built again" 2c. We do not want to concern ourselves with the different opinions (in this piece), but accept the one, namely that the going out of the command is to be understood in such a way that it took its beginning in the second year of Darius, since the command, not of a man, but of God, went out through Haggai and Zechariah. And it is not necessary to place the beginning of this going out or the command in the year in which it was revealed to Daniel. For it was revealed to him (as it says above v. I in the text) in the first year of Darius and Cyrus, when the seventy years of desolation were already fulfilled and finished. So it is also not necessary to assume the beginning of these seventy years at that time.

where it would be revealed to Jeremiah, namely in the fourth year of Zedekiah or Jehoiakim, as some Jews and Lyra do. For Daniel and 2 Chron. 36 and the first chapter of Ezra teach sufficiently that the years of desolation began with the destruction of Jerusalem. And the word of Jeremiah about the desolation has nothing to do with this command, about which Daniel receives a new revelation after the end of the seventy years, since the word had already gone out that the captivity should be lifted. For Jeremiah says nothing of the rebuilding of Jerusalem, but of the people being brought back after seventy years, which was done and fulfilled.

Therefore the angel prophesies of a new word according to the word of Jeremiah, and he does not show him the beginning of the going forth. For he prophesies future things, not for

** **716 Luther's Chronikon. W. xiv, 1288--1291-. 717

Daniel, but for his people. The angel divides the seventy weeks into seven weeks, sixty-two weeks, and one week; namely, in seven weeks the streets and the trenches will be restored in a short time. That this is fulfilled is taught by the book of Nehemiah, who came in the twentieth year of Darius, and barely completed the walls, since in the meantime, from the second year of Darius, they had suffered many things in that puny time for eighteen years, in that the Gentiles prevented the work that was commanded by the word of God. For before that, from the time of Cyrus, the work had lain wholly idle for twenty-four years, being forbidden by Cambyses, king of the Persians.

Therefore the angel gives seven weeks, that is, forty-nine years, for the restoration of Jerusalem. For in so many years, from the second year of Darius, Jerusalem was hardly rebuilt, so that it had streets and ditches (as the angel speaks), that is, that it had a well-ordered regiment in the streets and was at peace, and ditches, that is, walls, fortifications against war and enemies. "There is a time to set up a city, both for regiment and against the enemies, that both may go and stand in pregnancy."

These years are fulfilled in the fifth year of Artaxerxes Mnemon, when Nehemiah and the priest Jehoiakim were still reigning 2c.

Dan. 9, 26.: "And after the sixty-two weeks Christ shall be cut off, and there shall be no more." The 62 weeks are 434 years, which together with the 49 years or 7 weeks make 483 years. That is how many years there are from the second year of Darius. After this year, namely the 483rd year, immediately in the beginning of the following year, which is the first of the last week, and the beginning of the 34th year of Christ's life,-in this very year (I say) Christ is cut off, as here the angel speaks, and the last week follows, of which it will soon be said.

This word: "And be no more", or, what our Latin interpreter adds from his own and says: Et non erit populus ejus, qui eum negaturus est, must rather be understood in such a way that Christ, exterminated

from the land of the living and crucified by the Jews, will have nothing of the Mosaic law nor of any carnal worship, but also nothing of the world regiment or of the house regiment, but his kingdom will be a spiritual and eternal one in righteous justice and holiness. Ps. 16:4: "I will not sacrifice their libation with the blood." "All things are become new" 2 Cor. 5, 17. Isa. 43, 19.. And elsewhere Jn. 4, 21., "Ye shall not worship in this mountain, nor in Jerusalem." Ps. 16, 4.: "I will not put her name in my mouth." By this well-chosen word "cut off," the angel indicates that Christ would die and rise again, bringing righteousness and life without law and works. Therefore follows Dan. 9, 27:

"He will strengthen the covenant of many A week." Read Peter's sermons, Apost. Cap. 3. 4 2c., and Paul's Apost. 13 and this whole book, in which they teach that through JEsum all things are fulfilled unto their children. And so it is evident what the angel wants. Now this week is to be considered like the feast of the Passover, in which they celebrated the whole week long. So also this week of the right and fulfilled Passover was exceedingly glorious and holy through the powers and miracles of the Holy Spirit and through the mighty and wonderful speeches in all languages.

"And in the midst of the week the sacrifice and meat offering shall cease." This was done Apost. 15, since it was established by public pronouncement in the Concilium of the Apostles that the burden of the Law must be lifted from the necks of the disciples. This happened about the third or fourth year after the resurrection, that is, in the middle of the last week.

How miserably blinded are the Jews, who so foolishly reject the exceedingly salutary promise of the weeks! For so Jeremiah, by the promise of the seventy years, upheld the people in captivity, that they might know that deliverance from that calamity was sure. Thus, since it should happen that after the return from captivity they should be afflicted with calamities not much less (for in Babylon they are surely honored quite gloriously

718 Luther's historical and philological writings. W. xiv, 1291--1293.. 719

(The time of the end of the world has already passed, both through the kings and through the most excellent prophets, Daniel, Ezekiel 2c.), God gives them the consolation that promises that these evils will not last longer than seventy weeks. Then Christ himself will be there, who will put an end to all evils through an eternal redemption. But they the Jews

make the end of the weeks the beginning of the time when Christ should be expected at an uncertain time. By excluding themselves from the predestined time, they plunge into the chaos of an indefinite and never coming time, and cheat themselves of the so salutary promise.

Difficulties in this calculation of the years of the world.

There are two difficulties in this calculation of the years of the world. The one comes from the story of Stephen in the Acts of the Apostles, Cap. 7, 4, to whom Lucas puts this word into the mouth, that Abraham was brought from Haran to the land of Canaan after the death of his father Tharah. If this is true, it follows that Abraham was born in the 130th year of his father Tharah. For Abraham was 75 years old when he went out of Haran, that is, after the death of his father (as Stephen says), but Tharah lived 205 years. So it is clear that Abraham was born in the 130th year of his father Tharah.

On the other hand it is written in Gen. 11, 26 that Tharah was seventy years old when he begat Abraham, Nahor and Haran. But it would be intolerable and a great impertinence to say that Moses writes that Abraham was 60 years old before he was born. For if he was born in the 130th year of his father (as the narrative of Stephen reads), and yet (as Moses says) was born in his 70th year, it follows that he was born 60 years before he was born. That would mean (as I have said) to take out too much.

Which of both opinions you want to follow, you will be free for my sake, but it will be difficult to improve Moses. I hold it with Moses, namely that Abraham was really born in the 70th year of his father, then went away from Haran 60 years before the death of his father. Thus the 60 years do not fall away from the number of the years of the world. Further I believe that Tharah begat his firstborn son Haran approximately in the thirtieth year of his age. Because you see that so all other fathers, Peleg,

Eber, Salah 2c., about the thirtieth year children have begotten, namely since they hurried to fill again the world empty after the sin flood. Therefore it is to be believed that also Tharah after her example and use around the thirtieth year had children, namely the firstborn son Haran about in the thirtieth, afterwards the Nahor about in the fortieth, finally the Abraham in the seventieth, and perhaps from another, namely a younger woman. For he himself calls Sarah his sister, the daughter of his father, not of his mother, or more correctly a niece, who descended from his brother Haran. But Abraham Gen. 11, 26. is called first, although he is the youngest, because he was actually born in the seventieth year of Tharah. At the same time Moses gives a reminder: since he writes that the three sons of Tharah were born in the same year, we are to think that the other two were born at another time, which he again mentions as born here, since he says that Abraham was born. Thus the sons of Noah are listed above as born in the same year, while only the oldest son Japheth was born in this year of Noah, as shown above.

Regarding the story of Stephen, it can be said that it was not his own statement, but a story taken from the mouths of the people; such a story tends to be confused and obscure. Then the evangelists tend rather to indicate the passages of Scripture than to cite them, and are content to have briefly referred to them and to the sources themselves. For see Matthew in the first chapter, how the genealogical register does not agree with the histories. At the same time, it cannot be denied that the

720 Luther's Chronikon. W. xiv, 1293-12m. 721

that this very passage, Apost. 7, has been corrupted in more than one way by some wise men. Yours: This is an obvious error, that he says that the Lord appeared to him in Mesopotamia before he lived in Haran, and that he left Chaldea afterwards. Mesopotamia is put for Chaldea, unless you let Chaldea be located in Mesopotamia. Otherwise, he had long since moved from Chaldea. See the Augustine in the first book "of the questions about the first book of Moses", and de civitate Dei, lib. 16., cap. 15.

The other difficulty is in the years of Jehoram king of Judah and his son Ahaziah.

Here all calculators leave out 20 years, which becomes clear from this: Of Ahaziah it is written in 2 Chron. 22, 2. that he was 42 years old. Again 2 Kings 8, 26 that he was 22 years old. Therefore, if the book of Chronicles tells the truth, Ahaziah will be 2 years older than his father Joram. This becomes clear: Joram is 32 years old when he becomes king and reigns 8 years; that makes a total of 40 years.

By this opinion (if someone wanted to follow it) one would be forced to say that Ahazja was a son of Joram according to the law (legal). But it is against this that his mother Athaliah, the wife of Joram, is called the mother of Ahaziah. But in the scripture not the mothers of children are called "mothers" according to the law, but only the mothers of natural children.

I follow therefore the opinion of Jerome and Lyra, namely that Joram reigned 28 years. However, twenty years are in the history with silence transitions because of his wickedness, in which he ruled ungodly and tyrannically, but these years are indicated in the age of his son Ahazja, so that no error arose in the history. Thus Joram, the father, becomes 18 or 17 years older than his youngest son Ahaziah.

If this opinion holds, which I like to follow, it will happen that the last year of the last week is just the fourth thousandth year of the world, as you see in the Chronikon.

Notes.

Resolve these problems.

18. years Jehoshaphat the father, 2 Kings 3:1.
19. the first, Joram Israel becomes king 2. years Joram, the son, 2 Kings 1, 17.

The second: Joram Judah becomes king in the 5th year of Joram Israel, 2 Kings 8:16. How can one and the same year be at the same time the 2nd year of Joram Judah and the 1st year of Joram Israel, yes, at the same time also the 5th of Joram Israel?

3rd' The third: Ahaziah Judah becomes king in the 12th year of Joram Israel, 2 Kings 8:25, while from the 2nd year of Joram Judah to the last year of Joram Israel are 15 years.

The description of this time of Elijah and Elisha is very confused, just as the kingdom was in very great disorder at that time because of the idolatry and ungodliness of Jezebel.

Set it as shown on the next page.

signifies the 16th year of Jehoshaphat, and after it the son Joram begins to reign with the father in the 17th year of Jehoshaphat.

Mes is the 3047th year of the world.Z

Joram Israel becomes king, but in s unrest; <

-Joram, 23 years old, reigns with his father for 9 years.

but after 3 years at rest.

So the first problem is solved, that the 2nd year of Joram Judah, and > the 1st year of Joram Israel and the 18th year Jehoshaphat are one and > the same year, if you connect end and beginning with each other.

722 Luther's historical and philological writings. W. xiv, 1280-1283. 723

Year 3052 of the world.

These are the 12 years of Joram Israel. <

And so the second problem is solved, namely that Joram Judah becomes king in the 5th year (namely at the beginning of the same) of Joram Israel.

Take a leap over 20 years.

1

2

3

4

5

6

7

8

9

10

11

12

- Joram Judah. 32 years old, reigns alone 8 years after the death of his father.

-Ahaziah, 22 years old, 2 Kings 8:26, reigns with his father 20 years.

2 Kings 8, 25.: In the 12th / year Joram Israel will s to begin) . -

2 Kings 9, 29: In the 11th ( Ahaziah king namely s at the end /

This is the year 3065 of the world.

These 20 years are indicated in the history entirely with silence transitions, and alone in the age of Ahaziah.

Jehu 28 years.

3084 of the world.

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

12

Thus the third problem is solved, that the 12th year of Joram Israel is the first of Ahaziah, since these years coincide in their beginning and end.

Therefore, one must be careful to distinguish in the words a twofold understanding of the word "reign," namely, that either the son reigns with the father, or the son alone; then that the beginning of the year for one king is the end of the year for the other king. This ambiguity is a mother of error.

2 Chron. 22, 2.

-Ahasja, 42 years old, alone 1 year.

-Athalja 7 years.

Or do you do it better.

Therefore distinguish the sayings according to the different times; as, Ahaziah is 22 years old, since he began to reign (namely with his father Joram, who reigned), 2 Kings 8:26, and he is 42 years old, since he reigns alone after the father. And he reigned 1 year, namely by passing by a leap over 20 years in which he reigned ungodly with the father. Thus the problems are solved. Only you should know that the 5th year in the second problem must be understood as the end of the 4th year, and just this 5th year of Joram Israel is the first year of Joram Judah, since he reigns alone, with concealment of 3 years of Joram Israel, since he reigns in unrest. So you must understand the 12th year of Joram Israel from the beginning of the year, because in this very year Ahaziah reigns with him, and both are killed in the same by Jehu. Therefore, after a jump over 20 omitted years, the 12th year is to be put.

724Luthers Namenbüchlein. W. xiv. iWi-E. 725

*2. several proper names of the Germans traced back from their original meaning. )

1537.

Newly translated from the Latin.

The proper names which have olf or ulf are quite German, as:

Rodolphus is corrupted by the Latin, rather means in German "Ralhülf", that is, Rath und Hülfe. For salus or auxilium means "help", "council" consilium.

Lodolphus is corrupted. German it means "Luidhülf" or "Leudhülf". For Lnid 1) with a Dutch or Leud with a Swabian diphthong means people in the plural. It is therefore "Leuthülf", in Greek Alexander.

Landolphus stands for "Landhülf", which is, the lands salvation or a helper of the land.

Gangolfus stands for "Ganghülf", happy help that it goes on. And by changing the words, the same is expressed: "Hülfgang", for which "Wolfgang" is said backwards, as if you said a wolf is going. This mistake comes from the Dutch language, which still today twists the vowels like this: "Huolfgangus", when it wants to say "Hülfgang", which uninformed ears take for "Wolfgang". Because "wolf" is lupus.

Arnulfus stands for "Ehrnhülf", help of honor, a person who can help and promote respectability and virtue. Because be-

1. Incorrect in the original: Imcle. People means in Dutch: Lui.

constantly write and speak the Latin a where the Germans have an e or the diphthong ä, and they leave out the aspirations.

Gandolfus seems to be the same as Gangolfus, in that the g is corrupted by the d.

Ulfarus, that is "helper" or "helper", ^in Latin] Salvator, Auxiliator, ^in Greek^ Alexius, in Hebrew Joshua, Jesus, Esdras 2c.

Minulfus is without doubt: My help or my salvation. Because "Min" in Saxon means my, therefore "Minhülf".

Astulphus is "Hasthülf", hurried help. "Hast" in Saxon means one who hurries, who is brave, who is fierce.

Agilulfus, which is either "Eilhülf", which means a quick, swift help, almost the same as "Hasthülf", because "Eil" means festinationem, speed, or what is nowadays in use, "Eitelhülf", corrupted "Eitelwolf", as if one said: full and loud help.

"Wolfart" is quite corrupted, instead of "Hülfrat", because it is the transposed name "Rathhülf", which is called Rudolf, as is said above.

Adolphus is very corrupt, and it should be said "Hatthülf". So the Latin call the king of the Longobards ^tbulkus. But Hatto or Hätto is the same as father. So still today the children in Hesse call

*This booklet is written in Latin and was first published without Luther's name in 1537 at Wittenberg under the title: Aliquot nomina propria Germanorum,ad priscam etymologiam restituta per quen- dam antiquitatis studiosum Vitemb. 1537. Already in 1559 an edition appeared in Oberursel (Ursollis), which just like the Wittenberg of 1570 has on the title the indication: Autors Reverenüo v. Martins I-ntkero. Other editions followed: one in Wittenberg in 1611; another in Helmstädt in 1673. In our Walch edition there is the remark in an old hand: "There is also a Wittenbergische Allsgabe of 1554 in small octavo." In 1674, a German edition by AI. Gottfried Wegener, which is included in the Leipzig edition, vol. XXII, appendix, p. 65 and by Walch. In Latin, our writing is printed only in the Altenburg edition, vol. IX, p. 1592, after the Wittenberg edition, which appeared in 1570 with Peter Sech. In the past, Luther's authorship was doubted several times, prompted by a passage in a letter written by Erasmus to Julius Pflug in 1532: Martini Omtfiori vsstri, gnoä ÄÜüis, cks norninidus propriis Oerinanornin porplaoet opnNouinrn. But this utterance is spurious < Köstlin, Maut. Luther (3), vol. II, p. 674 a<I p. 445). Recently it is generally assumed that Luther is the author. Also the preceding writing, the Chronikon, offers some clues for this, e.g. the introduction of Hetta for Otto, Ehrnhülf for Arnulf, Rathülf for Rudolf, Ratwerd for Ruprecht 2c. We have retranslated according to the Altenburger.

726 Luther's historical and philological writings. W. xiv, 1286-1289. 727

their fathers Hatto, with the Italian a or the broad and double-sounding e. Thus "Hatthülf" is a helping or saving father. And I believe that the Chatti Katten, whom we now call Hessians, were called with the old word Hatti, that is fathers, and Hattia their fatherland. So that bishop of Bamberg was called Hatto, and another Otto, which is the same. For Otto has undoubtedly been corrupted by the Latin by omitting the aspiration (as they otherwise almost always do), instead of Hetto or Hatto. Therefore the emperors, the three Ottonians, must be called Hatti. Hatto post Hatto regnavit tertius Hatto. 1)

And it is not surprising that our language is corrupted by ignorant people. Because also we have again, since ignorance prevailed, the Latin language extraordinarily corrupted. I believe that through this very ignorance even the main name of our nation, namely Germania, has been corrupted. For it is probable that the Latin historians were mistaken in the letter H and regarded and read it for G, or also that they did not distinguish it sufficiently by hearing, since a strongly aspirated H reads almost 2) like the letter G. Therefore, I think that our nation was formerly called Hermannia, just as that extremely excellent leader, who defeated the legions of Augustus, is called Arminius 3) by the Welsh in a wrong way, while he is in fact called "Herman", which is still a very common name today. But "Herman" is a man of the army or a leader in war. For "army" is exercitus or war. Hence one says "Heerfart", that is, a warlike enterprise. Hence Hermanni, Hermannia, which means the warrior, the warrior.

The same mistake has occurred also with the name Segestus, which was the father-in-law of Hermann, in that Segestus instead of

1. This would like to be translated in such a way: One Hatto ruled after the other; the third was also called Hatto. Compare "Luthers Chronikon", in this volume Col-. 688 sf.
2. Instead of propinyuao, propinquo will be read.
3. In our original: ^riminiu8, but corrected by us according to the St. Louis edition, vol. V, 715, tz 47.

"Hengst" is set, since the letter 8 was reversed into 8. For the name of a certain Duke of Engern still persists among the Germans, "Duke Hengst zu Engern". "Hengst" however means a riding horse, or a war horse, so that "Hengst" is about the same as a knight or Philippus, namely a horseman. And the bishop of Cologne still calls himself Ducem Angrinorum, "Duke of Engern". The Latin spells it wrong: Angrivariorum. And England (Anglia) is called Engerland (Angria) by these Angris or "Engers". Therefore also England has still largely the Saxon language.

And I leave it to others to consider whether that word Alemannia, too, is corrupted instead of "Ad.elman", Adelmannia, I suppose.

All names which have Breun or Bryn are quite German, as:

Brenno or Brynno, the leader of the Gauls against the Romans. And nowadays the word Brenno or more correctly Bryn, with a Pythagorean y or a Dutch u, is very often in use. Hence "Brunswig" or "Brynswig", that is, the castle of Brennus (as they talk).

Likewise "Brennburg", which today is mispronounced at all courts: "Brandenburg". For the citizens of this city in the Mark even today call this city: "Brennburg", that is, the castle of Brennus, not "Brandenburg".

But it is Brynn or Brenn (as old heroic poems indicate) a helmet, especially the one with a plume or horns. Therefore Brenny is a helmeted one. And "Brennburg" is either the castle of Duke Brenno, or the guard of Brennorum, or of the helmeted and armed to protect the land. And the big beetle, helmeted with red horns and armed with brick-colored wings, is called "Husbrenner" in our region.

"Hiltebrand" stands for "Heltbrenn", that is, a strongman (gygas) and a hero of the Brennen, or a head and leader of them. Nowadays, "captain over the ricey stuff." Because "Helt" means a hero, as it were an Achilles or Hector.

728 Luther's Book of Names. W. xiv, 1289-1291. 729

Luitprand, the king of Lombardy. This stands for Lutbrenn, which means a helmet of the people, who protects the people with weapons. For we have said that "Luit, Lyt" or Swabian "people" denotes people in the plural.

Aisbrand, king of the Longobards, is "Husbrenn", that is, the protector of the house, or who protects the house and the family with weapons. "Huis" or "Hus", long spoken, means a house in Saxon.

"Fuchsbrand", that is "Fusbrenn", a soldier on foot, but helmeted, and it seems to be said with reference to "Heltbrenn" that, just as the latter is a helmeted knight, so the latter is a helmeted man-of-war on foot; nowadays: "captain over the foot soldiers" or "Weibel". 1) For "fus", spoken long, means a foot. So you see that "Brenn" is a warlike or military expression.

All names ending in rich are German.

"Friederich", Latin Pacificus, Hebrew Solomon, [Greekf Irenaeus. Caesar writes Viridorix, Epidorix. This has already become Italian through the Longobards, since the Italians also call a rich man "Ric". But it is "Rick" or "Nich", in Swabian "Reich", dives. So a river which has much fish is called "fischrich", a fertile land "kornrich", one which has much money "geldrich".

Arrigis, king of the Longobards, "Ehrrich", nowadays a quite common name; that is, rich in honor, who is in great honor.

Alaricus, king of the Longobards, whom we now call "Olrich, Ulrich", but more correctly "Alrich", that is, who has abundance of everything, Pantoplusios. "Huldreich" is another name, or rather a name formed from new.

Attalaricus, a king 2c., stands for "Hattalrich", that is, a father rich in all things.

Emerich, that is "Jmerrich", always rich, who never lacks. "Hinrich," Julius Caesar calls Vercingetorix, but by the.

1. The last two parts of the preceding sentence are accidentally in reverse order in the original.

Error of the scribe with confused, staggered and reversed letters. For he wanted to write the Saxon "Hertoge Hinric", which means Duke Heinrich. And afterwards the scribes changed the H in V and c 2) and shifted "toge" to Hin, and made "geto" out of it. But this word is very well known nowadays, and clearly shows the errors of the old books, for in Saxon he is called "Hertoge Hinric", in Swabian "Herzog Heinrich". "Hertog" or "duke" is the same as dux. This comes from "Heer," which is exercitu, and "zog" or "to pull," which means to lead or go to war. But "Hinric" means as much as -at home or rich at home, or rich in families, the father and regent of many, as if one wanted to say that Abraham in Hebrew means: the father of many, namely families Gen. 17, 5.

"Dietrich", in Greek he is called Theoderichus, comes from "Deud" or "Düd", with a Pythagorean y or a Dutch u. With this name the Germans seem to have named God. And the historians write it with a T; but the universal language, which still persists with us, testifies that one must say "Deud" or "Düd", although even Caesar always writes T, where he heard a D pronounced from the mouth of the Germans, as will be said later. From this "Deud" we Germans are called "Deudisch", which is "Deudici", but according to Saxon dialect "Düdisch", with a Pythagorean y or a Dutch u. For with all such words one must look to the Saxon dialect, of which formerly all Germany made use. Thus the Germans took their name from GOtt, which they called "Deud" or "Düd", as their descendants called themselves "Gottos" from "God", that is a Deo, which these same Gothen also call "Gut" today, namely the Danes, Swabians 2c. But all Germany says "God". Because the Gothen were Germans. But because both "God" and "Good" are spoken long, it happened that the historians call them Gaetas, with a double sound. But "good" means: the good, the good.

2. Added by us: it may have failed in the original due to a typographical error.

730 Luther's historical and philological writings. W. xiv, E-E. 731

And it seems that this name "Düd" came from the Hebrew "Död" xxx, which means an uncle, a friend, a lover. Thus the old and first fathers of the Germans wanted to call God "Död", a friend, a lover, an Oheim, as the Israelites called him Baal, that is, a lord, a bridegroom, a husband. But even the Greek Theos doesn't sound much different than the word "Deud" or "dudish" if you pronounce it "Teuds" or "Teudsch". And there is no doubt that the Latin Deus comes from the Greek Theos, whether they want to pronounce the The by D soft or hard (Raphessare sive Daggessare). For some make the t soft by th, others by d. Thus there is a great communality (symbolism) between these hard, aspirated and soft letters.

Hence comes the diminutive name "Dödle", which the Welsh call Totila, but among the Germans "Detzel, Ditzel, Dötzel" is quite common. For the Welsh change tz into tt, as from Hesse they make Hattia, the Hessians call them Hatti or Chatti. There is no doubt that the king, who is called Detzel in the common language, is that Tottila. For the Welsh do not write "Dezel", but "Dottel" or Totila. And it is, as he said in jest, but still with truth: The Welsh and the French write differently than they speak, and speak differently than they mean. Thus they speak here with the mouth "Dötzel", and yet they write Tottila. They speak "Etzel" and write Attila. They speak atzio and write actio. They speak lesere, asere, disere and write legere, agere, dicere. But also our Franks call still today "Död" a godfather or spiritual father, who lifted a child from the baptism.

Therefore this "Didrich" or "Dudrich" is so much as rich in GOtt, Divus, Divinus. And in Greek Theios or Eusebius, (Latin) Pius.

The names ending in wick and ich are German, as:

Vitigis is called a king of the Longobards, but his correct name is "Witich". This one is called Divitiacus by Caesar. "Witte" is however in the

Saxon prudence or experience, hence "Wittich" the wise, the experienced, the understanding.

The queen Heddewigis (Hedwig) is more correctly called "Hettowig", the father's refuge. Because "Wick" means with the Saxons a refuge; therefore "Brynswig" or "Brunswig", as is said above. So also "Oswig, Coswig, Herdwig." Thus one says Lodovicus, but not well; in Saxon it is "Lydewig," or "Leutewig" in Swabian, that is, of the people or the people's refuge and comfort. 1) This one Caesar calls Lytavicus, wanting to imitate the Saxon and putting an Italian a instead of e, and u instead of a Dutch. The French call him in a very clumsy way Clodovaeus, in that the letter L is inflated by the throat, and "Wick" transformed into vaeus.

All names ending in walt find German.

"Oswalt", more correctly "Huswalt", the ruler of the house, the head, the steward, who is now called "Hoffmeister" at court. For "Walt" means force, authority or power to govern. Hence comes the word of those who begin something: "Das walt GOtt", that GOtt wants to govern.

"Ehewalt", shortened "Ebald". But it must be said "Hegewalt", who has the power or the office to guard and to erhallen. Because "hegen" means to guard. Hence the name "Heger," 2) which is now erroneously called Hoyer, that is, a preserver, a guardian, Latin Servatius, at court: "chamberlain, rentmaster. Thus one says of a field, a meadow, a grove, which is surrounded with fences, it is "hegt", namely because it is separated from the public use and guarded. And the consistory, the court or the sacred circle (sacer circulus, as Homer speaks) is called "cherished bench, cherished court" 2c.

"Sebald", Sebaldus, that is "Seewalt", the first syllable pronounced long, is the antithesis in relation to "Hegwalt", so that "Seewalt" is such a steward, who carries outward, sows, plants, tills, the land,

1. Compare St. Louis edition, vol. V, 715, s 47.
2. Compare St. Louis edition, vol. V, 715, s 47.

732 Luther's Book of Names. W. xiv. 1294-1297. 733

the field, the garden cultivated, and the like; "Hegwalt" the one who receives what has been gathered, mown, picked, brings it home, keeps it and protects it. The latter would be called a husbandman (Agricola, in Greek Georgius), the latter an issuer (promum).

"Wilibald", Bilibald, more correctly "Vilewalt", that is, who is superior to many things, governs many things, as it were as the highest or supreme ruler over the others. For "Vel", 1) long spoken, means in Saxon: much. Or it comes from good ((a bonitate), "Wolwalt", who rules well, called so for the sake of the good prefix (as the Germans very often use to do).

"Tipold", Theobaldiis, but it should be "Ditwald", with a Greek Ita: 2) Dit (as above). Diet means a house, a possession. "Dietwald" is a superior of a dominion; or "Dentwalt", "Düdwalt", GOttes Gewalt, as above in "Dietrich".

Grymoaldus, a king of the Longobards. "Grimwalt", the power of wrath. Among the ancients it seems to have been a name for the judicial power, which is to exercise wrath against the wrongdoers, as now a judge is, who hands over the one to be punished to the tormentor. For the fact that nowadays one says "judge", "magistrate", is obviously something new, since "judge" actually stands in a good sense, does not express punishment, but as it were promotes and disentangles hindered and confused things. And it is actually an activity of the mind. Hence we say "right," "rightly," as, a right line, a right way, in contrast to a crooked line, a winding way. "To make niece" is therefore to make right. Hence we call "report" to instruct, instruct, instruct a man, to lead out of error: "Dear, report me of this" 2c. Therefore, "Grymwalt" is the force of wrath, and the Welsh change the w to o, deceived by the sound of the words.

Adoaldus, a king of the Longobards. The name comes from Otto or Hatto, "Hettwalt", the father's power, in the place of the

1. In our original erroneously: Vsl instead of: Vel.
2. Ita, that is 6ta Luther pronounced the same after Jtacism, as the Modern Greeks do.

Father, a guardian, a protector. And today for the advocates the name "lawyer", patronus, has remained in custom. Whether it is written and read in a corrupt way n instead of tt, that one says now "lawyer" instead of "Hattwalt", I do not know for sure.

Rodoaldus, a king of the Longobards. This comes either from "council", 3) as above Rodol- phus, "Ratwalt", power of the council, power to advise, Rathsherr (consul), or from "save", that is, salvare, deliver. "Rottwald", a redeemer, liberator, savior, as another king of the Longobards is called Rotharis, which is no doubt "savior", that is, liberator, redeemer.

Garibaldus, "Gerwalt", "Garwalt", nowadays: "authority".

All names ending in win, find German.

"Volckwin", "Volggewin", conqueror of nations, in Greek Nicolaus, Nicodemus.

"Baldwin", Balduwinus, who is quick to conquer. Isa. 8, 1.: Raubebald.

Albuinus, Alguinus, Alcuvinus, Alboinus, "Allewin", "Allgewin", who conquers all, a king of the Longobards.

Andonius. If according to the Italian way n is written instead of I, it is the same as Alboinus. For they write Bononia while they speak Bolonga. Otherwise it is "Handwin", which is a victorious hand and the right invincible in war.

"Goswin" seems to be the same as "Huswin", the overcomer of houses, in that instead of H, G is put incorrectly, as it very often happens. But better it is Josquin. This name was made famous by an outstanding musician in Dutch. 4) But Josquin is the diminutive of Jost or Justus. For this is how those people speak to the children in a flattering manner: "Justkin," that is, Justulus, Justinulus. For that some say "Jobst" is a coarse pronunciation of upper Germany. They also call the idol and the idolatrous image, which comes from England, Sanct "Jos".

3. In our prelims: Ratt.
4. Compare Table Talks, Cap. 12, 8 38 and Cap. 13, 8 62, St. Louis Edition, Vol. XXII, Col. 427 and 480.

734 Luther's historical and philological writings. W. xiv, 1297-1299. 735

All names ending in old are German.

Arnoldus, in German "Ernhold", a respectable, who loves respectability and virtue. So today a messenger of the emperor is called "Herold", that is "Ernhold", who seeks and maintains virtue and respectability.

Leupold, this should actually be "Liebhold", as a compound name like "Ratthülf" 2c. As if you said, "lieb und hold", liebenswerth und geliebt, [Greek) Erasmus, Latin Amandus. For dear is as much as beloved or lovable. "Huld" is the favor with which I love. Hence one says, "holder Bule," 1) that is, dear bride or friend. "He is not dear to me," that is, he does not love me.

"Diepold." Some make Theobaldus out of it, others Hypolitus. But Theobaldus is not valid, in any language, and it is certainly a fiction. If it is Hypolitus, then H can be changed in D, and then the name is not a German one, but a Greek one, as there are many of them in Germany. I hold that it is the same as "Liebold," and that this name is corrupted by an inability to pronounce the L correctly (labdakismo), because all who suffer from labdakism speak a d in the beginning of the syllable instead of l and almost also an n, while they nevertheless pronounce the l correctly at the end of the syllable. It is the same with the letter r, that they cannot begin a syllable with r and yet they can pronounce the r at the end well.

All names ending in man, mund are German.

"Herman," said above, which the Welsh corruptly pronounce Arminius, is so much as a leader of the army or a warrior.

"Hartman," a strong man, Greek Andrew. For "Hart" means a firm, strong, unconquerable, in a suffering way (passive), who does not give way, but stands firm.

But "Man" is a word that can be used in the German language as often for compounds as any other.

1. In the original: "Holderbule".

in the Greek and Latin languages. Thus one says: "househusband, husband, village man, sword man." And in general, as often as a nomen verbale is lacking, "man" is compounded with the verbum, as:

"Siegeman" 2) (whom one calls quite corruptly Si- gismundus), as if one said: viotor, a victorious man, victorinus. For "victory" is victoria, "to win" means vincere.

Bohemundus, "Wogeman", that is, a bold one, Audentius, who dares to attack a thing vigorously. For it is certainly a mistake of the scribes in Bohe, while they heard "Woge".

Raymundus is said by the very same error for "Rygeman" or "Rugeman", which is Quietus, a quiet, calm man. In Hebrew: Noah; as Numa Pompilius, Solomon were without wars 2c.

All names ending in werd are German.

"Albrecht" is certainly "Adelwerd", in a suitable composition, as it were "Eddel und werd", precious and dear, as we call the gems "Eddelstein", that is, delicious stones. "Werd" is theuer and kostbar, and it seems this composition of two words of the same meaning has a special emphasis. "Albrecht, Alprecht" are corrupted names.

Hildebertus, "Heltwerd", 3) that is, a theurer und köstlicher oder seltener Held, or "hold und werd", Holdwerdus, nowadays one says "holdselig".

Digobertus, "Tugewerd". "To lie" is: to be of value, to be worth something, to be useful; hence "Tügent", virtus, bravery, honorable deed. Thus one says: "He did me all virtue and honor," that is, he did me all good deeds and service.

Fulbertus, that is, "Wolwerd", Wolwerdus, in the same emphatic composition: digne dignus, chare charus.

Aripertus, a king of the Lombards, that is, "Ehrewerd", honored and theuer, worthy of honor, Honorius.

"Liebenwerd," that is, "lieb und werd," as in

2. In our template: "Segeman".
3. In the original: "Heltwer".

736 Luthers Namenbüchlem. W. xiv, 1299-1302. 737

"Liebhold, Rathülf, Hatthülf" in German composition.

"Werd", that is, theuer, hence the names of the towns "Dunawerd" Donauwerth and "Werd" Wörth.

It is also used in the feminine: "Wolwerd"; "Walprecht, Walpurg" is quite corrupted. Greek Eucharia, Latin Gratiosa, Venus, Venusta.

Gunibertus is a corrupt name, but it means something very good. For it is "Künewerd", that is, bold or strong and at the same time worthy, who is outwardly strong and worthy of Hanse, and who thrives in war and in peace. And it is "Kün" (long spoken and with a Dutch u) and 1) "Werd" with each other connected so much as strong and werth.

Humbertus, that is, "Unwerd", not theuer. There is a noble lineage of this name, and it seems as if one took this name out of humility, as if one wanted to say: Do not strive for high things. It is better to be despised in a low place than to want to appear worthy through tragic honor. And perhaps Kunibertus is the same, in that according to the Dutch way K and H 2) are interchanged with each other.

Sigisbertus, that is, "Siegwerd", that is, you shall be victor and at the same time werth. Because the victory makes impudent people, but the kindness of the victor makes a Siegwerd.

"Symprecht," Symphorianus. Oh, how many and arbitrary corruptions we encounter, since it is the same as "Siegebert", putting m for g.

Lampertus, that is, "lange und werd", which is long worth, because the benefits are quickly consigned to oblivion, and rarely, or rather never, is a Langewerd found, which is long pleasant.

Robertus, "Ruprecht", both are corrupted. But it must be called "Ratwerd", since he is supposed to be "Rat und werd", who is able and worth something through counsel, just as "Tugewerd" is able and worth something through action. For good counselors rarely remain valuable, that is, in truth "Ratwerdi".

1. In our prelims: and" instead of: and.
2. In our template: "L. 6. H", for which we have adopted L. L U.

All names ending in rat are German.

"Council" with t is ambiguous. First, used only as singular, it means a council, for one does not say "the council" in the plural, consilia. Hence comes Rathaus, 3) "Ratherrn," the council building, the seuators, the place where the senate meets. Second, it means the councilors themselves, hence in the plural "the council" with an Italian a or a double-sounding e which is ä. Third, it denotes a success, a well-being, when the syllable "ge" is added 4). Hence, "advised, unadvised, wolgeraten." But it is clear that this is derived from "advice". There is also a word "wheel" with d, in the plural "wheels", namely rota, rotae, but this does not belong here. Thus one says therefore:

"Gebhard", more properly "Gebrat", with pure e, one capable of giving counsel, a counselor.

"Volratt", "Wolrat", who probably gives advice, who has good advice, Eubulus. But if you want, you can say: "Wolrat", that is, "Wolgerat", Fortunatus, Felix, Prosper, but I don't like that.

Conrat, "Künrat", with sharp emphasis on the first syllable and a Dutch u, who is able to do something with Rath, who knows Rath, Prudens, Prudentius. This name is also shortened and is then called: "Kurt, Kuntz, Küntzlin, Küntzel". In these, the letter u indicates that one should also say: "Kunrat", with u and not with o. "Künnen" is to know or to be strong in knowledge.

Burckardus, "Burgrat", the council of a castle, a city. For the cities were called "castle" and the inhabitants Burgenses and still today "citizens".

"Eberhard", more correctly "Ober-Rat", the highest council, proconsul.

Ricardus, Ricardis, "Reichrat, Ricrat", or, from wealth, as it were a rich council, or more correctly: "Rekrat", council among the giants, the noble, the heroes, because "Recke" means the noble, great, heroes, strong men, giants. Such a one seems to be called "war council" nowadays.

3. "Town hall" put by us instead of Rutüus in our template. - Right from it ssnueulum is drawn incorrectly to the following.
4. In our template: instead of: "ge".

738 Luther's historical and philological writings. W. xiv, 1302-130s. 739

Oldradus is clear in itself that it is "Altrat", or in Saxon "Oltrat", an old councilor or the senate, and he is perhaps called so in contrast to youthful councilors who overthrow the communities by their inexperience and foolishness. Otherwise, nowadays, "old council, new council" is the name given to those who succeed each other by annual change in the office of authority.

Eckhardus, "Eckart", but according to my opinion "Hegerat" from "hegen", as above, the one who keeps, who guards wisely and carefully. And he who is called Odoacer by the Welsh is "Hettheger". Because "Ott" or "Od", as we said, is Hatto, Hetto, so "Hettheger" is the guarding father, who preserves, protects. Therefore "Eck", "Wolfs-Eck" 1) should more correctly be "Hege" ,Hegio, "Hülfshege", the preservation of the help or the help of the preservation. Or if you want "council" to be said of belongings (Fortuna), then "Hege-council" will be the one who preserves what has been acquired. For "Rat" and "Unrat" are said in German when the goods are taken care of well or badly, since thereby, as it were, good or bad care is taken of the household. But the former derivation is better.

Marquardus is exceedingly coarse instead of "Margratt" or "Marcratt" (Markrath], a rath of the land. "Marck" means boundaries. Therefore, this Margratus presides over a certain area, which is determined in its boundaries.

The names ending in hart are German.

Namely, "hard" means strength, "firm, strong".

1. "Volckhart," the strength, support, bearer of the people, Greek Demosthenes.
2. "Leenhart", lion strength, who acts there manly and fearlessly. Thus Duke Henry of Brunswick the Lion has been called 2c.
3. "Bernhart", bear strength.
4. "Ehrhart", strength of honor or honorable strength, which protects there masculine respectability.

5. "Degenhartz", strength of virtue, namely, he who is steadfast and firm in virtue, who does not allow himself to be swayed or bribed. For
6. In our template: "Eckwolffs Eck".
7. Compare Walch, St. Louis Edition, Vol. XIX, 975, on the word "Unrath.

"Degen" comes from "Dügen", to apply, to be fit, as one says in Saxon: "Er thet my alle Ehre und Dügent", that is, all kinds of good (virtutis) and services he has done me. Because that's where "Dügent" comes from, with a Greek y (otherwise "Tugent"), virtutes. This is the xxxxxxx,3 ) which Cicero

in Latin officium.

"Reinhart", maybe "Nugenhart", peace strength, or "Regenhart".

"Gotthart," God strength, Hebrew Gabriel, if you don't want to derive it from "kind," which means ingenium or nature. "Gotthart" would then be "Guttart", bono ingenio, "Gutter nature, pious", in Greek Agathais, Agatha,

Thus, one could also say "Reinart" is of a pure, chaste kind, (Greek] Catharus, Catherin.

"Hoard" is used substantively and comes from the adjective hard; it means firmness. Thus we call God "our stronghold," where the Hebrew calls Him a rock. From there comes "hortig", from good and solid health, healthy, lively.

Several more names.

From is said above, it is "Dötzel" or "Detzel" from the word "Död" with the double sound ö. Because so the Franconians say: "My Död." But "Död" or "Deud" is the name of GOD, as is said above. Therefore Tottila is "Dödle", "Dötzel", as it were a small God or Deunculus, "Göttlin". As the tt is changed into a double s 4) or z, or the Hebrew (for it must be "Göttlin", or lesser gods, under the true GOtte) 5) the historians call him Taxillo or Tassillo, with even coarse guttural sound.

The same has happened with the name, which must rather be pronounced Hettila or "Höttle", and with one it becomes "Hötzle", "Hötzel". For it is a diminutive of Hatto or Hetto and Hotta; these names are pronounced with omission of the aspi-

3. vt/ceMv stas appropriately put by us instead of oikon in our template and in Walch's old edition.
4. In the original: "äuplex ss".
5. These brackets are set by us.

740 Luther's Book of Names. W. xiv, 1305-1307. 741

ration "Otto" and, derived from it, "Oettle", and are still very common today. From it also the royal city in Hungary Buda or "Oven" is geuanut in German "Hetzelsburg", arx Attilae or Hettilae, because Hettila, the king of the Huns, had his royal seat there. But it is Hattela Väterchen, little father, in German "Väterlin".

Carolus or Karolus is without doubt the Saxon "Kerle" with double sound e, which those always make into an Italian a. But "Kerle" is a man of tall stature and large body, as it is written that Carl was the first.

Alphonsus, Alfonsus is very close to the German "Hels uns", if it is not this itself. It means: our help. For (as I said) the Welsh leave out the aspirations and make a out of e.

Arionistus (so Caesar has it), other worse Ariouistus with u, is "Ehrnvest" and is shortened "Ehrnst". But "Ehrnvest" is nowadays a title of the nobility, especially of the knights, because they hold on to respectability and should hold on. Because that is what the word means.

Marobodus, so the Latin have it, but the Germans "Mehrervod", shortened "Mehrvod", long spoken, however the roughly speaking people Oberdeutschlauds it verderbeu in "Vogt". But it is "Mehrer" 1) Major. Therefore one calls still now St. Jacob the Greater "St. Jacob the More". And Moravia we call today "Mehreu", which got this name from this Marobodus, that is from "Mehrervod". But "Vod" comes from "soil", that is, to nurture, to nourish, to raise, as parents nourish their children, and animals their young. Therefore Marobodus is "the Mehrervod", that is, the greater, upper, higher nourisher, who is above the lower Vodis. For so the princes are said to be Vodi, Hetti, Dodi, "Hettlin, Dötzlin", nourishers, fathers, shepherds, gods of the peoples. Therefore also another country is called "Vodland", now corrupted "Voitland" or "Vogtland", perhaps because this country should be administered only by One Vodus.

There is a proper name Bodo, which is just

1. Put by us instead of: Meher, according to what is written in the second following paragraph.

This "vod" is a caretaker, a shepherd, a breadwinner. It is not properly pronounced "messenger", because this means one who brings news.

Marscbalcus. No Naine is more shamefully corrupted by the Guelphs or bad scribes. For it is also that which is called "Mehrer" or Major, and "Stallherr", and is called a master of the horsemen thereof, that he has to govern the horsemen. And one should have spoken and written "Mehrstallherr", that is, the greater, upper, highest Rittmeister. This is nowadays the title of the Duke and Churfürst of Saxony. And if this word had not been corrupted, it would not have been necessary to add now, "Ertzmarschalck", but "Mehrstallherr" would have expressed what "Ertz" or Archi means, since it denotes the highest master of the cavalry.

Lotharius. Caesar calls him Lutherius or Lutherus. It is "Luther" still today a common name in Germany, especially in Saxony. But it means a lord or ruler of the people. For "Lüde" means (as I have said) in Saxon people; "Her" 2) Herum or dominum. But Caesar, as I have said above, is wont to change d into t, if it be not for the sake of the following aspiration, or for other causes. Therefore, also here is a Dutch u or a Pythagorean y. Then th is the tender and soft d. Finally, the Saxons to this day call that very good emperor Lotharius "Keyser Lydher" or "Ludher". If a Swabian heard this pronounced, he would make it "Lidher", because they like to make a Latin i out of the Greek /. But Caesar, since he actually wanted to make "Ludherum" by the aspiration, was the cause that the coarse talkers afterwards made Lotharius out of it. And nowadays one makes "Lütter", "Lotter" and the like. Hence comes Lotharingia, "Ludheringen", that is Ludher's dwelling, from the grandson of Carl the Great, who is called Lotharius by the historians. Now one says quite roughly "Lottringen".

Amalasuitta,, 3) "Heavenly Witte", heavenly wisdom, from "Witte" or "Witte" and heaven, taught as it were by GOD. Greek

2. In our prelims: Army.
3. In the original: Urania snitta.

742 Luther's historical and philological writings. W. xiv, iM7-isos. 743

Urania, Diana, Theodidacta. Or if you want to derive it from the whiteness of the sky, it will be the serenity (Serena). Because "Witte" is also the white color, the brightness.

Rosemunda, "Rosemund", rosy mouth. This has no doubt.

Theudelina, Dudelina from "Deud", "Düd", "Död", namely little goddess, as Tottila or "Dödle", little god, as said above for "Dietrich". Hence the diminutive is Theudelina, "Düdlin" or "Dybelina", Detzelina, Ditzeline [in Greek) Eusebiola, Latin Piuscula, Divula, Divinula.

Frastrada, the wife of Carl the Great, is "Bestrat", the best council; Greek: Aristo- bula.

Francus, Franciscus, Latin Liber, Liberius, Greek Eleutheros, by shortening (syncopen) or contraction (synaloephen) from "Fry" and "Anck", as it were "Fryanck". "Fry" in Saxon, "Frey" with a.

Swabian double sound is "free", used in an active way (active) 1). "Ancke" is Jüngling, young man, still today a gender name in many families, and "Enckel, Enckle" is still called a young farmer, or the one who rules the plow, so that it is in the day that the Franks were manly people or a young crew, who, for example, since they were servants, have set themselves free through war in an uprising. "The free boys, free journeymen, the free peasants."

Franciscus is in Greek imitation the diminutive, "Frenckel, Frencklin, Frenckle, Frentzle", in German "das Freibüblin", "Freiknäblin". And the French still call "the free will", liberum arbitrium: Vrancum arbitrium.

1. In our original active; in the old translation adjective.

*3. Luther's Dialectics or the Theological Use of Logic, displayed by him. )

About 1540.

The rational art of Melanchthon contains all the necessary precepts (or teachings), so to be found in Aristotle, Rodolphus and Petrus Hispanus. But Philippus has explained the teachings with beautiful examples, and has reported our lines of the right use of the art of reasoning. But I will put them in my books in one and another doctrine, if I live.

For the whole reason consists in the division, definition (exact description) and way to conclude.

The division indicates that one does not need the word in an ambiguous way; e.g., if I were to speak of faith, I would use the abbreviation "faith".

division: It is a historical faith, which the devils also have; a worldly (civil) faith in words and works, which is remembered in the reckoning of the fruits of the Spirit, Gal. 5:22, and a Christian, true, unfeigned, living and righteous faith.

If I were to judge about marriage, I would have to leave the difference in advance. For there is a double, namely a half-started (or vowed), and consummated marriage.

The definition (or exact description) indicates what the thing is that is being talked about. But the things to be described are double:

*This writing is found only in Walch. He reports about it in his preface to the 14th volume, p. 84 f., that v. Löscher from a manuscript, which may have been written around 1540, and according to which Luther was so copied, this dialecticam or rather usum logices theologicum, ab illo demonstratum of a preface, which he put to LI. Wolfgang Gottlob Förtschel's biblical Lexicon Luthers, which was published in 1726. The translator Äugust Tittel gave this writing the title: "Vernunftkunst mit Gott. V. I. M. Die Lehrart der Vernunft- oder Schlußkunst, so der Ehrwürdige Herr D. Luther gelehrt", for which we have put the above title after the Latin.

744 Luther's theological use of logic. W. xiv, 1309-1312. 745

An independent thing, or the accidental thing.

The independent thing is a body according to Aristotle, or a thing according to Donatus.

Substantials are of two kinds: incorporeal and corporeal. For with this common division we are satisfied here.

The incorporeal ones are either uncreated or created. Uncreated, incorporeal beings are God the Father, God the Son, God the Holy Spirit. Since no one has seen God, and He is revealed to us in the Word of the Son, the exact and proper descriptions of the essence and will of God, of the difference between the persons, must be badly taken from the written Word of God and the testimonies of the Church of all times and spoken according to it.

The created incorporeal substantial are the good and bad angels and spirits of the people. For actual descriptions one must take also from the holy scripture.

The corporeal substantial (beings) are partly rational, like man; partly unreasonable. Of these, some have living and moving bodies, others do not move.

The actual description of man is also to be taken from Scripture; but of the other animals and creatures of God and of all instruments, it is taken from the working causes, which partly fall into the senses, and partly are found out by man's reason in diligent research. For what has only one being (I am speaking of bodies that can be seen and grasped) is made of something else: and this 1) is called matter, which is twofold, either raw or made with art. The latter can be seen, so the eyes can judge such visible and tangible matter.

Even if a raw matter has its forms or shapes, like the metals, of which the philosopher speaks, and the unadjusted stones and woods, art and chance give new forms to a raw matter. Therefore

The form of two things. The natural, as it is created or grows naturally, and the artificial.

1. In the old edition: the.

In the same way, the forms are either external, as the quantities (magnitudes and numbers), or the qualities; but some are internal, as the habitus (or habitual skills), which the teachers of reason also call differentias specificas (essential differences or qualities).

The form is therefore the quantity of the body, or inner or outer quality. It gives the thing the essence that is, does not make matter, but makes the thing essentially different.

All forms, however, have the name in view of and because of (respective) an existing matter and the creator (or imager), so the acting cause is called. What the teachers of nature and reason teach about the difference between the main causes, a student must learn diligently. For this knowledge serves to make out the greatest tragedies.

What something does or makes, however, aims at a final purpose. The thing or effect that is produced follows the action.

But what has only the being (I speak of bodies), that is in a place and in the time. Therefore, the ancients added ubi (where) and quando (when) to the predicaments.

And everything that is there, when it is compared with each other, has an inequality. Thus the (exact) descriptions often arise from equalities and inequalities, especially of unknown things, which are often used by those who describe herbs and animals. These are not so far above the common mind that even laymen (or common people), if they are told about them, can judge them well.

Thus, the (actual) best descriptions arise from the main causes. They go straight to, says D. Luther, 2) and report one correctly, and one comes to it sooner and closer than by praedicabilia and praedicamenta, which, to speak actually, take everything from causis (or main causes), how many names are attached to things from the main causes, and the teachers of oratory take all their figures of speech and extensions of words from the

2. If this writing is otherwise by Luther, then this is to be regarded as an insertion of the scribe.

746 Luther's historical and philological writings. W. xiv, 1312-1315. 747

The first thing that Melanchthon showed us was the "main cause". The same has erroneously taken place in the art of speech and speech forms (schematibus).

Let us give one and another example. The farmers speak: What is this thing? What is it made of? What is the matter? How is it made? This is the form. Where does it come from? That is the acting main cause. With what is it made? That is the tool cause. What does it serve? What is its use? is the final cause. When it comes into the work and has reached its end, it is effectus (or effect), e.g. man.

But here one must make a difference, Another is man before the fall; another after the fall. Another is born again of water and the Spirit, and who lives in faith in this mortal body. Another in the resurrection, when he bears the image of the transfigured body of the Son of God, all holy and immortal and glorious. The man, the Son of God, walking in the holy, yet mortal flesh, is also a different man, not only because the human nature is guided by the divine, but also because he is completely holy, without disorder, yet subject to human characteristics, yet without sin, misery and death.

But let's look at the whole Adam according to the main causes.

Adam is a creature of the Holy Trinity, created from an earthly lump, in the image of God, wise, just, immortal, although he should live in the animate life until the transformation, that he should praise God the Creator, beget children and live with God in eternal joy.

The earth lump is the matter. The image of God, so a piece of the Godhead is, is the essential form. Because of the quantity (size) and qualities, parts we have thought nothing here. The creating Trinity is the acting cause. The final purpose, that he praises God always. The place can also be added: created in paradise; likewise the time (quando), on the sixth day after creation of the world. The likeness: equal (or similar) to God according to the soul or spirit, and the

good angels, except that he was created from earth.

If one now wants to describe the fall correctly, he looks completely different than before. However, since he is redeemed and sanctified and restored, he is far better than the innocent Adam before the fall. For he will no longer lead an animated or natural (animatum) life, but a spiritual one in a spiritual body and soul, which will no longer fall.

I add another common example.

A pewter jug. The matter is pewter; that it stands, is hollow, is overheated, has a lid and a handle, these are essential pieces or shapes. The pewter caster is the active cause. The artist's form and tools are the work-centred cause. The final purpose is for the artist who wants to sell it to preserve himself and his own; but for the buyer to use it, as a tool, for the necessary use of the family and for ornamentation. 2c. The matter and form are visible; of the main cause and end purpose, people can say orally, or one investigates it naturally from the nature of relativorum (or things that belong together, or relate to something else). If an unknown jar is actually to be described, then one describes the equality first, and does it approximately after the quantity (size).

In the art of Arzue there are descriptions of the bodies. The lawyer (or jurist) talks about the right to the bodies and the right of the border. So one takes the descriptions from the relations, from what for command (or force) the border is set, where and why?

Now I will give an example of random things.

Namely, of something that you can neither see nor grasp, but merely have in your thoughts.

Such accidental things, let them be quantities or qualities, are attached to their essential things (subjectis), which the teachers of reason call materia in qua (or matter thereon), and have with their objectis or correlativis

748 Luther's theological use of logic. W. xiv, 1315-1317. 749

which are called materia circa quam (or matter around which). For the accidental things have no matter "out of which" (or ex qua), because they have no bodies.

Whoever wants to talk about faith, for example, must first explain the ambiguous.

There is a historical, civil, and justifying faith. This faith, however, if it is knowledge, applause or confidence, is in the time of man, to whom we also attribute knowledge and thoughts according to the theologians' teaching.

The form, or formalia, (essentials) of justifying faith are thus, to know, or hasten, firm and certain thought, or applause, or confidence. These essentials must be taken from clear testimonies of Scripture according to proper doctrine: whether something is what it is, whether it is the same?

That a faith fei, no one who is a right member of the church will deny.

What faith is, teaches the Scriptures. And since we have spoken of the formalities (or essentials), these must be taken from certain passages of Scripture. This is what Rodolphus calls: whether it is so? But the Son of God John 17 calls faith a knowledge, and Isaiah: a certain thought, likewise Paul: a true, firm and undoubted confidence, joyfulness.

But since each (accidens) is said to be an accidental thing or form of another, or to have a necessary essence (subjecto), because accidental things in themselves have a wedge-like essence, one must, according to the right doctrine, seek the independence or subjectum of faith, which is the materia in qua: If, according to the right doctrine, accidental things in themselves have a distinct essence, then one must necessarily seek the independence or subjectum of faith, which is the materia in qua. And this is man's heart, in which are thoughts, scientific reasons (or principles) and applause. There faith is found, as Paul says Rom. 10, 10: "If one believes from the heart, he is justified." 1)

But he who recognizes recognizes something, and he who believes believes something. That is why faith, or true thought, is called firm and certain confidence, or joy ad aliquid, or aiming at something,

1. Put by us instead of, "One believes from the heart unto righteousness."

and has an objectum or thing in view, which he recognizes or confesses, which he agrees with and trusts: this is now called in relatione correlativo- rum (in the connection of things belonging together) of faith either objectum, or materia circa quam. And this is the word of the Gospel, the promise or grace, in which God promises us forgiveness of sins and eternal life out of pure grace, because of the intercession and blood of Christ. For to believe rightly is as much as to believe the word, and through the apostle's word we believe in Christ. Thus the King had the justifying faith, Joh. 4, 50, because man believed the word.

The faith that is thus entangled in the Word recognizes from the Word the grace of the Father, the blood of Christ, becomes partaker of the Holy Spirit and rests on the Word, and as strong and certain as the Word is, so strong and certain is also the faith that is founded and supported on the Word, although the fickleness or weakness of the human heart always struggles with the certainty of faith.

These formalia, and the materia in qua and circa quam, make up the actual description of faith, and show how the weak faith in our hearts and the firm word in our thoughts are to be distinguished, so that we do not doubt the certainty of the promise because of the smallness and weakness of our faith.

The working cause. Everything that is, has its cause; therefore faith does not arise from itself, or from nothing, or from rational thoughts, or philosophical musings, but from the preached, written, read, heard word of God, with which it always has to do. For faith comes from the word or hearing, says Paul (Rom. 10, 17.), that is, the working cause of faith is the ministry of the Spirit. When ungodly people are baptized, taught, absolved, hear about Christ, the Holy Spirit, who is present, moves the hearts, awakens inexpressible sighs from the innermost part of the heart. The hearts begin to applaud, to sigh, to delight in such knowledge, and the Holy Spirit works.

2. In the old edition: the.

750 Luther's historical and philological writings. W. xiv, 1317-1320. ' 751

Spirit not on stones but on people 2c.

Just as faith is born of the Word, the Spirit and the sacraments, so it is nourished and sustained by meditation and diligence in the Word, godly sighs, and the right use of the sacraments. The Spirit helps our weakness, and the right spirit is given to the one who prays, and he who has, receives; as we see in the prodigal son, Luc. 15.

The final cause (final purpose). But what works also works to a certain end. So the end of faith is that we here, through faith, receive forgiveness of sins, reconciliation, imputed righteousness, the firstfruits of the Holy Spirit, so that in the knowledge of the Father's mercy, which shines and is seen in the blood of the Mediator, a new life, light and joy are kindled in the believer, and transfigures us into the image of the Son of God from one clarity to another, and restores in us the wisdom, righteousness and glory of God that we lost in Adam, and kills the sins in and 1) and gives us comfort in fear, and overcomes the horror and feeling of both deaths in us, so that we gently depart from this world to eternal life.

This final purpose of faith will take effect when we are brought out of the graves and placed at the right hand of God, that we may resemble the Son of God, our brother, in sanctified and perfected wisdom, righteousness, joy, honor and immortality, as. Peter says (1. Ep. 1, 9.). The end of faith is eternal life, which we have here in hope, but there in the thing itself, when we will be like the Son of God. This is the doctrinal way of dealing with a simple sentence.

One also adds comparisons and examples, so that everything becomes clearer; e.g. when one speaks of the great and wonderful faith of Abraham, the centurion, and the Cananaean woman; but the small and weak one of the apostles, the royal, the father in Marco. For from accidental

1. In the old edition: "ins" instead of: in us.

One prefers to speak of things in concreto (or of persons) rather than in abstracto or badly (or in mere thoughts and imagination), since one deals only with ideas or separated concepts.

Let us give another example of marriage.

Scholars distinguish between a marriage that has been solemnized (or vowed), when a promise is made for the future or the present, and a marriage that has been consummated, when a wedding is solemnized with public ceremonies.

If one now wants to describe the marriage correctly, he thinks first of the common kind under the praedicabilibus.

The common type (genus) of marriage is the right. The right is a right order or establishment. Therefore it belongs to justice. Righteousness is a virtue or something honorable that coincides with the word of God, or reason, or the expressed (written) laws. Virtue is an inherent skill (habitus) of the mind. This habitus is a quality in the predicaments. The qualities, if they are considered according to their main causes, are forms (shapes). They are accidental things. Whether the right in itself is an order of God or something good, so we act, when we speak of marriage, not in abstracto, but of the right to marriage in a person.

But now we want to go through this simple sentence or matter according to all main causes. Wise people count it (the marriage) for certain causes to the praedicamento relationis. Others have" certain questions of doctrine. But different people talk about the same thing in different ways, all of which are in agreement and aim at one purpose and end, both the teachers of reason and of oratory; only that the first draw mere lines, but the last add colorful colors and secondary things.

Whether a marriage is, one must know from the word of God, reason and the laws.

What it is, give the main causes, which we also bring out according to the word of God, the natural law, the moral art and the prescribed law, according to certain doctrine and by reflection.

752 Luther's theological use of logic. W. xiv, 1320-1322. 753

When you think of random things, the first thing you think of is form.

Then the formal cause of marriage is a lawful, indissoluble union. These words must be made according to the words of Scripture, according to the nature of the causes and godly examples in which the form of a right marriage is presented. In Genesis 2, the words are clear about the form of marriage, so in Genesis 24 in the history of Rebecca, and in the legal scholars likewise. This union is then legal if it is done with the consent of the bridegroom and the bride, and the consent of the parents according to God's and the emperor's law; likewise with the public testimony of those who were present at the transaction; likewise with what words, signs and pledges the consent has been indicated; likewise with what ceremonies the union or marriage has been performed and completed. There will be a heap of matter to talk about, if one describes this part of the exact description, namely the form, and confirms everything finely, as is reasonable, with laws and examples.

For the question: if and what it is? is followed by the question: if it is that? For one must not merely say and state a thing, but also prove and affirm it.

But since the union is among several, one must also ask: What is the subjectum or the matter, in which the union takes place. The matter, in which there are two persons, a male and a female, is now stated and confirmed from the word of God. And this matter must be explained with many scholars' research, namely, that such two persons must be of proper age and health in order to be suitable for marriage. For it is said of a perfect man that he is fit for marriage. Likewise, that they be free persons, and that neither blood friendship nor affinity stand in the way, and that blood and public honor be shunned, of which godly men teach salutary both among divine scholars and legal experts.

For man and woman are taken in this description for such persons who have no defect.

The active cause. For the honor and comfort of marriage, the main cause is spoken of, namely, that God ordered, blessed, preserved and protected this state, in which one also sees that God is chaste. One can also see from an honest marriage bed what the love of the Son of God is for His bride. For among the lesser causes is counted by some the consent by which marriage is contracted, if it be lawful. And if it has been once according to the laws and respectability, then it is a right marriage, although the minds and wills among the spouses become divisive afterwards. For the union and the right of marriage remain inseparable throughout life, unless adultery, malicious desertion and death and murder intervene. These causes destroy the bond. But otherwise the disagreement does not separate the marriage. For as that must always be arbitrary, which one once liked, so also that over which two persons become properly one. This also includes the celebrated betrothal, as well as the (priestly) union, which does not make the marriage itself, but only confirms and seals it.

The final causes, as the production of children. But whether marriage does not always attain this end, yet when the formalia (or essentials) of marriage are null and void, it remains wholly valid. For there are also other final purposes; for example, that fornication may be avoided. Therefore, even against the old papal law, marriage cannot be denied to the ancients; for marriage is an experience of the law, and a consolation of human life, and an ordinance against dissolute lusts, or rather evil thoughts 2c. There are also other theological ends; for example, that in chaste marriage one recognizes a chaste God, and calls upon him with a good conscience and a pure heart. Likewise, that the secret of the bridegroom, the son of God, and his Heziba or church, be known in honest marriage and sweetest parental love, as well as conjugal affection, among one another. 2c.

The similarities can be taken from other comparisons. The examples of honest and blessed marriage are Adam's, Rebecca's, Esther 2c. Because the polygamy ge-

754 Luther's historical and philological writings. W. xiv, 1322-1325. 755

The gospel abolishes both of these, after the first institution: "Two shall be one flesh, and inseparably united, or, as the emperor says, to an inseparable community of life"; and also evil examples, such as Lamech's, Esau's, David's, who took another's wife. For although one must go by laws and not by examples, the addition of examples gives light and interpretation to the matter itself. So much for the division and correct description of a simple proposition.

Now follows the kind of conclusion that belongs to the joined sentences or speech, and to the question: whether it is? namely, if one is to prove that the description concerns the thing described or not. For he who asserts something must prove it. The matter of the art of conclusion are round (or short) descriptions. And the word of God also approves, and the laws always include something of a description. Or one also concludes from the division, or matter, or form, or cause, final purpose or effect, affirmative or negative.

From the form.

Titius and Bertha are not legally united; therefore, there is no marriage between them. The conclusion, if it is a hidden superordinate clause (prefix), is a piece of the description, which contains the formalities or essential pieces. The intention must be proved. For the other person has not consented to anything, or the parents have not given their yes, or otherwise something has gone against other laws or princely orders, or against the law of the land; e.g., in Meissenlande it is a law that secret betrothal without the parents' will is not valid.

Of Matter.

The Turks have many wives; therefore, they do not have a proper marriage. The conclusion or the hidden intention is in the matter, therefore it is valid. For the intention is clear.

Titius has held a public engagement with Bertha, therefore he cannot have Rhea. The conclusion is correct, because the person must be free and single.

Mitio is a sixty-year-old man, so his marriage between him and his neighbor is not valid. The conclusion is wrong. One gives an example: Abraham, an old man, and Mithridates of ninety years have taken wives.

This old mother is eighty years old and can no longer give birth due to old age, therefore her and Mitioni's marriage is legally invalid. The conclusion is not valid, because there are more final purposes in marriage.

So much in brief of the matter of conclusions or final speeches, which are taken from theology, the word of God, law and statutes, principles of nature and natural science, and other rules. These conclusions then have their right reason and are valid.

The form of the conclusion are: syllogism or conclusion speech, and enthymema, short conclusion (or siunbehaltung).

The resolution (major) is a saying or common sentence or treatise in general, either a description or a piece of description (definitio).

The subordinate clause is the attribution (hypothesis), namely, the treatment of a particular kind or of a single thing. This is the case when the common account is drawn and interpreted to the intended thing or trade, or when something of the intended thing (subjecto) is denied.

The working cause of the final speech or this art is God, the author of all good, just, and fairness of the arts; likewise of those forms which God has planted in the minds, that one may grasp a trade finely round about, and report it to the people and keep it.

The ultimate purpose of the final speech is to teach people artificially so that they can hear and retain it. But since the true is distinguished from the false, he who grasps the true in his mind and judges rightly from the basis of a trade will then also easily notice the fallacies and false dealings. For then one judges only from the contradiction of the matter. For all false conclusions are either contradictory or lacking in ambiguity or division, or in some main cause, or do not conclude the same.

756 Luther's theological use of logic. W. xiv, 1325-1327. 757

or captivates the opponent with several sentences; and often he who has a bad thing speaks confusedly and darkly with all diligence. So much for the short art of conclusion or reason.

But I ask you as a friend that you interpret this above and in haste scribbled together and briefly drafted work 1) for the best. You will soon see the usefulness of these things when you use these short and childish rules for important things.

Practice is the best teacher for reasoning and speaking. If a case arises, and you refer to a passage from Scripture or the laws concerning the intended transaction, you will immediately think of the division or difference.

Now if the real meaning of the words is there, then make the right description from the Scriptures, or the right according to the main causes.

Then apply them to your case, and see whether it agrees with the picture given in the description or not, then you will be able to conclude either affirmatively or negatively from it, and also to refute what is contrary to it.

Also the causes have great use in the analyi (or interpretation, explanation), if one wants to interpret a whole book or text, or a whole content, or something of it. For first one must think what the matter of the book or the saying fei; one must read the whole book diligently. Then, if the writing is extensive, one must think of the parts, or consider all the words in the text according to the doctrine, 2c., then of the things that belong to the form, how it is formed? how it is spoken of? Likewise, of the main cause, who is the author or active cause of it? what drove the author? what kind of tool he had? Item, of the final purpose, what he intended? what he aimed at? what the book is useful for or serves? what one has to learn from it? Likewise the circumstances: Where and when the book

1. If Luther wrote this, then Löscher's assumption that we have to do with a postscript falls away.

What are the times like? because they are, as it were, an interpretation.

An interpreter, who must be practiced in the art of language, must think of this. He must also understand the languages themselves well, if the book consists of many languages. For the mere teacher of language (grammaticus) alone judges the actual meaning, origin, and force of the words, as well as the correct version or combination of the words, and the forms of speech in the teachings of God. Whoever wants to explain the Latin text should go to the basic text. In the New Testament, he researches diligently from which place of the Old Testament the intended passage is taken. In the Old Testament he researches where the passage was explained in the New Testament. He also consults the commentators and histories, for there is no book so bad that he does not occasionally find something good in it. He looks for the true meaning of the Greek words in the Greek authors. He holds the Hebrew ones against each other, and above all he seeks the kingdom of God in the knowledge of his ineptitude and trust in the mediator, and asks God, the giver of all wisdom, to give him the Holy Spirit, and directs all his studies to the praise and glorification of the divine name in theology and to the salvation of the churches, and in other arts to the preservation of righteousness and tranquility, then all things will fall to him, and he will often have good ideas from God, and be instructed by the Holy Spirit, as He is with the prayerful, who ponder, seek God's glory, speak kindly and honestly with good friends, and inquire about doubtful things with those who possess glorious gifts in the Church. For without God's blessing there is nothing good in men, which even the pagans confess.

I will add an example from the 9th chapter v. 26. of the first book of Moses of the analysi or explanation of the Scriptures here.

There are two kinds of matter in theology, law and gospel.

So let it be this

1. The first thought of a godly and learned interpreter, to see if > the passage is about the Law or the Gospel?

758 Luther's historical and philological writings. W. nv, 1327-1330. 759

"Praise be to the GOD of Shem, and Canaan be his 1) servant."

This place is evangelical. For it deals with the blessed (or highly praised) Son of God and spiritual blessing, and comprehends the person and office of Messiah. If one has now the main kind (genus) in mind, so think one

2. to the matter.

Matter is the thing or objectum (intended thing) that the text is about.

Here the text is about the Son of God, who shall become man, and his ministry, and about the lineage, from which he shall be born. For Moses also writes of me, says Christ, and all the patriarchs and prophets were called directly by the Son of God, and have seen the Son of God in the Spirit, and have testified of the Messiah 2c. Noah is a patriarch, a high bishop of his time, directly called by the Son of God 2c. Likewise Moses describes almost in all histories of the patriarchs their creed or doctrine. Accordingly, Noah also preaches in his last words or testament about the Son of God and summarizes the summa of his teaching, his symbolum.

The language or letter art has to create here also. Because the name Shem can be understood by all casus of Christo. "Praised be the GOtt Shem!" or, from Shem the son of GOtt is to be praised. Or: GOd will bless Shem, that is, in the line of Shem the Son of GOd will distribute his spiritual blessing, and will spring from his descendants. Or: O Shem! the Lord God, the Son of God, whose father you will be according to the flesh, will be blessed, to be praised, to be glorified, because he will be full of spiritual blessings, grace and truth. He will restore us to grace, will give that we may become pleasant, and will bring forth again the doctrine of truth, and make us, who are by nature lying, true, upright, and right, because we shall bear his image 2c. I come back to our

1. In the old edition: their.

"Praise be to the Lord GOtt Sem!"

For as Christ is called David, because he is David's seed, so he is called Shem, because he was to be born of Shem. For the children bear the names of the parents. "Praised be the GOt Shem!" or the GOt of Shem and the GOt of David. The LORD will be blessed, praised, or will be preached and called upon in the whole world; he, the given birth of the virgin's womb, full of grace and truth, who will bless all who believe in him. These are the materials, or this is the opinion of Christo, who is to spring from Shem's family.

But here many pieces come together. The father prophesies to Noah that the mediator will spring from Shem, the middle son, or that Shem will be the father of the promised seed. At this revelation he becomes joyful in spirit, who was very sad because of the flood of sin and because of the fall, and because of the sin of the son, and because of the curse of the godless world; therefore he breaks out into a joyful voice, like Zacharias and Mary, like Paul in the epistle to the Ephesians: "Praise be to the Almighty God, who will fulfill his promise as a true God, and will cause his son to be born from my son's loins" 2c. One can remember here the joy of Noah, who saw this, knew this, saw the day of the Son of God, like Abraham, and certainly believed and desired to see Christ in the flesh, as Christ speaks of the eager desire. This is the prophecy of the lineage of Christ.

In addition, there are also other prophecies and teachings of Christ. For as Noah spoke in the foregoing words of the conclusion or statute of wrath, which the Son of God brought forth out of the counsel of the Trinity immediately after the fall against the serpent and his seed, so he testifies in these words of the other part, namely, of the conclusion or statute of grace, which the Son of God also brought forth out of the bosom of the Father in Paradise, when he refreshed and calmed the fallen Adam with this most consoling voice: "The seed of the woman shall bruise the serpent's head." It contains

760 Luther's theological use of logic. W. xiv, 1330-1332. 761

but such statute (or way, Ps. 2) the first doctrine of the incarnation of the Son of God in itself, and is drawn to a certain line, namely of Shem 2c. Afterwards also here is to be heard of the Godhead of this son of Shem. He will be a son of man, born of a virgin, but also the son of God. Therefore he calls him Elohe, because the whole Godhead dwells bodily in him. And he calls him Jehovah, who, though he is another person than the Father, yet by nature and essence he is the true God, true man. This he received from Eve's confession through the Holy Spirit, who also confessed that this man, or the promised seed, was the Messiah. Just as Jeremiah and others gave this name to Messiah afterwards. In the word "blessed" not only the divine service of Messiah is described, that he is to be praised, preached and called as true man and Son of God, as the angel says to Mary Luc. 1, but also the whole office, kingdom, and noblest service of faith, with the effect. For he alone is called blessed to praise, to call and to preach.

But he who is to be preached must also have a kingdom, people and church. The angel clearly says: "Whose dominion shall be without end"; or, the Lord God Shem will be praised and preached until the end of the world, and will have a church and multitude, in which the blessed promise of the revelation and forgiveness of sins will resound. For the following text of Japheth completely confesses that Noah prophesied here about the tents of Shem. Therefore he speaks here full of joy, not only in general of the people of God, which should be gathered from the Gentiles and Jews, but also in particular of the preservation of the descendants of Shem until the birth of Christ. The patriarch sees in the Spirit the excellent glory of the Semites, their victories and prophets until the birth of Christ, and in Japheth the preservation of the Catholic Church until the end of the world. Zechariah no doubt begins his song from this prophecy 2c. These are the great mysteries that the patriarch received from the spirit and the promise to Adam and the confession of Eve, and the voice of God at the

Altar Noah, Cap. 8, was revealed, where it is clearly taught: God is reconciled through this man, who will be born of Shem.

Therefore, the Benedictus (praised be) must not only be understood in a suffering way, that the Messiah should be praised, preached and glorified, and that he is full of all spiritual blessings, but also that this blessed (or praised) one will come in the name of the Lord, Ps. 118 2c., and that he will bless all generations of the earth out of his fullness, and out of his essential as well as shared blessing power. For he is also called Redeemer (or a helper), Zech. 9, not only because he was snatched out of death by life and salvation, but also because he communicates his salvation, righteousness, wisdom, glory to us. So also here "blessed", meaning that he blesses us and makes us partakers of his blessing through faith 2c. The Son of God, as the interpreter of the Holy Trinity, not only brought forth this counsel of grace (or statute) from the bosom of his Father in Paradise, but also explained it afterwards and made it ever clearer. Noah knows expressly and clearly that the promised seed is Jehovah's elohe; Jacob that he is an embryo or female child in the womb; Isaiah that he is the virgin's son. So, since the Word (the independent one) speaks to Abraham, he declares himself in this way of speaking: "In your seed", which is Christ, "all the nations of the earth will be blessed", or will have from his Gospel through faith forgiveness of sins, reconciliation, righteousness and the same imputation, eternal life, protection and also other gifts in this life.

"For Canaan will be his 1) servant."

Christ will throw all enemies under his feet, they will not succumb. This is the spiritual blessing of the Church, which Paul speaks of in Eph. 1. It has been prepared for us and distributed to us by the giving God through the giving Seed, and revealed to us in the blessing and in the sweet voice of the Gospel, that we also may receive the blessing justified, and become the redeemed of God and His children and heirs.

1. In the old edition: their.

762 Erl. 64, 322 f. Luther's historical and philological writings. W. XIV. 1333-1335. 763

So much of the materials of this saying, which are drawn from the power and meaning of the words, and the preceding and following text and good concluding speeches. They are similar to the faith, agreeing with the prophets and apostles and Catholic Church testimonies.

Of the formalities it is not necessary to say. The ancients used short speech and laconic expression; they also have their aborted sayings, which they call cabbalas, which were worthy of all reception and wanted to have a diligent interpreter. If one wants to call the last words a creed, prophecy or testament, he will not do wrong.

From the causes.

3 The interpreter should see who is speaking. A patriarch, prophet, bishop. By what impulse? The Holy Spirit, says St. Peter. By whose sending? By direct sending of the Son of God, chap. 9. By what cause? Noah, who wants to reveal the wrath of God against the hardened and unbelieving son, so mocked the Son of God in his loins, threatens with eternal judgment or subjection taken from the curse of the serpent, Gen. 3.

On the other hand, since he vv. 26. 27. wants to teach and comfort even the most obedient sons who worship and kiss the Son of God in the loins of the Father, he prophesies of great ge

as if he said: As Canaan and all who do not believe in the Son of God will be eternally subject to Christ and his brothers, Ps. 110. 1 Cor. 15, so you, Shem and Japheth, will be blessed and have descendants for eternal life. You will reign at the right hand of the Father with the blessed Son of God, because you believe in the Son of God who will spring from your descendants.

The end purpose.

4 Here the interpreter thinks that this was testified by the Holy Spirit through the patriarch, that the Son of God should be known, and that men should believe and be saved through the word. For what was written before is written now, and that the church, which is founded on the apostles and prophets, has firm and certain testimonies of its religion, and it is known how the pure doctrine of the Son of God was brought forth and propagated by the Holy Spirit in the prophets from one century to another, until it has come to us at the end of the world. For this also is written by Moses, as also John says, that we believe JEsus to be Christ, the Son of GOD and of the Virgin, our King, High Priest and Blessing Man, and that through faith in His written and preached Word we have eternal life. Amen.

4. D. Martin Luther's serious angry writing against M. Simon Lemnius Epigrammata.*)

June 16, 1538.

Doctor Martinus Luther, to all brothers and sisters of our churches > here in Wittenberg.

Grace and peace in Christ our dear Lord and Savior. There has now next on the past Pentecost day a dishonorable knave,

M. Simon Lemnius, has let some epigrams go out behind the knowledge and will of those who are commanded to judge it; a real book of archbishop's shame and lies, against many honest men and women, well known to this city and churches.

*Simon Lemchen, called Lemnius, published in June 1538 around Pentecost a book under the title: M. Simonis Lemnii.Epigrammaton libri III. This writing Luther calls an archchand- disgrace and lie book. Kawerau, "Agricola", says about it p. 126, note 2: "There are in the first two books of all-.

764 Erl. "4, 323 f. Luther's writing against Simon Lemnius. W.XIV, I33sf. 765

by all rights (where the fugitive jack would have gotten) he would have cheaply lost his head.

2 So that I, as the absentee of our dear Lord parish priest, D. Johann Pommers (for he would undoubtedly not suffer it either, as we all know well), who has to be a stopgap and sub-priest, do not let such blasphemous, malicious mischievousness remain on me; for I am too weighed down with my own sins that I cannot suffer to burden myself with many other people's sins (especially such shameful boys, who learn and see much better from us every day, but who show such shameful ingratitude as a reward): I beg and exhort all pious and true Christians, who have and love the same faith and doctrine with us, to put away such blasphemy and burn it in honor of our holy gospel, so that our adversaries may not have to boast, as they are inclined to write of us in foreign nations, that we do not punish vices, although they know well that we punish them more severely than they do in their regiment, especially in their spiritual one.

chaste holiness wanted to put on the calculation lines.

3. moreover, because the same Schaudpoetaster praises the tiresome town clerk of Halle (to speak with leave), bishop Albrecht, and makes a saint out of the devil, I do not suffer that this happens publicly and through the pressure in this church, school and city, because the same shit bishop is a false lying man, and yet uses to call us the Lutheran boys, although he will hear from St. Moritz and St. Stephan the right main jacks on that day. Moritz and St. Stephen, as he well knows, but consoles himself that he does not believe such things. And I, if God gives me life and time, will give such a beautiful example on that day. And ask all of us, and especially the poets or his hypocrites, not to publicly praise or extol the shameful shit-monkey in this church, school and city. If not, they may also wait together with their lord what I will do against it, and know that I do not want to suffer that one praises the hopeless priest condemned by himself (who would like to have us all dead) here in Wittenberg. More about this soon. 1538.

In the first book, Lemnius wrote some strongly erotic poems, including mocking poems about husbands who had been betrayed by their wives, or about withered beauties who still desired a lover, and epigrams of this kind, in which one or the other of the Wittenberg personalities might have felt affected; but it will be difficult to prove how far Lemnius had really aimed at particular individuals. The most repulsive thing about those epigrams were the flatteries against Archbishop Albrecht running through the two books." But Kawerau 1. e. p. 127 adds that Lemnius had proved by later, at the beginning of the year 1539, published books of shame, "that Luther had basically taxed him quite correctly". Melanchthon was at that time the Rector of the University, who was responsible for the censorship of the books to be published, but in this case he had not done his duty. The writing caused a great stir and Luther, because Bugenhagen was absent, publicly testified against it in the pulpit on Trinity Sunday, June 16, 1538. His "admonition" is found in excerpt in the Table Talks, Cap. 28, § 13, and the "printed mandate" mentioned at the end of this section, which he read out, is probably our writing (St. Louis edition, vol. XXII, 940 ff.). The title of the same in the Wittenberg edition is "Wider des Buben M. Simon Lemnii Epigrammata." It is found in the Wittenberg (1559), vol. XII, p. 290; in the Jena (1568), vol. VI, p. 532d; in the Altenburg, vol. VI, p. 1252; in the Leipzig, vol. XXII, p. 592; in De Wette, vol. VI, p. 198, and in the Erlangen, vol. 64, p. 322. We give the text of the Wittenberg edition. - One compares me still the table speech with Lauterbach of June 20, 1538, St. Louiser edition, vol. XXII, 1732, No. 200. We have put the title, which the writing has in the Jena edition, over it, the date is according to Seidemann with De Wette I. o.

766 Erl. 64, 324. 337 f. Luther's historical and philological writings. W. XIV, 1336. 1348 f. 767

5. New Leipzig Newspaper and Aesop's Fable of the Lion and the Donkey,

Writings against Hasenberg and Miritianus, who had attacked Luther's marital status.*)

a. New Leipzig Newspaper.

To the worthy, highly esteemed Mr. Johann Cochleo, princely preacher > at Dresden, my favorable master and friend.

1. my willing service and all the good before. Worthy, esteemed Doctor! A strange, strange story has recently taken place in this laudable city of Leipzig, of which you certainly do not know (as I respect), which is why I have not refrained from reporting it to you, since we are all interested in it in no small way, and you can certainly do something about it and give advice. Our preacher here in Leipzig 1) (as you know

1. "The preacher at Leipzig" is lü". Johann Koß, who made a name for himself through his vituperative pulpit speeches against Luther and the Protestants. Seidemann, Beiträge zur Reformationgeschichte, p. 105.

who praises your beautiful booklets in the pulpit as a divine, heavenly scripture, has so far preached against the black devil at Wittenberg, the poisonous heretic Martin Luther, for so long and so well that it has (praise and thanks to God!) brought great fruit and has brought many of the devilish heresy back to the old, former faith, and has preserved much more that it is entirely hoped that such heresy will be restored.) has brought great fruit, and has converted many of the devilish heresy, and has brought them back to the old previous faith, and has preserved much more, that it is to be hoped completely that such heresy should almost have an end, and go out like a spark, where one will continue and stop like this. Accordingly, two highly respected (though young) men, Johann Hasenberg and Joachim von der Heyde, who is an excellent poet, have taken up your and his teachings, and are helping to promote the cause, and have given very good advice.

*Two magisters in Leipzig, namely Johann Hasenberg, a Bohemian, and Joachim von der Hehden, called My- ricianus, a Frisian, attacked Luther and his wife in 1528 because of their marriage. This happened in the writing: "Czwen sendbriefe, Latein vnd deutzsch oem Lutther vnd seynem vormeynthem ehelichem Wehbe Kethen von Bhore sampt einem geschenck, freundtlicher meynung tzuuorfertiget, Anno. 1.5.28." At the end: "Gedruckt zu Leyptzick durch Balten Schumann, des Jars. D.M.xxviij." 20 quarto leaves. On the first six leaves is Hasenberg's letter, beginning on page ^ij: M. Joann.es Hasenbergius Bohemus Martino Ludero Publicae

et pacis et pietatis perturbatori and is dated: I-^psiae in terüs I-anr6ntiani8 sio. Augusts, ^nno n 6Uri8to. tVl.v.xxvüj. On the second sheet with the signature B follows: "Joachim von der Heyden, wunscheth Kethen von Bhore Luthers vormeynthem eheweybe, Gnad zu bekerung, in Christo Jesu vnserem Seligmacher, 2c. WEHe dyr armen vorfurthen weybe" 2c. This letter is dated: "Datum zu Leyptzck am tag Laurentii slO. Augusti Anno M.D.xxviij." On the third bottom, on sheet C, begins a translation of the writing of Ambrosius: ^inbromi äs tapsn virZini8 6on866ratu6 with the caption: "Des heyligen lehrers Sanct Ambrosij Bischoffs zu Maylanth buchlem an eyne geschwechte Nunnen aus dem Lateyn in das Deutzsch gebracht. That a pious person should grieve because of the fact that the virgin was given to God. This writing has ten chapters, but it is not completely translated. - The authors sent their booklet to Wittenberg by their own messenger, but Luther did not let him in because he was burdened with business. However, he ordered his servants to accept and read the booklet. These people destroyed the book and gave it back to the same messenger together with a letter. How disgraceful the booklet had been, the Wittenbergers now made known to all the world in a small writing: "Xorv. 26ittnnK. von I-eiptLiZ." 1H sheet in quarto, without year and place. This consists of a fingirten correspondence between Hieronymus Walter in Leipzig and Johann Cochläus in Dresden; each of the two letters has an enclosure. These documents are dated August 17, 18, and 19. The inmZinarins Hder mentioned in Luther's letter to Eberhard Brisger (toward the end of August 1528, Erlanger Briefwechsel, vol. 6, p. 362; not dated April 8, De Wette, vol. 3, p. 299), and the writing commemorated in his letter to Wenceslaus Link (dated August 16 or 28, 1 1528, Erl. Br.-W., vol. 6, p. 360; not of Aug. 6, De Wette, vol. 3, p. 365), is the "Neue Zeitung" (Köstlin, Martin Luther, vol. II, p. 647 ud p. 152). The already mentioned epistle of Hasenberg is also published in a separate edition, under the title: M. dokannm Ha86ndorAii, opmtola, Martino I-udoro, 6t 8UA6 parnin loZitirnao vxori, Oatvarinao a Ltior, LBristiano pror8N8 unimo, soripta, In Iioo, vt ant, V6l, tanckoin, onin prodiZo üllo rompiseant, ao ad poonitontiain, eoonobioruinHNO Lanotiinoniain rodoant, ant

768 Erl. 6t, 338-340. Neue Zeitung von Leipzig. W. XIV, 1349 pp. 769

thought to settle the matter most recently; thus: because Luther is obdurate, and does not heed any admonition, they have undertaken to admonish his supposed wife, the runaway nun, Kethe von Bore, next to him with public writing, and have truly placed a splendidly beautiful booklet at her disposal, which I cannot read to my fill with great joy, especially because our praiseworthy preacher's art is almost the most in it. For I and all of us thought, where we could snatch the nun from the villain, his heresy would soon sing: Heli, Heli, and have holy evening; if not, then they would both have such shame before all the world that they would never have a day of peace with each other, especially because all the writings that went out in Leipzig have great reputation and do excellent things, even among all the heretics, both in Wittenberg and in Bohemia, as the blessed Emser's and D. Ochsenfart's books, but especially the highly respected poet Miritianus Carmen well prove. I will keep silent about what your books do, which no heretic can stand. Oh, how happy things would have been, and how we would have laughed at the infernal heretic.

But, what shall I say (I beg you, you want to keep it secret), we have truly all, in my opinion, thrown in our pants, the devil's name. For when the two highly learned men sent their little book to Witten with their own food and messengers

berg, the cursed heretic (as the messenger says) has been charged in several matters with electoral envoys to Brandenburg 1) that the messenger may not have occurred. But he ordered his servants to accept and read such booklets until he was released. Then hear what wicked boys do: they kept the messenger honest, but they took the noble booklet and carried it to the office, where it stinks, and illuminated it, even shat on it, and wiped their butts on it, as shamefully as if it were not from the laudable high school and scholars of Leipzig, but from the coarsest school. It is as disgraceful as if it had come not from the laudable high school and scholars in Leipzig, but from the crudest school of bachelors and donkeys on earth. After that, they closed it up again with dirt and everything, and sent it over again with the same messenger and a letter next to it full of mockery and scolding, in which there is a strange figure full of crosses, drawn with letters, but I do not know what it is. Those I have asked say that where one starts from the middle letter and spells it out, one finds the word ASINI forty times, calculated most precisely, perhaps they want to give it to be understood that our preacher, such a booklet holy spirit, is forty times an ass; where then would

1. "Under the 'churfürstlichen zu Brandenburg Gesandten' with whom Luther was burdened, is in any case Val. Graf, who was in Wittenberg in matters of Hornung" (Kolde, Mart. Luther, Vol. II, p. 585).

certe Luderus Nonnam suo sponso Christo, matrique Ecclesiae, postliminio reponat. M.D.xxiij. 6 quarto leaves, without indication of the place. The letters and especially the decorated initial letters show that Schumann also printed this edition. The Erlangen edition (Br.-W., vol. 6, p. 322) considers this to be the first printing. The text is, apart from a few insignificant deviations, identical to the one mentioned before. - After the appearance of the "Neue Zeitung," Joachim von der Heyden had his Sendbrief printed in a second edition, augmented with a "Condition" (Ein Blatt), which precedes the Sendbrief. The title reads: "Ein Sentbrief, Kethen von Bhore, Luthers vormeinthem eheweybe sampt eynem geschenck freuntlicher meynung tzuvorfertigt. Dartzu eyne Bedingung auf der Wittenberger lesterschrifft." 16 quarto sheets, without indication of location. As in the first edition, the letter is dated Laurentii, Monday, August 10; the "condition" from "Mitwoch nach Egidi", September 2, 1528. In contrast, the Wittenbergers now published the following: "Ein newe fabel Esopi Nemlich verdeudscht gefunden. Vom Lawen vnd Esel." This consists of a letter from the Wittenberg "Jlluminists" to "Miritionos", the fable itself, and a fingirten postscript by "H. W." from Halle. The latter is dated: "Sonntags nach Mauritij [den 27. SeptZ. In M.D.xxviij. Jar." Hasenberg then sent out a few more counter-scripts, which, however, were not heeded by the Wittenbergers. - There has been much dispute among scholars about whether these writings had Luther himself as the author or not. Also we cannot contribute anything certain about it, but we agree with the opinion of Köstlin ("M. Luther", Vol. II, p. 152): "We will be allowed to attribute these counter-writings to Luther himself without hesitation with the old tradition. - The Erlangen edition has included the two missives of Hasenberg and Miritian, as dirty and blasphemous as they are, in its sixth volume of "Dr. Martin Luther's Briefwechsel"! - We have corrected the parts of our writing, which were in all editions up to now in wrong order. In the editions our writing can be found: in the Eisleben one, vol. I, p. 420 b and vol. II, p. 5b; in the Altenburg one, vol. IV, p. 431; in the Leipzig one, vol. XXII, p. 584 and in the Erlangen one, vol. 64, p. 324.

770 Erl. 64, 340-342. Luther's historical and philological writings. W. XIV, IS50-4S53. 771

MJRJCJANUS and HASENBERG stay? And where did I myself want to stay, who praised everything so highly myself? We should probably have more dog-ears than hair on our head, if one wanted to reckon with it. Isn't that a shameful, disgraceful trade? This is what the desperate heretic disciples and the damned Wittenbergers do. They pretend that we ourselves should first be chaste and pious in Leipzig, and that we should first punish and mend our fornication and whoredom, and that we should first sweep away the dirt from our door before we tear the splinter out of the other's eye, and that we should not forget our beam.

3 There was a beautiful, masterly title on our booklet, put in the most Leipzig and artificial way, that it should be a gift, friendly opinion, made by Kethen von Boren. But, the devil! what a shameful tip they gave for the gift. However, I am very much disturbed by two things: First, that our praiseworthy preacher and the two highly learned men's poems and suggestions have been so completely destroyed by the lost nun, and that our art and friendly opinion (understand me well) have been so shamefully lacking. After that, with our money and effort, we had to fetch heretic filth and stink to Wittenberg; and it should easily have happened, if the messenger had not carried a messenger box, that he would have had to declare such shameful goods, to our great mockery and damage.

What do we want to do about this? My advice and friendly request is, because you are with our gracious lord in the place of the blessed Emser, that you help us to see to it that we bring forth a commandment from our gracious lord against such a case and such a journey, so that henceforth we do not have to supply dirt for money, even if we send out much smaller books than this has been. For if the people were to be accustomed to it, and such stinking trade were to break down, this princely city, and all trades, should suffer a much more noticeable loss than is now the access, which comes from evil coin, as you have to consider. Also so that the two highly learned gentlemen, and the preacher, do not receive reward for their art and skill, and receive disgrace as a reward, it seems to me that this is not the case.

It would be good for me if it were forbidden that no one had to call Miricianum the shitty poet, neither here nor in Wittenberg, because everyone knows well that his Carmiua are so delicious that they almost attain virginity. Send herewith a copy of the above-mentioned stinking letter, because you will find me willing and ready to serve you. Given at Leipzig, Monday after Assumptionis August 17 in the 1528th year. Hieronymus Walter,

Citizens of Leipzig.

Supplement to previous writing.

Follow the transcript of the letter.

Denvermeinten Hochgelehrten Johann Hasenberger und Joachim von der > Heyde, zu eigenen Händen sämmtlich und sonderlich.

Our most humble services before and after, high scholars and respectable supposed poets and rhetors. We add to your exuberant art and wisdom that the heretic, Martin Luther, has not read your excellent poem and art, because he, burdened with other things, did not let the messenger come to him, but nevertheless ordered us to accept such a booklet until he would be released. But because the matter was urgent, we have subjected ourselves to answering your art. And we do not want to conceal from your erudition that we encountered much darkness while reading. Therefore we have caused to illuminate such your booklet; as such booklets are well worth, and you will see, not only for us, but also for yourselves. For we fear that you yourselves do not know well what you have written in it. So it is not new that Leipzig, the noble city, has to nourish such bachants and coarse, large asses. But if this color is not pleasing to your wisdom, you might well send another such booklet, and we will endeavor to illuminate it more thoroughly.

Et quia estis vobis ipsis suspecti de multa scientia, est quidam frater, habens mirabilem probleumam circa quadraturam circuli, petens declarationem, quoties in ista figura possit legi nomen dignitatis vestrae.... [And because you think you have great science: it is a certain brother who has a whimsical pro-.

772 Erl. 64, 342-344. Neue Zeitung von Leipzig. W. XIV, 1353-1355. 773

blem about the squaring of the circle has, and asks for explanation, how often the name of your dignities in this figure can be read

ININI

NISIN

ISASI

NISIN

ININI

To the prudent and wise Mr. Hieronymo Walter 2c., citizen of Leipzig, > my favorable, good friend.

My willing service before. Good friend! I have heard your letter, but do not worry too much for the sake of the poisonous heretics' malice. A good friend has also written to me about this matter, as you will learn from the enclosed letter. He is still good, but I do not know whom to believe, but I intend to defend and excuse the good two magistrates: even if they have not explained everything, their heart and opinion are good. In magnis voluisse satis est. Who can turn everything into gold? I myself am lacking at times, but I do not have a heavy conscience about it, especially because my gracious Lord is merciful to me and you are favorable to me; Luther must go down to the devil with his followers. Given at Dresden, Wednesday after Agapiti August 19, in the year 1528.

Johann Cochleus,

Doct. Ew. Williger.

Enclosure to previous letter.

To the worthy and esteemed Mr. Johann Cochleo, princely preacher at > Dresden, my favorable master and good friend.

My willing service before. I add E. W. friendly opinion to know when I next on the return journey to Leipzig in the

The booklet that went out here in Leipzig by Johann Hasenberger and Joachim von der Heyde against Luther and his supposed wife was brought over the table and read. I must speak to you kindly and freely: What do such our young spoons do, that they hang on to the man, and get involved in such things, without bringing disgrace and dishonor, scorn and mockery to the laudable city of Leipzig and our famous high school with their untimely and foolish writing? You will not believe the words I have to eat into me because of them; they want to fly before they have grown feathers, looked at the back when they should start at the front, and leave the means to do so. They exhort a nun who has gone astray back to the monastery, and yet they do not teach how right and godly a monastic life is. Do you not think that Luther taught his wife, and still teaches, how right she is to live and remain outside the monastery, and how wrong she would be if she ran back into it? as he tried and undertook both these things with great earnestness through many books. But our young spoons think that his wife has such faith as they have, that monastic life is holy and right, and therefore proceed with a naked, mere admonition, wanting to put in honor. So we have to hear in the countryside how the noble city of Leipzig has vainly presumptuous asses' heads; as I had to hear over tables that a fine man of the world spoke to this booklet: I mean that the fine city of Leipzig must be especially plagued with coarse asses; write, and do not know what they write, just as if it were enough when they write a book, especially at these times, when so many learned people and worldly wise men are. So I kindly ask you to be there, so that the young rags may change their attitude; do they want to provoke Luther or his wife to the monastery again, so that they first teach and instruct how monastic life is holy and right. For if Luther and his wife thought that the monastic life was holy and right, I think that our Leipzigers should have no naked admonition; their consciences would admonish and urge them themselves.

But now we let them remain in conscience that monastic life is unjust, and we let them stay in the same way.

774 Erl. 64, 344 ss. 326. Luther's historical and philological writings. W. XIV, 1355 ff. 1336 f. 775

If we admonish someone to run inside, we cause even more laughter and mockery with our admonition, as if I wanted to admonish him to eat cake, because he believes that there is poison inside. I would first have to persuade him that there is no poison but delicious medicine inside. Let our fools in the devil's name learn their rhetorica and poetica better, we do with such a way to defend our faith that I myself think more of Luther than of ours. Luther first teaches and proves what he wants, then he exhorts; our spoons can do nothing but exhort: they place the teaching and proving on their own thoughts, just as if they were sure that everyone believes as they believe. If our preacher has been there, he is as wise as he wants to be. Tell them that this matter does not want to be dealt with in genere deliberativo, sed in genere judiciali at this time, do they understand their rhetoric differently, or are they theologians, quod non in exhortatione, sed in doctrina sit sita, as Paul says Rom. 12, as Luther did in his books. If they do not do this, then they accomplish nothing else than to strengthen Luther and his wife with their lazy, unconvincing exhortation, to their own mockery and ridicule; for one must first prove the wrong and error, and convince the conscience, otherwise all is lost, and make their little book in

the apothecaries or to the secret chamber. You can see how Luther writes so powerfully and thrusts himself about, and these spoons attack him with bare, unleavened paper; this distorts me from ours to a great extent. They may have printed the epistle Hieronym 1) next to it, but what does Luther ask about it? If they have read none of his books at all, then they are foolish, presumptuous rags; but if they have read them, then they must be nonsensical. Luther wants to have Scripture, and to have proven that Jerome rightly speaks the monastic life holy and good; he knows almost well that fornication is wrong, as such an example gives. But where are here our young poets and rhetors who prove with writings that monastics must have such a conscience as Jerome says here? I have written this to E. W. in a hurry, hope to talk to you more about it orally; if we want nothing else than to write, then silence would suit us well. I am willing to serve you. Given at Leipzig, Dinstags Agapiti 2) August 18, 1528.

1. "Hieronymi" is intentionally written instead of: Ambrosii.
2. "Dinstags Agapiti" put by us instead of "Dinstags nach Agapiti". The date of this letter is, like the letter itself, of course fingirt, but it must, if it is to have meaning, in any case be earlier than that of the document with which it claims to be sent. Now, however, Agapetus in 1528 is a Tuesday. The Dinstag after Agapeti would be then the 25th August. Possibly one did not think of it with setting the date, and meant by the fact that Dinstag is earlier than Wednesday, to be safe from an anachronism.

b. Aesop's fable of the lion and the donkey.

To the most learned collegiate and supposed poet of Leipzig, Johann 3) > Miritionos.

1. we add to you, you most learned collegiate and supposed poet, to know that to the heretic Martin Luther your other present book 4) has been given before us; and he does not want to give us

3. His name is: Joachim.
4. This is the second edition of the book of Myricianus (Joachim von der Heyden): "Ein Sentbrief, Kethen von Bhore, Luthers vormeynthem eheweybe sampt eynem geschenck freuntlicher mehnung tzuvorfertigt".

But he said, "The donkey's head illuminates itself all too well, and threw it into a corner. But we wonder at your great ingratitude, that you first learned through our illuminating, how you are too little of things, and do not understand them, as you now testify of yourself, 5) and do not like us for it.

5. This is done in the "condition" attached to the "Sentbrief, Kethen von Bhore" 2c. "In this condition, Myricianus says that he is too little to disputiren with Luther.

776 Erl. 64, 32K-329. Fable of the Lion and the Ass. W. XIV, 1337-1339. 777

But if we did not spare your presumed poetry, we would say that you are a dishonorable, lying knave, who, as a common judge, publicly condemns a pious woman before all the world and shouts her out for a faithless, perjured, runaway whore, and yet you say that you do not know and do not understand the matter. Where did you learn the virtue of defiling people, and yet you confess that you do not understand and are too ignorant of the matter? We are surprised that you should be so bold as to walk the streets of Leipzig, where there are so many good, honest citizens, and in the high school so many exquisite men, doctors, magistrates and students, against whom you can be counted no more than horse manure among apples.

2. Nor is your arrogance so great that you, filth and stink of the praiseworthy city and highly famous school, break out alone, and sing under the beautiful apples of Leipzig, Nos poma natamus, 1) as if you were the one jewel of Leipzig, and the others were all filth and muck against you; from which one may well feel that you coarse snotspoon and donkey's head have never learned either discipline or honor, and do not respect such fine people, whom you should take to counsel in your writing, or grab your hat against them. Thou shouldst sweat with shame when thou lookest at a house in Leipzig, and think that stone and wood would see thine iniquity, and spy upon thee. But because you are a supposed poet, we want to keep quiet about this, otherwise you might become angry and proceed against the blasphemers. Therefore we are afraid, and consider it better to have your friendship, and ask you to be merciful to us. And as a sign of our humility, we hereby send you a friendly gift, a new fable, so that your poetry may have a matter to practice and gain honor.

3. For we have seen, because thou Oecolampad, spread with rods, 2) hast denied that thine
4. The full meaning of this proverb is: We apples swim, said the horse manure, when he swam under the apples.
5. That is, that Oecolampad was struck out with ruts. This is asserted in the four distichs which have the superscription: In ^oannein Oeeolampadiurn vol potius Oseosiotuin alia" 8u8<Miv, virZis eaosnrn. 3. LI.

idle art seeks cause to prove itself. But allow you, as a supposed poet, where you want to make such fables into verses or feet, that you may well put five feet in a verse 3) or even seven, and not, as more arid poets do, only need six feet. How else would you be a supposed poet? So you also have good examples. If a horse has only four feet, and a caterpillar twenty, shouldn't your poetry make as many feet as it wants? A louse has six feet, therefore all other poets are vain lousy verses, with their six feet. Miritionos alone is a traveling poet, with feet as he pleases. But if thou canst not break thy wrath, and wilt eat us, we pray thee, if thou wilt lift up the bottom of the seat, then thou wilt keep cornpest and mustard beforehand.

The illuminists of the books Miritiani.

A new fable Aesopi, recently found translated, of the lion and the donkey.

The old lion fell ill and called upon all the animals to hold his last imperial diet and to appoint his heir, the young lion, as king in his place. The animals came obediently and accepted the old lion's last will. But when the old lion died, and was buried gloriously, as befits a king, some unfaithful, false advisors of the old king, whom the old king had done much good and helped to great honors, came forward: Nolumus hunc regnare super nos; they pointed out how cruelly the lions had ruled until now, how they tore and devoured the innocent animals, so that no one could be safe from them; as it then happens that all good things are kept silent, and only the worst things are spoken of by the overlords.

2nd From this speech there was a great murmur among all the estates of the kingdom; some of them wanted to keep the young lion, but the

3. In the original: "in one verse". -In the five distichs which have the superscription: ckouaUirni M^ricnuni IMri8om^86N8i8 äst I^utUsrurn odsurZatio, the third hexameter is one foot too short.

778 Erl. 64, 328-331. Luther's historical and philological writings. W. XIV, 1339-1342. 779

Several parts also wanted to try another. Finally, they were asked together to choose the full word of the majority and to put an end to the matter. Then the false, unfaithful councilors had made the fox the speaker, who was to speak before the estates of the kingdom, and gave fine instructions and lessons on how he should propose the donkey. At first it was ridiculous to the fox himself that a donkey should be king; but when he heard their concern about how freely they could live under the donkey, and would like to rule it as they wished, the mischievous man put up with it, and helped faithfully, fasted the matter as he wanted to present it nicely.

(3) And he came out before the people of the kingdom, and reproached them, and commanded silence, and began to speak of the kingdom's distress and grievous things, but drove the whole speech to the effect that the king's fault had been, and so nullified the lion's sex that the people fell away altogether. But since there was a great doubt as to which animal should be chosen, he again ordered silence and listening, and gave the donkey's gender, and spent about an hour on the donkey's praise, how the donkey was neither proud nor tyrannical, did a lot of work, was patient and humble, let another animal also be something, and did not have much to offer, was also not cruel, did not eat the animals, let him be content with little honor and interest. When the fox noticed that this tickled the mob and pleased them, he made the right addition and said: "About this, dear sirs, we have to think that he might also be ordained and created for this by God, which could be noticed by the fact that he carries a cross on his back forever.

4th When the fox remembered the cross, all the estates of the kingdom sat down before it, and fell down with a great noise, saying, Now have we found the right king, which can destroy both the temporal and spiritual government. Then each one praised something about the donkey; one said, he had fine long ears, which were good for hearing confessions; the other said, he also had a good voice, which was well suited for preaching and singing in the churches. There was nothing about the whole donkey that was not worthy of royal and papal honors. But above all other virtues, the cross on the donkey shone.

Back. So the donkey was chosen as king among the animals.

The poor young lion went miserable and sorrowful, as an outcast orphan from his hereditary kingdom, until some old, faithful, pious councilors (who were sorry for such trade) took pity on him, and discussed how it was a blasphemous sin that one should let the young king be so shamefully outcast, his father had not deserved such for them. It should also not happen in the kingdom, as the fox and his companions wanted, who sought their own courage and not the kingdom's honor. They gathered themselves together and asked the imperial estates to come forward with something necessary. Then the eldest, who was an old dog, a loyal advisor to the old lion, came out and told with a beautiful speech how such a choice of the donkey would be too easy and too hasty, and the lion would have done a great injustice; not all that glitters there would have to be gold.

(6) The ass, even if it had the cross on its back, could be a sham and nothing behind it, as all the world is deceived by glitter and good appearances. The lion would have proved his virtue by his deed, but the donkey would have proved no deed; therefore they should take care that they do not choose a king who is no more than a carved image, which might well bear a cross. And if there were a war, they would not know what the vain cross could do for them, if there were nothing more behind it.

Such a serious, brave speech of the dog moved Omnes. The fox and the unfaithful robbers were afraid, pretending that what had been decided in the kingdom should remain; but the crowd was nevertheless moved by the fact that the donkey had never proved anything with the deed, and that the cross might well have deceived them; and yet they could not go back with the election. Finally, since the dog pressed so hard for the deed and for the false appearance of the cross, it was granted by his suggestion that the donkey should fight with the lion for the kingdom, whoever would win would be king; they could not do otherwise now, because the election had taken place in the kingdom. Then the young lion regained his heart, and all the pious subjects had great hope. But the fox hung his tail with his companions, and took care of himself.

780 Erl. 64, 331-334. Fable of the Lion and the Ass. W. XIV, 1342-1344. 781

not much chivalrous fight to their new king, unless it wanted to ring with Farzens, or with Distelfressens. The day of battle was set, and all the animals came to the square; the fox held fast to the donkey, the dog to the lion.

8th The donkey let the lion choose the fight. The lion said, "Well, he who jumps over this brook, so that he does not wet a foot, shall be the winner. But it was a big brook. The lion took to it and jumped over it as a bird would fly over it. The donkey and the fox thought: Well, we have not been kings before, dare wins, dare loses; he had to jump, and jumped into the middle of the brook, like a block falling into it. Then the lion jumped around on the bank and said: I mean yes, the foot is wet. But now look what luck and cunning can do. A small fish had gotten tangled in the donkey's ear under the water and was caught; when the donkey crawled out of the brook and the animals had laughed themselves to pieces, the fox saw that the donkey was shaking the fish out of his ear and said, "Now be quiet and listen.

(9) Where then are they that despise the cross, that it can prove no virtue? My lord, King Donkey, says: He would have jumped over the brook, but that would have been a bad art for him to prove the virtue of his cross, as the lion and other animals do without a cross; but he saw a little fish in the brook while jumping, so he jumped after it, and that the miracle of his cross would be all the greater if he did not see it with his mouth or paws, but with his ears: let the lion also do this, and then be king. But I think he should not catch a fish with his mouth and all four legs, if he would go after it, let alone jump. The fox made a fuss again with such talk, and the cross wanted to win badly. The hound was annoyed by the luck, but much more that the false fox with his fox tail thus fooled the bunch, began to bark, it would have been schlnmps so gerathen, and no wonder.

010 But lest the bite of the fox and the hound should cause a disturbance, it was thought good that the lion and the hound should be kept away.

Donkeys went alone to a place and fought there.

(11) They went to a wood, to the kingdom's escort and peace. The lion who sows the most agile animal is the one who counts," said the lion. And he ran into the wood and hunted until he saw a hare. The lazy donkey thought that the kingdom would cost me too much trouble, that he should have no peace with the wise man, and he lay down in the sun and lapped at it with his tongue: 1) Then a raven came, thinking that it was a carrion, and sat down on his lips and wanted to eat, but the donkey snapped at him and killed the raven. 2) When the lion came running happily with his hare, he found the raven in the donkey's mouth, and was frightened; in short, it was lost, and now he himself began to dread the cross of the donkey, but he did not like to leave the kingdom, and said: "Dear donkey, there is still one thing for the sake of good fellows, all good things should come in threes. The donkey did half of it out of fear, because he was alone with him, and accepted it.

012 And the lion said, Beyond the mountain is a mill: he that getteth there first shall have the spoil: wilt thou go down thither, or over the mountain? And the ass said, Run thou over the mountain. The lion, as in the last fight, ran as far as he could run. The donkey stood still and thought: I will become a mockery, and make my legs tired when I run; so I realize that the lion does not begrudge me the honor, so I will not work in vain. When the lion comes over the mountain, he sees a donkey standing in front of the mill. Has the devil already brought you here? Well, once more back to our place; but when he comes over again, he sees the donkey standing there; for the third time also (he said) back to the mill, there he sees the donkey standing there for the third time, and must give the donkey victory, and confess that the cross is not to be joked with. So the donkey remained king, and to this day his family reigns mightily in the world among the animals.

1. In the original: lechet.
2. Marginal gloss in the original: Hie sähet Miritianus die Collegiatur zu Leipzig, ,

782 Erl. 6t, 334-336. Luther's historical and philological writings. W. XIV, 1344-1346. 783

To the strict and firm H. V. B., 1) my favorable master and dear > brother.

1. my willing service before. Kind sir and dear brother! The other booklet of Miritianus, which you sent to me, has come to me, if it is another booklet, because methinks it is the previous one; perhaps they were not able to expel the first one, that necessity forced them to decorate the last sixth under another veil. Or perhaps Miritianus' art has become so light that it has dried up so soon and can no longer do anything. The dear spoons have done a fine job, they themselves confess that they are too little in the matter, and yet they have taken the liberty of writing against this matter. They should have this in mind, and write what they can, as Horatius teaches them: Versate diu quid valeant humeri.

I am surprised that the rector of the university does not forbid the fools their foolish writing, so that they brew vain shame, as you also indicate in your letter. But you are also too Lutheran, and make too much of the mockery of our Leipzig poets. They are not all Miritian in Leipzig, they themselves have his poetry for foolishness and children's work. I was recently in a good company, where Miritianus had to be the show dinner: some cursed him, some called him not Miritianus, but Miritionos. (Some thought that if Duke George knew that he was such a proud donkey, he would take away his collegiate position and ban him from the city. It was their common complaint that they had to be ashamed of the Miritionos among learned people everywhere.

I wanted to speak his best, and said that he had, in addition to his writing, translated Ambrosii's epistle and let it go, which should be spared; then I arrived right. Yes, they said, you really hit the nail on the head, it

1. Regarding "H. V. B." Seidemann remarks in his ^Erläuterungen zür Reformationgeschichte", p. 151: "It rst ein Irrthum der beiden Walchs fVater und Sohn], wenn sie glauben, eben dieser Brief sei von Luther an seinen Schwager Hans von Bora." Walch XIV, preface p. 49. Walch ülius: "Wahrhaftige Geschichte der seligen Frau Catharina von Bora" 2c. Second edition, Halle 1752,

Miritionos did not have enough to prove his ass's head to Luther, he must also prove it to St. Ambrose, Ambrose writes of a nun who had become a whore, so Miritionos shows it on a married nun; that can be a coarse ass, who considers whores and pious wives to be the same. They also said how pointed and scornful the Lutherans at Wittenberg are on them, who scold married nuns for whores; pretending that such is rather the pope disgraced, than the Luther. And showed me how Luther recently let out a booklet in which he proves that the pope himself often allowed monks and nuns to marry.

If some nuns are whores, let the pope be the cause, teacher, father and patron of such whores. He who scolded Luther must also scold the pope; that is why Miritionos, with his book, has defiled the pope in the highest way; and if he should leave Luther's name outside and write to Rome that married nuns are whores, the pope should learn to write to him and his masters what married nuns are.

(5) And it seems shameful to me that a nun whom the pope marries should be called a pious woman, and if others do, she should be called a whore. The pope himself misleads us with his dispensations, so that I almost do not know who is cook or waiter, without realizing that whoever wants to consider the pope right is dangerous to attack Luther, because the pope himself considers it right to do and to leave what Luther teaches to do and to leave. They let me read a letter from Wittenberg, in which it was stated that Luther has nothing better than that the papists write, scold and curse much and confidently against both forms and the marriage of the clergy, because he speaks: they put him to the trouble of not being allowed to write against the pope, they do him a service by it, scold their own head and lord, bite and devour each other because they do not write anything against him that is not also against the pope, their own teacher, and laugh at the fine disciples and students who thus pay their own master with blasphemy.

6. neither did they think that the epistle

784 Erl. 64, 336 f. 346. L.'s Mtheil von öffentl. Schriften in Privatsachen. W. XIV, 1346 si. 1357 f. 785

St. Ambrose was a fine, brave man, because he should have written such a clumsy epistle. They also did not like to think that it was St. Jerome's epistle, although he is in the habit, when he is angry, of judging the beam in other people's eyes so sharply, and all the Scriptures that speak of Christianity point to physical virgins, and what the words of God say about faith, he points with his hair to virginity, which is very bad for a Christian teacher. Therefore, they consider it to be a heretic's epistle, sold under Jerome's name, from the Pelagian or Novatian sects. I like it most of all that he rages and rages, not like a teacher, but like a devil, over the fall of the flesh, as if heaven and earth had collapsed, and should probably provoke more despair than repentance.

(7) Such a teacher should have the devil as his disciple, and not a poor sinner or fallen man. After all, there is neither measure nor end to the fear, rebuke, terror and condemnation, as if he wanted the poor sinner or fallen man.

Whore into the abyss of hell. And on the other hand, there is not a comforting word of the forgiveness of sins to keep the poor damned conscience from despair. No teacher, not even Jerome himself, no matter how angry he is, has ever stormed the tenth part against murder, even against heresy, or against sin in the Holy Spirit, which are a hundred times more serious, as this soul murderer storms against a poor female, frail vessel.

But Miritianus liked it, because he wanted it to be as evil as the epistle says; but he looked at things unequally, and so shat himself in his art, that we all, splashed with his filth, without our fault, must bear the shame with him. So we decided in this company that we would let Miritianus remain a Miritionos; he may remain so until he becomes more humble, and regains the art that he lost in Leipzig and with everyone through his arrogance. Greetings to your dear housemother and your dear son. Given at Halle, in my hostel, Sunday after Mauritius [September 27, in the year 1528. H. W.

6. D. Martin Luther's judgment of public writings in private matters,

written to a good friend in Saxony. *).

What does not concern a congregation of God and the Christian church should not be revealed or made public, that is, made common, and shouted out everywhere like a toothbreaker. For a private matter may well be concealed and suppressed, and go up and down in its place like the wrath of a house, and not strike out at the roof above. But where it happens, it is evil, which comes from the devil, who has never been good from the beginning. And are

those who do it, his children, even if they introduce God and his word and use them as a cover of shame, as all our adversaries have done. My advice is, let it be, and learn to endure, and keep your mouth shut, so that the noble herb patience may be recognized. May the Lord of peace be with you, and your anger will pass away.

Martinus Luther,

Your old man, who has experienced a lot of the thing.

*) In the Hallische Theil, p. 475, this little writing is printed, and it is noted there that it was found printed on the answer of Erhardi Landolf to the preface of the defamatory letter of Catharinen Zetlin, 1558. From there it has passed into the Leipziger, vol. XXII, p. 426, and into the Erlanger, vol. 64, p. 346.

786 Erl. 64, 346-348. Luther's historical and philological writings. W. XIV. 1358 f. 787

*7. complaint of the birds to Luthern about his servant Wolfgang Sieberger. )

To our favorable Lord, Doctori Martino Luthern, preacher at > Wittenberg.

We thrushes, blackbirds, finches, linnets, goldfinches, along with other pious, respectable birds, who are to travel over Wittenberg this fall, add to your love's knowledge, as we are credibly reported, that one, named Wolfgang Sieberger, your servant, has taken the liberty of a great, unholy thurst, and out of great anger and hatred, has bought some old, spoiled nets over us at a high price, to create a flock of finches, and not only to deprive our dear friends and finches, but also all of us of the freedom to fly in the air and to read grains on earth, which God has given us, and to put us at risk for our life and limb, when we are not at all guilty of anything against him, nor do we deserve such a serious and swift thurst for him. Because all this, as you can consider yourselves, is an annual and great burden for us poor free birds (who have neither barns nor houses nor anything in them), we humbly and kindly ask you to send your servant away from such a thurst, or if that cannot be, to keep him so that he scatters grains on the stove for us the evening before and does not get up and go to the stove before eight o'clock in the morning, so we will take our train via Wittenberg.

If he will not do so, but will thus be wickedly after our lives, let us pray to God that he will punish him, and that he will feed frogs, grasshoppers and snails in our place during the day, and be covered with mice, fleas, lice and bugs at night, so that he will forget us and not prevent us from flying freely. Why does he not use such anger and seriousness against the sparrows, swallows, magpies, jackdaws, ravens, mice and rats, which do you much harm, steal and rob, and also carry off grain, oats, malt, barley, etc. from the houses, which we do not do, but only look for the small crumbs and individual ruined grains. We put such things to lawful reason, whether we are not unjustly pursued so hard by him; but we hope to God, because our brothers and friends stayed so much this autumn before him and escaped from him, we also want to escape from his loose and rotten nets, which we saw yesterday. Given in our heavenly seat under the trees, under our ordinary seal and feathers.

Look at the birds of the air: they do not sow, they do not reap, they do not gather into the sheds, yet your heavenly Father feeds them. Are you not much more than they? Matth. 6, 26.

*This joke by Luther is first found in the Eisleben edition, vol. II, p. 330; then in the Altenburg edition, vol. VI, p. 337; in the Leipzig edition, vol. XXII, p. 581, and in the Erlangen edition, vol. 64, p. 346.

788 Prophecies of Luther. W.xiv, i3Mf. 789

*8. D. Martin Luther's Prophecy after the Departure of John the Prince, )

August 1532.

1. kings and princes are respected by God, like the children of the card game, but a prince dies differently than a peasant, and yet they both die the same.

With Duke Frederick, wisdom died, with Duke Hansen, piety died, and now the nobility will rule, when wisdom and piety are gone. They know that my young lord, Duke John Frederick, has a mind of his own and does not care much for pens, which pleases them well; he has wisdom enough, so he also has a mind of his own, so the nobility will preach courage enough to him.

If he had half of his cousin's wisdom and half of his father's piety, I would grant him half of his mind and wish him good luck.

Our dear Lord God cannot suffer pride and must punish evil, for it would be too close to Him if He did not. F. must serve.

5. Denmark is now punished, Venice too; the Frankish nobility has also been punished; but if I should see our nobility and the nobility of Meissen punished too, it would go badly, for they are wise 2c. The peasants and the nobility know the gospel better than St. Paul or M. Luther; they are wise and think themselves better than all their pastors. If they want to despise the priests, they despise a greater Lord, who will despise them again, and if they want to be their enemy, he will also grab their hoods, so that they will feel it and want to defend the priests.

The nobles want to govern, but they can't and they don't understand it. The pope understands and knows how to govern. The least of the papists knows how to govern better than ten nobles in our court. To raise a conscience is more than to have a hundred kingdoms 2c. They blame us for destroying and confusing the commonwealths; they do us wrong. But they may see to it that they are not prophets over themselves, though we do not like to see it. So also the Jews said, If we let this man go, the Romans will come; but when they slew Christ, did they not come? Thus we shall be confounders and spoilers of Germany, when we are gone; for so they would have it.

7 Junker Scharrhans would not be so proud if they had not heard that the authority is from God and learned this from us; and yet they persecute us. Well, if they drive us out, they will not stay long.

Three things are annoying me in the course of the world:

1. that one does not think of a good supply for a future need.
2. that such untried and imprudent people are needed for great offices and dealings.
3. that in the high sense of government, fidelity and infidelity are not rewarded.

*) This number is a small collection of table speeches, which Aurifaber picked up somewhere and brought into the Eisleben edition, Vol. II, Bl. 315d, under the title: Vaticinium Mense Aug. Anno MDXXXII post discessum Johannis Electoris ex vita Almost each of these pieces asked its side piece in the table speeches, yes, some of them almost from word to word. Thus 8 I of our writing is contained in Cap. 45, H 19 of the Table Talks; 88 2 and 3 in Cap. 45, 8 74, para. 4; 8 4 in Cap. 45, 8 38; 8 5 in Cap. 65, 8 4; 86 in Cap. 65, 8 8 2c. (St. Louis edition, vol. XXII, cols. 1248. 1277. 1256. 1471.) Aeur 8 6 is Latin with German chunks interspersed; in the remaining pieces there are only single Latin words. The Erlangen edition has easily made itself free of this writing by stating in the comparative register with Walch's edition, vol. 65, p. 92, that it is written in Latin, while only about the sixth part of it is in Latin. We have translated the Latin writing into German. From the Eisleben edition, the writing has passed into the Altenburger, Vol. V, p. 1030 and into the Leipziger, Vol. XXII, p. 583.

790 Erl. 55, L68. Luther's historical and philological writings. W. xiv, i3si-1363. 791

In contrast, they say:

1. one should not be careful for the morning.
2. grant the vocation.
3. those who do not act rightly will find their right.

Meanwhile

If Satan does not celebrate to make us poorer even in the good, poor Manu is oppressed and ruled badly, and where the mischievous servant is esteemed equal to the faithful one, it chills the pious hearts.

Conclusion:

Now, where God and the common man do not go first.

And so it is in the country,

That it not consider the gentlemen pious. > > And each one watches only for his own house, leaving the poor man to > be plagued and pressed, not even having his back, so it cannot last > the length of time, and must finally fail. There are many examples of > this, and it is not necessary to speak of them here.

Prayer.

O Lord Jesus Christ, who knowest the hearts of both parts, save your honor and your truth, that the unbelievers may confess that this teaching in our churches is your truth, and that you may truly hear our churches. Amen.

*9. D. Martin Luther's exhortation to the mayor of Wittenberg to abolish the abuse of the churchyard. )

Dear Mayor! Since the abuse in the churchyard is becoming more and more frequent, that everyone lays, leads, places, and does his own bidding in it, so that the dear dead, who have been baptized in Christ and are alive and waiting for the resurrection in your churchyard, may not be considered much more than if they were resting and sleeping in their beds (as Isaiah Cap. 26), is not much more respected than if they were lying on a shingle, or not far from the gallows: my request is that, since such other abuses are removed, and the dead, many of whom have undoubtedly fallen asleep in Christ, be given a little greater honor and respect.

Let rest be granted. For we cannot dig them all up and put them away, so that we might give way to such abuse; we would do so, too, if it were possible. Otherwise it seems as if we think nothing of the dead nor of the resurrection of the dead.

The brewing pans, as before from time immemorial, we may well suffer for safety's sake. On the other hand, it is too much that even the carpenters do not respect a sermon, even bang and bang with their stuff, that no word in the sermon should be heard, thinking it is more necessary and cheaper to hear a carpenter's axe than God's word. Anno 1539.

*) This letter is found in the Wittenberg edition (1559), vol. XII, p. 207b; in the Jena edition (1568), vol. VII, p. 371 b; in the Altenburg edition, vol. VII, p. 400; in the Leipzig edition, vol. XXI, p. 340; in the Erlangen edition, vol. 55, p. 268 and in De Wette, vol. 5, p. 250. According to the latter we give the text.

792 Erl. 64, 348-350. Luther's description of court life. W. XIV, 1363 f. 793

10. D. Martin Luther's Description of Court Life or Hosverse.*)

1530.

Intus quis? Tu quis? Aperi. Quid quaeris? Ut intrem.

Fers aliquid? Non. Esto foras. Fero. Quid? Satis. Intra. 1)

In the tone: A lappish man, v. M. L.

He who takes on, and the little wheel can go around nicely on the > lane, and flatter beautifully, everyone finds a fault and delusion, is > now in the basket the best rooster; vsl: He goes to court now on top; > vsl: He is best off at court.

For who thought to live badly, All pious and righteous,

1. In German: Ist jemand drin? Who are you? Open up! What are you looking for? I want to come in. Are you bringing something? No. Stay outside. I'm bringing something. What did you bring? A lot. Come in.

The truth brought. He will be slain, 2) and even weakened, scorned and > humiliated, 3) and will always remain the servant of others.

By the flattery stick, many a boy wins great goods and possessions, > money, favor and gift, prize, honor and praise, pushes others 'rab, > that he trotted high, So the world now goes up and down.

Whoever can't do this at court, get rid of it, he'll only be > rewarded with mockery and ridicule, for Henchelmann and Spötter Zahn > are best off at court now.

2. to pursue through the night - to pursue.
3. reviled - reviled.

**11. several of Aesop's fables, translated into German by Luther, together with a beautiful preface. )

1530.

This book of fables or fairy tales has been a highly famous book among the most learned on earth, especially among the pagans. Although even now, to tell the truth, of the external life in the

world, I do not know of many books, apart from the Holy Scriptures, that should be superior to it, if one wants to look at usefulness, art, and wisdom, and not high-minded clamor; for in it, under bad words and

*This number is found in the Eisleben edition, vol. II, p. 500; in the Altenburg edition, vol. V, p. 804; in the Leipzig edition, vol. XXII, p. 582 and in the Erlangen edition, vol. 64, p. 348. The Latin words form the sixth paragraph of the eightieth chapter in the old editions of the Tischreden. In our edition, they are omitted, but reference is made to this passage. They form the conclusion of a verse that was written in the 15th century over a picture depicting the pope sitting on his throne and dispensing the so-called graces to those who ask him. (Weim. Ausg. Bd. IX, p. 680, note) The presumed time at which Luther wrote the following poem is 1530 during his stay at Coburg or later. (Köstlin II, p. 208.)

**) At Coburg, Luther, for his refreshment and salvation, as Mathesius writes (Mathesius, "Luthers Lehen", St. Louiser Ausg., p. 155), set about purifying the German Aesopus, "which had been destroyed by coarse and un-

794 Erl. 64, 350-352. Luther's historical and philological writings. W. XIV, 1364-1366. 795

In these simple fables you will find the very finest teaching, warning and instruction (for those who know how to use them) on how to conduct oneself in the household, in and against the authorities and subjects, so that you may live wisely and peacefully among the evil people in the false, wicked world.

2. But that it is attributed to Aesopo is, in my opinion, a poem, and perhaps no man on earth was ever called Aesopus; But I think it was brought together piece by piece through the efforts of many wise people over time, and finally put into such order by a scholar, as now in the German language some would like to collect the fables and proverbs that are in use here, and then someone would put them neatly into a book, because such fine fables in this book all the world could not invent now, let alone a man. Therefore, it is more likely that some of these fables were almost old, some even older, but some were new at the time this booklet was collected, as such fables tend to grow and multiply from year to year, according to which one hears and collects from his ancestors and parents.

3 And Quintilianus, the great, sharp master of judging books, also thinks that not Aesopus, but the most learned one in the Greek language, as Hesiodus or the like, is the master of this book; for it seems to him to be impossible, as is also reasonable, that such a dolt as Aesopus paints and describes should be able to do such wit and art as is found in this book and fables, and so this book remains an unknown and unnamed master. And indeed, it praises and extols itself higher than it could extol no master's name.

4 However, those who have invented Aesopum as a master, and have made his life known to the world, may be the best.

may have had reason enough, namely, that they, as the wise people, would have liked to make such a book common to everyone for the sake of common benefit (for we see that the young children and young people are easily moved by fables and fairy tales), and thus the people 1) would be led with pleasure and love to art and wisdom, which pleasure and love become all the greater when an Aesopus or such larva or carnival finery 2) is presented, who talks out or presents such art, so that they notice it all the more, and immediately accept and retain it with laughter. Not only the children, but also the great princes and lords cannot be deceived very much, for the truth and for their benefit, because one lets the fools tell them the truth, which they can suffer and hear, otherwise they do not want to or cannot suffer the truth from any wise man, yes, all the world hates the truth when it hits one.

Therefore such wise, high people have invented the fables, and let one animal talk to another, as if they should say: Well, no one wants to hear the truth nor suffer, and one can not do without the truth, so we want to decorate it and dress it under a funny lie color and lovely fable, and because one does not want to hear it through the mouth of man, that one hears it through the mouth of animals and beasts. Thus it happens, when one reads the fables, that one animal tells the truth to another, one wolf to another; yes, sometimes the painted wolf or bear or lion in the book secretly reads a good text to the right bipedal wolf and lion, which otherwise no preacher, friend or foe would be allowed to read to him. So also a painted fox in the

1. Added by us.
2. Putz - Potzen, Popanz.

He "made thirteen ("sixteen" in Mathesius is the result of a printing error in the Wittenberg edition, which has also passed into the Jena edition) beautiful fables, which are full of wisdom, good teaching and polite admonition. Even later, he did not find time to translate all of Aesop's fables, "although Melanchthon is said to have promised him (Köstlin, M. Luther (Z), Vol. II, p. 206) that he would pay him a thousand guilders from a high lord to whom he might give the booklet". The preface may have been written by him already at that time, but we only know that for sure, that he read it to his friends on November 6, 1538 (cf. Tischreden, Cap. 73, Z9, St. Louis edition, vol. XXII, 1565). Recently, the manuscript of our writing was found in the library of the Vaticans and published: E. Thiele, "Hallesche Neudrucke", Heft 76, 1888. In print, it first appeared in the Wittenberg edition. There it is found (1569) vol. IX, p. 454d; in the Jenaer (1566), vol. V, p. 268d; in the Altenburger, vol. V p. 403; in the Leipziger, vol. XXII, appendix, p. 61 and in the Erlanger, vol. 64, p. 349. We give the text after the Wittenberger.

796 Erl. 64, 352-354. Etliche Fabeln Aesops von Luther verdeutscht. W. XIV. 1366-1369. 797

Book, if one reads the fable, should 1) probably address a fox over the table so that the sweat wants to break out, and should probably want to stab or burn the Aesopum. As the poet of Aesopi indicates that Aesopus, too, was killed for the sake of truth, and ihu did not help that he, in fables, as a fool, in addition a fictitious Aesopus, let the animals speak such truth, because truth is the most unpleasant thing on earth.

For this reason we have undertaken to sweep this book and to give it a little better form than it has had up to now, mostly for the sake of the youth, so that they may learn such fine teachings and warnings under the lovely form of fables, as in a mummery or game, and keep them all the better. For we have seen what a clumsy book they have made of the Aesopo, who have given the German Aesopum that exists, which would be well worthy of a great punishment, as they not only made such a finely useful book to shame and useless, but also added much addition from their head; although this would still have to suffer.

(7) Such disgraceful, lewd knavery is mixed into it that no virtuous, pious person can suffer it, nor can any young person read or hear it without harm, just as if they had put a book into the common women's house or otherwise among loose knaves, because they did not seek benefit and art in the fables, but only made a pastime and laughter out of them, just as if the wise people had directed their faithful, great diligence to it, so that such frivolous people should make a babble and fool's work out of their wisdom. They are sows and remain sows, before whom one should not cast pearls.

Therefore we ask all pious hearts to eradicate the same German disgraceful Aesopum, and to use this in its place; one can nevertheless be cheerful, and act such fables in the evening over the table with children and servants in a useful and merry way, so that one may not be so shameful 2) and unreasonable, as in the lewd taverns and taverns; for we have done our diligence.

1. Wittenberger: so.
2. In the old editions: schampar.

have to bring vain fine, pure, useful fables into a book, in addition the Legend Aesopi.

(9) What are otherwise useful and not harmful fables, we also want to purify and sweep in time, God willing, so that it becomes a funny and lovely, yet respectable and chaste and useful Aesopus, which one could laugh at and use without sin to warn and instruct children and servants on their future life and conduct, therefore it was invented and made from the beginning.

(10) And that I hasten to give examples of the good use of fables, when a householder wants to have amusement over the table that is useful, he can ask his wife, child, and servants, What is the meaning of this fable or that fable? and both of them and themselves practice it. The fifth fable, about the dog with the piece of meat in its mouth, means that if a servant or maid is too well and wants to improve, he or she, like the dog, loses the good and does not get the better. Item, if one servant is attached to the other and allows himself to be seduced, so that he is like the frog tied to the man in the third fable, which the consecration ate both of them, and so from then on in the other fables with love, with sorrow, with troubles and curls, as one is able, without us having to do our part with them.

I. Thorheit.

From the rooster and pearls.

A cock scratched on the manure, and found a precious pearl; when he saw it lying in the dung, he said: "See, you, his dinglein, lie here so miserable, if a merchant found you, he would be happy, and you would come to great honors, but you are of no use to me, and I to you, I take a grain or a worm, and leave all the pearls to you; you may stay as you lie.

Teaching.

This fable teaches that this booklet is worthless among peasants and coarse people, as all art and wisdom is despised among them, as one says: Art goes after bread; but it warns that one should not despise the teaching.

3. "so" in the Jena, missing in the Wittenberg.

798 Erl. 64, 354-356. Luther's historical and philological writings. W. XIV. 1369-1371. 799

II. Hatred.

Of the wolf and the little lamb.

A wolf and a little lamb came to a brook to drink; the wolf drank at the top of the brook, but the little lamb drank far below. When the wolf saw the little lamb, 1) he ran to it and said, "Why are you muddying my water so that I cannot drink? And the little lamb answered, How can I muddy thy water, seeing thou drinkest above me, and wilt muddy it for me? The wolf said: How? do you curse me in addition? The little lamb answered: I do not curse thee. The wolf said, "Yes, your father did the same to me six months ago, you want to curse. 2) The little lamb answered, If I was not born then, how shall I repay my father? The wolf said, "But you have gnawed and ruined my meadows and fields. The little lamb answered, "How is that possible, for I have no teeth yet? Well, said the wolf, and even if you can talk a lot and blabber, I still won't stay gnawed; and so he strangled the innocent little lamb and ate it.

Teaching.

The course of the world is: He who wants to be pious must suffer, if one should break a thing from the old fence, because violence goes for right. If one wants to the dog, then he has eaten the leather; if the wolf wants, then the lamb is wrong.

III Infidelity.

From the frog and the mouse.

A mouse would have liked to cross a water, but could not, and asked a frog for advice and help. The frog was a mischievous one, and said to the mouse, "Tie your foot to my foot, and I will swim and pull you across. But when they came to the water, the frog dived down and wanted to drown the mouse; but the mouse resisted, and

1. Jenaer and Erlanger: was.
2. In the Wittenberg, "vetern". Perhaps "fiddern" is to be read, i.e., to adorn, to talk out. Middle High German: videren. Dietz "Wörterbuch zu Luthers deutschen Schriften" s. v. fidern.

a harrier flies along and catches the mouse, takes the frog out too, and eats them both.

Teaching.

Beware with whom you deal, the world is false and full of infidelity, for whichever friend is able to put another in sackcloth; but infidelity always strikes its own master, as happens to the frog here.

IV. Envy.

From dogs and sheep.

The dog approached a sheep in court for bread that he had lent him. But since the sheep denied, the dog appealed to witnesses, who had to be admitted. The first witness was the wolf, who spoke: I know that the dog lent bread to the sheep; the harrier said: I have been there; the vulture said to the sheep: How may you deny it so insolently? So the sheep lost its business, and had to attack its wool at the wrong time to pay for the bread it did not owe.

Teaching.

Beware of evil neighbors, or be patient if you want to live with people. For no one begrudges another anything good; that is the way of the world.

V. Stinginess.

From dogs in the water.

A dog was running through a stream of water and had a piece of meat in its mouth, but when it saw the shine of the meat in the water, it thought it was also meat and grabbed it greedily. But when he opened his mouth, the piece of meat fell out of his mouth, and the water carried it away; so he lost both the meat and the shadows.

Teaching.

One should be content with what God gives. 3) He who spurns the little does not get the greater; he who wants too much keeps nothing in the end; some lose the certain over the uncertain.

3. In the Wittenberg and the Jena: Wem.

800 Erl. 64, 356-358. Etliche Fabeln Aesops von Luther verdeutscht. W. XIV, 1371-1373. 801

VI. sacrilege. Violence.

An ox, a goat and a sheep joined the lion and went hunting together in a forest. When they had caught a stag and divided it into four equal parts, the lion said: "You know that one part is mine, as your companion, the other is mine, as a king among the animals, the third I want because I am stronger and have run and worked harder for it than all three of you; but whoever wants the fourth must take it from me by force. So the three had to pay for their efforts and the damage.

Teaching.

Don't go high, stick to your own kind. Dulcis inexpertis cultura potentis amici. It is not good to eat cherries with gentlemen, they throw you with the stalks. Ulpian. L. Si non fuerint. This is a society with the lion, where one alone has the enjoyment, the other alone the damage.

VII This fable is presented in a different way.

A lion, a fox and a donkey were hunting together and caught a deer, so the lion told the donkey to divide the venison. The donkey made three parts; therefore the lion was angry, and tore the skin over the donkey's head, so that he stood there bloodied, and told the fox to divide the venison. The fox pushed the three parts together and gave them to the lion. The lion laughed and said, "Who taught you to divide like that? The fox pointed to the donkey and said, "The doctor in the red beret.

This fable teaches two pieces:

The first: gentlemen want to have advantage, and one should not eat cherries with gentlemen, they throw one with the stalks; the other: Felix quem faciunt aliena pericula cautum. He is a wise man who can improve on another's accident.

VIII.

From the thief.

Once upon a time a thief was free, and his neighbors were merry at his wedding, for

They hoped that he would become pious. Then a wise man came along, and when he saw them in joy, he said: "Watch out, do not be too happy, the sun also wants to be free once, which frightened the whole world, and became so impatient that they also cursed and scolded the heavens. Jupiter asked from the sky: "What does the cursing mean? Then all the world said, "We now have a single sun, and it is doing us so much harm with its heat that we are almost all perishing; what will happen when the sun begets more suns?

This fable shows the world:

You can't paint the devil over the door.

Gries likes to beat after gramen, 1) One thief begets another. > > Help pious people multiply, Otherwise the wicked are too many.

Many a rogue is encouraged by pious people, who then has his equal in him. It is very harmful to land and people, so beware of whom you should advise or help; bread is lost on strange children and dogs.

IX.

From the crane and Wolfe.

Once the wolf ate a sheep miserly, and one of his legs got stuck in his throat. He was in great distress and fear, and offered to give a great reward and gift to anyone who would help him. Then the crane came and pushed his long collar into the wolf's throat and pulled out the leg. When he asked for the promised reward, the wolf said, "Do you still want a reward? Thank God that I did not bite off your neck; you should give me a gift for coming out of my boat alive.

This fable shows:

He who wants to do good to the people of the world must consider earning ingratitude; the world is not worthwhile in any other way than with ingratitude, as the saying goes: "He who delivers one from the gallows is gladly helped by him.

1. Dietz explains this by: "kind does not let of kind." - "to look up".is: to re-specify.

802 Erl. 64, 358-361. Luther's historical and philological writings. W. XIV, 1373-1375. 803

X.

From dog and bitch.

A pregnant bitch asked a dog with humble words that he would grant her his house stone until she had littered; the dog did so gladly. Now that the young dogs were growing up, the dog wanted his house stone again, but the bitch did not want it; at last the dog threatened her and told her to leave the house. Then the bitch was angry and said: "If you are bad, then bite us out.

This fable shows:

When the louse gets into trouble, he makes a mess of himself; see how you get rid of evil when it gets the upper hand. The devil is a good guest to ask, but you can't get rid of him.

XI.

Of the donkey and the lion.

The donkey was also once a peasant, and when he met a lion, he greeted him mockingly and said: I greet you, brother. The lion was annoyed by the mocking greeting, but thought to himself: Why should I take revenge on this rascal? I scold him or tear him apart, so I, no honor put in: I will let the fool go.

Teaching.

Hoc scio pro certo, quod si cum stercore certo, Vinco vel vincor, semper ego maculor.

Who rams with a dirt,

If he wins or loses, he walks away shitty.

XII. Fable.

From the city and field mouse.

A city mouse went for a walk, and came to a field mouse, which did him good, with acorns, barley, nuts, and whatever he could. But the city mouse said: You are a poor mouse; why do you want to live here in poverty? Come with me, I will provide enough for you and me, of all kinds of delicious food. The field mouse went with her to a beautiful house where the city mouse lived, and they went to the

Kemnoten, there was full of bread, meat, bacon, sausages, cheese and everything; then the city mouse said: Now eat and be good, such food I have daily superfluous. Meanwhile the waiter came, and rumbled with the keys at the door, the mice were frightened and ran away; the city mouse soon found his hole, but the field mouse knew nowhere to go, ran up and down the wall, and had considered his life.

When the waiter had gone out again, the city mouse said: "There is no need now, let us be good. The field mouse answered: "You have said well, you knew how to make your hole, meanwhile I almost died of fear. I will tell you what the opinion is: You remain a rich city mouse and eat sausages and bacon, I will remain a poor little field mouse and eat my acorns. You are not safe for a moment from the waiter, from the cats, from so many mouse traps, and the whole house is hostile to you; I am free and safe in my poor little field mouse.

In big waters you can see big fish, but in small waters you can see > good fish.

( Envy,

Who is rich has much ( worry, (Fahr.

XIII.

Of the raven and the fox.

A raven had stolen a cheese, and sat down on a high tree, and wanted to eat; but when he, according to his kind, cannot be silent when he eats, a fox heard him over the cheese, and read and said: O rah, now I have not seen a more beautiful bird of feathers and shape than you are in my life. If you had such a beautiful voice to sing, you should be crowned king over all birds.

The raven was tickled by such praise and flattery, began to let his beautiful song be heard, and when he opened his beak, the cheese fell from him, the fox took it nimbly, ate it, and laughed at the foolish raven.

Beware when the fox praises the raven, Beware of flatterers, so flay > and scrape 2c.

** Supplement to the sixth volume.**

Dr. Martin Luther's

Interpretation of the Old Testament.

(Conclusion.)

Interpretations of the minor prophets of

Obadiah to Malachi.

** H. D. Martin Luther's interpretation of the prophet Obadiah.**

1. Luther's lectures on the prophet Obadiah,

according to the Altenburg manuscript. *)

Held in January 1525; printed in V. Dietrich's adaptation 1536; after the Altenburg manuscript 1884.

Newly translated from the Latin.

The commentators are not unanimous about the time when the prophet Obadiah prophesied. They have different opinions about it, 1) because in the beginning of his prophecy he did not specify the time and the king under whom he prophesied, which 2) can be seen in the books of some prophets. Jerome says that it was this Obadiah who fed the hundred prophets in the caves under the godless Ahab and Jezebel, as it is written in the first 3) book of Kings, Cap. 18, 4., and therefore the gift of prophecy was given to him. But this is similar to the dreams of old women, as also most other things of Jerome, when he judges from his own head about holy things. The Jews judge differently in their interpretations. I, however, am completely in favor of the fact that he, after 4) the Babyloni-

1. D. begins thus: It is not certain at what time Obadiah prophesied, since he 2c.
2. D. continues: what the others generally tend to do.
3. In our submission: 4th RsZurn.
4. D.: "at the time of" 2c. This, however, has been in the manuscript, but crossed out and replaced by our reading.

He prophesied already in captivity and took his prophecy from Jeremiah, 5) which is indicated by several passages in this prophet, 6) and certain circumstances prove that he was a contemporary of Jeremiah. But he directed his prophecy 7) against the Edomites, who rejoiced and took the greatest pleasure in the desolation and removal of the Jews at the time of the Babylonian captivity. This may be seen in the 137th Psalm v. 7., "Remember, O LORD, the children of Edom in the day of Jerusalem, who say, Pure off, pure off, unto their ground." That is, Remember, O LORD, and avenge that mockery of the Edomites with which they mocked thy people in the time of adversity, when they were led away captive; remember how they were then when Jerusalem was disturbed. This is

5. D. f: especially from the 49th chapter.
6. D. continues: These not dark circumstances prove that 2c.
7. D.: so arranged: first, that he might comfort Judah, which was carried away captive to Babylon, for it would come to pass that it would be brought back to Jerusalem; then that he might prophesy against the Edomites*) 2c.

*) Weimarsche: xropdstat instead of: xropketet.

*) Also this prophet we give again after the Altenburger manuscript with addition of the more important deviations of Dietrich in notes, and also here we refer to the first note to the first relation of the prophet Joel, which gives information about everything, which concerns also this writing. According to the Altenburg manuscript it is first printed in the Erlangen edition, opp., tora. XXV, p. 509 and (with many improvements) in the Weimar one, vol. XIII, p. 215. Veit Dietrich's adaptation is found in the Latin Wittenberg edition (1552), tom. IV, toi. 530 and in the Jena edition (1603), tom. Ill, toi. 518. The same was translated into German in 1555 by 21 Stephan Agricola, preacher at Hof in the Vogtland and subsequently at Merseburg, and first appeared in the German Wittenberg edition (1556), vol. VIII, p. 441; subsequently in the Altenburg, vol. VI, p. 1036; in the Leipzig, vol. VIII, p. 309 and in Walch, vol. VI, 2568. At the end of the Altenburg manuscript is written: H).XXV. I. ckis l^tzkrnurii. From this results our determination of the time. We translate according to the Weimar edition. Dietrich's deviations are marked with D., an addition with f. The Altenburg manuscript has the motto: 'Ek tov KapTrov rd dMpov yiv^GKETai and begins: 1525. "The prophet Obadiah interpreted by !). Martin Luther."

810 L. xxv, 5IV-5I3. Interpretations on the prophets. W. vi, 256s-2574. 811

it is what, as I have said, moves me to think that Obadiah was a contemporary of Jeremiah. The summa of this prophet is: He prophesies that God's vengeance will befall the Edomites because at the time of the Babylonian captivity they took pleasure in miserably tormenting and leading into captivity the Jews, with whom they should have had compassion because they were brothers. After that, when the Gentiles, who had disturbed the kingdom of Judah by God's judgment, had been disturbed again, 1) he passes on to the kingdom of Christ, which is to come through the gospel, in which the remnant of Ephraim, Israel are to flourish 2c. 2) And so the transition will not seem hard, and everything will agree quite well with each other, which otherwise is quite hard with other interpreters.

Thus says the Lord GOD of Edom: "We have heard from the Lord that a message has been sent to the nations.

He uses images taken from warfare to frighten the Edomites and make their future misfortune great. But this image is taken from the way in warfare, where envoys are sent for great matters, 3) which divided friends tend to get along with each other, as if he wanted to say: The other kings and princes settle their matters through their envoys, but I accomplish them through myself, through my spirit.

Come, and let us fight against them.

These are the words of the messenger by which he provokes the Gentiles to battle, whose labor and service he would use against the Edomites to destroy them.

V. 2. Behold, I have made you low among the Gentiles and greatly despised you.

He deprives them of their confidence and lowers the power and pride of Edom, with which they used to puff themselves up against the Jews.

1. The words: "after - warm" are missing in D.
2. The last sentence is missing in D.
3. Instead of the following, the D.: should make alliances against some common enemy.

For there was a mutual, very bitter hatred on both sides, as hatred and rancor are wont to be between brothers. The Edomites waged an irreconcilable feud against the Jews, not only because Esau had been deprived of the blessing by his brother Jacob, but also because they were forced to be under the yoke of Israel, which they could not shake off from their necks, because they were weaker than Israel. Therefore the opinion here is as if the Lord wanted to say: I will raise such a great power and such a mighty army of the Gentiles against you, that you will hardly appear as a fly compared to them, and they will despise you against themselves and consider you as nothing; they will devour you, so that you shall be nothing anymore.

V. 3. The pride of your heart has deceived you.

He adds the reason why he wants to expose the Edomites to ridicule and hand them over to the enemy army for destruction: because, he says, you are so perfectly at ease in. your opinion and in your powers, puffing yourself up, not distrusting your things, as he also adds:

Because you live in the crevices of the rocks.

He shows the cause of this arrogance, namely the well-fortified country, the cities and castles 4) move them to be so hopeful. For it is also known from Moses that this land of the Edomites is mountainous, as Deut. 2:3, 4: "You have now surrounded this mountain enough. You will pass through the border of your brothers, the children of Esau, who live in Seir" 2c. The Latins call it Arabia petraea, which takes its name from Sela xxx, a glorious and famous city of stony Arabia. Sela, however, in Hebrew means a. Rock. A good part of this Arabia is the land of the Edomites. Therefore the meaning of the passage is: You trust in your power, in the fact that your country is mountainous, that the entrance is not open to an army, therefore it will be difficult to conquer.

4. Instead of sZro8, which provides our template, probably ai-668 should be read according to D. and the Hallische Handschrift.

812 L. XXV, 5I3-5IS. Interpretation of Obadiah (1.), V. 3-5. W. VI, 2574 f. 813

Hope I will snatch from you. But he alludes in Hebrew to the famous city of Petra, as if to say, "You have a royal and strongly fortified city, namely, a rock in whose clefts you think you will be safe; but your hope will deceive you, for so much is lacking for you to be safe in these clefts of the rock that even in the most hidden places, indeed, in your whole country, you will not be able to hide yourself from the army that will come against you. - Exaltasti sedem you have made your dwelling high, that is, you have fortified castles in the mountains.

Who wants to push me to the ground?

He describes their arrogance 1) and their pomposity and their confidence in their powers, namely that they did not trust high in the help and protection of the Lord, but in their fortifications and rocks. But listen, he says, however much you may be fortified by your powers and fortifications, yet I will snatch away all hope from you, you shall be made nothing at all, so much so that

V. 4. if thou shalt soar like an eagle, and make thy nest among the stars 2c.

So even the Almighty GOD 2) cannot suffer our confidence in ourselves; he hates the carnal confidence, pride and pomposity of ungodly hearts, as is seen everywhere in all Scripture, that he turns us away from the carnal arm, from trusting in ourselves, so that we should hope in him; then we would be safe 2c.

V. 5. When thieves or disturbers will come upon you by night.

3. The summa of this passage is: You should rather wish that thieves and robbers have a
4. D.: kaetuin instead of: kastum.
5. The following in this passage reads with D.: the hopefulness and presumption not suffer, that there is no such great power, which he should not overthrow, if men blow themselves out with it. But these passages teach us about the fear of God against the security and presumption of godless hearts 2c.
6. Instead of this paragraph and the first sentence of the following, D.: I would prefer that this s instead of as an assumed case: si kures veuisseut.s in affirmative

They have invaded your land and taken the spoils from it (for you would still have something left, they would not steal everything), than that I should come against you, who will search everything and also search the most hidden things in all the caves of the mountains, so that nothing will be left for you, so that everything will perish and all of you will also perish at the same time.

How are you supposed to come to naught like that.

This verb is used in many ways in the Scriptures, and the commentators have also rendered it in many ways. It is in the fourth chapter of Hosea v. 5, Vulg., "I have made thy mother silent." And in the 49th Psalm v. 13. 21., "When a man is in dignity, and hath no understanding, he leadeth away as cattle." Likewise, Ps. 4, 5: "Speak with your heart in your camp, and wait" But it really means: to silence something and make it nothing, to destroy a kingdom or a people in such a way that hardly any traces of it are to be seen, that they must be silent and not dare to murmur 2c., as the Germans say of someone who has become wise through his harm: "He has become so finely silent." Here it is entirely the same opinion, as if he wanted to say, "Well, I will make you fine small, you shall become quite quiet." For this thy calamity, when I come against thee with my army, shall be such that the injuries of thieves and robbers, however great they may be, shall not be considered injuries or robberies in comparison. 4) You would have wished

I will be read in a wise (atkrinntive) way: If by night thieves and spoilers shall come against thee, how much shalt thou be spoiled! for they shall steal enough*). 2c. But he calls the Chaldeans thieves, because they robbed Edom, like a thief by night, though they were thieves in truth before God, being no better than the Edomites. For it usually happens that one thief attacks and punishes another, one robber another, one murderer another. Furthermore, the word which the prophet uses here, and which the Latin translates by o,onti6ui8868 , has been rendered by the commentators in various ways. It is written in the 4th chapter 2c.

4. The following sentence is missing from D.

*) In all editions tirmavuntur instead of niruvuntur. In the Vulgate: novue turuti "gsent? which Luther wants sLrrnutivv rendered by turuvuutur.

814 L. XXV, 515-518. interpretations on the prophets. W. VI, 2575-2578. 815

that you would be attacked and overpowered by thieves, but this is not to be compared with the destruction when I come 2c. For I will not leave thee a berry; all that is hidden will I draw out, whether it be money or men, which thou hadst hoped to obtain. So nothing will get away when I devastate.

V. 7 All your own covenanters will push you out to the land (usque ad terminum emiserunt).

It is the same expression that is found in Isa. 5, 8: "They will bring one field to another until there is no more room" (usque ad terminum loci). Hence the opinion: They will drive you out and push you out to the borders or ends of your land; they will throw you out of your land altogether, so that you will have no more borders.

The people on whom you place your comfort will betray you.

He takes away all their confidence: there will be nothing they can rely on when the devastation comes, that not only the most fortified cities and castles will be of no use, but also the neighboring nations allied with them will betray them and not stand by the alliance.

Before you know it.

Non est prudentia, that is what we say in German: "You fool, you do not realize", you do not realize that you trust in vain in a carnal arm, because it will be a cane for you; if you lean on it, you will fall. No wisdom, no counsel, no strength will avail thee; I will also make fools of thy wise men, so that those in whom thou hast confidence that they will stand on thy side will change their mind and set themselves against thee. This is what Ezekiel says, Cap. 23:22: "Behold, I will raise up against thee thy lovers, of whom thou art weary, and I will bring them against thee round about. "2c. And Jer. 30, 14: "All thy lovers forget thee" 2c. Exactly the same thing happened to those at Constantinople: since they had

1. they became tributary to him shortly thereafter. In our times it often happened with the emperor and the pope that, while the emperor was confident that the pope would keep it with him, because an alliance had been concluded, when it came to the meeting, the pope changed his mind and opposed the emperor. 2c. The same thing happened to the Jews when they sought the friendship of the Romans and thought that they would be victorious against all the Gentiles: those whom they had sought as helpers they soon invented as their masters. And this is what the Latins very finely say: one must seek friends among one's equals, and beware of those who are more powerful.

V. 8: At that time I will destroy the wise men of Edom and the prudent men of Esau.

He threatens that he will not only take away the external protection, weapons, force and fortifications, so that they cannot be safe, but also the wise men who would help with advice in these troubles. For this land had wise 2) and prudent men, as Esau also was, but all these, he says, he will make fools and destroy. Here belong many passages that are found from time to time in the holy scriptures about the condemnation of human wisdom and carnal counsel. In the 107th Psalm it says, v. 27: "They staggered and swayed like a drunken man, and knew no more counsel." And Ps. 33, 10: "The Lord makes void the counsel of the Gentiles." The flesh cannot help itself by its counsel and wisdom in times of trouble.

V. 9. for your strong ones in Theman shall tremble.

Instead of timebunt it should more correctly read: Thy strong ones shall tremble (pavidi erunt), "become fugitive and timid". For he be-

1. D. continues: there they invented him as a cruel lord.
2. In the Erlanger, apparently due to the return of the word supientes, these words have fallen out: Hui eonsitio uäsint rnotidus istis. Havuit euina üuee terra sapientes sta.

816 L. XXV, 5I8-S20. Interpretation of Obadiah (I), vv. 9-14. W. VI, 2578-2580. 817

actually denotes the despondency that befalls an army that is to be cut down in war, namely when they do not see how they can escape. And what in our Latin translation is rendered by an appellative namely a meridie should be read as a proper name: "to Theman". For so he calls this country, to which the grandson of Esau, Theman, had attached the name Theman after his name (as princes and kings sometimes are wont to do). He is remembered in the first book of Moses Cap. 36, 11, 15, 42.

That they may all be cut off in the mountain of Esau by the murder.

In Hebrew it is sttatt ut intereat: by slaughtering 2c. I will thus see to it that the people of the mountain Esau are exterminated, so that no one remains. By the way, it is far more expressive in Hebrew, so that it cannot well be translated into another language, as if he wanted to say: "There will be a mob here and a mob there"; everywhere in the cities they will be killed, if some want to resist, and your wise men will be so frightened by this miserable murder, 1) that they will lose their minds completely 2c.

V. ii. At the time when you stood against him.

This is the reason why he is so angry with them. And from this it is clear what I said at the beginning of this chapter about the time of the prophet, that he prophesied about the time of the Babylonian captivity.

Since the strangers led away his army captive. 2)

"His army", more correctly: his goods and chattels. And this passage moves me to think that this prophet worked at the time of the Babylonian captivity, because Jerusalem was never conquered before that captivity by the Chaldeans.

1. In our template: eonterrentur. D.: oonterrekuntur. The Weimar edition suggests aonterentnr. Both readings amount to the same thing, but D.'s reading is confirmed by the Zwickau manuscript.
2. According to the Vulgate.

V. 12. You shall no longer see your lust like this.

Instead of: Et non despicies, the Hebrew reads: Therefore you shall not see. But this Hebrew word does not mean merely "see", but what we say in German: "Thou shalt no more see thy lust", thou shalt no more tickle thyself with thy brother's misfortune.

And thou shalt not speak with thy mouth so proudly in the time of their fear.

You shall no longer mock him in the time of tribulation, since the hailstorm of calamity will fall on you as well.

At the time of their wailing (in die perditionis).

There are only two words here in Hebrew, but the Latin interpreter, who has taken pleasure in a variety (copia) not well placed, translates it soon by perdition, soon by fear, soon by doom 2c. 3)

V. 14. You shall not stand at the crossroads (Et non stabis in exitibus).

The Hebrew word means both: deliverance and desolation, as can be seen from the 50th 4) Psalm, v. 22.: "That I should not even be carried away, and there should be no more savior." So also here both can be understood. But the meaning is: You, Edom, were not satisfied with robbing your brother, with snatching his possessions from him, since you were sent against him according to my decree with the rest of the heathen, but you also stopped and hindered those who wanted to save themselves by fleeing, and were pleased that those who were thus stopped were killed.

You shall not betray his others (Non concludes).

That is, you oppressed and harassed those who could not escape, so that they would all be killed. 5)

3. This section is missing from D.
4. This citation is erroneous, because in the quoted passage there is not a form of but the synonymous ^'^2. - The Zwickau manuscript has as keyword: üt non studis snxta tiderutionern Thou shalt not stand in the way of their liberation, whereas the Hallic: ^s^ne stadis in vastitate Thou shalt not stand to disturb them.
5. This section is missing from D.

818 k. XXV, 520-522. interpretations on the prophets. W. VI, 2580-25S2. 819

V. 16. For as ye have drunk upon my holy mountain.

He threatens all the Gentiles with desolation, as if to say: I will boil you and all other Gentiles into one another; you shall be devastated together as you devastated my people. You have devoured and drunk my goods in my sanctuary, but I will make other nations in turn consume and devour all that is yours. Thus, after His miraculous judgment, the Almighty God always punishes the old sins of any kingdom through the new sins of some whom He awakens, as we see here. It was the Gentiles who sinned, who miserably afflicted the people of God. Here the Lord threatens vengeance for this sin: it will happen that other Gentiles will come against these robbers, and so that old sin will be punished by a new one. Thus the Tartars and the Goths came with new sins against the old sins of the Romans, which had oppressed the people of the Jews in an extraordinary way. Nowadays the Turk is powerful, but if the world will not perish soon, a stronger one will come who, awakened by God's judgment, will subdue the Turk 2c. Up to here the first part of this prophecy goes from the threat of the destruction of the Edomites by other pagans, 2) under which I understand the Romans.

V. 17. But on Mount Zion some shall yet be saved.

This is the last part of this prophecy, in which, after the Jews are led into captivity and the Edomites are again disturbed, who had mocked the Jews, he promises another kingdom, which cannot be understood differently than the spiritual kingdom of Christ, which has been made manifest among all Gentiles through the gospel. 3) The Jewish people was divided into two kingdoms, the kingdom of Israel, which was

1. D.: N16O instead of: Miro.
2. The following words are missing from D.,
3. D.: propnMtunl instead of: propalatruD in the manuscript.

The kingdom of Judah, which is transformed into the kingdom of Christ, should never be restored after it has been disturbed. It is most necessary that those know this who read the prophets, in whose books these two kingdoms are frequently mentioned. And so it is important to know that the prophet is speaking here of the spiritual kingdom of Christ, which even the letter compels us to believe, because he says:

The house of Jacob shall possess its possessors, he indicates, that the house of Jacob shall regain for itself a kingdom and spread out, and subdue those whose dominion it has previously suffered. This is indicated by the word in Hebrew which our interpreter has given by the word possidere, but he has not rendered the meaning of the Hebrew word, for it actually denotes what the Germans express by the word "to take." 4) This so glorious word can fit neither to the external kingdom of Judah nor to Israel, since the Israelite kingdom was never to be restored, which is quite clear from the sacred histories. Therefore, this contradiction forces us to understand it as referring to the spiritual kingdom of Christ, namely, that apostles and other disciples of Christ would come from the Israelite people, who, through the new preaching of the Gospel, would subdue the whole world and thus establish a new and eternal kingdom. And this is what he says:

On Mount Zion there will be an escape or a new salvation, that is, to Zion such a sermon will go out, which, if believed, will deliver from death, from sin and from hell. And this sermon would first come from Zion, as also Isaiah Cap. 2, 3. says: "From Zion shall go forth the law, and the word of the LORD from Jerusalem." And Joel 3, 5: "At Jerusalem there will be salvation. 5)

4. Here D. continues like this: But because he connects the kingdom of Judah with the kingdom of Joseph or Israel, which has never been restored, and says that both shall regain their former power, this contradiction forces us 2c.
5. D.ß: And in the 110th Psalm, v. 2.: "The LORD Will send the scepter of Your kingdom out of Zion."

820 L. XXV, 522-525. interpretation of Obadiah (1.), v. 17-19. w. VI, 2582-2585. 821

They are supposed to be sanctuary.

That is, they will no longer be able to be defiled by the Gentiles as happened before. 1)

V. 18. And the house of Jacob shall become a fire 2c.

With this general subjugation of all Gentiles, he says, also the Edomites shall be subjugated to this kingdom. All this is inconsistent and contradicts the history, if we wanted to understand a physical subjugation. For what rhymes less than that the house of Jacob shall be a fire, and the house of Joseph a flame, 2) and that Hans Esau, that is, the Edomites, shall be straw to be consumed by the flame? Moreover, the house of Joseph never returned after the Assyrian 3) captivity, nor did the house of Judah ever possess the Edomites. Finally, it is the most strange thing that he, after having prophesied before that all Edomites should perish and be made nothing, should finally say here that they should also be consumed by fire. Therefore, this absolutely compels us to understand it of the preaching of the gospel by the apostles and by other disciples from Israel among all the Gentiles. By this preaching they consumed them, that is, they spiritually incorporated them into the kingdom of Christ, so that they could no longer be torn out of Christ's hand, as Christ says in the Gospel John 10:28. For when the gospel has been accepted in truth, Satan does not easily retain the upper hand. This is what happened, as history testifies. For the stony Arabia, where the Edomites were, was a place of holy people before others, according to the revelation of the gospel; 4) there was St. Anthony and several other holy fathers.

1. D. 1: because forgiveness of sins is brought through the gospel. Where this is, no sins can harm, no condemnation can harm. Moreover, they have the Holy Spirit, who in the saints daily kills the flesh and drives to holy works.

2. D. t: which was, as it were, already reduced to ashes, 3) In all > expenditures, however, is

oava to read, because the house of Joseph is the kingdom of Israel, which was never in Babylonian captivity.

4. Instead of the following D. has: what also Isaiah promises.

That nothing may remain for the house of Esau.

He will so subdue the house of Esau that not even a remnant will remain; there will be nothing that could be against this kingdom of Christ. For through the gospel Christians become masters of all creatures. This is what is said about the power and effectiveness of the preaching of the gospel among the Gentiles.

V. 19. And they that are toward the south shall possess the mountain of Esau 2c.

Here is an extraordinary contradiction, if nian wants to take it according to the letter and understand any external kingdom. First, he says: they those at noon shall possess; then v. 20: they shall be possessed. 5) The kingdom of Israel was divided into twelve tribes and was diligently warned by the law of Moses that the tribes should not be mixed with one another, which can be seen in Moses. Since he now clearly says here that those who dwell toward the south, that is, those who dwell toward the south, are to possess the mountain Esan 2c., 6) it must be understood quite differently than the letter reads. Therefore the opinion is: The Christians, the apostles and other disciples, who will be at noon, namely on the mountain Zion, on which the gospel is preached first, these, I say, will create fruit with the Edomites by their preaching.

And the reasons will possess the Philistines.

(Instead of campestria should be read more correctly humilia, the lovely 7) valleys between the mountains, "the reasons"). This never happened physically after the Babylonian captivity. Because also the whole kingdom could not overcome the Philistines and make itself subservient. Therefore, it must be understood from the spiritual subjugation through the Gospel.

5. D. t: Likewise, "Those in reasons will possess the Philistines." Furthermore, which is the greatest, the kingdom of Israel 2c.
6. Instead of "rc. has D.: Likewise: "Benjamin will possess Gilead", contrary to how'') according to God's command the land was divided by Moses and Joshua 2c.

7. Instead of nmoeni in the manuscript will have to be read with D. > uinok.

*) According to the Erlangen and Weimar editions, the original should read contra, quern. But it seems to us that with the Wittenberg and the Jena contra qurrln should be read.

822 L. XXV "S25-S27. Interpretations on the Prophets. W. VI, 2S85-25S9. 823

Yes, they will possess the field of Ephraim.

This is also against the law. Therefore this was done by the apostles when they went to Samaria to preach the gospel. 1) Likewise also that which follows:

Benjamin will possess the mountain range of Gilead.

Benjamin is on this side of the Jordan, but Gilead is on the other side of the Jordan in the tribe of Gad. Therefore, the necessity forces us to relate everything to the preaching of the Gospel.

V. 20. And the exiles of this army of the children of Israel 2c.

But this is even more inconsistent than the preceding, namely that they should possess the whole land of the Cananites, 2) who nevertheless were led into captivity and never returned. What can be said more inconsistent than this, looking only at the letter? The same is what follows of the exiles of the city of Jerusalem, that is, the captives from Israel would possess the cities of the south, that is, the cities located around Jerusalem and in Edom.

As far as Zarpath.

This is the same word as that which is used in 1 Kings 17:9 of the city of Sidon where the widow was who fed Elijah. But what Lyra, 3) I do not know what kind of antics, brings forward here, and France wants to understand, does not seem to me to fit at all; it is a violent and twisted gloss, which does not even have the appearance of truth. In the same way, in our Latin translation, the interpreters err in the word "

Bosphoro. 4) Jerome cites the testimony of his Jew, from whom he learned the Hebrew language, that the Emperor Constan-

1. Here D. continues in this way following the following passage, but with the keyword omitted: Therefore this text must be diligently remembered as a clear and certain testimony that the law, when Christ came, was to be done away with through the gospel. For Benjamin 2c.
2. Instead of pr688uros we have assumed xo88688uro8 with D. and with the Zwickau manuscript.
3. D. 1: who followed the rabbis,
4. This is written in the 'Vulgate instead of: "Sepharad".

tiu the Jews to Bosporus in Thrace, and that they expect to set up the kingdom again in that place, and I do not know what other little things; but the good man is deceived by the Jewish fiction. We see that the prophet is definitely talking about the Easterners who are in the land of Canaan, where Christ's kingdom first began through the gospel. By the way, in Hebrew it says:

that is, at Pharad, which we have nowhere else in the Bible. Therefore the Jews also invent all kinds, namely that it is Spain; but this does not fit at all, and I do not believe that any Jew knows what it is. And our interpreters, deceived by the consonance of the name, have explained xxxxx by Bosporus, which is ridiculous. 5) Therefore, some insignificant city in the land of Canaan must be understood, which has become unknown through the course of time, so that today we cannot know what is in this place. For the Jnden's little tales are silly and like old wives' tales.

V. 21. and saviors will come forth.

He calls the leaders "saviors", as it is written in the book of Judges Judges 3:9, because he sent many saviors to them, that is, leaders who were to lead them and preside over them, preceding them when they had to fight with the enemies. Thus the apostles and other disciples are called "saviors", namely such people who, by proclaiming the good news of the gospel, set them free from all temptations of the devil and the gates of hell, and judged them in faith, ruling over them in righteousness and judgment, thus establishing an eternal kingdom for the Lord. 6)

To Christ be praise.

Wittenberg, 1525 on the first of February.

5. From here to the end of the section, D.: Therefore, either some city or region of Assyria must be understood where the people were held captive.
6. D. 1": But it is a glorious passage by which we are commanded the ministry of the word and the servants of the word. Since we receive such great benefits from them, it truly behooves us not to be ungrateful, otherwise we will suffer punishment for our ingratitude. End.

824 L. XXV, 489 f. Interpretation of Obadiah (2.), v. 1. 825

2. lectures of Luther on the prophet Obadiah, according to the Zwickau manuscript. *) Delivered in January 1525; printed in 1884.

Translated from Latin.

The Prophet Obadiah.

This prophet has been torn apart by the interpretations in many ways. The Jews say that this prophet is the one who received the hundred prophets against Jezebel, but they have nothing but the same name. But in my opinion this prophet lived around the time of the Babylonian captivity or after it, firstly because he states almost the same as Jeremiah Cap. 49, who lived at the time of the Babylonian captivity and had visions, secondly, because he prophesied against Edom, which rejoiced greatly over the captivity of the Jews: "And because you, Edom, rejoice, you also shall be disturbed because of this wickedness. Something similar is in the Psalm "By the waters of Babylon" Ps. 137. It agrees exactly with this v. 7., "Remember the children of Edom in the day of Jerusalem," that is, how they behaved at the time of the captivity of the Chaldeans. Therefore he was a contemporary of Jeremiah and a little after. Edom was never so powerful that it could have subdued Judah or Israel 2c. as is evident from the books of Kings. This prophet was one of the last; therefore the transition from the Babylonian captivity to the future of Christ is easy for the prophet. So much of the time of this prophet. But the summa is that he preaches the vengeance of God against Edom because they rejoiced at the misery of Israel and stood by the Chaldeans against the Jews 2c. Finally he says that it will be such a kingdom that subjugates Edom 2c. To the

Time when the new kingdom will come, you will also be subjugated. The kingdom of Christ is described, which will come through the gospel 2c.

V. i. This is the vision of Obadiah. Thus saith the Lord GOD of Edom, We have heard from the Lord that a message is sent among the heathen, saying, Come, and let us fight against them. 1)

It should be "of Edom" instead of "to Edom" in the Vulgate. - Rather than auditum, it should be rumor (famam). We have heard that sent among the Gentiles. - Instead of adversus eum in the Vulgate it should read eam, namely Idumea; he speaks of the land. He wants to frighten the rejoicing Edomites by these figurative speeches. The Lord speaks of the rumor: "A cry has come" that a messenger has been sent to the Gentiles. The image is taken from warfare, where messengers are sent to assemblies 2c.: "I have already sent out my messengers." What others do by messengers, I do by my spirit. GOD speaks as if he were a man. - "Among the Gentiles," namely, the Chaldeans. - In proelium, that is, to war. These are words of the messenger who will procure troops of the Gentiles against the Edomites.

1. Vulgate: Visio Abdiae. Haec dicit Dominus Deus ad Edom: Auditum audivimus a Domino, et legatum ad gentes misit: Surgite, et consurgamus adversus eum in proelium.

*) We refer here again to the first note of the first interpretation of the prophet Joel, in which what wants to serve as introduction to this writing is included. The same is printed for the first time in the Erlangen edition, opp. XXV, p. 489, then in the Weimar edition, vol. XIII, p. 207. The latter edition remarks: "Especially in this prophet, the Zwickau manuscript is very torn." Our translation is made according to the Weimar edition.

826 L. XXV,^90-492. interpretations on the prophets. 827

V. 2. (Behold, I have made you lowly among the Gentiles 2c.)

In gentibus, that is "among the Gentiles". It dampens their defiance and takes away their pride. By nature, this people was hostile to the Jews. Hatred among brothers is exceedingly terrible. The more ardent the love between husbands and wives, the (greater their bitterness) 2c. "Good wine makes good vinegar." (This hatred was with Edom,) not both because the blessing has been snatched from it, but because it is forced to be 1) under the yoke of the Jews. You seem great to yourself, but you are hardly a fly against (the other Gentiles) 2c. - Contemptibilis that you should be very despised.

V. 3. The pride of your heart has deceived you.

(Extulit te, that is) has deceived you. - (Exaltantem, that is) you make high. Everything is said to depress their confidence. You think you have a great name among the nations; I will make you despised. In heart thou art very presumptuous; this presumption shall deceive thee. - "The rock." You think your land is very well fortified. The land of the Edomites is mountainous. In the fifth book of Moses (Cap. 2, 3. f. 8.) Edom is called mountainous. (Arabia is threefold:) the stony, the desert and the happy Arabia. From the city of Hebrona (?) that is, a stone, a rock. Idumea is the main part of stony Arabia; it has (Arabia petraea) its epithet from petra (stone). - "Because you dwell in the clefts of the rocks." 2). You rely on the fact that your country is mountainous and difficult to conquer, as the country of the Swiss is. At the same time he alludes to the city of Petra: Thou hast a royal and very strong city, a rock (petram), in the clefts of which thou thinkest thyself safe. - And haft your seat or your dwelling made high. You think you have built well and cannot be torn out 2c., "as if no one could come up".

1. Instead of eoZit, eoFitur is to be read. The Weimar edition p. 207 has indicated this as an improvement to be made, but has not carried it out in the text.
2. Instead of Hui Kaditat in our original, we have assumed ^nia daditas with the Altenburg manuscript.

And say: Who wants to push me to the ground?

And you say: "In spite of emperors" 2c. who "break in". Behold, they have trusted in the strength of the flesh, not in the power of GOD. Not only will you not be fortified, but you will be nothing.

V. 4: If you will soar like an eagle,

That's how I would throw you off.

You say you have "high castles, rocks" like an eagle. See how the Lord hates these things in which the flesh trusts. Though thou dwellest in the stars, yet will I bring thee down to the earth through the nations. I will bring you down so that there will be nothing left of you.

V. 5. (When thieves or transgressors shall come upon thee by night.)

Investigaverunt (v. 6, "to seek"), to bring to light (protulerunt). - Insidias (v. 7. "will betray you"), a snare. 3) - Thy defiance provokes me to spoil thee from the bottom. "Thou shalt wish" that thieves and robbers had entered with thee, who would have left something behind after all; I will leave nothing behind, even that which is hidden in the rocks I will bring out 2c. On rocky oers someone can hide; no one will be able to escape. Thus the prophet comforts his Jewish people against the vengeance of the Edomites 2c.

(How shall you come to naught like this!)

Conticuit is transitive (to silence). This word was also used in Hosea (Cap. 4, 5). Its use extends widely: to bring something to ruin, to make it silent, to bring it to naught, to make it silent. "I will make thee still, I will make thee small; oh how small is he that before had wished to devour the world. Thieves "would like to make you quiet and small-minded" 2c., "if they snatched away your arrogance" 2c. (If grape pickers came upon you,) do you not think that some grapes would remain? If a few highwaymen came "and plundered," they would dampen "the arrogance" to some extent, and still leave some; but I will not

3. Luther anticipated these glosses.

828 L. XXV, 492-494. interpretation of Obadiah (2.), vv. 5-9. 829

but will send an army against which you will be small. They will destroy you completely 2c.

V. 6. 1) [How shall they search out Esau and seek his treasures?

"A florin that you had behind your ears would have to come forth" 2c.

V. 7: All your own confederates you will push out to the land. 2)

The expression usque ad terminum is also found Isa. 5, 8.: "You who bring one field to another, until there is no more room" 3) 2c. They will drive you out to the borders, so that further you will have no borders 2c., until you have no space in which to dwell 2c. - Prudentia "before you will know" is insight. - You also trust in confederates, "you have good neighbors, eat" and drink with you, but when it "comes to the meeting", the opposite is there, as it happens with the pope and the emperor in the war against the French. 4) It happens out of God's judgment. You are not insightful, "you do not realize, you are a fool" 2c., "you want to be a wise man". This kingdom was praised for its prudence. Always Esau was a "fine man" 2c. The covenanters with whom you are at peace "will deceive you" when the Chaldeans come; they "will do you harm" 2c. In Ezekiel it says Cap. 23, 22.: Your couriers "will cut off your nose" 2c. In German: "Whoever asks the devil to be his godfather cannot be rid of him." The mighty whom thou wilt have for friends, thou shalt afterwards have for masters 2c. What it is to have great friends, we see 2c. As a wild beast is caught with a hidden snare, so shalt thou be caught by thy confederates.

1. The verse number "6." is in the Weimar edition transitions, and "7." is set only before ?rnä6ntiu. Everything that follows up to this point is drawn to the previous one, and this is motivated by the remark made about the glosses: "The Zwickau manuscript has thus drawn together v. 5-7." However, this is not the case.
2. The words in the Weimar edition: ernittent te etc. should have been highlighted as a keyword.
3. This saying is insufficiently stated in the original: "Hui eonfnnMtis tsrminum etc.".
4. In the original: ut6t 0u6sar I'raneoruoi.

V. 8: At that time I will destroy the wise men of Edom and the prudent men of Esau.

Numquid non is as much as nun. - Instead of a meridie it should read: "to Theman".- Timebunt, that is, they will be frightened, they will flee. 5) "Theman" has also been called this land of the Edomites. See the first book of Moses, Cap. 36,6) 11. 15. 42. where Theman, the grandson of Esau, is mentioned. Princes have sometimes given their country [their own? names. - Prudentiam is insight. - O Theman, O Edom, now you have many wise men, but when that calamity comes, you will not know what to do; "all their wisdom is devoured," says the Psalm [Ps. 107, 27. Vulg? We know many things and are wise in the time of prosperity, but in the time of adversity "we are lost" unless God gives it otherwise. In adversities "they all become fools" 2c. He does not speak of wisdom in teaching, but in the government of the kingdom, of those who assist the kings 2c. He takes away all fortifications, covenants, prudence, wisdom, all that dll have relied on until now.

V. 9. 7) For your strong ones in Theman shall tremble (timebunt).

Timebunt: "frighten". You will not know "where out", as when in war a terror comes among the army 2c. Now it is very well for thee 2c., but I will give thee a "desponding heart," 8) by killing or by slaughtering. I will set up "such a slaughter," that the men of Edom (vir Edom) shall be slain, "there a man, here a man," or "there a heap of men," here 2c. Vir or viri is distributive: "here and there; there is a city" conquered, "there a" 2c. "With this, the ricey gezeug 9) will become dull."

5. The last two glosses are again anticipated; they belong to v. 9.
6. In our template: Oon. 38.
7. This verse number is skipped in the Weim. In the Weim. edition, this verse number is skipped and this section is added to the previous one.
8. Here the Weimar edition already has the verse number "10." because in the Vulgate the words: ?roxtsr Lnt6rI66t,ion6rn are drawn to the tenth verse.
9. In the original: "gezceuck". "Gezeug" otherwise means tool (1 Kings 6:7) or equipment (1 Kings 7:48), but here it means team. This meaning is missing in Dietz.

830 L. xxv, 494 f. Interpretations on the Prophets. 831

V. 10. For the sake of the sacrilege committed against your brother Jacob.

"This is wrath" because you act sacrilegiously against the people of the Jews, who are your brother. Therefore I am angry; you shall perish forever. What then is the sacrilege that he has committed against his brother?

V. 11. 1) At the time when you stood against him 2c.

This is the sacrilege. Here he seems to be talking about the time of the Babylonian captivity. [Ps. 137, 7.: "Pure off, pure off" 2c.

As the strangers led away his army captive.

"His army", his fortune, his belongings. Both means the Hebrew word - "the strangers", the Chaldeans, led everything away captured, 2) what they could only. Jerusalem was not taken other than by the Chaldeans. The Edomites "had good courage" and made common cause with the Chaldeans.

V. 12. You shall no longer see your lust in your brother.

The Hebrew says: Thou shalt not see in the day of the brother, as if to say, "Thou shalt no more see thy pleasure in him." It is not merely: to see someone, but it is: "to see with pleasure, according to his will" 2c. "In that day," "when it shall be evil to thy brother; I will make an end of it." Thou shalt not rejoice, thou shalt not speak proudly with thy mouth.

V. 13. 3) You shall not enter the gate of my people in the time of their mourning.

Ruinae, that is, of woe. - You shall not enter the city 2c. "with fists" (feusten ?, with the Chaldeans. - In malis "at their misfortune", "when they are in evil." - In die vastitatis, that is the

1. This verse number is in the Weimar edition transitions and the following is connected with v. 10.
2. Statthaben we äuxerunt accepted.
3. This verse number is missing in the Weimar edition, and the following is connected to v. 12.

Fear, affliction, sorrow 2c. - Non emitteris adversus exercitum ejus in the Vulgate should read:] You will not be sent to their possessions "into the gate" for distribution or for a share in the spoils.

V. 14. You shall not stand by the wayside.

Neque stabis in exitibus, that is: Thou shalt not stand in the way of their deliverance. The word has the opposite meaning of the two verba: to lay waste and to tear out. The Edomites were "more fierce" than the Chaldeans. - Tribulationis, that is, "of fear." Those who fled you killed; those who could not flee you shut up in the houses and killed.

V. 15 **For the day of the LORD is near upon all the Gentiles.**

"The day of the LORD" is the day of wrath in which he visited by the Chaldeans. "It shall be recompensed unto thee" 2c.

V. 16.4) ^For as ye have drunk upon my holy mountain, so shall all the Gentiles drink dailyZ.

Jugiter, that is, all around. - I] "will boil in one another" you and all the Gentiles, you] "have consumed my goodness" in my sanctuary, "I will make it" that you shall be consumed again. "One kingdom must punish another," and whichever "punishes shall be punished again." This is how it has always happened.

This is the first part of the prophecy of the destruction of the Edomites 2c. The Romans have taken all these countries.

V. 17. But on Mount Zion some shall yet be saved or escape.

The first prophecy is about the physical kingdom of the Jews; the following one about the spiritual kingdom, namely Christ. This prophet prophesied after the Babylonian captivity. Since he now prophesies about a salvation in Zion after this captivity and the disturbance of the Edomites, this cannot be assumed.

4. This verse number is missing in the Weimar edition.

832 L. XXV, 495-497. interpretation of Obadiah (2.), vv. 17-19. 833

The kingdom of Judah and the kingdom of Israel can be understood differently than the salvation through Christ. These two kingdoms of Judah and Israel are different. Israel has been so disturbed that nothing remains that could be restored; Judah, however, has been so changed into the kingdom of Christ. Understand the one from the spiritual kingdom, the other from the physical kingdom.

They shall be sanctuary; and the house of Jacob shall possess its owners.

The word "shall possess" is actually "to take in". This glorious word cannot fit the kingdom of Judah or the fleshly Israel. He understands it of the spiritual kingdom, in which the house of Israel are the apostles and others. What will they possess? 1) The Medes , the Assyrians, the Edomites 2) and the whole world 2c. The salvation from the kingdom of conquered death and devil, "that will start in Zion", as it is said in Isaiah Cap. 2, 3. through the word of the gospel and the preaching 2c. - "Sanctuary," which can no longer be defiled, as has hitherto been done after the manner of the Gentiles 2c. - "Its possessors" (qui possederant) is said of the Gentiles who were scattered over the whole world. Afterward, when the gospel came, they were gathered into the obedience of faith 2c.

V. 18. 3) And the house of Jacob shall become a fire, and the house of Joseph a flame, but the house of Esau straw; which they shall kindle and consume, that nothing shall remain to the house of Esau rc.

With this general possession of the Gentiles also the part , the house of Esau, in

1. Instead of xossöäeruQt we have assumed poWiüsüunt. The Hall manuscript has xossiüedit. The wrong reading is probably due to the po886äcrunt that follows immediately in the biblical text.
2. By us put instead of: etc., according to the Hall manuscript.
3. The verse number "18." is missing in Weimar's edition and the following up to v. 19. is attached to v. 17. - The beginning of the following text seems to us to be very deficient. We have corrected and supplemented it according to the concordant testimony of the Altenburg and Hall manuscripts. Instead of pv88i in the manuscript, which is resolved in the editions by possi säsdit^, we have assumed xo88iÜ6ditur.

Luther's Works. Vol. XIV.

Possession. "The house of Jacob" that is, the rest who are saved through Christ. "The house of Joseph" that is the kingdom of Israel. This never happened fleshly, so it must be understood spiritually. The house of Joseph did not return after the Assyrian 4) captivity. This will happen after Edom is consumed. By the Holy Spirit it has been made nothing. He therefore shows a new disturbance and fire au: the gospel will eiuverleiben with the rest of the Gentiles, even the Edomites. "That shall consume them," that is, they shall so spiritually incorporate them that they cannot be plucked out of their hands. In John Cap. 10, 28. it is said, "No man shall pluck them out of my hand." Once the gospel is truly accepted, it cannot easily be taken away. This kingdom of Christ will so subjugate the kingdom of Esau as the rest of the Gentiles, in such a way that nothing will remain to rule or reign over the kingdom of Christ 2c. It is a prophecy of the spreading of the gospel and the word among all the Gentiles.

V. 19. And they that are toward the south shall possess the mountain of Esau 2c.

"There is misery, distress" in the text. We are urged to go to the spiritual kingdom of Christ. He wants to say this with whimsical and veiled words, but with glorious words. You know that in the law the tribes are separated, and warned that no mixing should be done. Against this law cannot be prophesied. The Israelites at noon , hi, qui ad austrum sunt, that is, the Christians who will be on Mount Zion, which is the noon, at the time of Christ. But those will possess Esau. Those at Zion (Zionitas), the noon, he calls the Christians. Humilia, "the grounds" ^should be called; the Latin interpreter translates: campestria, "the meadows". He calls the Christians by this name, "the

4. In the original: iöak^louicLm; for this we have assumed ^88vriacam, because "the house of Joseph" is Israel, not Judah.

27

834 L. XXV, 497 f. Interpretations on the prophets. 835

are such" reasons. Towards evening 1) they will possess the Philistines. This never happened in the flesh, but in the spiritual kingdom of Christ. "The reasons," namely, toward noon, that is, the Christians in Zion, which is at noon. These very ones in the grounds (vallenses) will possess the field Ephraim 2c. This is against Moses, therefore it must be understood spiritually by the Christians, by Peter, John and Philip, who came to Samaria.

And Benjamin will possess the mountains of Gilead.

This tribe is on this side of the Jordan. "Gilead" in the tribe of Gad is beyond the Jordan. - This is contrary to Moses, therefore it must be understood of the spiritual kingdom of Christ. The children of Benjamin are also at noon (australes), that is, Christians, a tribe of Judah.

V. 20. And the exiles of this army of the children of Israel 2c.

"This is still much" more inconsistent than the preceding. This captivity, these Israelites, who are captives in the Assyrian captivity, and are never to return, and yet are to possess all the Oerter, all the Cananaean land "unto Sidon nan,"-this is an inconsistency, that the captives should rule, "therefore it must" be understood spiritually. Now he says of Judah taken captive by Babylon, "And the exiles of the city of Jerusa-.

1. The words 'versus oeeiäeuteru are connected in our template with the preceding. - Immediately following, there is no punctuation mark before dumilia s "the reasons'].

lem", "above" Edom "glorified, they shall come down and possess" the kingdom of Zion and the south. From the apparent inconsistency of the text one sees that it cannot be understood otherwise than spiritually. - About "Zarpath" see in the books of Kings 1 Kings 17:9. What Lyra says is forcible. The prophet looks to the kingdom of Christ, which has its beginning and increases in this land 2c. He speaks of the kingdom in its beginning, "does not come out of the land." - In Bosphoro, 2) where Constantinople is, where the hellespont, where the Turk is. Jerome s, who translated thus,] has been deceived by his Jew. He the prophet speaks of Jerusalem taken away by the Chaldeans. These taken away ones "shall now execute it". - "Sepharad," in my opinion, must be a proper name of his city] in that land, as "Zarpath" 2c. above. The opinion will therefore be: the captive Jews who are now in Sepharad "shall" take noon by preaching the Gospel 2c. Only no one believes that it is Spain 2c. I believe that there was no Spain at that time. It seems that Jerome was deceived by the Jew by the consonance.

V. 21. and saviors will come up.

That means leader, as in the book of Judges Cap. 3, 9. But he understands the apostles, who are leaders in word. They are concerned about Esau, even though their apostles ruled over all the nations in faith. Edom will be a kingdom of the Lord. This was not done fleshly, but spiritually.

2. Losxliorus is in the Vulgate instead of "Sepharad".

836 Erl. 41, 324-326. interpretation of Jonah (1.), preface. W. VI, 2588-2590. 837

I. D. Martin Luther's interpretations of the prophet Jonah.

*1. the prophet Jonah interpreted by D. Martin Luther. )

Published by Luther himself in German in 1526.

Preface to the Prophet Jonah.

1. Because the prince of the world has sown his weeds everywhere, so that Germany has become full of mobs and spirits, by which he not only deceives many, but also inflicts much useless business on those who remain, so that he snatches them from the Scriptures and mixes them in his quarrels, and thus, in the end, with such cunning, outside of Scripture practice, catch them in quarrels and kill them, it is necessary for us to be aware of his cunning and mischievous approach, and not to go too far into his quarrels, so that he does not lure us out of our fortress and castle, and thus steal us away. For we know well, says St. Paul.

lus 2 Cor. 2:11 what he has in mind. Thus says St. Peter 1 Ep. 5, 8, he does not celebrate, but creeps around us, seeking whom he may devour. Therefore, now that I have struggled and tried with these spirits and mobs for some time, until others have also come, I will once again read the Scriptures, and again feed, strengthen, comfort and prepare our hearts, so that we do not become too tired and weary in our daily struggles, as much as God will grant me grace, so that we, refreshed by the word of God and the comfort of the Scriptures, will become all the more fresh and courageous to struggle more.

*) After Luther had given lectures on the prophet Jonah (very probably in February 1525; for on February 1 he had finished the Obadiah), he himself published the present Scripture in German in 1526. The first edition appeared under the title: "Der Prophet Jona, ausgelegt durch Mart. Luth." At the end: "Printed at Wittemberg. Michel Lotterus. In M.D.XXVI iar." In the same year, two other editions were published in Wittenberg, and one in Erfurt in 1531. By three different people this writing was translated into Latin, namely in 1526 by Johann Lonicer and published under the title: Iona Propheta, cum annotationibus M. Lutheri, Anno M.D.XXVI At the end: ^.rMntorati apuä lodannsm Loodloedium

M.D.XXVI. Further by Vincentius Obsopöus: Gonirnenturius Martini Duttisri in lonarn Dropvstaio, jarn novisÄins xo8t aliornin tralationss latinns kastu8 a Vinesntio Ovsoxoso. Drasüxa 68t nova a Dnttiero praskatio, ^oa xerLtrinZnntnr ii, <^ni passim soa ita vertont, nt prorsns evertant st cksxravsnt. llaZanoas, lokan. 8sssr. ^.nno XX VI. Luther's preface is found in De Wette, vol. VI, p. 77 and printed from it in the Erlanger, oxp. var. ar^., vol. VII, p. 504. Finally by Justus Jonas, whose translation is printed in the Latin Wittenberg edition (1552), tönn IV, Iol.539k (the erroneous indication of the Erlanger, vol.41, p.325: "Vnitsind. IV, 404." is reprinted from Walch, vol. VI, Einl., p. 25). Until now, it has been assumed that this translation was never published in a single edition, but only in the Wittenberg edition, but this assumption is erroneous. Mr. D. Linke has found a copy in small octavo in the library at Gotha, which has the title: Ünarrations8 novas D. Martini Imtlisri in lonarn DropUstain s Osrinaniso, Datins per In8tnin lonarn rsckckitas, as Usvsrsnä. VrMntinsn8i DpEoxo äisatas. - V<l<lita 68t st 8ana Dntüsri ackdortatio, c;na xsr8trinANntur di, ^ni ns^Issta, äostrina Diclsi, st artisnio 8nunno in8tiüsationi8 sts. novi8 st impii8 äo^inatidn8 tantnin turdant Dssl68ia8 Vnno M.D.XXX. At the end: IlaMnoas, vsr lokannsrn Lsssrinin. ^.nno, M.D.XXX. M6N86 Fsxtsinkri. The manuscript is preceded by a dedicatory letter to Bishop Wilhelm of Strasbourg, dated July 6, 1530, and a letter from Luther to Justus Jonas, with no indication of the time or place. This letter is missing in all collections of letters, and is found only in the Latin Wittenberg I. s., by Kawerau in his Buche über Justus Jonas, Vol. I, p. 434, and in the Erlangen edition, sxs^. opx., tom. XXVI, p. 36. Kawerau assumes that the letter is to be placed in June 1530, which we also believe to be correct. In German, our writing is found: in the Wittenberg (1556), vol. V, p. 310; in the Jena (1556), vol. Ill, p. 214d; in the Altenburg, vol. Ill, p. 351; in the Leipzig, vol. VIII, p. 316 and in the Erlangen, vol. 41, p. 324. Following Walch, we reproduce the text of the original edition, comparing the Wittenberg, the Jena and the Erlangen editions, also the Latin translation.

838 Erl. 41, 326-328. interpretations on the prophets. W. VI, 2590-2593. 839

(2) Not only for the sake of the spirits and the mobs do I do this, so that the devil may attack us on the right side; but also for the sake of the tyrants 1) so that he may attack us on the left. For the mad princes and bishops, by their God's provocation, rage and rage with all seriousness, and have evil in mind to drive out God and His anointed and to destroy His word, and have already shed much innocent blood, and are hastening to shed it with all their might, so that we may well boast that Christianity is now standing and walking in the right pregnancy, because it is so severely attacked on both sides, and in addition is so shamefully cursed, blasphemed, defiled and mocked by both parts, as perhaps it has never been blasphemed and defiled before, that it seems to me that the devil is trying his utmost, and because he foresees the last day, he wants to prove all his ability in Christ and his word.

Against all this, we again need to be comforted, not to be frightened by it, but to laugh undauntedly at their dread, defiance and raving, as we know that they will thereby promote us to heaven in the highest way, and that they themselves will run off their necks as quickly as possible, so that they will soon be reduced to ashes by God's judgment. Let us look at each other in a different way, and let the devil with his larvae, that is, with his princes and bishops, find out who they are, who they are blaspheming, who they are chasing away and who they are strangling.

(4) Therefore I have taken this holy prophet Jonah before me to interpret, as he almost rhymes well with these things, and presents an excellent, special, comforting example of faith, and a mighty miraculous sign of divine goodness to all the world. For who should not trust God with all his heart, and proudly defy all devils, the world and all furious tyrants, and be proud of God's goodness, when he considers this example, that God's power and grace are so powerful that they can save Jonah in the middle of the deep sea, and also in the middle of the whale, that is, not in a-

1. Jenaer and Walch: Tyranny. In contrast, the Latin and the German Wittenberger: Tyrannen. The Erlanger also has tyranny.
2. Wittenberger: allerelendest.

lei, but many deaths, forsaken and unknown by all men, by all creatures, as easily as if it were no trouble to him, and he only says this with one word? As if he should say to us, "Behold, I do this with a word; what do you think I could do with my mind and strength? For it is incomprehensible to the human heart that a greater work should be done than this. That is why Christ himself thinks much of this story, and before all the prophets he points to this Jonah as an example of his death and resurrection, as he says Matth. 12, 39: "No sign will happen to this kind without the sign of Jonah the prophet" 2c.

(5) He is also a comfort to all who are to guide the word, that they may not despair of the fruit of the gospel, though it is almost evil, and does not seem to bear much fruit or profit. For here a single man, Jonah, is sent to the most powerful king and the greatest empire on earth at that time, so that, if we compare what Jonah is with the king, it is a mockery and an impossibility that such a powerful king and such a great empire should move, by the word of a few, little, strange men, and by a sermon that the king himself did not hear, but only heard the rumor of, so that I may say that no apostle, nor prophet, nor Christ himself did and accomplished such a great thing with a sermon as Jonah. And so great a miracle is it, or rather greater, that Jonah converted the city of Nineveh with one sermon than that he was delivered from the belly of the whale. For just as the whale had to spit out Jonah by the word of God, so also Jonah by the word of God snatched the city of Nineveh out of the belly and mouth of the devil, that is, out of sins and death. Should not such a king rely on his great power and consider the one man a liar, whom his Hebrews themselves did not obey? And the apostles, like Christ himself, were so shamefully despised by the kings and princes of the earth, Ps. 2:2, and even now are princes, bishops and lords who are beggars compared to the king of Nineveh,

840 Erl. 41, 328 f. 332 f. Interpretation of Jonah (1.), Cap. 1, 1. W. Vl, 2S93-2S97. 841

yet rely so heavily on their beggar's sack that they not only despise the word of God but also persecute it.

For this reason Christ leads the Ninevites against all unbelievers and despisers of His word and says: "The people of Nineveh will appear at the last judgment and condemn this generation. For they repented after the preaching of Jonah. 1) And behold, here is more than Jonah." And this is

1. In the original and in the Wittenberg: "because they atoned through the preaching of Jonah".

nor unreasonable. For it is a great wonder that the Ninevites were converted so soon because of a foreign preacher, by a bad word, without any miraculous signs; and these are not converted by their own Savior, who preaches so much and showers them with miraculous signs. O, what a shame it is to hear this now! But what a shame it will be when they see it too? But it does not help, they are and remain obdurate; therefore we let them go, and take our comfort and benefit from this prophet, as much as God grants us. Amen.

The prophet Jonah.

The first chapter. *)

V. 1. The word of the LORD came to Jonah the son of Amithai.

1. Some want to hold this prophet Jonah, as Jerome shows that he was the son of the widow at Zarpath near Zidon, who nursed the prophet Elijah in his time, in the first book of Kings Cap. 17, 10. and Luc. 4, 26. Take the reason that he calls himself a son of Amithai, that is, a son of the truthful one, because his mother said to Elijah when he had raised him from death: "Now I know that the words of your mouth are true" 1 Kings 17:24. I do not believe that, but his father was called Amithai, in Latin Verax, in German Wahrlich, and was from GathHepher, which city is in the tribe of Zebulun, Joshua 19, 13. For so it is written 2 Kings. 14:25: "King Jeroboam brought again the border of Israel from Hemath to the sea in the plain, according to the word of the LORD God of Israel, which he spake by his servant Jonah the son of Amithai, the prophet of

GathHepher." Also the widow of Zarpath was a Gentile, as Christ also reports Luc. 4, 26, but Jonah confesses here Cap. 1, 9 that he was a Hebrew.

(2) I say this because, where it can be had, it is almost good to know what time and in what country a prophet lived and was. For it helps to understand his book if one knows the time, place, person and history that took place at that time. So we have that this Jonah was in the time of king Jeroboam, whose grandfather was king Jehu, at which time king Uzziah reigned in Judah; at which time also in the same kingdom of Israel were the prophets Hosea, Amos, Joel in other places and cities.

(3) From this it may be seen that this Jonah was an excellent and precious man in the kingdom of Israel, and that God did great things through him, namely, that through his preaching the king Jeroboam was so blessed, and recovered all that Hazael king of Syria had taken from the kingdom of Israel.

*) Here follows in the original edition the text of the whole prophet. We have omitted the same, as Walch did.

842 Eri. 41, 333-33K. Interpretations on the Prophets. W. VI, 2597-2600. 843

1. and did such great harm that even the prophet Elisha wept over it before it happened, 2 Kings 8:II. And yet God showed such kindness, regardless of the fact that the kingdom of Israel was still idolatrous, and still worshipped the golden calves in Samaria. It is such a great grace when God gives a man to a country with his word that he not only bears the iniquity and disobedience of a whole country for its sake, but also helps it and shows it abundantly. What should he not do and leave where there is more than a godly man?

4 Whether this story of Jonah in Nineveh and in the whale happened before he was so helpful and helpful to King Jeroboam, or after he returned from Nineveh, is not clear from the Scriptures. However, it is plausible that he served and helped King Jeroboam in his own country until he restored and established the kingdom of Israel. After that he was sent to Nineveh, outside his own country, by God. For in his own country he learned by experience how God was so kind and gracious over the idolatrous kingdom of Israel, so that he was well aware that he would also be so kind and gracious over Nineveh that his preaching would be in vain and futile, as he himself confesses and is angry about, Cap. 4, I. 2.

(5) Thus it was in the world in the days of Jonah, that the chief kingdom or empire of the world was in Assyria, in Nineveh, as it was afterward in Babylon, and afterward in Rome. Next to it were the other kingdoms, Syria, Israel, Judah, Edom, Moab, each of them separately. And the kingdom of Israel was well established under Jeroboam the king, because of Jonah; and the kingdom of Judah also was well established under Uzziah the king.

6 But this was the last, and the blessing of John, which God gave to the kingdom of Israel. For after the death of Jeroboam, since the people did not improve at all, nor did they turn away from idolatry, the blessing of John was given.

1. The preceding, with the exception of the first two sentences in z 2, is used by Luther for the preface to the prophet Jonah. See Walch, vol. XIV, 70 and Erlanger Ausg., vol. 63, 80 f.

neither by punishment nor by benevolence, the kingdom fell apart; one king murdered another, until the emperor of Assyria came and destroyed both Syria and Israel, and led them away, so that they have not returned to this day, as the last chapter in the other Book of Kings testifies. Because there was such a great calamity and destruction of the whole kingdom because of the sin of the people, God sent his word beforehand through his prophets, warning them that they might be converted, or even that some might be saved and kept.

(7) For this is what God always does when his great wrath is present, that he sends his word first and saves some. Thus he sends Noah before the flood of sin Gen. 6, Lot before he sank Sodom Gen. 19, Abraham, Isaac, Jacob before he destroyed the land of Canaan, Joseph and Moses before he struck Egypt: so also here Jonah, and Hosea before he destroyed Israel, and Jonah before he turned back Nineveh. In the same way he sent Christ, his Son, into the world before the last wrath of the last judgment. But after Christ's death, not only Jerusalem, but also Rome and the whole Roman district and empire were destroyed.

(8) We also now have the same grace and great light of the divine word, therefore there is certainly great destruction; God will take some before it comes, and even kill us if we do not mend our ways. As we, unfortunately, do badly enough, we have already incurred great punishments.

V. 2. And said, Arise, and go into the great city of Nineveh, and preach therein 2c.

9 Here we see that God does not only take care of the Jews, but also of the Gentiles, and as St. Paul says Rom. 3, 29: "God is not only the God of the Jews, but also the God of the Gentiles. And yet it is not stated here that the Ninevites circumcised themselves, or kept or accepted the law of the Jews, but are commended only because they believed the word of God, and became better and more devout.

(10) This is a mighty blow against the Jews, and the strength of our Christian faith, and it is well for us to remember. For from this

844 Erl. 41, 338-338. Interpretation of Jonah (1.), cap. 1, 2. W. VI, 2600-2602. 845

We may conclude that circumcision and Mosiah's law are not necessary for being pious and pleasing to God, and that it is not true that the Jews think that all the world must become Jews and accept and keep Mosiah's laws, as if the Jews alone should be God's people. For here Jonah stands with his book, showing that the Ninivites, without all the law and ways of the Jews, by faith and good works alone, please and satisfy God, and God demands no more of them. For if Mosiah's law were necessary for them to become pious, they would also have to have accepted it; but that does not happen here.

Again, we find that the Jews are required to have faith and good works, and that they are not helped by their circumcision and all kinds of worship, as Isaiah 1:11 rejects them with their sacrifices and deeds. And here we find the saying of St. Paul, Rom. 2, 14, that the Gentiles keep the law without the law, and the Jews transgress the law through the law, so that it is necessary to take hold of how Moses' law alone is imposed on the Jewish people for a time, to force and humiliate them with it, as with a dungeon and cane master, as St. Paul says Gal. 3, 24, and not at all that they should or would become devout through it, but greedy for Christ and God's grace.

(12) So Jonah's prophecy confirms the saying of St. Paul, Rom. 3:28, that by the works of the law no one can become righteous before God, but man must become righteous without all the works of the law, through faith, which then does good works; as we see here with these Ninevites. Now if the Ninivites were not obliged to keep the Law of Moses or to become Jews at that time, when Christ had not yet come, and the Law still stood and applied among the Jews: how much less are we now obliged to do so, since Christ has come, and has abolished the Law also among the Jews? Therefore, like the Ninevites, we need nothing more than a true faith that does good works and makes people righteous 2c.

(13) I say this not only for the sake of the Jews, to dispute with them, but also for our sake, who are not against the same devil.

have this divine teaching. First of all, the pope and his followers, who call it a new doctrine, and impose on us much greater and more laws than the law of Moses was, and want to make us devout before God with it. But I think it is old enough, because it was so long at the time of Jonah, before the birth of Christ, and also enough, because it made the Ninevites devout without the Law of Moses, even before anyone could have dreamed of the papacy.

14. On the other hand, we have the mobs and swarming spirits who want to burden and master us with Moses' law, knowing nothing, neither what Moses or Christ is, or how far Moses applies, or what he serves for, as the iconoclasts have been until now, and who wanted to put the worldly sword into Moses' laws, and cried out confidently: Here is God's word, God's word, God's word, just as if it were enough that God's word is there, and not also to be seen with distinction which are those to whom it is commanded.

15 For it was also the word of God that Noah should build the ark, and Abraham should sacrifice his son, and Solomon should build the temple, but it is not for me to do likewise. For such a word of God is not spoken to me; but this common word is spoken to me and to all: Amend yourselves, and believe, as is said here to the Ninivites. Therefore, we must not ask whether it is God's word, but whether it is said to us or not, and then accept it or not 2c.

16 But behold, what a great ministry God has laid upon Jonah, that he should command the one man to preach against the mighty empire of Assyria, against the king and his princes. The great lords dislike it so much when they are scolded and punished, and want to be unpunished. Now God commands Jonah to tell them their wickedness; it truly requires courage, it requires an open mouth. He has ever had to say to them: You are evil and damned, your good nature is a mere pretense and deceives you. For it is not possible that in such a mighty kingdom there should not have been fine people who lived an honorable, blameless life before the world.

846 Erl. 41, 338-340. interpretations on the prophets. W. VI, 2602-2605. 847

have led. To punish them all at once, and to scourge them with God's wrath, is a great thing, and is evil to suffer, especially among the great merchants.

(17) In sum, I see little of history, because we look at it from the outside, and it does not concern us; but if such a thing should happen to us, or if we had been there at that time, it would seem to us that we had never seen or heard of anything more foolish and impossible than that a single man should attack such an empire. How would it look if you or I were sent to the Turkish emperor to punish him with his princes and empire? How often has it been so ridiculous that someone has spoken against the pope!

18 Now, God's works tend to appear so foolish and impossible at first that reason must despair and scoff at them; but it serves us well that we believe. For God carries out what He speaks and begins, no matter how foolish and impossible it may seem. "God's foolishness is wiser than men," 1 Cor. 1:25, which Jonah proves here.

V. 3 Jonah set out to flee from the Lord to the sea and went down to Japho.

19 The Latin text holds here together with the Greek: gen Tharsis, since I have translated: "on the sea". So that the smart people do not condemn me too much about this, I must indicate the reasons. They say that Jonah went to Tarsus to the city of Cilicia, where St. Paul was from, Acts 9, 11. 9, 11. But this has no basis in Scripture. For the text does not say: to Tarsus, but: to Tharsis, or to Tharsis. The Hebrew tongue has two words that mean the sea, Jam and Tharsis. Jam means not only the great sea, but also the great lakes, as Lucas calls the sea a lake, where Christ sailed with his disciples to Tiberius and Capernaum and Bethsaida, which Joh. 6, 17. and the other evangelists call the Galilean sea. Also Moses Cap. 1, 10. says: "God called the gathered waters Jam", that is, lakes or sea. But Tharsis actually means the

great sea, which is not a lake, but the one where Rhodes, Cyprus and many other islands lie, where St. Paul sailed from, Apost. 28, 10. ff., which is now held by the Turk, Venice, France and Hispania. For it reaches from Cilicia to the end in Hispania. The Red Sea and the other large, high seas are also called Tharsis.

20 Thus saith the 72nd Psalm, v. 10: "The kings of Tharsis and the isles shall bring gifts," that is, the kings of the great sea, and the isles within. For the city of Tarsus is not a kingdom, nor has it ever had a king, let alone many kings. So Solomon sent his ships to Tharsis, that is, to the sea, to the east through the Red Sea, to fetch gold in the land of India 1 Kings 9:26-28. The ships could not sail to Tarsus to the city, because they would have wanted to sail on land. For between Tarsus and the Red Sea there is vain land, as the land sailors know. Psalm 48:8 says, "You break the ships of Tarsus with a strong wind," that is, the ships in the sea. And Isaiah, Cap. 23, 1: "Hail, ye ships of Tharsis," that is, ye ships of the sea. And of the sayings much more, that also St. Jerome himself confesses here, it may better be called sea than Tarsus, the city. For Jonah was not concerned about a certain city where he fled, for he had nothing to do anywhere, but he only intended to flee to the sea, wherever he wanted to go. He sought escape and did not ask where he was going. As the text also says here, he set out to flee from the Lord, and since he had nowhere to go, he thought to go to the sea, he would come wherever the wind blew him.

21 Japho is the city of Joppa, which is now called when one goes to Jerusalem, and is called in German the schöne, or beautiful. For there is the ford to the Jewish land. So Jonah went from Jerusalem and from the land of Judah to the sea toward the west. This is also indicated by the word, where he says: "he fled from the Lord". Who can flee from the Lord? Is he not at all ends? as the 139th Psalm, v. 7, says: "Where will I go before your spirit? And where shall I flee from thy presence?" For Jonah was

848 Erl. 41, 340-343. interpretation of Jonah (1.), Cap. 1, 3. w. VI, 2605-2608. 849

not so great that he should not know how God is at all ends, since he himself afterwards confessed that "he serves the God who made heaven and earth, the sea and the dry land. Thus he had also heard that God was at Nineveh, because he intended to punish their wickedness, and to send Jonah there.

But this is how it is to be understood: God has two kinds of being or presence: one is natural, the other spiritual. Naturally he is at all ends, as Isaiah says, Cap. 66, 1.: "Heaven is my chair, and the ground my footstool." So he is also in the midst of hell, death and sins, as the above-mentioned 139th Psalm, v. 8. says: "If I go to hell, you are also there" 2c. So no one can escape from it. But spiritually he is alone, since he is thus known; that is, where his word, faith, spirit and worship are, there are those who are his, who alone feel how God is such a Lord, who is almighty and all-sufficient. The wicked, however, do not feel this, do not believe it, and do not know it either, that God is at all ends, even though they can hear it and say it. So one can flee from God if one flees to a place where there is no word, faith, spirit or knowledge of God. So Jonah fled from the Lord, that is, from the Jewish people and land, where God's word, spirit, faith and knowledge were, to the sea among the Gentiles, where there was no faith, word or spirit of God.

(23) Now here arises the question, whether Jonah also sinned in fleeing from the Lord? The old holy fathers were inclined to excuse the prophets, apostles and great saints; with what foolish humility they came so far away that they did violence to the holy scriptures and God's word before, forced and pushed them, before they let the saints be sinners. Although their humility, which comes from hatred of sins and honor of righteousness, is to be tolerated, it is still dangerous to guide the Scriptures in this way and to follow their interpretation. Christ speaks much differently Matth. 5, 18: "that heaven and earth must pass away, before the least letter or tittle of the Scriptures should pass away. It is better to give too little to the saints than too much, and better to break

from them, because God Himself in His word. For without the saints we can be blessed; without God's word we may not be blessed.

(24) So we stand firm and firm on the words of God, and let Jonah have committed a great and grievous sin here, by which he would have been eternally damned, if he had not been written in the Book of Life in the number of the elect. For no one can deny that God gave Jonah a command and told him to go and preach to Nineveh. So it is also certain that God is not joking, but is very serious, as serious as He was when He commanded Adam in Paradise. For he says: "the wickedness of the city of Nineveh has come before him", that is, he wanted to punish the whole kingdom. In short, great wrath is there. So it is also obvious that Jonah disobeys such a serious commandment of God, because he is afraid and does not want to do it, and sins as hardly as Adam sinned in paradise. For he should not only have accepted such divine will, but also have done it with all joy, and suffer a hundred deaths before he would disobey God's word. For what can be greater, more horrible thing than to disobey God's will? See how it happened to Adam, Saul and the people of Israel. Yes, see, how it goes over here Jonah himself. I think his disobedience will be punished horribly and terribly enough that the punishment will show how it was not a small sin. How finely he escapes God's obedience on the sea, that he might have wished to die three times for it in the land. He does not want to go to Nineveh, so he has to go into the middle of the sea, into the mouth of the whale.

(25) All this is written for our warning. In the first place, that we learn the piece: Whoever does not want to be obedient to God with kindness, must at last be obedient to Him with unkindness, and His will goes away; and see here, whoever refuses to be obedient to a little one for the sake of God, must suffer so much the greater for it: that nothing is better for us, than only to be obedient soon and say: "Your will be done in heaven and on earth" [Matth.

1. Wittenberger: first.

850 Erl. 41, 343-345. interpretations on the prophets. W. VI, 2608-2610. 851

6, 10.] But this is a great sign of grace, that God seeks and punishes Jonah so soon for his sin, and does not let it benefit him, nor does he remain in it for a long time, so that he may well sing with David Ps. 118, 18.: "The Lord has beaten me, but has not delivered me to death."

26. on the other hand, that we may know God's grace rightly, and not be attached to our merits, either good or bad, but know that neither sin condemns us nor good works make us blessed, but that God's grace alone sustains us, and condemns us both, sin and good works, if we doubt in sins and rely on good works. For here you see that Jonah does not deserve by some good work to be preserved in the fish belly and brought out to land again, but by the grace of God alone, as he reports very well in his hymn of praise, as we shall hear. Again, you see that there is great sin enough, and yet he is not condemned nor forsaken. That is why he does not despair and despair in sin, remains firmly attached to God's grace, and willingly surrenders to punishment. For where he would have despaired, he would never have come out again. His great faith in the midst of sin makes it so that God cannot forget him, but must pull him out of it again, which will be said later.

(27) Now this is also a great comfort to us, that we see how even the greatest, most excellent saints sin so grievously against God, and that not only we are poor, miserable sinners, but that they also were men, having flesh and blood like us, so that we also may not despair whether we sin and fall, so far as not to fall from the kingdom of grace through false teaching and superstition. For as in the kingdom of grace there is no sin so great that it cannot be forgiven, so apart from grace there is no work so good, no life so holy, that is not condemned.

28 But this is what I mean by remaining in the kingdom of grace, so that one does not also sin against grace. To sin against grace happens in two ways. The first, when I have sinned against God's commandment, and I have sinned against it.

I believe and make a conscience for myself, as if God did not want to forgive me the sin and there is no more grace. For there is no more grace, but God with all grace has been denied and destroyed. This is no longer a human sin, but a devilish sin, and a sin against the Holy Spirit, which cannot be forgiven as long as it remains so, because it is completely against grace, by which sin should be forgiven.

29. But this means to remain in the kingdom of grace, if I do not despair of God's grace and the forgiveness of sins, no matter how great the sin, but remain firm in my mind and conscience that grace and forgiveness are still there, even if God's wrath and the wrath of all creatures wanted to devour me, and my own conscience itself said that grace was over and God did not want to forgive. That is 1) to exalt, praise and honor God's mercy above all things, and to defy all wrath and judgment above it, as Jacobus says in his epistle Cap. 2, 13: "Mercy defies judgment," that is, mercy is more valid and more worthy than all wrath, all judgment, all judgment of God. And whoever believes this can also with it defy all the wrath and judgment of God. Whoever cannot do this, then judgment defies grace, and grace alone must come to nothing, and judgment alone must reign to death and damnation, just as again, where grace defies, then judgment must come to nothing, and grace alone must reign to life and blessedness forever, as happens here to Jonah. This is no longer a human righteousness based on our works and powers, but an angelic, even divine righteousness based on faith and the Spirit, without any works. For it depends only on grace, which is not able to do any work. For everything happens in the heart and in pleasures, since there is no work in it, nor does any come to it.

30. the other way, when I do good works

1. Wittenberger: It says. But our reading is confirmed by the other editions and by the Latin.

852 Erl. 41, 345-347. interpretation of Jonah (1.), Cap. 1, 3. W. VI, 2610-2813. 853

and I add this devilish addition to it, and rely on it or take comfort in it, and make a conscience of it, so that I can stand before God by it, as if there were no sin. For in this way I nullify grace for myself, as if it were neither necessary nor useful, because works may accomplish this. Then God with all His grace is denied, and there is no longer divine but devilish righteousness, which cannot be forgiven as long as it remains so and is not recognized. This means, then, to remain outside the kingdom of grace, and to sin against grace, if one becomes so pious in some work or being that he does not need forgiveness nor grace for it, but without grace and forgiveness considers the work itself good enough and pure enough.

(31) Then the saying of Jacob is reversed, and is no longer called, "Mercy defies judgment," but thus, "Work defies judgment, yea, work defies mercy. This is sin in the Holy Spirit that cannot be forgiven, that is, it does not have mercy by which it would be forgiven, as all other sins have without such addition. For all other sins retain the piece, and leave the defiance that grace and forgiveness are still there, more and greater than sin. But this sin and good works put grace out of sight, and do not leave the defiance, but sin says, Grace is not there, and will not forgive. Good works say, Grace is nothing, 1) and I may not have it. So they are both fallen from the kingdom of grace, and sin against grace.

From this it can be understood what Christ means that sin is not forgiven in the Holy Spirit, neither here nor there, Matth. 12, 13. and Marc. 3, 28. and John, when he says 1. Epist. 5, 16.: "one should not ask for mortal sin". For mortal sin he calls sin in the Holy Spirit. And all this is said: He who despairs in sins, or defies good works, sins against the Holy Spirit and against grace. Now here I should pray for

1. Wittenberger: is not.

that they might be freed from such sin and converted; but that God should be gracious to them in such sins, and allow his grace to be more valid in their hearts than such sin, as it is in the other sins, that is an impossible thing. For then I prayed at the same time that God's mercy should be less and yet more than such sin; nothing comes of it; but I should pray against such sin, as Moses does, Numbers 16:15, when he prays against Korah, saying, "Thou wouldest not look upon their sacrifice." For Korah also wanted to count something before God through his work, and thus sinned against grace. This was not to be suffered. Otherwise all sins are to be suffered, where they let grace defy and be master. That is enough of it now.

But what moved Jonah to such disobedience that he would not gladly go to Nineveh? First, that he refused such a great, new, unheard-of ministry, because he alone was sent before all other prophets to such a great king in a foreign land; for it is not read that God ever sent a prophet from the land of Israel so far away and to such a great kingdom. Because this is such a new and strange command, which has no example of such a thing ever having been done before, it is also wild and strange to the prophet Jonah that God should command him to do such a thing before anyone else. As flesh and blood is naturally minded, we hardly want to go where God does something special to us before others. Just as Peter, John 21:19 ff, looked around for John, when Christ said to him, "Follow me," and asked, "What should John do? and do not see that we have to go up alone in the end, just as Jonah happens here, who does not want to leave the land of his own, so he has to go alone into the middle of the sea and into the mouth of the whale, since he could not think otherwise, because he would be alone with God in heaven and earth. O, this is a hard thing!

(34) One might also say that he was afraid of the great king. Some think that he did it because he was afraid that his prophecy would be reversed, and that he would not be able to

854 Erl. 41, 347-349. Interpretations on the Prophets. W. VI, 2613-2616. 855

He was worried that he would be taken for a liar and a false prophet whose word was not true or from God. But this cause is nothing. For Jonah did not know what would happen, because the 4th chapter, v. 5, says that he sat outside the city, waiting to see what would happen to it. From this it can be seen that he waited until it perished, like Sodom and Gomorrah, and was angry that it did not happen as he hoped. Therefore, one can assume that the cause of his disobedience was that he was hostile to the city of Nineveh and still had a Jewish, carnal opinion of God, as if God were the God of the Jews alone and not of the Gentiles.

35 Therefore his heart was set on thinking that the Ninevites were not worthy of God's word and grace, because they were not God's people, that is, Jews, or among the Israelite people, just as the apostles at first fleshly thought that Christ's kingdom should be in the flesh, and then, when they recognized it spiritually, still thought that it should be of the Jews alone, and preached the gospel to the Jews alone, Acts 8. 8, until they saw GOD by a vision to Petro from heaven, Apost. 10, 10. ff., and by a public calling of Paul and Barnabae, Cap. 13, 2. 3., and by miracles and signs, finally by a common concilium, Cap. 15, 1. ff., that God would also give grace to the Gentiles, and would also be God to the Gentiles. For it was difficult for the Jews to believe that other people besides Israel were God's people, because the sayings of Scripture speak of Israel and Abraham's seed, and only with them were God's word, worship, laws and holy prophets. Paul also wrote the epistle to the Romans for the sake of this matter, in which he deals with this very article in the strongest and most powerful way, with mighty writings, that God is God not only of the Jews, but also of the Gentiles Rom. 3:29. For this still hinders the Jews today, because they do not want to believe that the Gentiles are God's people as well as the Jews.

36Therefore Jonah also is in such a mind, and comes into such a fight about it, that he

It must learn with such a great puff, with a likeness of the wild turnip, and with a strong testimony of God from heaven, that God also considers Nineveh to be His city, and the Ninevites to be His people. Just as Christ admitted his disciples to their carnal thoughts of the kingdom of God, so he also admits Jonah to his carnal thoughts. For behold, how hard it has been to believe that there are any Christians who are not under the pope, since there are all false appearances and wrong interpretations of the Scriptures: what should happen where dry, bright sayings established the pope's office, as Judaism was established? How should we shy away from Turks, Jews and Gentiles, and hold to the Pabstacy alone! So Jonah also happened in the Judaism and Israelite kingdom.

37 This is what he says in Cap. 4, 2. says: he fled because he wanted to know how God was so kind 2c., to show that he was equally sorry that God was so kind and showed mercy to the Ninevites, and for this reason he would rather not preach, and would much rather be dead, than that the grace of God, which should belong to the people of Israel, should also be given to the Gentiles, who have neither God's word, nor the Law of Moses, nor God's service, nor prophets, nor anything, but strive against God and His word and His people. But that this was Jonah's opinion, clearly shows that God punishes his displeasure and anger with these words Cap. 4, 11.: "Should I not spare Nineveh?" 2c. There he gives to understand that Jonah did not like to see that God spared the city, and was angry that he did not turn it around, as he had preached and would have liked to see.

So this story is a comforting example of divine grace. First of all, we know that in the sight of God, there is no respect for the person, and we should not judge anyone, nor despair of any man. For Jonah's personal standing is so low that he considers the Ninevites to be nothing in the eyes of God, judges them freshly, and condemns them to death as the damned, despairs of their obtaining mercy, but hopes and waits for their destruction, and thinks badly: "What should sinners be worth, who do not have the grace of God?

856 Erl. 41, 34S-35I. Interpretation of Jonah (1.), Cap. 1, 3-5. W. VI, 2616-2618. 857

law, have no worship? But if they have the grace of God, what does Israel do with so much of God's law and worship, if they have nothing special nor advantageous over the Gentiles, and the Gentiles come to grace without such law and worship? Would the law and worship of the Jews be a useless, unnecessary toil, which they bear all day long with burden and with heat; and should they get the same penny without such toil? Shouldn't that make them look askance and grumble against the father of the house? Yes, should it not be impossible and unreasonable in the sight of God?

(39) But he also fails greatly, and starts confidently. For when he thinks that it is impossible that God's grace should be there, and that unkindness is there, then it is first; And since he thinks that God's word will not be heard or accepted, they accept it first of all and most humbly, that he must learn by his own experience that he should not judge anyone, nor despair of anyone, and that he should not put God's grace in place, nor goal, nor time, nor measure, nor person, nor merit, as the carnal thoughts of the Jews did.

40. on the other hand, that we should follow God's command straight away, and not look at anything else, nor first ask how it rhymes with other things, but gladly and willingly become fools for God's sake, and give Him the honor that He is wise and just in all His words and works, just as Abraham did when he sacrificed his son Isaac Gen. 22, 2. ff. and did not first ask how this rhymed with the saying, since God had said before Cap. 21, 12.: "In Isaac shall thy seed be called." For if he had wanted to deal with it and ask questions for a long time, he would have gone astray and finally fallen into disobedience, just as happened to Jonah here: when he held Israel and Nineveh against each other and looked around for a long time, he fell into disobedience. But if he had thought so simply: Why do you ask that God has provided Israel with laws and worship and not the Ninevites? He can still give his grace on both sides, and not let Israel enjoy their worship, and not pay Nineveh anything, so that they can live without it.

God's service. What is it to thee that he commandeth Israel such things, and commandeth not others? Let every man wait for his own; grace goeth forth nevertheless, both on them that work, and on them that work not, as Paul teacheth Rom. 4:4, 5; behold, he would have remained in obedience with Abraham.

V. 4. But God caused a great wind to come upon the sea, so that there was a great tempest in the sea 2c.

(41) Here, for the sake of one sin, all others must suffer, for for Jonah's sake such a storm comes. Is it right, then, that one must repay God for another? But God cannot be unjust nor do what He wills, for we have no law to lay down for Him, nor commandment to make. But where there can be no law, there can be no sin nor injustice. However, even though this storm comes for Jonah's sake, as he himself says, and the work also proves in himself, the people in the ship were not without guilt or sin, so that they deserved death and all kinds of punishment before God every hour. For who is without sin or blameless before God? Therefore he meets them here together with Jonah, although Jonah is the cause with his sin.

(42) It must also have been a strange, unpredictable weather that came suddenly, because the text says: God hurriedly threw a great wind on the sea. For so it reads in Hebrew that God caused the wind to come at once, as if he threw or pushed it on the sea, with a storm, so that people soon noticed that it did not have to happen naturally or ordinarily. Therefore they conclude without a doubt that it must be because of some sin. So Jonah himself realized that it was only for him.

V. 5 And the people feared, and cried every man unto his God.

(43) Here you see that it is true what St. Paul says in Romans 1:19, how God is known by all the Gentiles, that is, all the world knows to say about the Godhead, and natural reason knows that the Godhead is something great above all other things. This is proven by the fact that those who call upon God here were pagans. For where they knew nothing of God or the

858 Erl. 41, 351-354. interpretations on the prophets. W. VI, 2618-2621. 859

Godhead, how would they have called and cried out to Him?

44 Even though they do not really believe in God, they still have such a mind and opinion that God is such a being who can help in the sea and in all troubles. Such light and understanding is in all people's hearts and cannot be dimmed or extinguished. There have been some, such as the Epicureans, Pliny and the like, who deny it with their mouths, but they do it by force, and want to dim the light in their hearts; they do like those who forcefully plug their ears or shut their eyes, so that they neither see nor hear. But it does not help them; their conscience tells them otherwise. For Paul does not lie that God has revealed it to them, that they know something about God.

(45) Let us also learn here from nature and reason what to think of God. For this is what these people think of God, that he is one who may help from all evil. From this it follows that natural reason must confess that all good comes from God. For he who can help from all evil and misfortune can also give all good and happiness. The natural light of reason reaches so far that it considers God to be a kind, gracious, merciful and mild God. This is a great light.

46 But there are still two big things missing. The first: She believes that God is able and knows how to do, to help and to give; but that he wants or is willing to do such things for her, she cannot; that is why she does not remain firm in her mind. For she believes the power and knows it, but she doubts the will, because she feels the contradiction in the accident. You can see that here. For people call to God, so that they confess that he might help if he wanted to; they also believe that he wants to help others. Then they leave it, they cannot get any higher. For they try all their power, do their best and highest. Here free will can do no more. But they do not believe that he wants to help. For if they believed that, they would not do so: they would not throw the equipment and the goods out of the ship; they would not run to Jonah and call on his God, but would be quiet and seek God's help.

wait. Item, the sea would also have become still because of their faith. But now such faith is necessary, which does not doubt that God does not want to be gracious to others alone, but also to me. This is a true, living faith, and a great, rich, strange gift of the Holy Spirit, as we will see in Jonah.

(47) The other is that reason cannot rightly divide the Godhead, nor rightly appropriate it to whom alone it is due. It knows that God is, but who or which one it is that is rightly called God, it does not know, and this happened to it just as it happened to the Jews when Christ walked on earth and was testified by the Baptist John that he was present. Then their hearts were troubled, because they knew that Christ was among them, walking among the people; but which person he was, they knew not. For that Jesus of Nazareth was Christ, no man could think. So also the reason of the blind cow plays with God, and makes vain blunders, and always strikes aside that it is called God, which is not God; and again, it is not called God, which is God; which it does not do, where it does not know that God would be, or would just know which or what God would be. That's why she plops down like that, and gives the name and divine honor, and calls God what she thinks God is, and thus never meets the right God, but always the devil or her own conceit, which the devil rules. Therefore, there is a great difference between knowing that there is a God and knowing what or who God is. The first is known by nature and is written in all hearts; the other is taught by the Holy Spirit alone.

(48) Let us give examples of this. Let us first consider the papists and clergy, who have such delusions about God that they think God is one who can be moved or satisfied with good works; therefore they also have so many ranks, sects and various ways of living, so that they all think they are serving and pleasing God. Now tell me, if there were no God who was so minded or willing, what do such people honor for God? Is it not true that they honor their own false delusion and conceit for God? For there is no God in truth,

860 Erl. 41, 354-356. interpretation of Jonah (I.), cap. I, 5. W. VI. 2621-2624. 861

who is so minded, and lacks with such conceit of the right God, and nothing remains but their false conceit; who is their God, to whom they give the name and glory of God. Now no one can be under the false conceit, but the devil, who gives it and governs them 1). So now their false conceit is their idol and image of the devil in their heart. For the right, unique, true God is the one whom one serves not with works, but with right faith from a pure heart, who gives and bestows his grace and goods purely for free, without works and merit. They do not believe this, therefore they do not know him, and they must miss and miss by the way.

(49) You see where all idolatry comes from, and why it is called idolatry, idolatry, and idolatry; no doubt because such idolatry leads us away from God and turns us away from the right service of God. O, indeed, an idolatry and an idolatrous faith that leads us to the devil, away from God and into hell. For because every one undertakes something that seems to him, and believes that it pleases God, and thinks that God is so minded, who is not so minded, and does not please Him; therefore there must be so many idolatries, so many conceits, which are undertaken, that it pleases God so, apart from the one conceit of faith which the Holy Spirit gives. Thus the abolitionist Baal came upon King Ahab. For the king, knowing that there was a God, made himself believe that this was God, who would please him in the way he worshipped, and so he called God Baal, and again Baal he called God, as it seems from Hosea Cap. 2, 8. Item, the king Jeroboam thought that this would be God, who would let him worship before the golden calves. So the calves had to be called God Israel, and again, God had to be called a calf 1 Kings 12:28.

50 Just as if Christ our Lord were now called a "caphold" or "platehold," because people think that he is a god who is favorable to caps and plates, and that such service is pleasing to him, as the monks and priests certainly hold him to be and call him in their hearts. But it is an apostasy and disbelief, and disdain, which is far lacking,

1. "she" is only in the Wittenberg.

and an arch-righteous idolatry. So there is no number of idolatries, as many are the idiots who choose something else that pleases God, without faith in Christ. Since there is no such God to whom such things are pleasing, they all serve the devil with them, and not God.

(51) So you see here also that these people in the ship all know about God, but they have no certain God. For each one (says he) called upon his own god, that is, his own conceit, or that which he thought to be God in his own mind; therefore they all lack the one true God, and have vain idols under God's name and glory. Therefore their faith was not right, but superstition and idolatry, which did them no good. For their God makes them fall in trouble and cry out in vain, so that they despair and do not know where to find a God to help them. And looking down to Jonah, they awake him, and bid him call upon his God, if there be any other God than their God that will help. There you see how false faith does not stand in adversity, but sinks and both God and faith, Abba and superstition, are lost, so that all that remains is despair. Therefore only the one, living God has the name and the rhyme that he is a helper in trouble, Ps. 10, 1. and 46, 2. and everywhere, because he can help out of death. Ps. 68, 21.

52 Thou seest therefore how humble these people were, that in trouble they ran to Jonah, whom, when it was quiet, they esteemed not; and if they had known before that he was a Jew, they would have despised him more, as the heathen were enemies to the Jews. But now, when adversity comes, and their idol sinks them, how glad is their proud contempt, that they call upon poor Jonah, and seek more good from him than from all their idols, and all their substance.

(53) This is what the false colored faith does at all times; as long as it prospers and stands, it is proud, even over God and all that God is, and is so stubborn and hard that no anvil was ever so hard. But when he begins to sink and to despair, there is nothing more stupid nor more despondent in heaven and earth, so that he may well crouch in a mouse hole, and

862 Erl. 41, 356-359. interpretations on the prophets. W. VI, 2624-2627. 863

the wide world becomes too narrow for him, and then both, with enemies and friends, both, with the despised and the highly praised, he seeks help and advice, and would gladly accept it.

Meanwhile Jonah was sleeping in the ship and did not feel such a storm. This may well mean a sleep of death, which he finally did and soon had to go to his death. But this is how it always goes with sinners, and God deals with them in this way, just as here with Jonah. For Jonah had greatly sinned against God; but because God is silent and keeps still with the punishment, and does not ward off the sin, or does not strike so soon, it is the nature and manner of sin that it blinds and hardens man, so that he becomes secure, and is not afraid, but lies down and sleeps, and does not see what great weather and misfortune is upon him, which will awaken him terribly.

55 Meanwhile God also poses as if he had forgotten the sins, because he is so consumed, and thus tries what the children of men want to do, whether they also want to convert, as the 11th Psalm, v. 4, says: "The eyelids of the Lord try the children of men. But nothing comes of it, there is no turning back, nor is there any hesitation; Jonah would sleep all his life long, and if God wanted to forget his sin, he would certainly never remember it.

(56) This is what is meant here in Jonah, that he sleeps so deeply and hard in the midst of the storm, and also deep down in the ship. As if he should say: He is completely blinded, hardened, sunk, even dead, and lies in the bottom of the impenitent heart, would also lie there eternally, and would be stifled; because sin would not allow any power to stir in man for good, be it free will or reason, there he lies, and snores in his sins, does not hear and see, does not feel what God's wrath does and intends for him.

But when the shipman wakes him up and tells him to call upon his God, another thing arises, he becomes aware of how God is behind him with the punishment and has not forgotten his sins. There the conscience comes to life, there the sin comes again and becomes alive, there the sin is the sting of death 1 Cor. 15, 56 and shows the wrath of God.

God, not only the ship, but the world becomes too narrow for him. Yes, that he should call upon God here; he is more afraid than anyone in the ship, for he feels and realizes, his conscience also tells him, that the storm is upon him and that God's wrath has come upon him. Oh how humble he is! He absolves all who are in the ship and does not consider them sinners; he sees no sin except his own.

(58) For so does the rebuke: when he comes and bites and terrifies the conscience, then all the world is pious, without him alone is a sinner; all the world is gracious to God, without him alone; then God's wrath strikes no one but him alone; also thinks that there is no other wrath but that which he feels, and so finds himself the most wretched of men. He did the same with Adam and Heva when they sinned. If God had not come when the day was cool, they would never have considered sin. But when he came, they hid themselves. So Peter also, when he had denied Christ, was gone; he felt no sin; he slept also down in the ship, and was dead, until Christ looked upon him; then he felt again, and wept bitterly. So here we have how sin makes a man rigid, insensitive, badly dead, so that he feels neither himself nor God, and goes safely without fear until God comes and wakes him up, so that the glory of free will lies low.

59. Since Jonah does not call upon his God, but sits and cites God's wrath, and bites himself with death, which wants to devour him every moment, and the people also call upon their gods in vain, and do everything they can, and Jonah sees and feels that such things happen for his sake; He is not so pious as to lead them out and confess his sin, but for his sake he lets the poor people suffer such horror and suffering and misery, until God forces the sin out of him, so that he must confess it, betrayed by his fate.

(60) This is also the tender redemption of sins, that it makes the people dumb, and wants to hide, and is ashamed, and would like to remain beautiful, just as Adam and Heva covered themselves with the aprons, and wanted to be beautiful.

864 Erl. 41, 359-3K1. Interpretation of Jonah (1.), Cap. 1, 5. 7. W. VI, 2627-2630. 865

do not come to confession. O, it grieves me that one should expose his own shame, and make his ornaments dishonorable.

But now it must be, or there is no rest nor peace, as the 32nd Psalm, v. 3, says: "Because I wanted to hide it, my bones became obsolete before my daily howling. Thus God also commanded the children of Israel to lay aside their ornaments before Mount Sinai (Ex. 33:5). That means then rightly, to put on the sackcloth and to sit in the ashes, to bring oneself to ruin before GOD, also, where GOD wants it, before the people. For since Jonah has brought harm and danger to the people with his sin, he must suffer harm again, lose his honor and disgrace himself, make the people honorable and innocent, and also pass judgment on his own neck, so that they must drown him. So he pays and atones with life and limb, honor and property, and with everything he is and has, his neighbors whom he has so highly offended. He brought them into danger of life without their will, so they bring him back to life by his own judgment and will, without their will. That is (I mean) strictly and rightly judged.

V. 7 Then one said to the other: Come, let us loose 2c.

(62) Since there is no one here who will confess, and yet they thought that someone's sin must have caused such unnatural weather, and since human judgment is not to be found here, and public judgment cannot be held, they run to God's judgment and sentence, and seek judgment by lot. Oh, how Jonah should have sat there and shunned the lot! as an evil conscience does, which is also afraid of a rustling leaf. Poor Jonah must suffer so many deaths, and yet he does not escape, but comes to the right place afterwards.

(63) Behold, sin causes so much misfortune and heartache if one wants to hide it and does not confess it, and yet must be confessed afterwards with twofold harm. But sin will not let us do otherwise; it will not and cannot reveal itself, that is lost. Every man wants to be beautiful and pure before men, and yet does not secretly want to let go of sin; so he must admit it.

ultimately let others uncover it, and thus have harm and shame to pay for it. For one cannot heal the wounds that one does not want to expose; so sin cannot be forgiven unless it is confessed, that is, confessed.

(64) Here it is asked, Whether the people also have sinned in loosing? for loosing is forbidden, as tempting God in it. But Jonah also loosed with them; therefore Jonah is also in sin, if it is sin. Here I answer the first: There are some works of this kind, that they may be done well and evil. For swearing is forbidden by Christ (Matt. 5:34), and yet a divine oath can be taken. It is also forbidden to rage and kill, but it is divine to kill and punish evildoers by public judgment. Therefore, in such works the opinion of the heart is to be considered, that whoever does them out of his own desire sins; but whoever does them out of command and obedience of God, or out of necessity and duty to his neighbor, does well. Whoever does them without the command of God, or without the duty of his neighbor, out of his own desire or will, let him go. For such a one does not do well even if he lies on his knees all day praying and fasting day and night, or even if he performs miraculous signs. Therefore let this be put to each man's conscience; we may not judge his heart. Now if the loosing is also such a work, it is of no consequence whether these people sinned together with Jonah, for they were unbelievers, and otherwise all their works were not pleasing to God, until afterwards, when they were converted, as follows.

(65) Secondly, I say that I am not yet aware that loosening is a forbidden work. It is indeed forbidden not to tempt God; but loosing and tempting God are far apart. For even the apostles, Apost. 1, 26, spoke of St. Matthew. Thus Solomon says: "The lot is cast into the lock, but it is mastered by the Lord" Proverbs 16:33. There he does not reject the lot, but rather confirms it, although some fathers say that one should not follow such examples. But they have no reason to do so. Methinks that loosening is in itself a work of faith, and may

866 Erl. 41, 361-363. interpretations on the prophets. W. VI. 2630-2632. 867

may well be abused by arrogance and their own lust, as of the sword and oath; but this is not the fault of the work, but of the person, as has been said. So they also do not prove that loose is tempting God. For that is tempting God, when I, for myself and my own foresight, without any need, set God a certain goal, hour, place, measure, person, way and work, which he should do, and thus let it be clearly remembered. As when the Jews in the desert demanded food and drink for a certain time Ex. 16, 1. ff., and did not trust him nor did they return home. As also the Jews Luc. 11, 29. demanded a sure sign from heaven, which seemed good to them. But in the lot such does not happen, but there two, three, or how many they are, become one, and make a covenant about one thing, to pay in such and such a way, as the lot is then in many ways, and agree no certain persons, but command such to God, whom the lot will meet, and are beforehand of the things one, that whom it meets, it shall be, as ordered by God.

(66) Would that one could do this kind of gambling without God, freely, like the pagans, who do not believe that God masters the lot, but that luck gives it all, as happens in dice and other games of chance. But it behooves Christians not to lose so freely, but to believe that God controls the lot and luck, and not to doubt that God gives and takes away everything that is given or taken away by the lot and the game. One must do and take oaths in such a way that one believes that God is there who accepts the oath and judges each one according to it. But because one does not vote how he should judge, but puts it home to him, and is satisfied with it, it is no temptation. So also, because one does not vote in the lot to which he should give it, but puts it there freely at God's counsel, and is satisfied, it is also not tempting God, but a good work in himself, and if it is done in faith, a divine work that is done in his honor. For whoever gets something by lot, that is his, and whoever would take it from him would be doing evil against God. And what is a lot but a covenant, that we become one among ourselves over one thing?

Thing, which we put in the road, to whom it becomes by the lot. Here is nothing evil, but a peaceful union and consent to do without or to have the thing, according to which the knife wears sometimes or not, after it is even or odd, and so on. Without Christians adding that they believe that as God does and sends all things, so he does and sends them; which the heathen do not believe, or do not respect.

67 But how? if it is such a lot that one comes to death over it, and his secret sin is sought? as happens here with Jonah, and as Saul did with his son Jonathan 1 Sam. 14:42 ff, and Joshua with Achan, Jos. 7:18, 19. Here I answer: The unbelievers may loose to death or to life, through arrogance or earnestness; what is it to us what those do who do nothing right? But the lot in itself does not entail that anyone should be put to death; neither do the Christians and the pious take any lot for it. For here you also see that the people in the ship did not intend to kill Jonah, but only sought the cause of such misfortune, so that they would stop it. For they would not kill Jonah, though he bade them, but would go with him to land. But since they could not, they saw that God wanted it, as Jonah had said, and they had to do it, though reluctantly, and prayed diligently 2c. So Saul also did wrong in wanting to kill his son, for he should not let the lot go so far. It was different with Joshua, who was thus commanded by God how he should do it. Why should these people not make a covenant that the one whom the lot should fall should be guilty? Especially because necessity urges them to save others, and God is so pious and right that he does not let the lot err; just as they are without guilt, that they consider him innocent who takes the oath, when he may well swear falsely and be guilty. But that is enough for this time.

V. 9. I am a Hebrew, and fear GOD from heaven, who made the sea and the dry land.

Here confession comes and brings sin to light. There also goes the right

868 Erl. 41, 363-366. interpretation of Jonah (1.), Cap. 1, 9. 12. W. VI, 2632-2636. 869

struggle with Jonah and death, but nevertheless the greatest thing has happened. For even though death and the wrath of God press in and powerfully attack Jonah, the heavy burden of sins is partly lifted from the heart, and the conscience is somewhat lightened by the confession of sins, and faith begins to burn, even though it is very weak. For he confesses the true God, Creator of heaven and earth, which is no small beginning of faith and salvation.

(69) For a conscience that is completely desperate and despondent does not open its mouth so much, but falls silent or blasphemes God, and cannot think, hold or speak of God other than as of a horrible tyrant, or as of the devil, and would only like to flee from him and be far away, yes, would rather that he were not God, so that it would not have to suffer such from him; it also forgets confession and does not confess sin. It is so immersed in fear and hardened that it neither sees nor feels anything more than fear, and only thinks how it can get rid of it, and yet it cannot get rid of it, because it keeps the sin on it. So it remains eternally stuck in sin and death.

70 From this let us learn what is the right art and the right way to get out of all trouble and fear, namely, that one should be careful of all sins; quickly out with them and freely confessed, so that there is never so much trouble or distress. For the heart must be helped first of all, so that it becomes lighter and gets air; then the whole body is to be advised all the more. Thus, the conscience must first be rescued from its burden and be given breath, and then all distress will be well advised. For in such a case, when God's wrath comes, the two pieces are there, sin and fear. Wherever there are hearts that have no understanding, they take a wrong and unjust approach to the matter, leaving the sin where it is, and looking only to the fear for help in getting rid of it. This does not help, and so they must despair. And in this way all reason does, unless grace and the Spirit are with it. But where there are hearts of understanding, they are so disposed that they turn their senses away from fear, and most of all they look at sin, that

They confess them and get rid of them, even though they should remain in fear forever, and give themselves up, as Jonah does here.

71 Now this is the way of all the wicked, that they fear and respect punishment; but they do not respect sin, and would gladly sin always without punishment; but they do not, but punishment is always attached to sin. Again, the way of the godly is that they fear and respect sin, but they do not respect punishment so much, they would rather remain in punishment without sin than in sin without punishment.

But that Jonah says here: "I fear God from heaven" is spoken in Hebrew, because worship is called the fear of God, as can be seen in Isaiah Cap. 29, 13, where he says: "They fear me with the commandment of men" Matth. 15, 8., that is, they mean that they honor me and serve me with the commandment of men. For Jonah attaches the two to each other: I am a Hebrew, and fear God from heaven, when he had despised and disobeyed God until that very hour. But he wants to say: I do not honor and serve strange gods, like you and other pagans, but the one and right God.

(73) And Jonah's sin and shame were the greater, that he, who was the servant of the right God, and of the most holy land and people, should be found the worst and greatest sinner before all the other idolatrous nations, that even for his sake the idolatrous nations should have to suffer trials and distress, when usually other sinners are helped by the servants of God, as King Ahab and his descendants were helped by Elijah and Elisha. Here it is completely the other way around. There the wicked enjoy the pious; here the wicked must repay the pious, and thus the most pious becomes the least, the first the last. This is also why he was ashamed to confess his sins before the people, because he did not want to be worse than the Gentiles, and yet he had to be.

V. 12 Cast me into the sea, and the sea shall be still unto you: for I know that for my sake such weather cometh upon you.

Here let us see in Jonah what the faith of a pure heart is capable of doing, and

870 Erl. 41, 386-368. interpretations on the prophets. W. VI, 2638-2639. 871

What he can do. There stands the excellent example of faith, of which we have said above Preface § 4, how it is as it were omnipotent, and triumphs in all things that are against it.

First, he takes the sin on himself from the others, and confesses that for his sake such weather has come; thus he releases and absolves all others, and remains a sinner alone, so that the others must all be pious. Hereby he does enough for love, and atones for what he has done to the people, since he brought them into such danger, and lets it all pass over him. And there again love finds a fine, grateful place. For the good people do not desire such high repentance, and would gladly give him the sin, let them be content with the public confession and confession, again strive with all their might to help him back to the land, and thus repay love with love; but it will not be.

Secondly, he takes upon himself and bears before God such a conscience of sin that he also becomes a sinner and a disgrace before God, when his heart testifies and confesses most powerfully that he has forfeited both to God and to man. This disgrace is now a thousand times greater, that one must become ashamed before God. For at the same time there is neither a corner nor a hole in all creatures, not even in hell, where one could crawl, but must let all creatures look at him, and stand before them with all shame, as the evil consciences well feel when they are rightly struck. For you must not look at Jonah here when he is redeemed and restored to honor, but how he is in disgrace and does not see where he should come out more and more. For if a heart knew or saw such things, the shame and the conscience would not hurt him so much. But God puts all honor and comfort out of sight, and leaves all shame there. That is the misery.

Thirdly, death naturally follows sin as the punishment, as St. Paul says in 1 Cor. 15:56: "The law is the power of sins, but sin is the sting or edge of death. So Jonah sees here that there is nothing left, because the

bitter death, gives himself up and pronounces a verdict on his own life: "Throw me into the sea. As if he should say: I must die, otherwise it will not be quiet. For once you do not have to look at Jonah here as history looks at us. For since we have before us the whole story of how he was redeemed, it seems small to us, and moves us little. But you must see how Jonah's courage is in this affliction: he does not see a single bit more of life, nor of salvation; but only death, death, death is there, so that he must despair of life and surrender to death. For if God dealt with us in such a way that he would let us see life in death, or showed our soul the place and space, the way and manner, where it should appear and stand, where it should also go and remain, then death would not be bitter, but would be like a leap over a shallow stream, where one sees and feels a certain bottom and bank on both sides. But now he shows us none, and we have to jump over from the certain shore of this life into the abyss, where there is no feeling, nor seeing, nor feet, nor standing, but free on God's counsel and abstention, just as Jonah is thrown out of the ship here, so that he falls into the sea, since he feels no ground, and abandoned by all creatures, he sails along solely on God's abstention.

Fourth, in death he also bears God's wrath. For he feels how death comes upon him not out of grace, but out of wrath, earned through his sin. Now death would still have to be suffered, and not so completely through bitterness, if it came without God's wrath, as it comes when someone is unjustly condemned for God's sake, as the holy martyrs, who know that men do wrong to them before God. Therefore, because they have a good cause before God, they are sure that God is merciful and not angry; therefore, death is not recognized as coming from God's anger, but from grace and good pleasure. 1) But where death is caused and earned by sin, the wrath of God goes with it, and makes death un-

1. In this sentence there is a Latin way of construction. We would now say: Therefore it is also recognized that death does not come from God's wrath, but from His grace and good pleasure.

872 Erl. 41, 368-371. interpretation of Jonah (I.), cap. I, 12. 2, 1. W. VI, 2639-2641. 873

It is bearable that nothing but death is to be found and felt there.

79. Now you see, each of these four pieces by itself is hard to bear, even for the saints, and definitely for the wicked. For who is so strong as to have a cheerful mind or peace of heart when he feels God's wrath upon him, even if he does not die? It has made many godless people mad and senseless. So too, who is he who does not shun death and trembles at it, even if he does not feel the wrath of God, nor know it, like the pagans, or feel a merciful God, like the saints. So there is no greater burden on earth than sin and conscience. For who can suffer to be disgraced before God and the world? Who would not rather be dead than live? But on this poor Jonah these pieces fall all at once, urging and frightening him to despair of God's grace and to fall from the faith. What a struggle there was in his heart! He might have sweated blood from fear; he had to fight against his sin, against his own conscience and the feelings of his heart, against death and against God's wrath all at once; his soul would have hung by a silken thread over hell and eternal damnation. Oh, it is a great thing committed in the heart by God's power that he has remained and been preserved. For the fact that he remained in faith proves his salvation; God does not help the wicked out of such death and misery. Thus he himself confesses that he is God's servant and gives himself up to the punishment, which all the wicked are incapable of doing, but all despair in sins.

80 He has even more misfortune on top of that, for the fifth time. The sea becomes his deathbed, so that he must die alone, and there is no one around him to comfort him, but the people with the ship sail away, and leave him there in the middle of the sea, as surely drowned and lost.

And sixthly, there is still no end in the sea, and one death is not enough, it must also go into the mouth of the whale. So that God has let himself be looked upon as if he were so angry that he would not be satisfied with the death and punishment to which Jonah willingly surrenders, but could not be satisfied with the death and punishment of the whale.

not take revenge on him horribly enough. For the mouth of the whale could not have been anything other than a terrible image to poor, lost and dying Jonah, when the mouth of the fish opened so wide and the sharp teeth stood around like pointed pillars or beams, and such a wide neck of the cellar into the belly.

Is this comforting in death? Is this the friendly view in dying, that dying and death should not be enough? That is (I mean) a faith, yes a fight and dispute of faith, there is a victory and triumph hidden under the greatest weakness. How God shows us here what His word and faith are able to do, that all creatures may not break anything from Him, nor God's wrath itself, even if everything rages in the highest and most horrible way. But Jonah had to show all the world how his heart stood, and how every believer's heart stands in the same temptation, as we will hear hereafter. For just as the sea with all its impetuosity wants to drown Jonah, and the whale swallows him up and wants to consume him, so the conscience feels the impetuosity of God's wrath and death, and wants hell and eternal damnation to devour the soul. 2c.

Cap. 2, 1. And Jonah was three days and three nights in the belly of the fish.

These have been the longest days and nights that have ever come under the sun, if you look at Jonah's thoughts. For it must have seemed a long time to him that he had sat there in darkness; indeed, I think he had lain and stood at times. He saw neither the sun nor the moon, and could not even count the hours; he also did not know where he had sailed around in the sea with the fish. How often may his lungs and livers have beaten him? How wondrous was his dwelling there among the entrails and great ribs? But he was so caught up in death that he did not care much about the fish, and always thought: When, when, when will it end? Help God, what a wonderful work this is! Who can sufficiently consider that a man should spend three days and nights so lonely, without light,

874 Erl. 41, 371-373. Interpretations on the Prophets. W. VI, 2641-2645. 875

without food, in the middle of the sea, in the fish live and come back? This may well be called a strange voyage. Who would believe it, and not consider it a lie and a fairy tale, if it were not written in the Scriptures?

God has thus shown us how powerfully he has death and all things in his hands, and how easy it is for him to help us, even in unspeakable and desperate distresses, which we find so hard to believe. He is present everywhere, in death, in hell, in the midst of the enemies, yes, even in their hearts. For he made it all, and governs it all, so that it must do what he wills.

85 But it is written for our sakes, and for our sakes his omnipotence is so marvelously proved, that we should trust him, and believe that we are in death, or in the hands of the enemy. For for his sake he was not permitted to do it nor to have it written, neither may Jonah for his own sake have it written. And although all the world knows how to speak of divine omnipotence, and it seems easy for anyone to believe when he hears it spoken; but experience shows how many believe it with a right heart, since one should risk life and limb on such words of the omnipotence of God, and even through death and sin experience that it is true as the word of it sounds. This experience is hard to suffer even for the greatest saints. But it is comforting to know and to know such examples, as the prophet in the Psalter praises Ps. 119, 52: "Lord, I remembered your deeds, they comfort me" 2c.

86. Now Jonah is gone, and has died to the world and to himself, so that there is no hope of his life (for these people in the ship do not know otherwise, he must drown and die, because they ask God, he will not let them perish for Jonah's soul, nor ascribe innocent blood to them: So that they confess that they will not see Jonah anywhere except in death, and must help to kill him in obedience to God's will, however unwillingly), the life and fruit of Jonah's death comes first, for he is kept alive in death. In this way, people are also delivered from death, as well as from unbelief and sins, and brought to the knowledge of God, so that they become pious and true servants of God, so humble and fearful that they are also afraid of sins, since obedience to God is the only thing that matters. For they would gladly keep Jonah alive, and fear murder, that they might drown him; and yet they see that God wills it so. How pure, God-fearing and Christian consciences they have there: who before would not have asked for any murder nor God's obedience, go to, and sacrifice and vow to God! Forgotten are all the various gods they called upon before. And all this happens because of Jonah and his death. A servant of God must be so useful that there is nothing in him to benefit others. What fear of God means is said above § 72, namely, service to God. For true worship is to fear and honor God. So these people also feared God, that is, they became God's servants and God-fearing people.

The second chapter.

V. 2. And Jonah prayed to the Lord his God in the body of the fish, saying.

(1) Not that he spoke these words with his mouth and put them in such order. For he was not so well in such a gruesome death that he could have composed such a fine little song; but he indicates with it.

How he was afraid and what thoughts his heart had when he was in such a battle with death. For, as I have said, we must look into Jonah's heart before he comes out of the distress, since he is still in death, and consider him badly as a dead man. For he did not know

876 Erl. 41, 373-375. interpretation of Jonah (1.), Cap. 2, 2. 3. W. VI, 2645-2648. 877

of his salvation, but did not think otherwise than that it must have died, and thus tasted and felt death, and died without ceasing. But after that, when he recovered and came to life again, he thought behind him and wrote such a prayer in writing, to praise God and for the benefit of men.

2 Now come here, whoever is so forward and would like to know how the dead are. For there are many who would have liked to ask Lazarum what he had done, thought, felt and seen when he lay four days in the grave, John 11:44, and also other dead people whom Christ and the prophets and apostles raised from death. But some reckless talkers come in and write how they have seen such a horrible thing, so that they have never been happy all their lives. The others leave it at the saying Weish. 2, 1: "No one has ever come from the dead" to tell us how things are there.

(3) But I will leave Lazarum and other dead men here, and keep the scripture, which saith, They sleep. For methinks that such sleep hath them so completely inward, that they neither feel nor see anything, much less as one feels in natural sleep; and when they are raised, let it happen unto them, that they know not where they have been. Let us take these before us, who do not sleep like this, and yet are dead, and in death feel death and hell, which we still consider to be alive; but to reckon by their feeling (according to which it is to be reckoned, and not according to our appearance) they are dead, and there is no more life; let them tell us the right truth, and atone for the presumption, as it goes after this life, especially the wicked.

V. 3. I called upon the Lord in my affliction, and he answered me. I cried out to my God in the belly of hell, and you heard my voice.

4 First, he begins to praise God's grace and help, and to give thanks that he has helped him out of his distress, thus holding us up first to God's goodness, then to his distress, from which he has been helped. And this first verse teaches us two great and necessary lessons. The first, that one must first of all go to God.

Run and cry out to him in distress and complain to him. For God cannot leave it alone, he must help him who cries out and calls; his divine goodness cannot abstain, it must hear. It is only a matter of calling and crying out to him, and do not remain silent; only straighten up the head, and lift up the hands, and quickly call out: Help God, my Lord 2c., and you will soon feel that it will be better. If you can call out and cry out, there is no more need. For even hell would not be hell, nor would it remain hell, if one cried and screamed to God in it. For if thou wilt weep and wail much, and be long in biting and gnawing with affliction, or look about thee for help, it is lost: thou shalt not get out of it, but in deeper. Listen to what Jonah did. He was also lukewarm with fear before he cried out, as he himself will say later. Otherwise he would have been saved sooner. He is also called and teaches you not to do this, and to follow him, but quickly he starts at the front, as he has called, and so is redeemed.

But no one can believe how difficult it is to do such crying and screaming. We can weep and lament, tremble and doubt, and put ourselves in the most terrible position, but we will not cry out. For there the evil conscience and sin presses under us and lies on our necks; there it strikes that we feel God's wrath. These are such burdens that the whole world is not so heavy. In short, it is impossible for nature alone or for an ungodly person to stand up against such a burden and immediately call upon God Himself, who is angry and punishes, and not run to anyone else. As Isaiah writes many times that the people did not turn to God who struck them Isa. 9:13. Nature is rather clever that it flees from God when he is angry or punishes, let alone that it should turn to him and call upon him, and always seeks help elsewhere, and does not want this God, and cannot stand him; therefore it also flees forever, and yet does not escape, and thus must remain damned in anger, sin, death and hell.

6 And here you see a great piece of hell, how sinners fare after this life, namely, that they flee God's wrath,

878 Erl. 41, 375-377. Interpretations on the Prophets. W. VI, 2648-2651. 879

and never escape, yet do not cry out to him nor call out to him. But again Isaiah Cap. 28:16: "He that trusteth in Christ the cornerstone shall not flee." As if to say, "All the wicked flee forever from God and His wrath, and yet cannot escape; from which fearful fleeing the faithful are safe through Christ.

(7) Nature can neither do nor be suitable in any other way than how it feels. But now that she feels God's wrath and punishment, she thinks no differently of God than of an angry tyrant, cannot rise above such wrath, or leap above such feeling, and through it, against God, reach out to God and call. Therefore, when Jonah came so far away that he cried out, he had won. So think and do thou also. Do not bow down your head or blubber, but stand still and think about yourself, and you will know that this verse is true Ps. 118:5: "I cried out to the Lord in my anguish, and he answered me." To the Lord, to the Lord, and nowhere else, even to Him who wraths and punishes, and to no one else.

But the answer is that it will soon be better, and you will soon feel that the wrath will be soothed and the punishment softer. He will not leave you unanswered, if you can only call, and no more than you can call. For he does not ask about your merits, knows well that you are a sinner and deserve the wrath. He does not punish you otherwise. But nature cannot leave that either: it always wants to bring something that reconciles God, and finds nothing. For it believes and does not know that calling alone is enough to appease God's wrath, as Jonah teaches us here.

(9) Thus are all men done. If God neither wraths nor punishes, but gives enough and does us good, we are so bold, daring, proud and meager that no one can get along with us. No scorn, no terror, no example of God's wrath helps, it is all mockery and contempt. But again, when God punishes, we are so despondent and stupid that no consolation, no kindness, no grace can raise us up or strengthen us. Thus, as God does with us, we are of no use. Behold, how proud the peasants, how despondent the lords

were in this next horrible uproar. Neither pleading nor terror helped the peasants, neither consolation nor admonition helped the lords. Now again, there is no measure of their defiance and arrogance among the lords, but once again, neither entreaty nor terror helps until they feel God's wrath again. Kind does not leave kind.

(10) The other teaching is that we should cry out in such a way that we also feel in our hearts that it is such a cry that God answers, and also may boast with Jonah that God answers us when we cry out in distress. Now this is nothing else than calling with right faith of the heart; for the head cannot be lifted up, nor the hands lifted up, but the heart is lifted up first. Whoever thus aligns himself, as I have said, that he runs to the wrathful God by the help of the Spirit, and seeks mercy under the wrath, lets God punish him, and yet may comfort himself at the same time with His goodness. Then notice what a sharp face the heart must have, which is surrounded with vain anger and punishment from God, and yet sees and feels neither punishment nor anger, but grace and goodness, that is, it does not want to see or feel them, although it sees and feels them to the highest degree, and wants to see and feel grace and goodness, although they are hidden to the deepest degree.

(11) Behold, it is such a great thing to come to God, that one may break to Him through His wrath, through punishment and disgrace, than through vain thorns, yea, through vain spears and swords. This is a cry of faith, which must be felt in the heart, that it may meet God; just as Christ felt that a power had gone out from Him when He stopped the woman's bleeding Marc. 5, 30. For the word and work of the Spirit are felt to meet and not to fail. But those who cry out and pray to the wind that it does or does not come to pass are nothing and accomplish nothing; it is more a mockery and hypocrisy before God.

(12) The other part of this verse is the same as that which is now spoken. For it is one thing to cry unto the Lord in trouble, and to get an answer; and to cry unto God out of the belly of hell, and to have the voice heard. But he shows it twice, that

880 Erl. 41, 377-380. interpretation of Jonah (1.), Cap. 2, 3. 4. W. VI, 2651-2654. 881

so that it is all the more certain, and we believe it all the more constantly, that it is so, as he says, in the sight of God. For the Scriptures have a way of saying one thing twice in succession, so that it is certain, as Joseph 1 Mos. 41, 25. also points the two dreams of Pharaoh to one thing, because of the reasons that it is certain 2c.

013 But when he saith, In the belly of hell, he meaneth the belly of the fish, and calleth it the belly of hell: not that the fish is hell, but that the belly was unto him as much as hell, and Jonah hath his hell within; even as he would speak: Out of the belly of death; not that the fish is death, but that Jonah suffers his death within. For he does not say here what the fish is, but how it was to his mind in the fish, namely, that he was afraid it would lead down into hell, when it went into the belly of the fish, and might well say, Out of the belly of my hell, or out of that which was my hell.

14 But what hell is before the last day, I am not yet too sure. For that there should be a special place, where the damned souls are now inside, as the painters paint, and the belly servants preach, I consider nothing. For the devils are not yet in hell, but, as Peter says 2. Ep. 2, 4., "bound with cords to hell", St. Paul calls them Eph. 6, 12. "rulers of the world and mighty men who hover above in the air"; Christ also calls the devils "princes of the world" Joh. 14, 30.. And indeed it could not be, if they were in hell, that they ruled the world, and did so much mischief and sorrow; the chastisement would well resist them. The Scriptures also speak of many saints as going down to hell, as Jonah did here. Item, like Job [Cap. 17, 13.j and as Jacob 1 Mos. 37, 35. says: "I must go down into hell sorrowful to my son."

(15) For this reason, the Scriptures almost use the word Sheol to indicate the final distress and anguish of those who die. For as they are minded, so it speaks. But it seems to them that they are going down to hell, that is, they are sinking into God's wrath, even though they know no place where they can go.

go there. For everyone has his hell with him where he is, as long as he feels the last hardships of death and God's wrath. In this way, St. Peter interprets Acts 2, 27, the 16th Psalm, v. 10, of Christ: "You will not leave my soul in hell," 2c., and says, v. 24: "God has dissolved the pains of death"; that St. Peter wants to mean that through the pains of hell Christ felt when he died on the cross and sank there, and went into God's power. But on the last day it will be a different thing, because a special place will be hell, or because those will become very, who are so damned in hell or eternal wrath of God. But enough of that. It does not matter much whether someone thinks about hell, as it is painted and said. It will be so and still much worse now and then, because 1) someone can say, paint or think.

V. 4 Thou didst cast me into the deep in the midst of the sea, and the floods compassed me about. All your waves and billows went over me.

(16) Now here he tells the pieces in which one can see how his heart stood before he cried out to God, and faith in the battle, and was almost defeated. Then he forgets the people who threw him into the sea and says: God has done it. "You (he says), you were the one who warned me" 2c.

For so it is in the conscience, that all misfortune that befalls us is God's wrath, and all creatures seem to be vain God and God's wrath, even if it is a rustling leaf, as Moses says [3rd book, 26, 36. 1: "It shall frighten them with a rustling leaf". Is it not a great wonder? Nothing is less and more despicable than a scrawny leaf that lies on the ground, where all the little worms run over it, and cannot resist a little stick, so that even Job, when he wanted to estimate himself in the least, could find nothing less than that he compares himself before God to a scrawny mat [Job 13, 25.Nor, when the hour cometh, shall horse, man, spear, harness, kings, princes, all the host, and all the power, be afraid of his noise; and such defiant, thunderous, and sovereign as he is, shall not be afraid of him.

1. In the original: when.

882 Erl. 41, 380-382. Interpretations on the prophets. W. VI, 2654-2656. 883

and angry tyrants, who otherwise cannot be frightened by any hell, nor by any wrath of God, nor by any judgments, but only become more proud and hardened by it. Are we not fine fellows? Before God's wrath we are not afraid, and stand stiffly, and yet fear, and flee from the wrath of an impotent dry leaf; and such a leaf's rustling shall make the world too narrow for us, and become our wrathful God, who before could throb and defy heaven and earth. We may indeed boast of our strength and power. If a dry leaf can do this over us, what should not the deep sea do, as Jonah says here about it? Yes, what will the hellish fire do on the last day, and the majesty of God himself with all the angels and creatures?

(18) Neither saith he, The waves and the billows of the sea are gone over me; but, Thy waves, and thy billows; because he feeleth in his conscience how the sea with her waves and her billows serve God and his wrath to punish sin. And says, "All the waves and billows went over me." For so he feels and feels as if all the waters of heaven and earth were upon him, and there were none else whom God's wrath oppresses but him, but all creatures, with God, against him. So also speak some who are in great anguish: Methinks heaven and earth are upon me. Now these are the right pieces and chastisements that come upon sinners after this life. Thus the wrath of God and his judgment begin and endure forever. This verse is similar to Psalm 42:8, where the prophet also says: "All your waves and your waves went over me." And Jonah may have taken it from the same Psalm.

V. 5 For I thought that I would be cast out of your sight, that I would no longer see your holy temple.

019 And the punishment was upon the conscience. For he wanted to flee from the Lord, so that he would not go to Nineveh; that was his sin and disobedience. Now he feels how he must be cast out from the presence of the LORD, as a punishment he does not like, who did not want to stay in the presence of God before, because of his sin and disobedience.

Sin. Then his heart beat, and said, Behold, I think thou hast fled rightly, and art come far enough from the Lord. Sin bites at the same time, and chastisement also presses.

(20) But it may be understood in two ways that he was cast out of God's sight. In the first, bodily, so that his heart decided that he must die, and despaired that he should always come back to life, and walk again among his people before God in the land of Israel, from which he had fled. As we heard above Cap. 1, § 22, that "to flee from the presence of the Lord" was that he fled from the land of Israel, where God dwelt and where God's service was. Just as it is often said in the other book of Kings that God has removed Israel from His presence and is threatening to remove Judah also from His presence, that is, from the land where His word and service were. This understanding is given in the following passage, where he says: "I would no longer see your holy temple, which was at Jerusalem. With this he testifies that he was in the throes of death, and completely surrendered, he would be of death. Faith was in great distress and anguish; there was not much crying out to God, but only despair of life. And is it not a wonder who would hope for life in such a case, if he had been swallowed up and sunk in the deep sea and in the whale? 1)

21 Secondly, spiritually, that he felt as if he had also been eternally rejected by God because of his disobedience, like the damned. Just as David in the Psalter often says this, as in Psalm 31:23: "I said in my anguish, I am rejected from thy presence." And this, of course, is what sin brings with it in the conscience, especially in death. That is why Jonah certainly felt the same way, and also stood in the struggle with despair of God's grace and mercy before he came to faith again and called out. Then all kinds of examples of God's wrath occurred to him, since he punished the sinners, as Adam and Heva, Cain, the flood,

1. In the German editions: "versunken war", but the Latin has correctly: absorbkretur.

884 Erl. 41, 382-384. interpretation of Jonah (I.), Cap. 2, 5-8. W. VI, 2656-2659. 885

Sodom and Gomorrah. This is also one of the right pieces of the hellish torment that will come over the wicked after this life. And you see here in the two pieces, what the sinners do after this life, think and do, that there is only fear of death and distress, trembling and despair forever. But Jonah came to such thoughts and despair because he felt the wrath and punishment of God bodily and outwardly, as he was thrown into the deep and surrounded by the floods, overtaken by waves and billows, when he said above, v. 4, and told further, and said:

V. 6 For the waters compassed me about to my life; the deep compassed me about, the reeds covered my head.

(22) How could I be assured of life, or be comforted, when I was caught in waters round about, as in the midst of the sea, and reeds stood over me, and covered me? This is said: At the edge and shore of the sea and large lakes or ponds reeds and canes are used to grow. Now he who is drowned in the sea lies covered under the reeds, that is, under the water, since reeds grow inside; so that everything that is in the sea and around the sea has him under it, even the earth on the shore; as follows.

V. 7. I sank down to the bottom of the mountains; the earth had shut me up forever.

(23) For all the seas, lakes, and deep waters are in the bottoms between mountains; they cannot abide on the level land. So now the deepest valley of the mountains and the bottom of the sea, where the mountains meet at the bottom, are the bottoms of the mountains. Jonah speaks all these things as one who is drowned in the sea and thinks about himself, or as one who is entitled to or thinks about one who is drowned. For when he thinks about himself, he sees the waves of water above him, and on either side the shore, reeds, and land or earth. Because he then sinks and sinks, it is as if he sinks down to the ground between mountains.

(24) Then the earth has locked him up forever, that is, he does not think otherwise than that he must remain there and can never come out again. For like one who must remain in the tower or prison, so the

If the door and the window are locked, he too must remain in the sea where he sinks. So the earth, that is, the mountains, where the sea is between, has locked him up, that is, caught him with water and kept him so that he cannot get out. Now you see what thoughts Jonah had in the whale. Eating and drinking and all things are well forgotten; only he fights with deadly thoughts; yes, he despairs of life, and is completely at death's door. There is still no call to God.

You have brought my life out of destruction, O Lord, my God.

(25) Now here it wants to become better, and other thoughts want to come; there faith raises its head and wants to win; there the despondent thoughts subside. Just when I was deepest in death, and had the least hope, and it was impossible for me to live, you came with your power and miraculous work, and brought my life out of death and destruction. So, when the rope holds hardest, it breaks. That is why God is called a helper of emergencies, that he helps when all things are desperate and impossible. But how does he do when he helps like this? Listen:

V. 8 When my soul was in despair, I remembered the Lord, and my prayer came to you in your holy temple.

26. First, he gives grace and the Spirit to lift up the heart so that it remembers God's mercy, and lets go of thoughts of anger, turning from God the Judge to God the Father. But this is not man's power. For Jonah speaks here: "his soul had despaired with him". Fear was its power and work. But that he remembers the Lord and begins to believe, that is not the work of his soul; the spirit, and no one else, can remember the Lord.

But when the memory of the Lord enters the heart, a new light arises, life looks forward again, the heart is again bold to call and to ask, and it is certainly heard. This is what Jonah says in the third 1) verse: "I

1. In the original: in the first.

886 Erl. 41, 384-386. - Interpretations on the Prophets. W. VI, 2659-2662. 887

cried out to the Lord in my anguish, and he answered me." Here, death, wrath, sin, hell and all destruction have come to an end, and are all overcome and swallowed up through faith, based on God's goodness.

But when he says: "My prayer came to you in your holy temple", he means the temple in Jerusalem, where God dwelled in the flesh at that time. For the people of Israel had the law that they had to worship nowhere except where God's place was, which He had appointed and chosen, as He says in Exodus 20:24: "Where I make remembrance of My name, there will I come and bless thee." So all those who wanted to pray, in the land or out of the land, had to direct their prayers there and set their hearts on the place where God dwelt bodily through His Word, so that they would worship no other God than the One who sat above the cherubim on the mercy seat. All prayers had to come to this place; just as in our time in the New Testament all our prayers have to come to Christ, who is our mercy seat, so that we should neither know nor worship nor call on any other God, except the one who dwells bodily in the man Jesus Christ. For there is none else either.

V. 9 But those who rely on vanity in vain forsake mercy.

29. the Hebrew says: They let their mercy go. But because this reads in German as if he speaks of the mercy of men, which they are to prove, I have omitted the little word "their", and have put "mercy" instead, so that it would be all the clearer. For Jonah speaks of God's mercy and goodness, which is ours, that is, offered, promised and set forth to us. Just as when I said of Christ, "Those who let their Christ, or their faith, or their gospel go," 2c., when none of it is ours, but all of it is God's alone, who gives it; and yet it is called ours, because it is all offered and presented to us, that we should take it and have it for ours.

30 For Jonah punishes with this verse the unwise saints of works and hypocrites, who do not trust in God's grace alone, but in their own works; the same because they

They do not know what faith is, nor have they ever been in need of learning what faith is good for, and how even good works are of no avail; because they remain like this, they regard the graces as small, and they consider their own deeds to be excellent. But Jonah speaks here: It is vanity; that is in German: It is nothing and is good for nothing before God, before whom nothing is valid but his goodness and mercy, grasped and confessed with right faith, given to us without all work and merit. "Now those who rely on such vanity are in vain" (he says), that is, in vain and lost. For it is of no avail to them, that their trust or reliance is of as little avail as their doings or vanity, on which they rely. Hereby he especially touches his people Israel, who relied on the law and works, so that they not only abandoned the gospel or God's grace, but also persecuted it, when it should be theirs before all others, as it was promised to them.

V. 10. But I will offer thanksgiving, I will pay my vows to the Lord,' that I may be helped.

(31) Again he touches the Jews with their sacrifices and works. As if he should say with the 50th Psalm, v. 13: "They sacrifice oxen and goats, as if God lusted for oxen's flesh and goat's blood", yet they think they have done well. But I hold that the sacrifice of thanksgiving is the right sacrifice before God, that one praises Him, extols Him and preaches about His goodness, which is done to us unworthy ones, as Jonah says here: "That I have been helped. But those rather want to be praised and preached by God, as 1) those who have done great service and benefit to God with their works. Such knowledge of God's grace, although Jonah had it before, he did not have it as abundantly as he has now learned in this storm. For here he grasps that God does not consider any person nor merit who helps such unworthy sinners. Earlier Jonah was very deep in the fact that God also looks at the person, and

1. Wittenberger: "more" instead of: rather; this change has arisen through misunderstanding. The meaning is: they rather want to be praised by God, as if they were such people, who with their works 2c.

888 Erl. 41, 386-388. interpretation of Jonah (1.), Cap. 2, 10. 11. 3, 1. 2. W. VI, 2662-2665. 889

The work, especially of the people of Israel, although it is not yet completely out.

32 But that he says, "I will pay my vows," is not to be understood that Jonah has vowed something. For one does not read anything about it; so he does not indicate it among other thoughts he had in the whale, but only his prayer. Therefore we must be accustomed to the Scriptures, that where the dear saints speak in general of vows and payments, and do not express one in particular, that there the common vow of all who are God's people is understood. But there we vow that we will have no more God but Him alone. Therefore such "paying vows" means nothing else than confessing, praising and preaching, and thus honoring and serving the Lord; as the 50th Psalm, v. 14: "Offer to God the sacrifice of thanksgiving, and pay to the Most High your vows." And Psalm 116:14: "I will pay my vows unto the LORD before all his people." So Jonah will also pay his vows, that is, praise and preach the Lord as his one God, because he has been helped.

V.11. And the Lord spoke to the fish, and the fish spewed out Jonah onto the land.

33. This is spoken in the right scriptural way, as that God does and makes all things by speaking or word, as John 1:3: "All things.

Things are made by the word, and without the word nothing is made": and Ps. 33, 9.: "He speaks, so it is done; he gives, so it stands." So the fish did not have to digest Jonah, and the nature of the fish did not only have to keep still from its usual effect and swell, but also had to return the food, carry it to the land, and spit it out unharmed, so that God works great miracles on Jonah. There it is all reversed: what before served to death must serve to life; there the fish, which before was the jaws of death, must be the jaws of life, and Jonah must come to life through him, through whom he was caught and led to death. The sea must also give room and let his guest go to the land. Here the foundations of the mountains no longer hold: the bars of the earth are gone; the reeds no longer cover 2c.

All this is our comfort and confidence, so that we may learn to trust God, with whom death and life are the same, and as easily as if He were playing with them, giving one thing and taking another, or changing one thing for another. But to us they are great, impossible things, in which he proves to us his power and art, as the 104th Psalm says.

1. Gezau tool (Dietz). Cf. Walch, St. Louis Edition, Vol. XIX, 639.

The third chapter.

V.1.2 And the word of the Lord came to Jonah the second time, saying, Arise, and go into the great city of Nineveh.

This is written so that we may know how nothing can be done without God's word and command. For the first command of God was nullified by Jonah's disobedience. Therefore, if God had not commanded him anew, Jonah would not have known whether he should do it. Yes, it should have been well with him, as it was with the children of Israel, Num. 14, 1. ff. Deut. 1, 41. 42., who also did not want to fight for God's sake for the first time.

They wanted to do it on their own and were beaten over it. Thus, what people do of their own choice and free will, without God's command and word, is nothing and vainly wrong.

(2) In addition to this other command, it is added that he should preach what God commands him to preach, so that both the ministry and the ministry's word must be fasted by divine command; then it will also go right and bear fruit. Otherwise, if they walk without God's command, or preach otherwise than God's word, they do vain harm, as such things all do.

890 Erl. 4i, 388-391. interpretations on the prophets. , W. vi, WW-Mss. 891

both which Jeremiah also teacheth, saying Cap. 23:21, They ran, and I sent them not: they preached, and I commanded them nothing." Let the two pieces be told thee that should preach, and mark them well; they are for thee and for the people, that thou mayest teach souls. Peter also wrote these two things: "If a man speak the word of God, and if a man minister the ministry, that he do it of God's ability," so that he might be sure that both word and ministry are divine and commanded by God. For it is decided: "He speaks, so it happens" Ps. 33, 9, by His word all things shall happen, Joh. 1, 3. Therefore "all plants, which the Father does not plant, are cut down" Matth. 15, 13. For though they be planted, and though they spring up, they bear no fruit. Thus, man's deeds come to pass and do harm; but they do not end that which they would, but perish at last with their deeds, when they have done harm enough.

V. 3. And Nineveh was a city of God, three days' journey great.

Why does he call Nineveh "a city of God"? Was there no worship, temple or prophets there? I think it is called so because God takes care of it and does not want to destroy it, but takes care of it and sends it a prophet to save it. Therefore, the city would have believed in the true God and Creator of heaven and earth. He also knew that they would hear his prophet, accept his word, and amend their ways. Just as the Scripture also says of Naaman of Syria that God helped the land of Syria through him 2 Kings 5:1, and also calls the king of Babylon, Nebuchadnezzar, his servant Jer 25:9, so that he shows how he is also the God of the Gentiles, and not only the God of the Jews, but also has his own among the Gentiles.

4 Some people understand that the city is three days' journey large, meaning that it has been surrounded by the ring so far that one could walk around it in three days. I will let them have their opinion, but it would have to be a small town that had twelve or fifteen German miles within the ring wall. For it would probably be five or six miles

long and wide. So I understand that Nineveh was so large that in three days one could have walked through it in all its streets, not walking very far, but as one walks in the street at leisure. For afterward he saith, Jonah went in a day's journey, and preached, I respect it, that it was a place and a line, which a man might walk through in a day. The word mahalah, transitive, is helpful for this, that is, a walk, as one walks in the city now and then, just as Moses speaks, 2 Mos. 11, 4. 5, that the Lord walked in the night in Egypt, and struck all the first birth. The same passage was not a straightforward passage, but a passing through now and then. Another one holds what he wants.

V. 4 And he preached, saying, Yet forty days, and Nineveh shall be converted.

5 Jonah went a day's journey and preached, but how many days he spent before he preached the place and the line is unknown. The sermon is also recently all-shown, what he had said, namely: "Nineveh will be converted over forty days." He undoubtedly not only spoke these words, but had to explain why such wrath of God came upon them, and what wickedness was in the city, and how one should be pious, and what belongs to it. Just as it is still done to summarize a sermon briefly, saying: He preached about sin, he preached about the mass.

V. 5 Then the people of Nineveh believed, and preached to juice, and put on sackcloth, both great and small.

(6) I think that there were saints in that city, so that Jonah called it "a city of God. For show me one more city in the wide world like unto it, though it be the holy city Jerusalem. For behold her: Jonah preached only one day's journey, and they did not all hear him, and yet they all converted. Jerusalem have never 1) neither Christ, nor all the

1. Here the original edition has "like". Because it is too much, we have deleted it, which all other editions except the Erlangen one have done.

892 Erl. 41, 391-393. interpretation of Jonah (I.), cap. 3, 5. W. VI, 2669-2671. 893

Apostles nor prophets, by their words and miracles, may bring it to this point, even if they have long dealt with it, and have preached through and through: that God also wants to say here, as Christ Matth. 8, 10. says of the centurion: "I have not found such faith in Israel". Yes, in Jonah's time Israel and Jerusalem were almost wicked, as Nineveh becomes pious.

(7) Though Jerusalem had done the like in the days of David, Solomon, Ezekiel, Josiah, it was not such a wonder, because she had God's law, so many prophets, so many godly kings, princes, priests, and more noble men, who did and continued daily. But at the time of Jonah, Nineveh is the best and greatest city on earth, and has no equal.

8. This place of the prophet Jonah the sophists use to draw on the works, and say: There, you see that God looks at the works, and the Ninevites thereby acquire grace, even though they are pagans and unbelievers; free will can well prepare itself for grace with works 2c. Here I answer: Jonah prevented such talk, since he first, before telling the works, praises the faith of the Ninevites, saying: "The people of Nineveh believed in God. They can skip such a saying and show us the works. Item, Jonah calls Nineveh "a city of GOD." To be a city of God and to believe in God does not mean that free will has done these works, but that God's grace and faith have done them, and for the sake of such grace and faith such works have pleased God. For they proved outwardly their faith and grace in their hearts, the fruit of Jonah's preaching. But what should not please God, where faith and grace are first in the heart, so that even the sins that remain do no harm?

9 And notice that they do some things that God does not command them to do, and yet they tell Jonah, as fasting and putting on sackcloth. What does God ask about fasting and sackcloth? He wants to have the heart and the whole life changed; God did not demand it of them through Jonah, but only that they desist from their wickedness. Now one may well be in

He says that they go in sacks and fast, and yet they are mischievous, as the monks are in their caps. For this reason he does not praise the fasting or the sacks afterwards, but "that they had converted (he says) from their evil ways. But they did this out of old habit, as they learned it from their forefathers, who thus humbled themselves before God with sacks and fasting.

(10) The same is to be said of the king sitting down with his princes in the ashes, and doing such foolish things that even the animals and cattle should not eat or drink, and also putting on sacks and calling out to God. Who has ever heard that unreasonable animals should fast, put on sacks and cry out to God? Does God also ask for such things from animals?

(11) Admittedly, God regards the fasting and sacking of animals as much as the fasting and sacking of men; and again, of men as much as of animals. But a fearful heart and a humble, frightened conscience does foolish things to prove that it is serious, and if it were possible, it would force stone and wood to mourn, and all creatures to weep with it, and still let itself think that it would not be enough. For it is unspeakable and incomprehensible what seriousness there is for a truly repentant heart, which thinks that it should be so bold to all the world, and do as it does; so that St. Paul says: the groaning of the spirit is inexpressible, Rom. 8, 26. And David Psalm 32:3 says: He roared like a lion with the groaning of his heart: that is, his repentance and groaning in his heart was so great and mighty that he burst out with howling and weeping as horribly as if one heard an angry lion roaring. When God sees such earnestness, He has had enough and is pleased with such foolish things, which He would not look upon if there were no such earnestness. That is why Jonah masterfully and powerfully cut out the repentance and penitence of the Ninevites, as they were fierce, serious and active.

(12) Now if the sophists here want to praise the works that they do in the sight of God, we will not refuse them; but they sound that they also praise the earnestness out of which such works are done. For if they attribute the works alone to

894 Erl. 41, 3S3-3S6. Interpretations On the Prophets. W. VI, 2671-2674. 895

To consider and accept thoughts without such earnestness as the accepted sages are in monasteries and churches, especially in the week of fasting and martyrdom: they are truly foolish works, as if one were to make the animals fast, atone and pray without the repentance of men; so that one accomplishes nothing, except that one mocks God and causes greater wrath. Therefore far, far from such works, or done with earnestness! But such earnestness is not given by free will or our power, but by faith through the power of the Holy Spirit.

(13) For we see here also that the Ninevites do not leave it at the foolish works, but over the fasting and crying of the beasts they attack the right things, and command, "Let every man turn from his wicked way, and from the iniquity of his hands. They want to praise the works and let them stand by what is written, namely, that one should become pious, so that they only offer chaff without grain, and the husks without juice, the shells without kernel, and God is their fool and mocking bird. Let them become pious beforehand and do the works that they praise, and then the quarrels will subside. But now they quarrel about good works, which they do not intend to do, nor can they, yet they always want to talk about them and be masters of them.

14. "To put on sackcloth" is spoken in Hebrew, that it means to put on little clothes and to walk without any adornment, like those who wear suffering, and do not have to wear flour sacks or sackcloth as Jeremiah says Cap. 4:28: 1) "I will put sackcloth on the heavens," that is, make them dark and cloudy. And in Revelation, Cap. 6, 12, he says: "The sun has become like sackcloth. So here the animals also put on sackcloth, that is, they must mourn with it and see it sour; just as in the Hebrew way bread and water means to eat and drink, and "to sit down in ashes" means to sit down, not to ride high and walk along in honor. Not that they should have needed bread and water, and sit in the ashes before the furnace or on the hearth, but because there is no less food than water and bread,
15. Instead of this passage Is. 50, 3. should be cited.

and no lesser garment than sackcloth, and no lesser place than ashes, is called with it all lowly food, garments and place; as Isaiah 2) says of Babylon Cap. 47, 1. "Down, Babylon, down, sit in the ashes."

V. 9. Who knows, God wants to turn and repent 2c.

(15) Then the king speaks as if he doubts and is not sure that God will be merciful, which faith demands, or is not faith. But he does not doubt, otherwise he would not have done so and would not have presented himself in this way. For doubting does not call to God, and does not suggest such earnestness. So it happens that a truly repentant heart is in battle with fear, and fights with despair, and has not yet won, therefore it speaks as if it were uncertain. But in truth it does not speak differently, as if it were not yet through, but is in labor and distress. Now if there were no faith, it would not be in such labor and trouble. Therefore these words are rather signs that faith is there, but such a faith that stands in fear and struggles, and yet has God's grace before its eyes, as it says here: "God would turn and repent" 2c. That is, there is still goodness behind it, and not vain wrath.

(16) It is not necessary to deal here with the pointed question of how God returns and repents, and makes him sorry, if he is unchangeable, so that some may grieve greatly and make it difficult for themselves. Rather, let us see what excellent faith was in the people who not only believed what Jonah preached about how the city would perish, but who also trusted in God's grace, even though they did not hear any promise from Jonah, but only the words of doom.

The first part is great, that such a mighty city and king should so soon be terrified, and so highly fear God, and so deeply be humbled by a man's sermon, and not think why they should be sinners and damned above all other cities in the world. How stiffly Sodom stood

2. In the original, by confusion with Jer. 6:26: "Jeremiah."

896 Erl. 41, 396-398. interpretation of Jonah (1.), Cap. 3, 9. 10. 4, 1. f. W. VI, 2674-2680. 897

and Gomorrah against Lot! How Pharaoh held fast against Moses and Aaron! How stubborn Jerusalem remained against Christ and the apostles! How did Rome rage and rage against the Christians at all times! How defiant are princes and bishops against the gospel even now! Truly the whole world is like a jack, a devil against these people of Nineveh, and they are like angels against the world.

18 The other thing is greater, that in such fear and anguish they should not despair, and yet have no promise. Rather, what do they hold on to that they do not despair? We have so many prophets, so many apostles, so much Scripture, so many books, preachers and comforting words, and yet we cannot trust God that our riches in God's Word would be called a sea compared to a drop that they have had. For they could have nothing more without the single word that God created heaven and earth, and that He is true God, that is, that He is kind and gracious. They make such little pieces so excellently useful to them for their salvation, and to both of us, Jews and Christians, to all disgrace, who cannot make half as much use of the abundance of God's word. For this reason Christ also imposes it on the Jews and all of us, saying: "The people of Nineveh will appear at the Last Judgment and condemn this generation, because they have atoned for their sins.

Preach Jonah. And behold, here is more than Jonah." And this is not unreasonable, because we do not put forward half the earnestness, admonished with so many thousand prophecies and promises of God, since the Ninivites, terrified by One word of prophecy, comforted without some promise, prove so rich in faith. But it is like this: where there is little of God's word, there is great hunger and earnestness for it; where it is superfluous, one is weary of it and despises it.

V. 10. Then God saw her works, so that she "turned" from her wicked ways 2c.

Here, here the works are praised, what shall we say against it? The saints of works have won here. Yes, finely won! Look at the text. He says, "God saw their works," that is, they pleased Him well; but what were they? He interprets them himself, saying, "They taught themselves from their evil way." Do and teach such works, and we will not only grant thee the glory of works, but will help to praise them. "Turning from the evil way" is not a small work, it does not include fasting and sackcloth, but believing in God from the heart, and loving one's neighbor as oneself; that is, it requires the whole man to be pious and righteous, both inwardly and outwardly, in body and soul. For God demands the whole man, and does not like the half-breeds and hypocrites.

The fourth chapter.

V. 1. f. Jonah was almost very angry because of this, and he prayed to the Lord 2c.

This is truly a strange saint to me, who is angry that God is merciful to sinners, and does not grant them any good, but vain misfortune, contrary to the kind of love that wishes and does all good even to enemies. And that is even more that he does this after he had experienced the great seriousness of divine will in the sea and whales. He still does not desist from this, since God punishes him for being unreasonably angry. And

Yet he stands on such great faith that he asks God for death and does not want to live; which he could not ask if he had not trusted God most of all.

What shall we say about this? How can such faith and such vice stand next to each other? Here one should ask, there would be benefit. We may not deny that Jonah is unreasonably angry and does wrong, because God punishes him for it, both in word and deed, and with a sign of the wild turnip. So we must also confess that he is in faith, and

898 Erl. 41, 398-401. Interpretations on the prophets. W. VI, 2680-2682. 899

GOD has been pleasant, as far as GOD speaks so kindly to him and gives a sign, and poses like a man who speaks and acts kindly with his neighbor.

(3) And if all these things were to be given to him, it is beyond measure that he should first approve and defend his first disobedience and flight, for which he is so horribly punished, and ascribe the guilt to God's goodness, since he says, "Oh, Lord, this is what I said while I was still in my country; therefore I also wanted to come beforehand to flee to the sea. What else is this said but this: I was right to flee and not to come here, and this is your goodness. Is there guilt? What does Jonah seek with it? Does he not defy God? Is he not striving to be cast again into a thousand seas and whales, as one who murmurs against God's goodness and justifies himself? If Saul or someone else did this, what would happen to him? If works should be valid or rewarded by God, Jonah would have to go into the abyss of hell, as he rages with his anger against faith and love. For he owes God's goodness, and forgives 1) his neighbor's mercy and all good. Are these good works? Yes, isn't there all unrighteousness, what is unrighteousness? I would not know what to answer here.

The first thing is that we notice here how strange God is in His saints, so that no one may be careless to judge or condemn anyone for the sake of a work. The work may be evil, and is evil; yet I should not despise or condemn the persons. For if we look at Jonah here, his work is truly wrong, as God Himself punishes: nor is he the dear child, and speaks to God as freely as if he feared nothing from Him (as is true), and trusts Him as a father.

The other is that we learn how God allows His dear children to err and fall short of good, great, and great things, as Christ also does with the apostles in the Gospel, for the comfort of all believers who sometimes sin and fall.

1. that is begrudging.

(6) The third, that we may see how kindly, fatherly and loving God acts and deals with those who trust in Him in trouble; how loving the Father becomes after the rod and distemper, as the epistle to the Hebrews says Cap. 12:11: that discipline brings forth the most lovely fruit to those who are exercised in it. For here you see, it does no harm at all, nor is it to be counted as sin, which is indeed sin and criminal, but is a daily childish sin, which the Father bears willingly and graciously. But he does not deal with the ungodly in this way; they also cannot get into it, but become completely too insolent and too wild, where they feel that God is merciful and sparing; just as if he should also allow or tolerate their ungodly nature.

(7) But it is no wonder that Jonah does not want to grant God's grace to the Gentiles. For, you count, it was a constant belief among the Jews that Israel alone was God's people, as I also reported above, Cap. 1, § 35 ff., and all the Gentiles under God's wrath, as the sixth verse of Psalm 79 slurs: "O Lord, pour out your wrath on the Gentiles who do not know you, and on the kingdoms that do not call on your name." That is why they insisted that no man should be eligible for God's grace, he must first accept Mosiah's laws and become a Jew. For the apostles and the first Christians understood it no other way; as Lucas writes, that they went about preaching the gospel to no one but the Jews alone, and were angry with St. Peter because he had preached to the Gentiles. Apost. 10 and 11.

008 And if Jonah be not persecuted of the Jews, or slain, because he preacheth unto the Gentiles in Nineveh, and calleth Nineveh a city of God, it shall be a great wonder. For it was offensive to the Jews that a people should be of God and not have and keep the Law of Moses, as the Ninevites of Jonah are praised here. What must those wait for who teach that they are Christians, and may be Christians, who neither have nor keep the law of the Pope and the Roman churches' way and commandment? All of them heretics, heretics, and burned.

9. and would like to be that this is the

900 Erl. 41, 401-403. interpretation of Jonah (1.), Cap. 4, 1. f. W. VI, 2682-2685. 901

right reason why Jonah did not want to go to Nineveh, and still grumbles that it should not perish, and would rather be dead, than that he should see someone get God's grace and become God's people without the law of Moses and the Jews' way. What is this but a disgrace to the people of Israel, as they have unnecessary and futile laws, so that without them men may be saved? Should they not say here: What do we do with so much toil and labor, if these last work only one hour and get the same reward with us, who carry the heat and burden of the day? as it is written in the Gospel Matth. 20, 12. Shouldn't this make eyes pale? Should they be no better? Should they get nothing more?

(10) It is the same here, that the Ninevites get grace without law and prophets, and the Jews, with their great work in the law, get nothing more than they do; yes, even in the end they are completely lacking and lacking, because they want something better than the gospel with their murmuring and mocking, and do not want to grant the Gentiles to become Christians. This must have made Jonah quite unhappy, as he was the cause of all this with his preaching in Nineveh; and he was supposed to be the first to make Judaism contemptible and unnecessary? How could he have remained in the land? He did not flee without cause, refusing such preaching. For to be a Jew, and yet preach that Judaism is useless, and without which God's grace can be obtained, is just as much as if a Jew wanted to destroy his own Jews and make them useless, and elevate the Gentiles, just as St. Paul did in the same case, as Lucas describes in the Acts of the Apostles Cap. 17, 24.

(11) Now that Jonah might be quieted, and might have answered his angry Jews, God played with him, and gave him a sign, as he did to Peter, Acts 10:11 ff. 10, 11. ff., when he also stood in Jonah's presence, and gave him a vision from heaven, a linen cloth with all kinds of animals, and said to him: it would all be pure; when they were all heathens without the law of Moses 2c. So God gives Jonah a sign here, and made a wild turnip grow, so that Jonah had a merry litter on it.

While he was rejoicing in such a hut, the Lord provided a worm early in the morning, which Jonah did not understand, which pricked the wild turnip so that it withered, and deprived good Jonah of his 1) desire. In addition he let the hot sun sting him on the head, because he had no more hut, so that he becomes once again reluctant, and beats one reluctance to the other, and wants to go nowhere, which he would like. Therefore, he asks for death once again, so that he can get rid of his listlessness.

(12) Then God comes and quiets him, and concludes that he may do what he wills, as the father of the house says in the Gospel Matt. 20:1 ff, proving also that Jonah is unreasonably angry. Behold, saith he, thou art wroth because of a little shrub, because it abideth not, but withereth: but how much less is such a shrub than a man, let alone such a city? Shouldest thou not also desire and gladly see that the city remain, to which thou wouldst so gladly see the wild turnip remain? What could Jonah say against this? He had to fall silent when he was overcome with his own judgment, into which he was finely led over the wild turnip before he looked around. So nothing is human wit against God.

(13) The wild turnip, which in Hebrew is called a kik, and here a kikaion, that is, a kiklein or small kik, was well tried by the teachers of old. The elders called it a pumpkin. After that St. Jerome came and interpreted it as hedera, that is epheu, and said: it is not in the Latin country, but in Syria. But it is such a shrub, which grows very quickly, and soon becomes so large that it gives a hut and thick shade, has leaves like vines, therefore the ancients may have wanted to make it pumpkin. We consider it to be the shrub that the natural heralds call in Latin, vitis alba, which in German means: Wilderüben. Our priest, Mr. Johann Pommer, thinks it is called holy root in his Pomeranians, and grows so large that it reaches over a house, which resembles nightshade. For epheu, as Hieronymus makes it, it cannot well be, as he himself confesses, because the same

1. In the original and in the Jenaer: "finer", but in the Wittenberg: "his", and Jonas translates: suis Uslioiis.

902 Erl. 41, 403-40S. Interpretations on the Prophets. W. VI, 2685-2688. 903

Bush does not stand on its stem, as Kikaion does, but hangs on walls and trees: that those have trophied much closer, who have interpreted it as pumpkin; although Jerome mocks them, and calls them pumpkiners.

Now, there is not so great a power in it, and we should not quarrel so much about the words, if we are sure of the thing. It is true that this shrub, though it grows quickly by nature, was prepared here in one night, miraculously, for Jonah's sake, and Jonah sat under it for a long time, perhaps until the forty days were over. For the text says that he went out to the city, when he saw that they were converted, and sat down to see whether the city would perish. For he was already distressed when he saw them repenting, and he was afraid that they would not perish. But after forty days, when he saw that the appointed time was past, his anger rose up that nothing would come of his preaching; so he grumbled against God, and had to let himself be mastered, and so went home again with shame and humiliation, but with great fear and use of his mind.

From all this we learn how God is a helper of all people, not only of the Jews, as St. Paul says, 1 Tim. 2, 4: "God wants all people to recover and come to the knowledge of the truth. And that we Gentiles, who have come to the last hour and have not worked at all, come to God's grace unworthily, because it was not promised to us as it was to the Jews. God wanted us to be grateful and make use of the same, as these people did in Nineveh, so that we would not perish in the end through ingratitude, as happened to those in Nineveh afterwards.

16 For this history of Jonah is written, that God may shew us his wonders, that his word may bear fruit first of all, when it is thought least of, and again, when it is thought least of, when it is thought most of. For here the Gentiles of Nineveh believe, who had no word before; and the Jews are disbelieving, who had the word of God daily; that we may not despair of any man, neither presume on any man.

(17) He says here that Nineveh had more than an hundred and twenty thousand people, from which it can almost be inferred how large the city was. For because he names a hundred and twenty thousand, and some number more, he shows sufficiently that there were not a hundred and thirty thousand there; for otherwise he would have said more than thirty or forty thousand, or two hundred thousand. Now it is not yet beyond all measure a large city, since two hundred thousand humans are in it, particularly where it stands well, and goes in the swing, as here Nineveh stood as the royal city, the head in the emperorship to Assyria. It would be that one wanted to interpret it in such a way that the people, who did not know what was right or left, should have been as much as young children and fools; the old people, however, had been much more. But I do not hold such an interpretation, but that they all at once did not know what was right or wrong, that is, as we say, they knew neither this nor that in divine matters, when they had no law of Moses nor prophets to teach them how they should, both in spiritual and bodily, in outward and inward things, keep themselves before God, as the Jews had. For so the right hand may be pointed to the spiritual inwardly, and the left hand to the bodily, outwardly; for one must serve God with body and soul. That is enough of it. Now we must also deal with the spiritual interpretations, of which there are three:

18. the first. Jonah is called a dove in Hebrew. Now in the New Testament the dove is the form of the Holy Spirit, Luc. 3, 22. and Joh. 1, 32. and especially the manifest Holy Spirit, who is given to preach Christ in all the world through the gospel; so that Jonah with his name is an example of the Holy Spirit and his ministry, namely the gospel, that all apostles and preachers should also be Jonah, and have the dove, that is, the Holy Spirit, and teach or do nothing of themselves without the Spirit; as also Christ himself Matth. 10, 16. commands his disciples to be without falsehood, like the doves, and cautious, like the serpents, that is, to teach the word of God purely and unadulteratedly, without any addition, simple as it is.

904 Erl. 41, 405-408. interpretation of Jonah (1.), Cap. 4, 1. f. W. VI, 2688-2691. 905

the Spirit gives, and deal falsely with no one, both in works and in doctrine.

Nineteen: Nineveh in Hebrew is called the beautiful or comely, as a comely, well-built city is beautiful. This is the world that lives and floats in its riches, pleasures, wisdom, strength, holiness and honors, most beautiful and refined; but underneath is vile abomination and sin before God.

(20) Now that she hears and accepts the word, fasts and wears sackcloth, and sits down in the ashes, indicates that God's word bears fruit, and turns everything back, and makes her consider her holiness, strength, wealth, pleasure, honor and good as sin, weakness, poverty, unwillingness, shame and harm, and despises everything. This means sitting in ashes, putting on sackcloth and fasting, so that even the animals, that is, their corpses, must fast and put on sackcloth, that is, chastise and discipline themselves.

21. That Jonah is also sent from the Jewish land to a foreign land means that the spirit and the word of God should be taken from the Jewish people and given to the Gentiles, as Christ says Matth. 21, 43: "I tell you truly, the kingdom of God will be taken from you and given to the Gentiles who produce fruit with it" 2c.
22. The fact that it flees, and suffers such a journey in the sea, signifies the cross and persecution that the gospel faces in the world, so that it seems as if the Christian preaching ministry were fleeing, wanting to perish and be lost; so weak does it seem against such a being, because the people who lead it are fleeting, that is, weak, lowly people.

The sea, that is the world, is great and mighty with its raging and raging. So the whale is cruel and terrifying with its mouth and teeth; that is, the prince and god of the world, the devil, is cruel by his princes and great lords, with strangling and killing 2c.

(24) Yet Jonah is sustained mightily by the power of God, and his preaching cannot be hindered by his own flight or by the raging of the sea, but he presses on and comes to Nineveh. Thus,

Even though the preachers are weak and the world is powerful, God's word, the holy gospel, is more powerful, penetrates and is unhindered. And though the preachers are all swallowed up, it only goes the stronger, and yet comes into the world, and turns it back; as we see that it was given to the apostles to comfort us, that we also should not be afraid of the sea and the whale, certain that our word or gospel is mightier than all these.

The other is of spiritual persecution, how it is with a sinner when he dies spiritually, and comes to life, that is, when he is to be justified and freed from sins. This is what happens. The first is sin, into which we have all fallen through Adam's disobedience, and have made it worse and greater through our own disobedience, and have thus fled from God's presence, not doing what God wants, and especially when we fall into beautiful sin, that is, hypocrisy and false worship, from the right word of God. This is the disobedience and fleeing of Jonah from God's presence. For because we are in sins, we do not see God, and are far away, like the Prodigal Son in the Gospel Luc. 15, 11. ff.

26. But that he flees to the sea and not to a certain place means that the sinner, when he flees from God, does not make any certain plans, but goes and departs according to the flesh and the world, where the devil leads him and drives him, and does not ask where he is going, except that he may not be in the land and under God's obedience, but follows his own pleasure.

027 And he cometh down to Japho, and findeth a ship going to sea, and giveth fare, and goeth in, and lieth down, and sleepeth, and so goeth. Japho means beautiful or fine, that is, the ungodly crowd who live a glittering life in disobedience to God. This city is then just right for the disobedience, conceit, and self-chosen righteousness.

For there he finds a ship, that is, as it seems to him, a good way and doctrine to guide him, as it is the law of God understood by human conceit. There are shipmen, that is, teachers of such law and their own works, and lead, so that one does not

906 be. 4i, 4o8-no. Interpretations about the prophets. W. vi. Mi-E. 907

knows where, but only to the sea. For there is no sure nor certain conscience before God, but goes as the sea goes 2c.

29 To these Jonah gives fare; for such teachers are belly servants, for money they teach and lead; they are also gladly given and made rich, as God gave the land of Canaan to the people of Israel, even for their works. But to the apostles and evangelists one gives nothing, but takes from them what they have.

3t). Then Jonah enters the ship, and gives himself up to the teaching, lies down in the ship and snores, that is, he is safe, and thinks he is now well off, and always goes in the being. How then do all the saints of works, who in their glitter lie so deep down and sleep, and do not feel what evil they do, as Solomon says Ecclesiastes 4:17: "Obedience is better than the sacrifice of the wicked, who know not what evil they do." Behold, this means to go down to Japho and down into the ship; of course, high down from Jerusalem, from God's obedience into the depth of disobedience and conceit.

31 But now God is coming to wake up the disobedient saint, and to make his holiness sin publicly, and to cause a weather to come, that is, to feel his wrath and judgment.

(32) Then all their own holiness perishes, and both teacher and disciple despair, and the works will not endure nor stand, and the ship will break up and sink.

Every man shall call upon his God, that is, to comfort himself with his good life. But no one hears or helps the idols, for they do not know the right God.

34 Then they also awaken Jonah, that is, then they become true teachers of the law, then the law comes to its right office, and no longer teaches works nor false consciences, but shows sin and God's wrath, and frightens the conscience.

35 This is when they loose, and seek sin, and meet Jonah. For the law does not cease to search and torture the conscience until it finds the sinner and forces him to confess; as David says Psalm 32:3: "Because I would keep it secret, my bones became obsolete" 2c.

The loosening means that the sin is found about, and the law meets us; not when we think it, but when we think it least, then the house father comes, and finds us. Then Jonah must come out and confess to the law and justify how he is a sinner, otherwise the sea will not stop.

(36) And even though they push and row hard to get to land, it does not help; that is, even though such a conscience is overcome, it still does not want to suffer the judgment of death, even though it confesses that it should and must suffer it, and that it deserves it. That is why Jonah does not jump into the sea himself, but is thrown in.

37. at last they throw Jonah into the sea, because it will not be otherwise, but ask God not to impute it to them, and fear and serve God, that is, as St. Paul says Rom. 7, 10: "The law is good, pious and holy", and yet kills, and makes God angry with me; of which there is nothing more to be said now.

38. Now that they fear and serve God means that the law, when it comes to its right office, serves God, that is, it makes fearful, humble servants of God, which before, when it was still in Japho, in abuse of works and conceit, it served the belly and took ferry money, and made snoring, safe, false works saints.

39 Now here comes the whale and swallows Jonah, that is, death and hell. For this is how it goes in succession: first the law, then sin, and finally death; as St. Paul says in 1 Cor. 15:56: "The law is the power of sin, but death is the sting of sin"; that is, if there were no sin in the conscience, death could do nothing, neither pierce nor cut, neither choke nor torture, would have neither point nor edge, but would be blunt and nothing. But if sin is there, and is felt in the conscience, death soon has spear and sword, and wants to strangle the man badly; and also strangles him, if he is not helped. So also, where there is no law, that is, where there is no right law and in its right office, there would be no sin, that is, sin would not be felt, and sin would be powerless.

908 Erl. 41, 410-412. Interpretation of Jonah (1.), Cap. 4, 1. f. W. VI, 2693-2696. 909

and do not bite, as it does, where the 1) Jonah sleeps in the ship, and the sure work saints. Just as it is in nature that where there is no law, there can be no sin; but when the law comes, sin is soon there, and feels itself in the conscience. As horrible as the whale with its mouth was to Jonah, so horrible is the threat of death in a sinful, frightened conscience.

40 Then Jonah dies three days and nights in the whale, that is, the sinner lies in such terror and agony, and wrestles with death until he despairs. For within three days one can well feel whether one is dead, and whoever reaches the third day in death, there is no more hope. If he does not lie for a whole three days, that is, because he lies for a whole night and day, he is dead; for he may well reach one hour of the previous day and one hour of the following day. 2) Such three days are not long in this spiritual death. For it soon happens that death and fear drive him to despair.

41 Then the living word of God, the gospel of grace, comes and speaks to the fish, that is, it barks at death to let man live. Then faith comes, and man is both delivered from sins and death, and so lives in grace and righteousness with Christ.

Now Jonah learns to sing the little song Cap. 2, 10: "I will sacrifice with thanksgiving" 2c., and scolds those who rely on vanity and do not respect grace. For such people learn that works and the life of the law are vain things, and that only God's grace must help. And so they become people who create great benefit in the world. For they can teach, advise and govern rightly, because they have it not only from the books or words, but from the spirit and their own experience. There then cuts lind

1. Wittenberg "hie" instead of "die" and "schläft" instead of "sleep". - "die Jona", that is, such people as Jonah. In the Latin translation: tnws 4onn6, iU 68t sutitiurii 6te.
2. Here something seems to have fallen out, which Justus Jonas adds in his translation: so that one can say with truth that he lay there dead for three days.

is powerful what they teach, as Jonah means here with his sermon to Nineveh.

(43) The third one Christ pointed out to Himself, Matth. 12, 39, 40, although it is not a whole allegory or interpretation, but an example. For Christ takes Jonah alone before him, as he was in the whale, and says that he will also lie dead in the earth, and calls it a sign of Jonah, that is, a sign that is like Jonah. For he does not make the three days spiritual, as is proper in spiritual interpretations; therefore it is more a similitude than an allegory; and no one should interpret it thus unless Christ himself had done it. Now, there is not much to be said about this here, because it is all known in the day and in all the world how Christ died and rose again, and that this is the miraculous sign given to the unbelieving Jews, yes, it is presented to all the world through the gospel, so that they may know how they are all redeemed through the same miraculous sign and the wonderful divine work, and that they should hold on to it with true faith.

44 Now the whole world is offended at the sign, especially the Jews, and it is an offence and a foolishness to them; but it must nevertheless be, for they will have no other, as they would gladly have it. For there it is, as Christ says Matth. 12, 39: "No other sign will happen to this evil kind without the sign of Jonah the prophet. This is also said elsewhere.

45 Finally, there is the wild turnip, with the worm that stings it at dawn. The story rhymes not only with Jonah's anger and thoughts, as the text reads, but also with Judaism, which has been a real wild turnip.

46 First of all, it has large leaves, which is the best part, because Jonah has a fine shade and a hut under it against the heat of the sun. But nothing is reported there, nor is there any fruit. The leaves are the words and laws of God, as St. Paul says Rom. 3, 2: "God's words were trusted in them.

47 Under these leaves sits Jonah, that is, the prophets and holy fathers sat under Judaism, as under a temporal tabernacle and outward worship, until

910 Erl. 41, 412-414. Interpretations on the Prophets. W. VI, 2896-2699. 911

on Christ. For it was a summerhouse or lauberhütte, which was temporal, and was to cease.

(48) But it did not bear fruit. For the law without the spirit could not help anyone of itself, though many such holy people were among them in the spirit. Therefore Christ also cursed the fig tree with leaves without fruit, so that it withered away Matth. 21, 19. Which is one thing with this wild turnip.

49 But Jonah rejoiced in this tabernacle, and waited for the destruction of the city of Nineveh. For it pleased the Jews, and they also boasted that they alone should have God's word and God's service, and they kept the Gentiles all lost, just as Jonah keeps the Ninevites here.

50. While they were most confident that they alone were God's people, and like Jonah was most joyful over such a wild turnip, God provided a little worm that pricked the wild turnip, that is, Christ just came with his gospel, when the Jews were most proud that they were God's people alone, and pricked the wild turnip, that is, preached against it, and abolished the law by his Holy Spirit, and made us all free from the law and its power.

51 Therefore Judaism is withered and destroyed until this day in all the world, and neither green nor flourishing anymore, nor saint nor prophet sitting under its shadow, it is over with them. For Christ is a worm, as he says, Ps. 22:7: "I am a worm, and not a man," because he is so miserably crucified and despised. But still the poor crucified worm bites such a fine bush that it withers, and with the small bite, that is, with the despised gospel, destroys such a kingdom and people.

52. But the fact that the worm does not do harm in the evening, but early in the morning, when the dawn breaks, means that such a worm does not do harm in the evening, but early in the morning, when the dawn breaks.

The fall of Judaism happened when the time of grace, the New Testament, went out through the gospel to all the world. For he that caused the wild turnip to grow miraculously, the same also caused it to be pierced by the worm, and to wither. Thus, Judaism also arose quickly through great and many miraculous deeds, by the power of God, not by their own strength or power; as the histories show in the times of Moses and all kings 2c. In the same way it withered and perished, by God's will and command, when the hour of the gospel came.

53. Now Jonah grumbles for two great reasons: one, that the wild turnip withers and he can no longer sit under its shade; the other, that Nineveh should not perish; that is, it was ever unreasonable, even in the sight of some great saints, that the Jews should be abandoned and wither and perish, and the Ninevites, the Gentiles, should accept the gospel and become God's people: Then the sun stingeth hotly upon Jonah's head, and cometh a dry east wind, that he should faint. For St. Paul, too, Rom. 9:3, was greatly distressed that the Jews were so corrupt, and would gladly be banished from Christ for their sake.

54 But he is told that it is cheaper to be angry that Nineveh should perish than that the wild turnip should wither, and cheaper that Nineveh should remain than the wild turnip; that is, as St. Paul Rom. 11:11. From the destruction of the Jews comes the salvation of the Gentiles; that is, it is better and cheaper for Judaism to perish (which was of no use without the Spirit, and was vain leaves without fruit), than for the whole world to perish through its continuance. The judgment pleased God, and is also right, that we Gentiles may well give thanks to His grace. For the Jews, if they would also believe and leave Judaism, no harm would come to them, and yet all our salvation would be in it. God help us to do this, amen.

912 L. XXVI, 43-46. interpretation of Jonah (2.), preface. 913

2. lectures of Luther Who the prophet Jonah,

according to the Altenburg manuscript.*)

Delivered probably in February 1525; printed in 1886.

Translated from Latin.

Preface about the prophet Jonah.

The same thing that we have said about the other prophets must also be observed here: that the dear God always observed this way, that when some great change of things and some great misfortune was imminent, he always sent his prophets as warners beforehand, who, by proclaiming the threatening wrath of God, were to convert at least some, so that not all would perish altogether. It was the same in all things with Christ's future in the world. Thus, when Jeroboam, the king of Israel, reigned, many prophets were active, as Hosea, Amos, Joel, Isaiah 2c., and I am completely of the opinion that also the prophet Jonah was at that time. The reason why I have this opinion is the passage in the second book of Kings, Cap. 14, 25. which moves me to it. Since the history describes the great fortune and the effectiveness of king Jeroboam for Israel, it says: "According to the word of the LORD, the God of Israel, which he had spoken by his servant Jonah, the son of Amithai, the prophet" 2c. Although this Jeroboam ruled quite blissfully and recovered much for the kingdom of Israel, as history shows there, all these prophets, who prophesied at that time, condemned this happiness and the good prosperity of the kingdom, because the great Assyrian captivity was imminent. Therefore it is not doubtful to me that the prophet Jonah

was a contemporary of Amos and the other prophets who prophesied during the reign of Jeroboam. Therefore it is nothing with this fable of the Jews, which also ours followed, in which they invent that the prophet Jonah was the son of the woman of Zarpath, who fed Elijah, as it is written in the first book of the kings Cap. 17. Because this is easily said by them, it is easily despised by us, since it is not based on Scripture. I hold completely that Amithai is the name of Jonah's father, while they meanwhile want it to be a generic name.

But it is the office of this prophet that he is a prophet to the Gentiles, which alone was his most important office. And from this it is clear that when Jonah prophesied against Nineveh, the king of Assyria had not yet disturbed the kingdom of Israel. But Nineveh was the largest city and the head of the kingdom of the Assyrians, which was extraordinarily powerful at that time and stood in highest bloom. From this it can be seen that the calling of Jonah was a high and difficult and great one, since he was sent to preach against the kingdom, which was the most powerful at that time, and against so many glorious and powerful princes of that kingdom, so that we see that the dear God had esteemed this prophet great. Here again we have an excellent example of what the apostle

*) In the Altenburg manuscript these lectures have the title: hristiani patris D. Martini Lutheri Commentarius in Prophetam lonam. Wittembergae M.D.XXV. mense Martio. - Introite, hic dii sunt. The time determination given in this title is most probably incorrect, because also with the interpretation of the prophet Micha is the same note in the entrances: niense Martin. Since Luther finished the lecture on Obadiah on February 1, it can be assumed that Jonah followed soon after, probably still in February. Already on April 7, 1525 Luther finished with Micah. Our writing is first printed in the Erlangen edition, 6X6K. oxp.j tom. XXVI, p. 43, then in the Weimar edition, vol. XIII, p. 241, after further comparison with the manuscript. We translate according to the latter .

944 L xxvi, 46-49. interpretations on the prophets. 915

Paul Rom. 3, 29. says: "Is God the God of the Jews alone? Is he not also the God of the Gentiles? Yes, indeed, also the God of the Gentiles." For this history shows that God also took care of this godless kingdom of the Assyrians, even though they were Gentiles and uncircumcised, and not of the Israelite people that God had chosen, even though they persecuted Israel. Thus he always had his Christians in the midst of the whole world together with the Jews, while meanwhile the Jews did not see this, but even despised all other peoples in comparison with themselves, because they did not have the law. Thus, even today, there are undoubtedly many Christians all over the world who are completely unknown to the world, whom God has chosen. Therefore, in this history we are taught how great the power, strength and effectiveness of the Word of God is, how it cannot be preached in vain, that it should not bear fruit, and that obviously. And if we now estimate this history in such a way according to the power and efficacy of the Word, it is certainly extraordinarily admirable and full of consolation, even though it otherwise seems to be small in outward appearance. Is it not a great power of this sermon, which within three or four days converted that exceedingly powerful kingdom, that it threw both the king and all the inhabitants into sackcloth and ashes, because they repented of the sin revealed to them by the word?

Now although this history is clear and easy and full of consolation, it has been obscured by insoluble and innumerable and void questions of the holy fathers, which may be seen in the interpretations of all. We do not want to deny that the Fathers were holy, but none of them was without this carnal attitude, which is certainly very evil, namely that they judged the saints according to their person and outward works, holding the opinion that there is nothing human or human movements in the saints, without which, as long as this mortal flesh lasts, even the most holy cannot be, which can be seen everywhere in Scripture, but most clearly in the seventh chapter of the letter to the Romans. Therefore this is for Jerome

and all the others have been the cause that, as often elsewhere because of many passages of Scripture, so also in this prophet, they have been extraordinarily troubled with many and various questions, since they dispute whether Jonah sinned in that he commanded that he should be thrown into the sea, or not? and how it is possible that he does not sin who freely inflicts death on himself? Jerome answers that this is permitted if chastity is in danger 2c. This is certainly a great abomination and an absolutely sacrilegious judgment, from which all must beware as from an exceedingly dangerous poison. St. Augustine's treated the matter more correctly and cautiously. Summa Summarum, all of them, as many as have been, have not paid attention to the kingdom of grace through Christ, nor have they understood it precisely and thoroughly, although they want to be considered as having paid attention to it and understood it. By God's grace, we have certainly been given greater light and a more accurate judgment of the kingdom of grace than all of them. We cannot err at all if we stand by the word and follow the judgment of the Word of God, namely, since we look at the faith in the works of the saints, not at the work itself, since the works can deceive, no matter how seemingly they may be, but not faith in the same way. Therefore, the Scripture calls killing good in the case of some kings, and condemns it in the case of others, since the latter killed by faith, following the word of God and pleasing God, while the latter did it without faith and sinned, while looking at the work of both, it seems as if evil was done on both sides.

The kingdom of grace is a kingdom of favor, in which God is favorable to the Christians who are in this kingdom. In the meantime, the saints in this kingdom sometimes stray and have carnal minds, which we see everywhere in the writings of Paul, who wants Christians to bear one another's burdens, to strengthen one another, to restore those who have fallen. In general, we who are still alive must not be separated from the saints, as if those who were alive in the flesh were not to be separated from the saints.

916 L. XXVI, 49 f. Interpretation of Jonah (2.), Cap. 1, 2.3. 917

The people of the world said that something higher had happened to them than to us, since they all have the same flesh. These people could not see that. The author of the Epistle of James rightly says in the last chapter: "Elijah was a man like us. All have the same spirit, the same faith, the same Christ, and if we feel in ourselves the weakness of the flesh, if at times we fall, let us remember that they also may have fallen. Therefore, to return at last to Jonah, if we cannot save Jonah by this reason, that he, full of faith, did this work, it is quite certain that he, empty of faith, sinned, and we shall not be able to deny that he did a very great sin, namely, in setting aside the command of God by which he was sent, as the following indicates. Here all may continue with all their glosses that he was frightened by the godlessness of the kingdom of the Assyrians , he feared that they would not believe the word. With these glosses they want to diminish that great sin, but we want to make it great for our comfort. But because he was a child of grace, this sin was forgiven him, as great as it was, otherwise he would have perished, as Saul perished, because he did not kill Agag, the king of Amalek, over whose killing he had God's command, as Jonah did here.

had the command of God to go to Nineveh and preach. This history is certainly lovely and admirable that Jonah was able to persevere in faith, since his conscience was so terrified. For he was aware of the great sin, because he felt the wrath of God and equally also the punishment, 1) namely, of sin, as he also says below [Cap. 2, 2.) says: "I cried out from the belly of hell" 2c. All this is written for our consolation, that although we feel both sin and the punishment of sin, we should nevertheless persevere and not despair, however great the punishment and chastening of God may be, so that, finally saved (as we must be saved if we patiently suffer the hand of the Lord), we may speak with David, Ps. 117, 18: "The Lord chasteneth me, but giveth me not unto death." Therefore, although those who are in the kingdom of Christ sin, they are not condemned, since it is a kingdom of grace; sin is forgiven and not imputed for Christ's sake 2c. This summa or main part of the kingdom of Christ all holy writers have not been able to understand, all have lacked this judgment. This I know for certain, having searched all their writings 2c.

1. Instead: Huoü sentiedat et item streetcar äei, poenarn etc. we have assumed: sentisbni iraw.

üei et itern xosnnin etc.

The first chapter.

V.2.3 Arise, and go into the great city of Nineveh, and preach therein: for their wickedness is come up before me. But Jonah arose, and fled before the Lord, and would have gone to the sea, and came down to Japho. And when he found a ship going to sea, he gave ferry money, and stood three, that he might go with them to sea before the LORD.)

"Jonah arose, and flee." No doubt he was frightened by the magnitude of the task to which he was sent, and

was afraid of such a powerful kingdom, of such powerful princes, just as if someone would be sent to the kingdom of the Turks today. And this greatness of the task the Lord increases, since he says: "Their wickedness has come up before me." Therefore, by this sermon, since he declared all these princes guilty of ungodliness, he would have aroused the bitterest hatred of all against him, while he was a single and lowly man. But in this he sinned, as I said, since he did not look at the word of God.

918 L. xxvi, so-ss. Interpretations on the prophets . 919

but on the work itself to which he was sent, and on the difficulty and greatness of the work. For the flesh cannot believe the word of God, nor command God, when it looks to human counsel and to the many ways in which it goes forth. But faith goes forward on the right road with closed eyes, clings to the word of God, follows the word, believes the word, even if in the meantime all creatures oppose it, although it seems to the flesh that nothing less will happen than what the word wants to be believed or done, although it should seem that heaven and earth would rather perish, so that when God says there will be a new heaven, with closed eyes, thinking nothing else, looking at no other object, simply believing the word, he gives God the glory that he is true. Since Jonah did not do this, but looked at the greatness and difficulty of the matter, he could not but doubt. - "Their wickedness has come up before me," is a Hebrew phrase like Gen. 18:21. GOD neither ascends nor descends, but as we feel in our conscience that GOD is either gracious or angry, so the Scriptures use to speak of GOD. Then He descends to us when we feel Him in our conscience, then our wickedness ascends when our conscience strikes us because of sin 2c. - "Before me," as if to say, though in outward appearance this is an excellent and very good kingdom. - In thar- sis "to the sea". This has been interpreted to mean the city where the holy apostle Paul was born, but nothing seems less fitting to me than that. However, I fully believe that this is a special name of his part of the sea, some gulf. The Latins have various names for the seas, as, the Mediterranean, the Indian, the Red 2c., then they call that, which goes around the whole earth, the Ocean. And there are passages of Scripture that move me to interpret it as, 2 Chron. 9:21: "The king's ships sailed on the sea (in Tharsis). With the servants" 2c., likewise Cap. 20, 36: "He united with him.

To make ships to go out to sea (in Tharsis)." These passages can by no means be understood of any city, for Tharsis and Jerusalem are quite different oerters. Similarly, a clear passage in the 72nd Psalm, v. 10. is, "The kings of the sea and of the isles shall bring gifts." In this passage he is actually talking about the midland sea, as the Latins call it, which has many islands. It is therefore the opinion of this passage that Jonah, so frightened by the greatness of the task to which he was sent, did not undertake to flee to any city, but having found a ship, resolved to flee whithersoever he might be taken on the sea. - "From the Lord." I do not dislike the opinion according to which this piece is interpreted to mean the same as when he said: before the temporal kingdom of Israel, in which God dwelt, since they had the word of God. Wherever this may be, it indicates the presence of GOD. That others interpret it in such a way that Jonah was so foolish that he thought he could flee somewhere where he would deceive the Lord, does not please me. For why should he be of such an opinion, since he calls v. 9. the LORD, the GOD from heaven, who made the sea and the dry land? - "And came down to Japho." Japho is a port of the Mediterranean Sea, so that it is already clear from this passage what is to be understood by Tharsis. It is, as I have said, the Mediterranean Sea, as should have been translated in this passage of the prophet: "and fled, and wanted to go to the sea", likewise: "He found a ship that wanted to go to the sea, and gave ferry money" 2c.

V. 4. Then the Lord sent a great wind on the sea.

It is, as I also said above, this prophet quite easy, because he has no veiled and dark words and sayings. But since it is a simple history, it requires a great attention and a great movement of heart, as it tends to be with all such histories. It is certainly something great, a heavy task, that a few man is sent against an exceedingly powerful kingdom. Therefore he refuses, frightened by

920 L. XXVI, 53-55. interpretation of Jonah (2.), Cap. 1, 4. 5. 921

The greatness of the task, out of pusillanimity, to carry out the command of the Lord. This is a serious matter, a great sin, just as the punishment of sin was great. Besides being outwardly terrified by the Lord's wrath, he also felt the wrath of God in his conscience. But he remained in faith, however much greater a storm raged in Jonah's heart or conscience inwardly than outwardly on the sea 2c. Because we are only spectators of such terrifying events, they do not appear to us as great and terrible as they are. But if we were to experience this ourselves in our consciences, then we would realize what it means to feel God's wrath against us, and what faith fei, which even in the midst of wrath grasps God as a merciful and gracious one 2c. If this were to happen, we would leave many useless questions unanswered, with which we otherwise struggle miserably in such passages of Scripture when we are out of challenge.

V. 5. And the shipmen were afraid 2c.

This thunderstorm on the sea was much greater than what usually happened. For even the shipmen were so terrified that they attributed it to someone's sin. Therefore Jonah, aware of this evil, hid himself in the lowest part of the ship, since he felt nowhere safe in his conscience and the fear of the wrath of God had seized him, and slept. 1) This sleep was entirely a sleep of sorrow, with a certain sensation of death mixed in, which is known to those who have once suffered such afflictions. And the Hebrew word that is written here also expresses the same thing in a subtle way. All this is written so that we may see how Jonah felt the presence of divine wrath, and how great a thing the trembling of consciences is when they are terrified by the wrath of God. Then, when the Lord is angry, the mountains are touched and smoke, as the Psalm 104:32 says.

"And the shipmen were afraid, and cried every man unto his God." The

1. dormit is highlighted as a new keyword in the editions, but the verse number "5." is found only before the following paragraph.

Shipmen were not entirely atheists, because they call God, but the one they form themselves. For to have gods is to form them in one's heart. And therein lies the main thing that one thinks of God as right or good. For God is such toward us as we ourselves believe Him to be toward us, and form Him in our hearts, as it says in the 18th Psalm, v. 26 f.: "With the holy you are holy, and with the pious you are pious, and with the pure you are pure, and with the perverse you are perverse." And this keeping of God is followed by the various worship services of different people. As each one forms God, so he worships Him. The divine majesty is subject to the various opinions of men; some judge God in one way, others in another, as can be seen in Matth. 16, 14: "Some say that you are John the Baptist, others that you are Elijah, some that you are Jeremiah, or one of the prophets" 2c. The same we see here with the shipmen: they called the true God by name, but in what form or in what opinion, that is not known. This alone is the right form of God, when we take hold of Him in faith, namely, that we recognize that God is always a gracious Father and a Father of mercy. This knowledge alone is from the Holy Spirit, and this alone is the true and right one. All others are idolatrous, for we invent some works for ourselves by taking our reason as our guide and teacher, through which we think we can become pleasing to God and gain reward or favor for his sake. That is absolutely idolatry, if we impute this figure of our performed works or our inventions to God. This alone is the root and source of all idolatry. Such are all the monks, nuns, missals, and all those who judge God by the works they have invented. God, however, does not want to be shaped by us in this way, but wants to shape us. He wants us to believe in Him absolutely, namely, that we please Him not by any work, by anything we do, but because He has mercy on us. This means to be born again of the Holy Spirit, as it is written in John Cap. 3 is written.

AZ2 L. xxvi, ss-57. interpretations on the prophets. ' 923

V. 6 Then the master of the ship came to him and said to him, "Why are you sleeping? Get up, call upon your God.

This is an excellent passage, and worth noting. When human nature is out of danger and all is well, it is hopeful, tranquil and secure, and promises itself many things, but in adversity, when it sees that it is done for, it submits to all, even to the very lowest. So here; since the shipmen are in despair and danger of death, they seek everywhere they can. They take refuge in Jonah, whom they would not have cared about in the least except for the challenge. This is the nature of human reason, and it cannot act differently in the face of adversity. In the past, when we were oppressed by sin in our conscience, we ran to the monks or I don't know what other people for comfort. So here the shipmen take refuge in Jonah. For reason thinks that it must be saved through the intercession of another, but faith, as it despises no one, so it trusts in no one, but only in God, whom it calls upon in distress 2c.

V. 7. 8. 1) And one said to the other: Come, let us loose.

As in many other places, the papal decrees on casting lots have struggled miserably with this point. Casting lots to tempt God is evil, but the need and danger of death in such a case does not tempt God, unless someone is obviously godless. 2) Thus the LORD has promised to give us a living and everything that serves as a living, but in such a way that we should not sit idly by and misuse our hands, which are given to us by God to work. Therefore, if your hand is strong, and you do not have a manifest word of God like Elijah, who was fed from heaven, yet hope.

1. The verse numbers "7th" and "8th" are missing in our template.
2. How this is to be understood, see Luther's previous interpretation of the prophet Jonah, Cap. 1, 7.

that what is necessary for your livelihood may be granted to you, 3) then you are tempting God. But in adversity, when you are trapped, where you have no opportunity either to work or to earn a living, and then expect your livelihood from heaven, that is indeed not tempting God. So here, too, one must definitely judge the casting of lots. They were urged by the greatest need and could not do otherwise; Jonah, however, although he was aware of such a great misdeed, nevertheless cast the lot with them, hoping that he would be able to escape in some way. But our unruly interpreters, who judge the saints in such a way only according to their works, know nothing of faith, nothing of spiritual temptations, otherwise they would judge more intelligently, which I have explained quite abundantly at the beginning of this prophet. A work done at different times by different people does not count equally before God, but the works must be judged according to faith. This is the reason why God approves of a work in one person and disapproves of it in another. But I do not absolve Jonah from sin here.

V. 9. He said to them: I am a Hebrew, and I fear the LORD GOD from heaven 2c.

Here finally begins the confession of sin. He says that he fears God from heaven, who is angry with him and from whom he has foolishly taken it into his mind to flee. But he speaks according to the Hebrew way when he says that he fears God. Fear of God is reverence and spiritual worship, for this is how Scripture uses the word fear of God everywhere. For the right proper service of God does not consist in works, however great and holy they may be, but in true and right reverence. Such a way of speaking is in the Psalm Ps. 19, 10: "The fear of the Lord is pure and abides forever" 2c. There, the fear of God is divided into various parts, but all this does not serve the purpose, since he speaks of the fear of the Lord in the passage.

3. Instead of our template

to be read. The Erlangen offers:

924 L. XXVI, 57-59. interpretation of Jonah (2.), Cap. I, 10-14. 925

God, just as he also speaks of the law of the Lord. Therefore, it is the opinion of Jonah when he says: "I fear God from heaven", that is, I am a true worshipper of the true God. Thus Jonah feels the wrath of God within himself and now also the punishment, which becomes even greater, since now also the sin has been revealed and made public.

V. 11: For the sea was boisterous.

That is, the sea did not stop roaring, but the storm grew bigger and bigger. And so, since the Lord did not calm the storm, Jonah wanted to remedy this evil by his death. This was certainly a great sin in the prophet. Moreover, by far the greatest and most frightening thing is that now that he was about to die, he knew for certain that he had an angry God who was against him, and that therefore he would have to die by the wrath of God. This was a very bitter challenge: that he thus saw death before his eyes, yes, now wanted to die, and yet knew that God was angry with him. We do not consider this greatness of the challenge, since in the meantime we only look at the fact that he was miraculously preserved afterwards, since God wanted it that way. But in all these so terrifying temptations, he was a forerunner.

image of Christ, since Christ Himself interprets it as we will say.

In addition, although Jonah alone was the cause of this storm, all those who were with him were also in danger of their lives in the same way and suffered the same punishment. This is what we have often said, that because of an ungodly man a whole country and a whole people often perish and are miserably afflicted. The Scriptures are full of such examples. For example, the Lord miserably afflicted the entire Israelite nation for the sake of Achan, who had stolen the banished people, Jos. 7. In contrast, the One Moses was often a salvation for all of Israel. Thus the author says in the last chapter of the epistle Jacobi v. 17.: "Elias was a man like unto us, and he prayed a prayer that it should not rain, and it rained not on the earth three years and six months." These are God's judgments, who does not act unjustly, however much it may seem otherwise to us.

V. 14. O Lord, let us not perish for the sake of this Maune's soul.

This terror of death was salutary to them, for they were converted to the true God 2c.

The second chapter.

So that the terror of death would be even greater, Jonah is not only thrown into the sea, where there was nothing from which he could have hoped for help, be it from God or from men, since he now thought that he would have to die, but is also swallowed alive by the fish, since the Lord provided the fish in such a way, so that he would still be alive in the midst of death. An extraordinarily wonderful history, by which the dear God wanted just that, that we would be completely sure that he is the Lord of death and of life, that everything is in his hand. For it is he who kills and makes alive, makes alive and kills, leads into hell and out again [1 Sam.

2, 6.]. Therefore, we are to learn that we have such a God who can preserve us even in the midst of death, in the midst of sin and hell, but in the same way as He miraculously preserved His Jonah here, who saw nothing else, nor could hope for anything, but death. For this was certainly something frightening for Jonah, that he, now being thrown into the sea to perish by the water, felt another devourer, who swallowed him up with his tremendously large maw. And now that he had been swallowed up, he nevertheless did not perish, but remained alive for three days. No doubt there was an extraordinary struggle of faith in Jonah, since he could not die like that, kept alive in the belly of the fish. He

926 8. xxvi, 59-vi. Interpretations on the Prophets. 927

felt the divine grace, namely since he did not die; he felt that he was blameless, which his song indicates, and that God was present, since he was not consumed, and yet he was still doubtful in his heart; it might happen that he should still be consumed. This was certainly an extraordinary and severe challenge, that hardly any other seems to me more admirable, and if the Holy Spirit had not written such things, I would not easily believe it. But, as I have said, it was all written for our sake, so that we might learn from it to trust in the kind Father, the dear GOD, in all adversity. For why should we not trust in God, why should we not rely on Him in all adversity, when He sustains His own in the midst of death, in the midst of hell, and has promised that He will sustain them, to such an extent that even death, sin, hell and all evils must serve the good of the godly, and not only not harm them, but also become salutary and serviceable for life, which can be seen quite clearly in this story of Jonah. "Whosoever therefore will not trust in GOD, let him trust in the devil." So completely true is what the apostle Paul says [Rom. 8, 28/ that all things serve believers for the best.

V. 1. And Jonah was in the body of the fish three days and three nights.

It is marvelous how he could have counted the days, since he neither saw nor heard anything, when he was closed in the body of the fish. But he remembered the day when he was thrown into the sea and the day when he was finally brought to light again. And without doubt he was not three whole days and nights in the fish, as also Christ did not lie three whole days in the grave, if one wants to make a completely exact calculation. But the scripture uses the figure of the synecdoche, namely by taking a part for the whole 2c.

V. 2. And Jonah prayed to the Lord his God in the body of the fish.

It does not take place that you think that the prophet has worked out this his song in such a way.

while he was in trouble, but that only after he was freed did he put in order what he had thought in the adversity and challenge. But it is a fine song and a clear testimony against trusting in works. For he says thus:

V. 3. I cried out to the Lord in my anguish.

For in distress of body and soul there is nothing left but to cry out. Our efforts and our strength are nothing, as Jonah cried out when he was pressed by need. There was no merit, for he had sinned exceedingly grievously against the Lord. Therefore, the only thing that remained was that he cried out, and that was "to the Lord". For it is he alone to whom we must flee as a holy anchor and the only refuge when we think that it is all over for us. But this is the highest thing, that even though we feel that God is against us, and we have an angry God, and we are sinners who deserve wrath and condemnation, we can still call upon God as a kind and forgiving Father, 1) as He always is and never has to be taken otherwise. And so God is to be judged, not by what we see, but by His promises, by which He has promised to be our Father and our God. Thus, if he is kind to us, if he does not look at us or strike us, we should not trust him for this reason, since he acts differently from what is before our eyes, but should stand in fear. On the other hand, if he strikes us, we must again not mistrust him, 2) not despair, because he acts differently than we think.

And he answered me.

He felt that his prayer was powerful, just as the effectiveness of a right prayer must be felt. For if we do not feel that our prayer has been powerful, we have not prayed rightly. Inevitably, the following follows

1. Instead of P0886 in the two editions will read (depending on ut) p088irnu8. - The Weim. Edition notes: "With posse, the Altenburg manuscript forgets ut."
2. Instead of Läknäurn we have assumed äitLäknäurn.

928 xxvi, ki-63. interpretation of Jonah (2.), cap. 2, 3-5. 929

true prayer feels this inward sensation, just as the preachers of the Word feel the efficacy of the Word they teach. For Christ says Luc. 8, 46: "I feel that a power has gone out of me."

I screamed from the belly of hell.

Thus he adapts the speech to the movements of the heart, since it could not be otherwise to his mind than that he would be kept in hell, as also the Scripture calls such severe temptations hell, as one can see everywhere in the Psalms, and says that those who are in the utmost temptation are in hell 2c.

And you heard my voice.

That is, even though there was nothing but ruin and condemnation before the eyes, even though faith had to struggle, it still persevered, and therefore I have been preserved, you have heard me. For faith is preserved by the word, even though there is nothing but condemnation before the eyes, however great the trials may be.

V. 4. You threw me.

Now he describes almost to the end his sinking into the sea.

Into the depths in the middle of the sea.

In eoräs maris is a Hebrew expression, that is, to the bottom of the sea. This is a frequent expression in the Scriptures, as, in the fifth book of Moses Cap. 4, 11.: usque ad cor caeli, that is, "to the midst of heaven". And Ps. 45, 6: "That the nations fall down before thee" in corda inimicorum regis, that is, "in the midst of the king's enemies," where they are strongest and most numerous. So also here: in corde maris, that is, where the sea is deepest.

All your waves and billows went over me.

This is also taken from the Psalm. By the way, instead of gurgites, which we read in the Vulgate, one should translate more correctly fracturae. For the same word is in the 93rd Psalm, v. 4: "The waves of water (elationes) in the sea are great," where the ancient writers translated: suspensurae. But it actually means-

The first thing is what we Germans call "bulges or waves". It is therefore the opinion: All thunderstorm and all impetuosity of the sea covered me. But he expressly says "yours", that is, my conscience testifies to me that it is you who inflict this punishment, this terror of death and hell. And this is the punishment of consciences, that we feel the wrath of God against us in adversities, who lays out for us these evils and these exceedingly great plagues.

V. 5: That I thought I was cast out of your sight.

Here he meant that it had happened to him body and soul, as if he wanted to say: All this drove me to despair; frightened by these signs, I saw nothing else than that it had happened to me, that I was rejected by you. This is one of the inexpressible groans, this is the highest groan and the highest death in temptation. These are not vain words, and only those understand them who have once suffered in this piece. They know what it means that the conscience feels within itself that it has in truth been rejected by God. For this is how it seems to such consciences 1) that are in distress, as it also seemed to Jonah. For he says, "I thought," as if to say, "I was wrong, and you were wrong, since you acted differently from what I expected to happen. So in the heart of Jonah there was a struggle with despair, but he did not despair completely. For in such temptations despair is so great and so mighty that even faith seems to succumb, but still it endures, and God's power is mighty in the weak, 2 Cor. 12:9. The same is in all the pieces in the 31st Psalm, from which this is taken v. 23., "I said in my trembling," it says, "I am cast out of thy sight."

I would not see your holy temple again.

I am entirely of the opinion that what is affirmatively stated in the Vulgate is ver-.

1. Instead of 86vt6ntii8, What the Weimar edition offers is to be read with the Erlangen eon86i6ntii8.

930 L. XXVI, 63-65. interpretations on the prophets. 931

noing must be understood and read, so that the opinion is: Do you also think that I will ever see your holy temple? For even to this day the Hebrews do not agree about this word that is written here. It may mean the outward temple at Jerusalem, for that was appointed by GOD for prayer. Or, to whom this does not please, he may understand the spiritual temple, that is, where GOD dwells, as the prophets use to nine the dwelling place of GOD the temple of GOD 2c.

V. 6. reeds (pelagus) covered my head.

The Hebrew word here means either the sea or reeds. Therefore I translate in such a way: Reeds had my head entwined, that is, the sea, which has reeds or rushes at the shores, has become a crown of my head. So much was lacking in it that I could have escaped. So he highlights the challenge and makes it great.

V. 7. I sank down to the mountains' foundations.

To the foot of the mountains, where the mountains have their end, that is, I was at the bottom of the sea.

The earth had locked me eternally.

These are all figurative speeches, as if he wanted to say: It was impossible that I could have gone out, because the earth had completely closed me with bars, as it were; nothing could be hoped for that I would be freed. And this is a great movement of the heart. For this is the way to sinue to all who are in such heavy temptations that they do not think it can happen in any way that they will be redeemed.

But you have led my life out of ruin.

The Hebrew word which the Latin interpreter translated by perditionem, 1) is also found in the 16th Psalm where we read [Vulg.

1. This is not correct, but also here is in the Vulgate: 6k eorruptiorik. The opinion of Luther will be: instead of enrruptionk should be set pkräitionk. This is also offered by the Zwickau manuscript.

V. 10.]: "You will not admit that your saint sees corruption (corruptionem)." This word was by all means a word of faith, and if this be said of nus in truth, it is impossible that we should perish, though we be in the midst of death and hell. And here he prescribes to us the way in which we are to be snatched out of the resurrection, as if to say, If any man be afflicted, if he feel the terror of death, and be in hell, call upon the Lord, as I also have called upon ihu. Remember the Lord, call upon him with confidence, and when he has been called upon, he will help you immediately. Here belong many psalms.

V. 8. Since my soul despaired with me.

This is also taken from the 42nd Psalm, v. 12: "Why do you grieve, my soul, and are so troubled within me" 2c.

V. 9: Those who hold above the void.

This is what the spirit does immediately, that he, instructed by his experience, teaches others the same, and condemns everything, whatever it may be, in which we trust outside of our uprightness. This is the only and quite right service of God, when in adversity we take refuge in him as a father to obtain help. All our works, undertakings and all the efforts with which we want to help ourselves are null and void, they cannot help us; in adversity everything falls away, because it is something null and void, as Jonah calls it here, and not only that, but they are also null and void people, because they hold above the null and void and take care of it, i.e., what they take care of or worry about is null and void, and their works, with which they struggle so vainly, are null and void.

Abandon their grace.

That is, the grace of God, in which they should hope for everything. For the grace of God is ours, since we are to hope in it alone, and are preserved by it alone in all adversities. Everything else, by which we want to help ourselves, is null and void.

932 L. XXVI, 65-67. interpretation of Jonah (2.), Cap. 2, 9-11. 3, 3. 933

Thus we learn to keep the grace of God in no other way than in temptation, when we think that it is all over for us, when not only God but also all creatures seem to be against us, when we cannot remedy the evil with our advice, with our wisdom, reason and all our efforts.

V. 10. But I will sacrifice with thanksgiving.

This is the sacrifice of the godly, this alone does the Lord require of them, these are the farrows of the lips, that is, thanksgiving. See the whole 50th Psalm. [There it is said, v. 14: "Offer thanksgiving to God," likewise (v. 23.): "He who offers thanksgiving praises me," namely, if we ascribe everything to God, nothing to ourselves 2c.

I will pay my vows to the Lord.

"Pay vows" is everywhere in the Psalms for giving thanks. For it is "to pay the vow" to confess and praise that the Lord alone is our God, who alone can and will snatch us out of all temptation and adversity, and it is done for us if he does not save us 2c.

V. 11. The fish fed Jonah from the land.

Thus, for the godly, death and sin are the cause of life and righteousness, and disgrace is the cause of honor: in fact, everything must serve them for the best, as we said at the beginning of this chapter. What, therefore, can separate us from the love of God? Hunger or persecution 2c.? Rom. 8, 35.

The third chapter.

We have said enough and too much about the greatness of Jonah's task in the first chapter.

V. 3. But Nineveh was a great city of God.

For what we read in our Latin Bible: itinere trium dierum, according to the Hebrew it is more correctly read like this: to pass through (transitu) in three days. For what they say, that the city had a quite extraordinary size, has not my approval, namely that one could hardly have passed through from one end to the other in three days. Jerome says that it was so large in circumference 2c. Lyra has meant, it was an area which was surrounded by walls. I think that this city was hardly as big as Cologne or Erfurt. And the reason why I assume this is the passage in the last chapter, which moves me Cap. 4, 11.: "In which are more than one hundred and twenty thousand people" 2c. That is certainly a small number of people for a city of such size as they want. Hence the opinion: to pass through in three days, that is, which

someone could easily wander at leisure in all the streets 2c. Then in the Latin Bible also a great error has been committed in that the name of GOD is omitted, and it should be read thus: "it was a great city of GOD" (or before GOD). This name "GOD" all Hebrew copies have with great unanimity, and Jerome did not omit it in his Latin translation. And all the commentators pass by this very bravely. But it is certain that it is not called a city of God because it is built by God, for Assyria built it, which is evident from the tenth chapter of the first book of Moses, v. 11. Moreover, it is not called a city of God because it was ordered by the laws of God. Therefore, I consider that this is the opinion, as if to say that God took care of them, God took care of this city so that it would not perish, and that is why He sent prophets to them, so that they would turn from their evil ways and be saved. And this is what I have spoken of abundantly in the beginning of this prophet, that God is not only God to the Jews, but also to the Gentiles.

934 XXVI, 67 f. Interpretations about the prophets. . 935

V. 4 And Jonah began to go in a day's journey into the city.

That is, he completed the third part of his sermon. - Instead of clamavit, it should more correctly read: he preached.

There are forty days left, and Nineveh will perish.

In exceedingly short words he describes the main point and goal of his sermon, but no doubt explained it in a great many words. As he preached, he used his passages of Scripture with which he testified that the wrath of God was present; he explained to them his mission from God, he reproached them for their sin and explained to them the cause of God's wrath 2c.

V. 5. 1) Then the people of Nineveh believed in God and preached that they should fast.

This passage is held against us by the enemies of faith, who think that they have completely won the victory against us, since the blind people read this v. 10, that God looked at the works of the Ninevites, and, according to them, bring a testimony against the righteousness of faith. We do not want to be like them, with our eyes open, but look at the words of the Holy Spirit and consider them more carefully, namely, that it is not by chance that it is prefaced: "Then the people of Nineveh believed in GOD." This is the guide and rule by which everything must be judged that is added of works. For if faith is sincere in heart, it does not need any teacher of good works; it knows of itself what is proper to do. Thus the prophet Jonah proclaims only the pure word, for that is what he was sent to do, and prescribes nothing at all about works. But since the Ninivites believe the word, they do these works of their own free will under the guidance and impulse of faith, with which they testify to the inner faith by heart. Faith alone makes a man absolutely righteous, as is stated in the third, fourth and fifth chapters of the Letter to the Romans.

1. In the Weimar edition, this verse number appears only before the next keyword.

is written. After man has been justified by faith, the fruits of righteousness necessarily follow, since a good tree cannot but bear good fruit, a bad tree bad fruit, as Christ says Matth. 7, 17. We see quite the same here in all things, for he says thus, "Then the people believed" 2c. Therefore, works did not produce faith, but faith produced works. Therefore, this passage does not serve against us, but for us.

And put on bags.

This is a Hebrew way of speaking, as the Hebrews also say, Eat bread and drink water, where we say, "He has eaten and drunk." So here "to put on sackcloth" means to put off the delicious and splendid garments and to put on lowly ones. This is quite clear from many passages of Scripture. Is. 20, 2. it says: "Remove the sackcloth from your loins", likewise Cap. 50, 3.: "I clothe the heavens with darkness, and make its covering as sackcloth", that is, I make the heavens sad, foggy and dull. And in this prophet also we see this Hebrew mode of speech, for he says afterwards v. 8., "And shall wrap sackcloth about them both men and beasts." A sack is a whimsical garment for animals.

V. 6 And when this came before the king of Nineveh.

Here we see what I said above about the power and effectiveness of the word preached by Jonah. Although the king had not heard Jonah preach, he preached himself after he had been informed of Jonah's sermon and converted the third part of the city through his sermon, 2) and stood up from his royal throne, took off his purple, and wrapped a sackcloth around himself, that is, a lowly garment, namely a mourning garment, by which he testified to his inner grief together with the other citizens.

2. According to the Zwickau manuscript, it should read something like this: and converts the whole city by his preaching, after Jonah had converted the third part of the city 2c.

936 L.xxvi, 69f. Interpretation of Jonah (2.), Cap. 3, 6-10. 937

And sat down in the ashes.

This is also a Hebrew way of speaking, that is, his lowly sitting also corresponded to his lowly clothing; he sat in some lowly place where it was otherwise not proper for the king to sit.

V. 7 And he cried out and said to Nineveh, by the commandment of the king and his mighty men, thus:

Instead of ex ore regis et principum ejus, it should more correctly read: "By command of the king and his mighty ones."

It shall cost neither man nor beast, neither ox nor sheep.

God does not look at the works of animals, nor are they pleasing to Him; but in such a way, since it is done by faith, it cannot but please God supremely. Thus, faith causes everything to be exceedingly pleasing to God. For what is done by faith is right and pleasing to God, but everything that is not done by faith is sin, Romans 14:23. So also the fasting of the animals pleased him, but it would have pleased him no less if the king had fed the animals.

V. 8: And they shall cover themselves with sacks, both man and beast.

That is, they should testify to their sadness and repentance; in order to display their sorrow because of sin, they should not dress splendidly. Thus, what a broken heart does by faith, no matter how ridiculous it may seem, is exceedingly pleasing to God.

And let every man turn from his wicked way.

This is true repentance, and this is true faith, to which then works also correspond, so that we do not turn from faith back to ungodliness, thinking that we believe.

V. 9. Who knows, God wants to turn back.

Here one asks why they doubt, since the certain faith is present. For if they had not hoped for grace and mercy from God, they would not have shown and manifested this hope through those works. And this is what I also said above: Faith is in battle with despair. For in temptation, when God seems to be against us and to be angry, faith feels the struggle with despair and yet is not defeated.

V. 10. But God saw their works.

The previous passage, as I have said, interprets this. They believed the word of God, and since they refrained from ungodliness, they testified to their inward faith with outward works, and for the sake of faith, which is the source and fountain of works, God regarded the works of the godly. Otherwise, everything that is not based on faith is sin. If the heart is impure and unbelieving, God does not like the works, no matter how glorious they may be in outward appearance, which the Holy Spirit explains most clearly in the Scriptures about Abel and Cain, Gen. 4, 4. ff.

The fourth chapter.

The beginning of this chapter seems to be anticipated (per anticipationem dici), since the same is repeated afterwards, where he returns to the order of the history. 1) For this is the way of the Hebrew language, that

1. Weimar edition: ersdlt instead of reäit.

it has a ponderous (taediosam - morose) sentence structure and often repeats the same, as in the first Psalm [v. 4., according to the Hebrew): "Like chaff the wind scatters them." In this speech the pronoun "they" is entirely superfluous. And what she does in any abbreviated sentence, she does also in a

938 L. XXVI, 70-72. interpretations on the prophets. 939

long continuous speech, as can be seen in the fifth book of Moses, where Moses often makes many words when describing some history, which he then tends to repeat again completely, even in one and the same context. So I think that also this passage at the beginning of this chapter is anticipated, so that this is the order of history: God saw their works, that they turned from their evil way, and did them no evil. These words were not spoken immediately by Jonah, but after some days, after the sermon was completed, when he saw that what he had predicted would happen did not happen. And then follows what is written at the beginning of this chapter: Since Jonah waited thus some days, and that which he had foretold did not come to pass, since the Ninivites repented, Jonah as it is said in the Vulgate was afflicted with a great plague. But the Hebrew word rather means, "It grieved Jonah greatly." Christ also used this word in the Gospel, Matt. 6:34: "It is enough for every day to have its own plague." But he was unwilling because, before he went, he had set aside the command of the Lord, because he was frightened by the danger of death, as I said above, then because he did not want those to be saved 2c. And so he is angry that the Assyrians do not perish, the destroyers of the people of God. Here we see again what I have often said at the beginning of this prophet and elsewhere, and what the Scriptures everywhere indicate, that in the saints there are still remnants of the flesh left, which they do not lack until the old Adam perishes altogether. There is an excellent passage in the 14th chapter of the Acts of the Apostles v. 15, where Paul and Barnabas say: "We are also men, subject to the same evils as you. And the author of the epistle of James says in the last chapter v. 17 of Elijah: "Elijah was a man like us." They had flesh and blood just like us. Therefore, no matter how holy they may be, they sometimes fell out of weakness of the flesh, and most shamefully, as Jonah did here, who, though wonderfully proven and exercised in the faith, nevertheless did not gladly submit his will to the will of God.

can. The dear God wanted the Ninevites to be preserved; but Jonah is not the same, but he is angry and grumbles. No suffering, no challenge is sufficient to kill the old man; the old Adam does not cease to be like himself, no matter how great the challenge may be, if he does not finally perish completely and is strangled all at once. This is therefore written for our consolation, that just as divine grace did not impute sin to them, however great it was, because they were chosen and transplanted into the kingdom of grace, so sin will not be imputed to us either. Rom. 8, 1.: "There is therefore nothing condemnable in them that are in Christ JEsu", v. 28.: "to them all things must be for the best" 2c. And as they are saved under the shadow of the hand of the LORD, so shall we also be saved, and not despair if we still feel the remnant of the old flesh in us, which shall not cease in us, even as it hath not ceased in the most holy people, until this old Adam also be utterly put to death; meanwhile we shall cleave unto Christ our Head. And this is the preaching of the kingdom of grace, that though sin remain in the saints, as it cannot be otherwise, yet it is not imputed to them, but is forgiven, as they pray daily 2c.

V. 2. Ah, Lord, this is what I said (hoc est verbum meum).

The Hebrew word dabar means a cause, a thing, a speech. So it says 5 Mos. 16, 19.: "The gifts blind the wise, and pervert the things (verba) of the righteous," that is, they pervert righteous things. This is how Jonah used it here. The Latin would simply say: "This is when I was still in my country, therefore I also wanted to flee to the sea.

For I know that you are gracious and merciful.

In the Psalms these words are often connected. And what he translates here by misericordia, the same word is also found in Moses

1. In both the Erlangen and Weimar editions: äissinailis, where we think killlilis should be read.

940 XXVI, 72-74. interpretation of Jonah (2.), Cap. 4, 2-7. 941

Ex. 33, 19., whence the apostle Paul says in the letter to the Romans Cap. 9, 15. "Whom I have mercy on, I have mercy on" 2c.

And of great goodness (misericordiae).

This word actually means charity. Christ also used this expression in the Gospel Matth. 9, 13: "I am pleased with mercy and not with sacrifice", that means, I want you to do good to others 2c.

And let yourself repent of the evil.

Here it says: ignoscens super malitia, elsewhere (Joel 2, 13.) praestabilis super malitia, sanderswo:] p06uit6U8 8up6rmalitia, that is, who is wont to revoke the plague which he had decided to lay out. These are all surely words of faith; if one can grasp and imagine GOt in this way, that is surely life and blessedness. And this right and sincere faith is with Jonah, and yet he is angry with GOtte. Thus the flesh and the spirit clash. This is the battle in the saints and an irreconcilable war, as I said above.

V. 3. Now therefore, O Lord, take my soul from me.

These are also words of a great spirit, that he desires to be dissolved, desires death; but nevertheless this is also a carnal heart movement, for he feared the shame if that did not come to pass, which he had predicted would come to pass according to the word of God.

V. 4. Do you think you are justly angry?

As if to say: this is not the case.

V. 5. And Jonah went out to the city.

Here he returns to the order of the history. And if everything in this chapter, which now follows, should be connected with the preceding zttsammen, it would be so to connect: For Jonah had gone out of the city 2c. But behold the extraordinary forbearance and goodness of the dear God, behold the admirable kindness of the divine majesty, how he deals and plays with the foolish and angry Jonah, as he bears his displeasure and convicts him by his own saying. That is, of course, treating sinners sweetly and fatherly. Here is certainly a

An excellent example of divine kindness to those who, after being justified, still sin. See how he closes his eyes, how he argues with the grumbling Jonah! In order for Jonah to completely abandon his anger and stop grumbling, divine goodness provides him with an arbor or a small hut under which he can sit and enjoy the shade until the heat of the sun breaks.

V. 6. 1) And delivered him from his evil.

Instead of et protegeret eum, laboraverat enim in the Vulgate the Hebrew says: that he saved him from his evil (a malitia). This saying can be understood in two ways: first, that the Lord provided an epheu (hederam) that grew up over Jonah, so that the shadow of the epheu delighted him and saved him from his evil, that is, from his affliction, so that Jonah would no longer be distressed by the conversion of the Ninivites. For it is the same Hebrew word here as above v. 1. The other opinion, which I like better, is this: so that the Lord would punish and chastise him for being so evil-minded, so that Jonah, instructed and convicted by his own example, would confess that his unwillingness and murmuring was foolish. I accept this second view; if someone does not like it, he may follow the former. Incidentally, among the holy people there has been an extraordinary and certainly distasteful dispute about the word hedera epheu. For this is how Jerome translates it, while the old translation before Jerome had "gourd". It is useless to argue about a trivial matter, since the Hebrew word means neither epheu nor a gourd, but it is the name of a tree unknown to us, peculiar to that country. But Jerome gives the reason why he translated epheu. See the interpretations of Jerome.

V. 7. But the Lord provided a worm.

By doing this, the Lord wanted to refute the unjust displeasure of Jonah, but the divine majesty does this by a very fatherly and kind example, as I have said.

1. This verse number is missing in the Weimar edition.

942 xxvi, 74-76. interpretations on the prophets. 943

V. 8. 1) That he became dull.

The Hebrew word actually means: to sink down powerless, which the Germans express by "verschmachten". It is the same word above in the eighth chapter of Amos v. 13, where we read: "At that time beautiful virgins and young men will pine away because of thirst.

Then he wished death to his soul.

Here he returns to order again. For of course I cannot believe that the Lord spoke to Jonah twice like this: "Do you think that you are justly angry?

V. 9. I will be angry with you until death.

Behold the obstinate murmurer, who will not desist from his ways! This prophet is certainly strange: since he has been provoked by the Lord, his anger grows. Thus sin tends to be heaped upon sin, thus one sin tends to give birth to another.

V. 10. The gourd mourns you because you have not worked on it.

As if he wanted to say: You grieve for your gourd, which is now withered, which you man did not prepare, and even though you did not prepare it, you are displeased that the worm has eaten it. I God, who created Nineveh, and in it so many men and animals, should not spare them, should not be patient, should not rejoice in their salvation? This is a glorious and exceedingly sweet word of the divine majesty, this is an exceedingly rich promise of the incomprehensible goodness and mercy of God. He does not want the sinner to die, but rather to be converted and to live. This praises God's grace to us, that he grieves over our destruction and rejoices over our salvation, as the parable of the Prodigal Son in the Gospel Luc. 15, 11. ff. shows. In the same way as here, Christ spoke in Matth. 7, II: "If you, who are evil, can still give good gifts to your children, how much more will your Father in heaven" 2c.

V. 11. who do not know difference what is right or left?

I): This verse number is missing in the Weimar edition.

This is a way of speaking of the Hebrew language; we speak differently, in such a way: They know nothing, neither this nor that, and as we say in German, "They know not what is white o.der black," namely, as to blessedness;. they know no difference between godliness and godlessness, they have not the word of God.... Therefore, if they only knew as much as you know, dear Jonah, they might be better than you are, as has happened. For after they heard the preaching of Jonah, they were immediately converted, believing the word and repenting, while Jonah meanwhile grumbled and railed against the Lord.

I leave the secret interpretation to your reflection and diligence. For Christ Himself refers in the Gospel Matth. 12, 39. 40. 16, 4. this example of Jonah to Himself, namely that He is depicted in Jonah, as He says: "This wicked and adulterous kind seeks a sign, and no sign shall be given to it but the sign of the prophet Jonah. For as Jonah was three days and three nights" 2c. This history is extraordinarily glorious, so that Christ also seems to have delighted in it, which can be seen in this very twelfth chapter of Matthew, where he remembers the people of Nineveh, where Christ certainly speaks gloriously of this history. And so this history is praised in both Testaments. Now Christ came upon the sea, that is, into the world. And since he had come into the world, the sea becomes void for his sake, since the Son of God is received by some, but not by others in the same way. He is swallowed up by the whale, that is, by the devil, the prince of this world. For the devil and hell and death devoured Christ while he was hanging on the cross, as if they wanted to destroy him, but he could not be kept from death, for that was impossible, as Peter says Apost. 2:24. 2, 24. Therefore he had to spit him out again, and so he became alive again, and this became the cause of life, what before was the cause of death. Thus death has become the door to life for us, shame is a promotion to glory, condemnation and hell to blessedness, and that through Christ who was innocent 2c.

To Christ be praise and glory..;

944 L. xxvi, 7f. Interpretation of Jonah (3rd), preface. 945

3. Luther's lectures on the prophet Jonah,

according to the Zwickau manuscript. *)

Delivered probably in February 1525; printed in 1886.

Translated from Latin.

The prophet Jonah.

[V. 1.) "Amithai" stands in Hebrew instead of Amathi in the Vulgate. [V 2.J in is as much as ad; quia as much as quoniam. V 3. naulum is "ferry money."

The first question is about the time and person of this prophet. Before the time of a great disturbance, there came prophets whom God sent to save some. In the time of Jeroboam there were many prophets; at that time it seems to me that this Jonah was. See the second book of Kings, where Jonah 1) is spoken of Cap. 14, 25. 27.: For the LORD would not destroy Israel, as he spake by his servant Jonah 2c. This passage indicates the time of the prophet. He was at the same time as Amos and others. If this is so, the fable of Jonah falls that he was the son of the widow of Zarpath 2c. As this is easily said, 2) so it is also easily despised. This prophet was a Jew, that one the son of a Gentile. Amithai means taken appellatively: my truth. See the passage in the first book of Kings Cap. 17 of the widow 2c. with Elijah. 3) "Amithai" is the name of the father. Thus I hold for it.

His office was to prophesy to the Gentiles and to preach to the Assyrians at Nineveh. Therefore, the king of Assyria had not yet disturbed Israel. At that time, the kingdom of the Assyrians was the most powerful dominion.

1. In our original, certainly erroneously: äs äosia.
2. In the original: ste.
3. In the manuscript: eurn Isais, which the Erlanger has retained.

However, it is a great burden and a heavy office that a few man should attack a whole kingdom, and the most powerful one at that. GOD "has lifted up the prophet," it is a great task. And here you see that GOD also cares for the Gentiles, for the enemies of His people, so that He sends a prophet from among His people. The Jews alone boasted of the law 2c., Rom. 2, 23. Below [Cap. 3, 5.J it is said: They feared the Lord 2c. There is no circumcision, and so God has had His Christians and saints throughout the world, though we do not see it. That one is sent is a glorious and inestimable sign of love, Rom. 3, 29. The Jews are ordained that they should keep what God has spoken through the prophets about Christ, that he should be preached in the whole world 2c. [If we consider what the word has accomplished, it is an exceedingly glorious history, otherwise it seems to be small. 4) The fruit of the word is described exceedingly abundantly in Jonah. Hardly any apostle would have directed what he directed in three days 2c. So much for the ministry.

With the holy fathers this fault is that they want to absolve the saints from sins, and also to us it is offensive that we see the saints stumbling. [They raise the question whether Jonah sinned in that he be-

4. Set by us according to the Altenburg manuscript instead of ste.

S) Also this writing is, as we have already reported in the first note to the third relation of the lectures on the prophet Joel, a college transcript of Stephan Roth. It was printed for the first time in the Erlangen edition, sxsA. opp., torn. XXVI, x. 7, then in the Weimar edition, vol. XIII, p. 225. According to the latter we have translated. . . .

946 XXVI, 8-10. Interpretations on the prophets. 947

pale to throw him into the sea. Jerome answers that this is allowed when chastity is in danger]. 1) They did not pay attention to the realm of grace. The judgment according to faith "cannot fail me", according to works I cannot judge 2c. One man kills and does not sin, another man kills and sins, because the spirit of the one is different from that of the other, the faith of the one is different from that of the other. A Christian must be judged by the favor and grace of God, 2c., or by the realm of favor shown to man, not by that shown to man. The saints had flesh and blood like us, but when the Spirit came upon them, they prophesied 2c. Jac. 5:17: "Elias was a man like unto us." They had the same word, the same spirit as we have; if I sometimes judge foolishly, so did they 2c. A Christian "must not" be judged by outward appearance, but by the Spirit 2c. We are under the kingdom of grace, not of the law. Thus we say that Jonah sinned as we do. Either he did so full of faith and the Spirit, or empty of the Spirit 2c. God judges him by the spirit 2c. As long as a prophet lives in the flesh, he sins and falls as we do 2c. Surely the sin was great; the punishment, the retribution

1. This is inserted by us after the Hallische and the Altenburger manuscript instead of the sentence incomprehensible in its abruptness: Oastitus uou perictitatur nisi per me jpsuiu etc..

of sin shows all this, the impetuosity of the sea. He has the word: "Go", and he does not go 2c. We magnify the sin of Jonah, so that we poor sinners who fall daily 2) may have comfort 2c. Because he would not have been under the kingdom of grace and a dear child (filius albae gallinae - a lucky child), he would certainly not have returned, but would have had to pay for this neglect with death 2c. Of the fish he knew nothing. To be punished with such a cruel death is certainly something great; something great is also to be able to persevere in faith with such a conscience. He committed the sin of disobedience: according to his office he was a prophet and should have preached; secondly, he had a peculiar profession 2c. This is written for us, that we may not despair, though punishment and vengeance be present 2c. It is great faith when one feels the punishment and has an evil conscience, and yet perseveres. Ps. 117, 18.: "The LORD chasteneth me well , but giveth me not to death." The fathers "may have had a mind," but surely they lacked judgment. Here we are concerned with the sanctity of grace, not works 2c. They have made of the Scriptures a terror to us, not a comfort. Although those who are in the kingdom of grace sin, they are not condemned because they are in the kingdom of mercy 2c.

2. Weimar edition: tiakcutss instead of laksutss.

The first chapter.

V. 1. ff. The word of the Lord came to pass 2c.

Short words, a very big task. What moved him to curse, 3) I do not know, I think it was flesh and blood. I think he looked at the greatness of the task, the danger, feared death 2c. as if I should preach to the Turks. Human fear seized him that he did not want 2c.

3. In both the Erlangen and Weimar uoverit instead of ruoverit.

V. 2 For their wickedness has come up before me.

He increases the fear. "Preach within," that is, against them, punish 2c. "This makes the matter great," that he should punish the tyranny of the whole kingdom, sit down against the king and the very mighty city. They could say against him, Art thou of some men wise against the whole and exceeding mighty kingdom? 2c. There were the saints and wise men 2c.

948 L XXVI, 10-12. interpretation of Jonah (3.), Cap. 1, 2-4. 949

• "Their wickedness has come up before me" is a Hebrew phrase as in the first book of Moses Cap. 18, 21.. Not as if God does not always see 2c. So it seems to us s that our wickedness comes before GOD when we feel in conscience that GOD is angry with us]. 1) - There is an emphasis on "before me". Before the world it is a very respectable kingdom, before me they are "of the devil". He certainly sinned for a great cause, because the flesh is weak and the task is great. One must look with a simple-minded eye at the word 2c. If this is not done, the eyes "will drown" in the greatness of the work or the task. 2)

V. 3 But Jonah arose, and fled before the Lord, and went to the sea, and came down to Japho.

I do not approve of the interpretation of Tharsis "sea" from the fatherland of Paul. I think that it is the special name of a sea, as we divide the sea into the Caspian Sea, the Persian Sea 2c., the ocean, which flows around the earth. hotu in Hebrew quite generally all seas. What is called a sea in Hebrew, Lucas Cap. 5, 1. calls "the lake" (stagnum) of Galilee. Tharsis ^^^n is called in Hebrew the middle sea.

The sea is called the land sea, the red sea, the Indian sea and the ocean 2c. After three kingdoms Solomon sent ships to the sea (in Tharsis) (2 Chron. 9, 21. 20, 36.]. It cannot be One Tharsis. Likewise in Isaiah (Cap. 23, 1.], "Hail, ye ships of the sea." Likewise in the Psalm Ps. 72, 10.: "The kings of the sea," where it speaks of the Mediterranean sea, that is, the kings of the Mediterranean sea. Tharsis is called the "great sea" in Hebrew. Jonah did not want to flee to any city, but "where he would go" so that he would not have to "preach". - "Before the Lord." I do not dislike that it is said here:

1. Added by us instead of etc. in the original.
2. In our original, there are two glosses to v. 5 and v. 6, which are repeated in the Weimar edition at v. 4. We assume that they were transferred there, but they were forgotten to be deleted here.

before the kingdom of Israel, where God dwelt, where He had His worship. There God was present; as if he wanted to say: I want to flee to where God is not served, not worshipped, not preached 2c. For if I remain in the land, GOtt is always there 2c. - "Japho'" is a port of the midland sea, so Tharsis is the sea 2c. - ("That wanted to go to the sea"]. Intrantem is better than euntem. It looks at the heart movement of the prophet, "who wanted to flee wherever he went", if only he could flee from the Lord.

V. 4. Then the Lord sent a great wind on the sea.

The summa of this prophecy is: Jonah is sent as an apostle to the Gentiles. A great task! The Assyrians have been disturbed later by the king of the Chaldeans and the Persians. This prophecy has been a postponement of the vengeance and the disturbance which came over them afterwards 2c.

Periclitabatur conteri, that is, "one wept the ship would break" 2c. - (V. 5.] Interiora, that is, "down into the ship." - V. 6. "Then the master of the ship came up to him and said to him, What are you sleeping for?" 2c. 3) - This prophet is easy when the simple histories are allseen. The simple histories require a great heart movement and attentiveness to the things that are in the history. See that one person is sent to convert an exceedingly powerful and very godless kingdom. Notice the pusillanimity of Jonah. This is a great sin, so that he must die twice. This matter is treated seriously. It was an exceedingly great and serious sin. He is distressed by a double evil, by his conscience and by the retribution; he feels the sin and the vengeance, the impetuosity of the sea. In this spiritual consternation there still remains a spark of faith. There is a greater storm in Jonah's conscience than on the sea. If we were so challenged, we would raise many questions 4) 2c. -

3. It is these two previous remarks to which our last comment on v. 2 refers.
4. Weimarsche: volv6r6inu8 with the remark: "Erlanger Ausgabe falsch solveremus." In the preceding relation here is: omittersmus.

950 L. XXVI, 12 f. Interpretations on the prophets. 951

"A great tempest", that is, a very great one. - God is everywhere. Especially now on the sea the presence of GOtt is felt. In good days GOtt is 1) a different man than in adversities 2c. Jonah felt in conscience that this storm was for him 2c. The conscience was "wriggling" for him. The sinner feels quite well the presence of divine wrath. 2) When he feels that he is struck by the wrath of God, the world becomes "too narrow" for him 2c.

V. 5. ^But Jonah had gone down into the ship, and was lying down and sleeping.

Dormire is cubare; he "lay and slept". This sleep is not a sleep of security, but of sadness; ser is] "half-dead" like the disciples in the garden Luc. 22, 45. When someone "becomes insane, the sleep passes away" 3) 2c. All this is written to indicate how Jonah felt the presence of divine wrath. He is another as he departs than as he comes. [God does this for his own sake, so that he may turn to Himself, He does not delight in the death of the sinner Ezek. 18, 23.

V. 6. Stand up!

They were not entirely godless people who did not believe in GOtt. To have God is to form God in one's heart. Ps. 18, 27: "With the pure you are pure." If God is formed angry, He is angry, if reconciled, He is reconciled. Such forming they undertake. Divine service is then having various opinions of the true GOD, the divine majesty is tied to various works of men. The prophet says Isa. 46, 5., "After whom do you form, and to whom do you compare me?" This is the service of God 2c. The right opinion of GOD is faith in the Holy Spirit, which enlightens the heart. True faith says that God is absolutely gracious 4) even in temptations,

1. üeus is here in the Erlangen edition, but is missing in the Weimar edition.
2. Supplemented according to the Altenburg and Hall manuscripts.
3. In the original: "wansynig Wirt, schlaf vergehet."
4. xropitius. So should also be read in the Hallische Handschrist instead of pkrsviyuus (Weim. Ausg., vol. XIII, p. 229, Z- 2 of the notes) .

when he strikes. Unblinking eye he holds this. Everything else is delusion, as if someone sees through various colored glasses. All of them pretend to the name of GOD 2c. Rom. 1, 19.: They know that GOtte is, but his will and his good pleasure they know not. Immediately I put GOtte "a measure" when I seal that these or those works please Him. I impute to GOtte a will and a form which he does not have, which I have devised 2c. All monks are fabricators? (fabricatores) of gods, because they give God a form, as they themselves are formed in the heart 2c., and that is idolatry. He himself says Is. 46, 5., I do not want that one gives me a form, but I want to form you. The Holy Spirit fashions by faith. I please you, O GOD, not by my works, but by your goodness. That is to be born children of GOD, he "makes another heart" 2c. There is no doubt that they called upon the: true GOtt, but they were different in their customs, in their worship 2c. God hears all, but does not hear all to blessedness. -Vasa is "Geräth".-The master of the ship said to him, Why are you sleeping?... Perhaps God will do it to us in such a way that we will not perish. In adversities we are all last, who before wished to be first. They would not have looked at Jonah before. For when nature is in prosperity, it proudly exalts itself above all; but when it is in adversity, it casts itself down below all 2c.; it measures nothing to itself, but presupposes that Jonah is capable of much. Note how they confess that their conscience is smitten. Reason is all too arrogant in well-doing; in adversity it humbles itself. It exalts all above itself, it lowers itself below all 5) 2c. But faith despises no one and is not presumptuous of anything. Faith is not so great that it should be presumptuous, but believes that God will help it. But reason thinks that it can be helped by the intercession of others.

5. The text is not in order here and in what follows immediately. The Weimarsche offers in the text: onaues dsjiait. The Erlanger leaves these words out of the text and has in the margin: Kuptsr: omuss üejieit. We have assumed: "nUtb omnss 86-äsjioit. In the following we have tried to help by additions.

952 D. XXVI, 13-15. interpretation of Jonah (3.), Cap. 1, 7-16. 953

V. 7 And one (vir) said to the other: Come, let us loose.

Vir is: any one. 1) - To tempt God is not good, but if it is "for one's life", then the question is sam places, whether one may loosen 2c. God does not tempt misery and the danger of death. You do not have to follow the example of Elijah, the word "must also be there" 2c. Where there is a strong hand and you can work, do not expect bread from heaven, that is tempting God. When the highest need is there, when I worked and yet had nothing, I should expect it from God. It is quite different when a man is out of danger of death than when he is in danger of death. God judges according to the disposition of the heart. For one time it is sin, for another a good work 2c. "Here runs" the godlessness that they do not believe GOtte. I do not absolve them from sin.

V. 8. Then they said to him, "Tell us, why is it so bad for us? What is your business?

Opus, that is "trade". Your office, your name, your country, everything show us.

V. 9. 2) [He said to them: I am a Hebrew, and I fear the LORD, GOD from heaven rcZ

"Then the confession "goes on", the sin "will become less", since it is revealed, as if he wanted to say: "I cannot escape from it", I have fled, but not escaped. The fear of the LORD is spiritual worship, that is, I am a worshipper of GOD from heaven. Perfectly right worship does not consist in works, but in reverence. He who has an obedient and God-fearing heart is a right worshipper. It is a Hebrew phrase: "the fear of GOD." This is what that true worship is called. In the Psalm it says Ps. 19, 8.: "The law of the Lord is without change" 2c. He speaks of fear as of the law. The law is holy, the fear of the Lord is holy.

1. This is drawn in the Weimar to the preceding verse.
2. This is added to the previous one in the Weimar edition without new verse numbers.

lig Ps. 19, 10.,that is, the service of God. Here he has a pure and holy thing, since he has the true service of God: I have the right opinion of the true God.

V. 10 For they knew that he fled from the presence of the Lord, for he had told them.

See the confession. As if he wanted to say: "Misfortune is upon me. There he is seized between spurs, there the misfortune starts."

V. ii. For the sea went impetuously.

"The sea went on and on, burde, bnrde."

V. 12 For I know that such a great storm is coming upon you for my sake.

In the highest fear "we must have the prophet". He is a model of Christ. He has sin "on his neck and must drown in the sea". He is in his hour of death, "must die" in the wrath of God.

V. 13. **And the people drove that they might return to land.**

Reverterentur is "that they would come back to land". They did not like to kill him; they did not cast the lot for the sake of killing someone. Because of the sin of one man, all in the ship innocently come into danger 2c. For the sake of a man, "God shall punish a country," but for the sake of a man, again, "God shall punish a whole country. There are many examples of this. Are the others innocent? No. This is written for this reason, so that we may take care that sins do not go unnoticed; we are to realize that sin will not go unpunished. 2c.

V. 14. Oh, Lord, let us not perish for this man's soul, and count us not for innocent blood; for thou, Lord, doest as it pleaseth thee.

Oh, Lord, how it pleases you, as if they wanted to say, "We do it unwillingly," but you want it.

V. 16. They made sacrifices and vows to the Lord.

On the occasion of Jonah's sin, they are converted to GOD; they are enlightened for the sake of the One Jonah, and this terror of death is

954 D. Interpretations on the Prophets. 955

salutary to them. Note the thoughts of Jonah: since he was to be drowned, he feels death in death, he is swallowed by the fish 2c. He is in death and does not die. Here it is indicated how GOD is the Lord of the

Death and life. In death is life. He could not have come "deeper in the jaws" of death than he is now 2c. He is a Lord to make blessed, therefore he "pushes into" death.

The second chapter.

V. 1. "And Jonah was in the body of the fish."-V. 3. "Out of the belly of hell," that is, out of the body of the fish. - Instead of inferi it should read inferni.-V. 4. Instead of gurgites would have been better translated "thy billows" (fracturae tuae). - We hear the punishment of Jonah. It is an example of a sinner and lost man who is condemned and has been preserved in damnation. This example should be presented to all sinners. The Lord is present in death and can be preserved in death 2c. He makes alive and kills 1 Sam. 2, 6., he knows how to preserve in death and in hell. In the death of Jonah a greater danger is added, namely this is the fish that swallows him. He thought, "Deeper into the sea." It seemed to him as if he was going completely into the right hell; here he was certainly in the struggle of life with death. Faith began to fight after being drowned and swallowed 2c. In the animal he felt that he was not yet dying. His song is witness to the thoughts he had in his heart. He felt that he was not yet dying, and yet he struggled with death. Such sighs in the face of death like his are inexpressible. There are two deaths: being drowned, and being consumed and digested in the fish, and yet here he feels the hand of God. He has always had death before his eyes: How? if he would now still be digested? 2) He is in darkness, he does not see the sun 2c. "He must have had whimsical" thoughts 2c. If it is not in

1. Instead of nimis we have assumed ornnikns.
2. Instead of dsAlutirstur, which does not seem to fit us well, we have assumed diMrerstur. In the Altenburg manuscript eonsumorstur is written.

of the Scriptures, one could hardly believe it 2c. If God understands this art, who would not believe and trust Him? Here is a sinner in the greatest sin, in the greatest despair 2c., and yet he is not abandoned.

V. 1. [But the LORD provided a great fishZ

The Hebrew verb means that something is in readiness 2c., "he provided". In such a manner GOD orders all his things: he made to be there in readiness. - "Three days and three nights." "Whether that be whole," little is concerned with that. fIt will be] according to the figure of the synecdoche spoken of 2c. He could not count the days and nights for fear 2c. in the body of the whale, but afterward 2c.

V. 2. 3. And Jonah prayed to the Lord 2c.

But he prayed. Instead of 6xauäi8t1 it should be "you heard." This song describes how he had been in the body of the fish, in the fear to sense. After his salvation, he put it into a song. - "I cried out." "Yes indeed." The song is against works, for mercy. - "In anguish" is "to do no more" than to despair of merits and works. One confesses his sins and does not despair of being unworthy of mercy. Jonah was a "bold man" who could cry out to GOD who was angry. One need not judge of GOD by what one feels. Sometimes one feels him as an angry one.

3. Instead of 8i in our template, we have assumed 8io.

956 L- XXVI, 17-19. interpretation of Jonah (3.), Cap. 2, 2-5. 957

should he therefore not be favorable? You feel him to be a gracious one,-is he therefore favorable? No. "Believe him not" when he "dealeth amicably," but fear. Believe him according to his mercy. The right gift of faith shall ever remain 2c. - "And he answered 1) me," that "lacketh not." It is an imitation of what is written in the Psalm Ps. 118, 5., "In anguish I called upon the Lord, and the Lord heard me." He feels that his prayer has been heard, in the midst of the body of the fish. He who does not feel this does not pray well. [Every prayer must feel that it has been heard. In the Gospel it says Marc. 5, 30/: "And JEsus immediately felt from Himself the power that had gone out from Him" 2c. He who does not believe that he is heard, is not heard. Fear made him call, not with the voice, but with the heart 2c. - 2) "Out of the belly of hell." He speaks according to what is to his mind. Those who are in fear seem to go to hell. That is why when someone is in extreme tribulation, it is called the deepest hell. It seems as if they are afflicted by the whole world 2c. It is not a certain place; there is nothing about it in Scripture 2c. The word of GOD has upheld it. This is the hand of the LORD: the fish "would have digested" him; he sustains him by the word; "this" is what faith does.

V. 4. You threw me 3) into the deep in the middle of the sea.

He describes the tribulation 2c. This is a long description of the sinking into the sea and the tribulation. - "That the floods compassed me about" 2c. This is from the Psalm "As the Deer Cries" 2c. Ps. 42, 8. - In corde maris, that is, into the depth of the sea, as Christ says Matth. 12, 40.: in in corde terrae, that is, "in the midst of the earth." 5 Mos.4, 11. it says: usque ad cor [that means: "until

1. As a keyword is to be assumed here with the Erlangen edition, what also the Altenburg manuscript has, not Lxau6ikti, what the Weimar one offers. This proves the gloss at the beginning of this verse.
2. Already here, the Weimar edition has the verse number "4."
3. In our template eum instead of nw.

in the midst of heaven"] 2c. It is a Hebrew way of speaking. Ps. 45, 6. reads: In ooraea iniinioornin rsZis, that is, in the midst. "Since the sea is deepest, enemies thickest" 2c. - "That the floods surrounded me," "I was drowned." - Instead of gurgites it should more correctly be fracturae sheißei/ 2c. Ps. 93, 3. reads: mirabiles elationes], also found is suspensurae, [where in German we say "Wogen und Wellen, Bülgen." "All thy billows and waves passed over me," all the impetuosity of the sea covered me 2c. He says: "your" waves, "that hurts". He judges that this did not happen by chance, but "you do it, Lord". When one feels that God inflicted this, that is to feel the wrath of God: "You did it, you did it" 4) 2c.

V. 5. 5) That I thought I was cast out from your sight.

And I, as was to my mind at that time, 6) thought I was] cast out. "There he dies in body and soul." The floods drove him to despair. These signs forced me to say 2c. These are deep inexpressible sighs of the spirit "in distress, from the bottom of it the heart groans." This is from the Psalm Ps. 31, 23., "I spoke in my trembling," that is, in my fear and hurrying away 7) from you, I am cast out, that is, I shall never SEE YOU AGAIN; grace "is gone," and mercy I have lost. But I have deceived, and you have deceived me], 8) because I have judged you according to the feeling of my heart. This was his attitude; it was a struggle with despair, but it was not despair. In this struggle, despair seems to be victorious, faith to be defeated, the spirit to be lost 2c. -Verumtamen etc., I do not understand. I take it in a negative, not in an affirmative way: "Do you also think" that I will ever see your temple again? 2c. It is an exclamation. In the

4. In the original, "du thetts, du theils."
5. This verse number is missing in the Weimar edition.
6. This sentence has a question mark in our template and is drawn to the previous one,
7. In our template: tsstirmtious. Maybe trspiäatious or dssxwratious? .
8. Set by us according to the Altenburg manuscript instead of them.

958 XXVI, 19 f. Interpretations on the prophets. 959

Psalm "Israel nevertheless has God for comfort" Ps. 73 this word is also written. I take it in a negative way: "I am gone", never 2c. I do not know if he means to indicate the outward temple; it may be because it was then still in bloom. Do you think that I will come to Jerusalem? I would never have thought that 2c. Wherever God dwells, that is what the prophets call the temple, whether you take it physically or spiritually.

V. 6. Water surrounds me to my very life.

"To my life," that is, to death. The sea had flowed around my head. The sea, in which there are reeds, the sea of reeds had surrounded my head with a bandage. The sea, which has on its shores. has reeds and rushes, "that was my crown". "In Moses 2 Mos. 28, 40. we read of untying hoods", head bandages, "I shall one day become a peacock". Depths were around me, reeds embraced my head. The Hebrew word means storm 2c., we have in the Vulgate pelagus.

V. 7. I sank down to the foundations of the mountains; the earth had shut me up forever.

"To the bottom of the mountains", where the mountains have an end, that is, to the deepest bottom of the sea. Thither I have sunk down, where the lowest of the mountains is. The earth "comprehended" me. I was locked up, as it were, 2c., like one who is locked up with bolts. It was refused to him to go out, because he was as it were shut up with bolts. The earth with its bolts I had eternally before me, "around and around, must well remain". I thought, "There is never any escape here." All delay of salvation is the mother of impatience, and so with all who are in tribulations the thought that it is an eternity follows. - "But thou hast brought my life out of thy corruption (de perditione) 1)" is from the Psalm Ps. 16, 10. Vulg.: "Thou wilt not suffer thy Holy One to see corruption (corruptionem)." Thou wilt wholly deliver me from "corruption" (corruptione). "O Lord, thou wilt yet help."

1. The Vulgate also says here: oorruptious.

V. 8 When my soul was in despair, I remembered the Lord, and my prayer came to you in your holy temple.

This is a motto. He decides "how one should do", as if he wanted to say: "This is how I have done, this is how others should do".] 2) When someone is in need, he remembers the Lord; "just remember" that you call. The short epitome of this song is: Works count for nothing, no man's holiness or wisdom. 3) If you should be "afraid", "drop everything" 2c. "Call upon me in distress" 2c. [Ps. 50, 15. "When I was in anguish and distress, I remembered the Lord."

V. 9. 4) Those who hold above that which is not, forsake their grace.

"This is what the Spirit "soon does" that he, instructed by experience, teaches others also; 5) we see this often in the Psalms. You cannot "serve God much" than by crying out to God in distress; it is nothing that you labor with works. Those who do this (illos), he calls people who hold above the void 2c. - ^rustra. 6) They hold in vain over that which is void, that is, those works and that for which they care are void 2c. These are the people who forsake their mercy, that is, they forsake the mercy which they should hope for from you. It comes to us to look to mercy. The mercy of God is ours because it is promised to us. It is necessary to hold on to it", but they are struggling with uncertain affirmations. "It grieves the spirit when it sees that the mercy is not respected.

2. Supplemented by us according to the Hall manuscript. Without this addition, it would be difficult to guess what the "Sinnspruch" should be.
3. The Erlanger offers here: 8umma Summarum ost tiusus Lärms f!s Opera uou... sauotitas, sa:; the Weimar: 8umma Summarum ost tiusus oarmiuis: opora uou suvaut, sauotitas, sauetitas. We have assumed, according to the Hallic manuscript: 8umma Summarum est tiusus earmims: spe-"" -ro-r saspioutias.
4. This verse number is missing in the Weimar one. The following is attached to v. 8.

5s Completed by us according to the Altenburg manuscript.

6. We hold that b'rustra, which is connected to the following in the editions without punctuation marks, is a new keyword.
7. Instead of viäoLt we have assumed viäot.

960 L- xxvi, 20-22. interpretation of Jonah (3.), Cap. 2, 10. 11. 3, 2. 3. 961

V. 10. But I will sacrifice with thanksgiving.

"I do not throw away the grace of GOD," says Paul Gal. 2:21. "Not much works" I know to teach, the voice of praise I will give you. "The voice of praise" (vox laudis) is thanksgiving. Ans der Noth er er Saved, "give thanks to] my GOtt" 2c. "What I have vowed I will pay to my LORD for salvation." "Paying vows" is nothing other than giving thanks for being God's people and having Him as God, confessing and preaching.

to be God, that is, merciful. That is, paying vows. The vows I vowed to the Lord for helping me, that is, "I will praise you all my life".

V.11. And the Lord spoke to the fish, and it spat out Jonah from the land.

Everything is done by God through His Word. GOD cannot abandon those who believe in Him 2c. [Death must cast me into life, put shame in honor" 2c.

The third chapter.

[V. 3. According to the Hebrew it should be called Magna Deo in the Vulgate "GOD" or "before GOD" is missing.- Instead of itinere it should be: Transitu trium dierum to pass through in three days. - This chapter is very easy as far as grammar is concerned. 1) Nineveh was the capital of the kingdom of the Assyrians. Above you have heard of the greatness of the ministry laid upon Jonah, that he, a certain man 2c. Before the world this preaching was foolish, because of the greatness of the kingdom, because of the lowliness of the person, because of the greatness of the thing which he preached: it would come to pass that Nineveh should be disturbed after forty days. This was not believed by Lot of Sodom; it was incredible that so great a city would perish. The kingdom of the Affyrians was powerful, it threatened the kingdom of Israel from the greatest proximity; therefore he took the office to preach against the enemies of his kingdom.

V. 2. Preach to her the sermon that I tell you.

This is a proof point that one should preach nothing but the word of the Lord.

Then Jonah arose and went to Nineveh, as the Lord had said.

He went, as the Lord had said, fearing that he would again fall from the fish.

1. Here the Erlanger: yuo aü A^tiarn . .; the Weimarsche: ^no uä Aratiam eontinAit; we have assumed: qmoad Srannnatieain.

Luther's Works. Vol. XIV.

be devoured. - A great city before GOD or GOD's. -Itinere, better transitu. - To resolve the question, much has been said of the greatness of this city. Some say that it could have been traveled through in three days from one side to the other 2c. Jerome tells us that it was so large in circumference. Another says Lyra: it was not a city, but a stretch of land surrounded with walls. I think that it was not so large; like Cologne, I think. At the end Cap. 4, 11. it is said that nothing two hundred thousand people had been in it 2c. There it is said: "In which are more than one hundred and twenty thousand people." 2) This moves me 2c. If there are more people, it is still nothing with the assumption of the immense size.Nowadays one can well find a city in which so many people are, and yet it is not large. Someone could walk through it in all the gapes, 2c. so that he could go through it in three days, 3) "go around" like "a preacher monk". It is a city that one could wander through in three days, "walk through" through all the gaffes. Wes-

2. Here we have tried to adjust our template with the help of the Altenbnrger manuscript. The Erlangen edition offers: in üne diountur dueentu rnilliu Uoniinurn etc. unteHNurn truns 12 rnilliu Uominuna. Instead of trans, the Weimar edition has put trunsirent, but even this change does not make the matter any clearer.
3. Set by us instead of eto.

31

962 L. XXVI, 22-24. interpretations on the prophets. 963

half does he call it "a city of GOD" or before GOD? It is certain that GOD did not build it, but like Nimrod Babel, so did Assyria build the city Nineveh, as written in the first book of Moses [Cap. 10, 8. ff. is written. Second, it was not ordered with laws of GOD, like Jerusalem, where GOD dwelt. Therefore, he says that God took care of this city, that God took special care of it, that He did not want to disturb it, and that He sent a prophet from His Jewish people 2c. God is not only the God of the Jews, but also of the Gentiles.

V. 4. 1) And Jonah began to go in a day's journey into the city.

Itinere that is, a day's journey he went about "as far" as he could. The third part of the city he visited with his sermon, as far as he could go around in one day. But he did not go through the whole city with his sermon, he does not say that.

Preaching, he said, "Forty days are left, and Nineveh will perish.

With very short words he describes this sermon after its main part. It must be assumed that he has elaborated it with a lot of words. He has added his reasons of proof why it happens, why God is angry 2c. But he alone gives the subject: God 2c. Here one disputes why he did not add: if they would not do evil 2c.

V. 5. Then the people of Nineveh believed in God, and preached fasting, and put on sackcloth, both great and small.

They have put on sacks, both great and small. 2) The king has taken off his purple robe. [The king cried out and said, "Let the sheep and the oxen also cover themselves with sackcloth; let both men and beasts cry fiercely to God, and let every man turn from his wicked ways. 2c." "The preaching is greater than these" , men and beasts, put on sackcloth. It is said to us who preach: faith alone is the

1. This verse number is missing in the Weimar edition.
2. Here our template has no punctuation mark.

Justice, held against: This passage "preaches," against the doctrine of faith. They the adversaries say against us, Thus Nineveh was saved by works 2c. Likewise the text says [v. 10;P. "But since GOD saw their works" 2c. We must "put off spectacles," and see what was said before, namely, "Then the people of Nineveh believed in GOD." They the Adversaries think that God and the Holy Spirit "care less about believing in" the word than they do. It is not necessary to prescribe to true and sincere faith what must be done, as here Jonah prescribes nothing, no works; here is the word alone. The believers do this immediately of their own free will. Against them the adversaries is this text. The sacks and the fasting would have been nothing, but God saw their faith. First they believe, then they do works. Faith does this only to justify a man; when he is justified, works no longer do anything. He describes that they first became righteous, and because their glow is pleasing, all their works are also pleasing. Faith did these works. If they have believed, they are righteous; but if they are righteous, they also do works. True faith does not cease from works. They believe the words and threats of God; they would not do the works if they did not believe. To put on sackcloth does not mean to clothe oneself with a "hop sack," but it is a Hebrew expression, as eating bread, drinking water. The Germans say: "Give to eat, to drink", the Hebrews say: water and bread "give". It means to lay aside the delicious and splendid garments, and to santhun a bad, lowly garment. "Remove the sackcloth from thy loins," says Isaiah Cap. 20:2. "I clothe the heavens with sackcloth" Isa. 50, 3.. "The sun was like sackcloth made of hair," Revelation 6:12. When the heavens are sad, dim, foggy, "that is his" sackcloth; when there is a fiasco of the sun 2c. To clothe oneself with a mourning garment, to display sadness,

3. Instead of vsro we have adopted vera.
4. In our original: Hisrsnaiak. Both the Erlangen and the Weimar editions in the margin: Jer. 13, 4. - This error goes through all relations.

964 L. XXVI, 24f. Interpretation of Jonah (3.), Cap. 3, 5-9. 965

that is, put on a sack 2c. With a sack, that is, with low and low clothes.

V. 6. And when this came before the king 2c.

"This must have been a pious king." Behold the fruit of the word: the king himself did not hear it, but through the rumor of the third part of the city it reached him 2c. By his and his mighty command the whole city believes. A great efficacy of the word, the like of which is not seen in any other preacher. It is much greater than in Peter's first sermon Apost. 2, 14. ff., where three thousand gladly received the word 2c. "Bad thing" 2c. The king put on a lowly garment, as befits a lowly man. It is something great: "a king" 2c. - "To sit in ashes" means to have a low and lowly gift and seat. Thus it is said in Isaiah Cap. 47:1, "Sit in the ashes." That is, he sat in a low place, that he might show his sorrow by his garments, by outward gestures 2c.

V. 7 And he cried out and said to Nineveh, by the commandment of the king and his mighty men, thus:

Ex ore, that is, by order, by decree of the king. "This must have been a beautiful edict." Perhaps the king signed himself and the authorities of the kingdom. - "Men and cattle." What has God to do with the fasting of oxen? By all means nothing; so also nothing with the fasting of men (illorum). When faith is there,

so GOtte pleases the works, even if oxen, "cows fast". Because here is the faith, also the fasting of the oxen pleases him. This hunger they shall suffer, that they may cry out 2c. "So that", by this faith, "they gain our HErrgod". - "Water," they shall not be watered.

V. 8: And they shall cover themselves with sacks, both man and beast.

They display their sadness, crying out "for food". GOD calls this good, because faith and the bruised heart "so foolishly attack it". Everything is well-pleasing that goes along in fear; even "that" is well-pleasing which is otherwise lowly and rejected 2c. - "And let every man repent of his wicked way." It is not true repentance unless the life is also changed. First the sinner must be crushed, and the conscience because of sin 2c.

V. 9. Who knows, God wants to turn back.

Why does he doubt, since true faith does not doubt? Faith is a struggle; the words of faith in fear are words of despair. Faith speaks according to how it feels. Fear is there; the contestation has the upper hand and forces him to break out into a word of despair or doubt. GOD has regarded the works, namely because they are done in faith. For the preceding text "regulates" the following: "Then the people believed" 2c.

1. Instead of aliarn we have assumed illarn, which will be read according to the Hallic manuscript.

The fourth chapter.

V. 2. Numquid non is as much as nonne.- Propter hoc praeoccupavi, ut fugerem in Thar- sis, that is, therefore I have come before, to flee to the sea. - Clement, that is gracious. - Misericors that is kind.- Patiens, that is long-suffering.- Ignoscens super malitia, that is, who lets himself repent of the evil.

The beginning of this chapter seems to be anticipated, because these words are repeated afterwards, as it is used to happen in the Hebrew language, as Ps. 1, 4. according to the Hebrew: "Like chaff, which the wind scatters" 2c. So it happens also in a whole speech and sentence structure. Thus repeats

966 L. XXVI, 25-27. Interpretations on the prophets. 967

In the fifth book, Moses uses the same abundance of words that he used in the beginning. Thus, the fact that he asks and is angry is anticipated here. This is the order of history: God saw their works, their fasting 2c. But Jonah ordered these words much later, seeing that the city would not be disturbed, seeing that his words had not been fulfilled 2c. For it is added. V. 5., "And Jonah went out to the city" 2c. The construction "go as it may", the order of history must be observed. He waited some days, perhaps forty days 2c. When he saw that the evil did not come, "he was angry.

V. 1. Jonah was almost very upset and angry.

Afflictus here means: "This made him very angry", he was "ill at ease". [Christ used this word Matth. 6, 34. So it is said of Moses 4 Mos. 12, 3. that he was a troubled man 2c. And it grieved him, he was very angry, that he alone should be sent to the great city, to the enemies whom he would not have saved; he feared the danger of death. These are the two causes of his anger. He is unwilling that the spoilers of the Israelites should not perish. This is how it must be in the hearts of the saints, so that they remain human beings. The Holy Spirit is not distributed according to the fullness as it is in Christ. In the Acts of the Apostles Cap. 14, 15. it is said of Paul and Barnabas that they said, "We are men, even as ye are. "2c. The saints suffer the same: follies, infirmities 2c. God has forbidden that anyone should do better than he can. Therefore, Jonah remains weak, like another man who cannot submit to the word of God. He does not want them to be saved, GOD wants them to be. From this challenge [that he was devoured he should have become a new man, I believe, "they should have mortificiren him" 2c. The flesh is not cut off in this life; "nothing better , than neck cut off" and "scraped into the earth" 2c. [This serves for our consolation, and shows what the kingdom of God is like, namely, that the saints

1. In our proposals: has.

such people be like us, living under the shadow of grace, that we may hope. 2) The Christian may fall and fall again, if only he always looks, and hangs on the head Christo 2c. This is seen in the great apostles; they always had the flesh "running after".

V. 2. 3) Oh, Lord, this is what I said while I was still in my country.

In terra mea means according to the Hebrew: Super terram meam. - Verbum means a cause, a thing, a speech. So it is said Deut. 16, 19: "The gifts make the wise bund , and traffic verba, that is the things of the righteous." The Latins would say, "This is what 4) I said to myself while I was still in my country; I "knew that it should happen this way," because I know that You are a gracious and merciful God. These two words "gracious" and "merciful" are often linked together in the Psalms. This passage is taken from the Psalms. In Genesis Ex. 33:19 is a passage quoted in the ninth chapter of the Letter to the Romans v. 15: "Whom I am gracious, I am gracious; and whom I have mercy on, I have mercy on.

"patient", that is longanimis, "long-suffering". 5) - Misericordiam, that is, Wohlthätigkeit, wohlthun 2c. - In Joel Cap. 2, 13. 6) it says: praestabilis super malitia; elsewhere: poenitens super malitia, that is, he who out of mercy revokes the evil which he had decided to expose, which I deserved. This man stands in faith, faith speaks from him in the best way, and yet he is angry. The flesh and the spirit clash. No one can speak like this unless he is in the spirit. He fears that he may be a false prophet.

2. Instead of speraiuus we have assumed 8p6r6inn8.
3. This verse number is missing in the Weimar. - In the Vulgate, these words read: Obsecro Domino, numHuiÜ non Poe 68t verdum monm, onm udliue 6886in in terru inen?
4. Here we have erased 68t.
5. In our original it says: lonZanimis: "longsuffering" i. 6. "patient". Because lonMnimis is not in the Bible text, but is an explanatory word, we had to change the order. Likewise with the following gloss.
6. In our prelims: In libro Ii6Nm 1. flotiol 2b

968 L. XLVI, 27f. Interpretation of Jonah (3.), Cap. 4, 3-8. 969°

V. 3. Now therefore, O Lord, take my soul from me.

These are words of a great spirit, that he wishes to be dissolved, that he hates this life. Out of the flesh the spirit must speak: "I would rather be dead than live." 1) "It grieves" when one is taken in a lie and yet speaks the truth from the mouth of God.

V. 4. But the Lord said, "Do you think that you are 2) justly angry?

He abhors his anger, but it is a venial sin for him. He speaks according to the flesh, bearing his weakness 2c. So far everything is anticipated.

V. 5. And Jonah went out to the city.

Or: For Jonah had gone out; so it would come in order 2c. He had sat down, he had made himself a hut, that is, what would happen. This happened after the sermon. He waited to see if his prophecy would be fulfilled; meanwhile he hears that they repented 2c. But God does not play with the childish and foolish Zürner only with words, but also by a likeness and example; he convicts him by his word and spirit 2c. This is an example of the divine good will against those who are justified and still have sin left in the flesh 2c.

V. 6. 3) That he might give shade over his head, and deliver him from his evil (ut eriperet eum a malitia sua).

This has a twofold mind. You may judge which of the two is the better. God provided a gourd (hederam - epheu) that it grew very high, so that its shade would be a shelter for the murmur, "that he might have it for friends, tabernacles".

1. In our original: mors inen 6t vitu inou, where the Vulgate offers: inolior 68t nnln rnor8 Hnain vitu. - Immediately following, we have filled in the gap in the original with the word "wehe". The Weimar edition has inserted koronänin instead.
2. In our original x "6nitn8 instead of dono in the Vulgate. There is no doubt that this is a misunderstanding on the part of the scribe.
3. This verse number is missing in the Weimar edition.

Malitia means a plague; that he saved him from his plague, "that he was so wicked". This malitia is explained in two ways: first, that he was afflicted by the heat of the sun; second, that God did all this to save him from the evil by His example and deed. This was the reason that God made the gourd grow, so that he might convict him of having acted wickedly, and so that he might say of himself that he had acted wickedly. He should believe that his indignation was foolish. By this example he wanted to cure his murmuring. - Laetitia magna, 4) that is, he was very pleased with the epheu (hedera); this is a Hebrew way of speaking. Another text has cucurbita (pumpkin). Ueber Ein Wörtlein one argues fiercely; see the Jerome. These he calls pumpkiners (cucurbitarios). It is neither an epheu, nor a pumpkin, but a fast growing little tree, similar in leaves to the tendrils of the vine 5) and not similar in trunk. It gives a dense shade by the height of the leaves. Note what Jerome says: This tree is unknown to us, which is peculiar to that country. It is neither the Greek nor the Latin myrrh, "nor must we have it".

V. 7. But the Lord provided a worm that stung 2c.

By this example or event he wanted to refute Jonah's displeasure and show it to be unjust. We will leave out the Hebrew word, because we have the thing 6) in Hebrew.

V. 8. God provided a dry east wind.

Calidum, from the east, "which is hot there, east wind." - "That he became dull." "To the

4. In our template: MaMo.
5. Our original offers: kolim sirnilm, euuäu et trnnco non 8innli8. Since we cannot make sense of these words, we have followed Luther's German interpretation (Col. 901, A 13): "hat Blätter wie Weinreben", instead of ounclg, assumed: oanli and thus interpungirt: koIÜ8 8iinili8 cunU, 6t trnnco non mrnilm.
6. We hold that this is the interpretation of the word. Cf. the first relation, Cap. 4, ? 14. The Weimar edition has a colon at the end of the sentence.

H70 L. xxvi, W-3o. interpretations on the prophets. 971

Time will languish" 1) Amos 8:13. Above in Amos is the same word used here 2c. He "shall faint, pine away" 2c. Therefore he wished death to his soul. Now he returns to the order of history; you must not think that he spoke this twice, but once.

V. 9. Do you think you are justly angry?

Now he applies the example and the likeness. The prophet is unwilling and grumbles because of the salvation of the city. Another evil is added, that the joy is gone. Since he is already unwilling, he becomes irritated, as sin tends to increase in a sinner.

V. 10. 2) And the LORD said, Thou wailest for the gourd, in that thou hast not wrought.

You man spare; "are merciful" to the gourd. What is he compared to Nineveh? "Nor grieveth thee" that the worm hath stung him 2c. If a man can be kind against temporal things, should not God also spare and have mercy 2c.? This is a word of the incomprehensible mercy and kindness of the divine majesty. [Matth. 7, 11.: "So then you, who are nevertheless bad, can still give good gifts to your children" 2c.

V. 11. who do not know difference what is right or left?

"What is right or left", for this we say in German: "what is white, what is black", what is this or that 2c., namely, what is for the blessedness of the soul. Simply and according to the grammar it is said: They are ignorant.

1. Both the Erlangen and Weimar editions have äeüeieus instead of üeüdent.
2. Here in our pattern there is neither a new verse number nor a key word, but the following is attached to v. 9.

they have not had the word 3). They have gone astray, since they are human beings, and I should corrupt them? If they knew what you know, this would not have happened.

I leave the secret interpretation to you according to the Gospel, where Christ Himself condescends to refer this prophecy to Himself Luc. 11, 29. f. Matth. 12, 39.ff. 16, 4.. Christ seems to have enjoyed this history. Again he states in Matthew [Cap. 12, 41J: "The people of Nineveh will appear at the last judgment with this generation, and will condemn it, because they repented after the preaching of Jonah, and behold, here is more than Jonah" 2c. 4) Christ was cast ius sea when he came into the world; for his sake also the sea is troubled. These will accept him, those will not. He is devoured by the whale, that is, by the prince of this world. The maw that swallows him is death and hell. He who is swallowed up on the cross is in the grave for three days, but rises again after three days, because he could not be held by death Acts 2:24. The door of death is the door to life. The ignominy is a promotion to glory, to honor; death to life; the mouth of hell to heaven. The mouth of the earth, as was the case with the mouth of the whale, is both the door to death and the door to life. The rest you may mean for yourselves 2c.

3. Instead of verda we have assumed verduru. - The following addition is according to the Hall manuscript.
4. Instead of this saying both editions offer: uouue Ninive plus Nie quaru louas ete. Instead of uouue Nineveh we have assumed viri Mulvitae according to the Vulgate, and added the saying, which is given only after its first and last words. The Hallic manuscript has instead, "Likewise, as he says of the repentance of the people of Nineveh."

972 Interpretation of Micah (1.), Dietrich's preface. W. vi, 2700-2702. 973

K. D. Martin Luther's interpretation of the prophet Micah.

1. interpretation Who the prophet Micah

from Luther's lectures compiled by M. Veit Dietrich. *)

These lectures are finished April 7, 1525; printed 1542.

Newly translated from the Latin.

Veit Dietrich's preface.

Veit Dietrich, preacher of the church at Nuremberg, wishes salvation > to the reverend, highly learned and godly Mr. Nicolaus Amsdorf, bishop > of the church at Naumburg in Thuringia.

As often as I think of the government of the Church, I have in mind the exceedingly lovely picture with which the Son of God depicts His ministry and His servants, telling the story of the Samaritan who himself cares for the man wounded and half-dead by the murderers, and brings him to the inn and commands that he be cared for Luc. 10:30 ff.

For human nature has fallen among the most horrible murderers, by whom it is cruelly wounded and robbed. And the priest and the Levite passed by the one who was on the way, that is, the nature that was overcome by terrible misfortune, that is, the teachers of the Mosaic law and human wisdom brought no help to the human race.

But Christ the stranger comes: he raises the half-dead, washes the wounds with wine and pours in the most healing oil. And after he has laid the heavy burden of our guilt on his body, he brings the sick to him.

*) This interpretation can also be traced back to the lectures Luther gave on the Minor Prophets in the years 1524 to 1526. Materially, it is much closer to the Altenburg manuscript than was the case with Dietrich's treatments of the prophets Joel, Amos and Obadiah, but formally it deviates much further from it, for this Commentary is almost three times stronger than the aforementioned manuscript; "but it becomes so only in that the editor adds long discussions (on the opern eleetiein of the monsedi, polemics against the Pabstthum) similar to 1536, but even more frequent. Luther's explanations are embellished with classical citations and a wealth of biblical examples. For the real textual explanation of Micah, nothing new is added beyond the material offered by the Altenburg manuscript" (Weim. Ausg., vol. XIII, p. XXVI). The time when Luther finished the lectures, namely April 7, 1525, is given at the end of the Altenburg manuscript. Before Dietrich submitted his edition to the printer, he presented it to Luther for inspection, who also declared himself satisfied with it. Dietrich's preface, in the form of a letter to Nicolaus Amsdorf, Bishop of Naumburg, was written by Melanchthon for him, as we can see from a letter from Melanchthon to Veit Dietrich (6orp. Rek. IV, 908), dated December 4, 1542. The first edition, which appeared in Wittenberg, has the title: Eornrnentarius in AUeimrn propkstaln, eollsetus sx praslsetionidus ksvsrsn. katris I). Älsr. Imtü. nune prirnum in luaem eckitus per M. Vituln Düeoäoruln, Eonelonatorern XorlnderKen. 1542. WittederZue. At the end: imprint Wittern derZae spit Vitum Ereut^er. ^nno, N.V.XHI. Under a similar title, another edition was published in 1543 in Basel by Bartholomäus Westh, and a third edition in 1546 in Frankfurt. In the collections: in the Latin Wittenberg (1552), tom. IV, col. 563d (after the original edition); in the Jena one (1570), tom. IV, col. 5291" (after the Basel edition); and in the Erlanger, exe^. opp., torn. XXVI, p. 237. This writing was translated into German by N. Stephan Reich, and appeared in Königsberg in 1555 in quarto. This translation is included in the Wittenberg edition (1556), vol. VIII, p. 445d; then transferred to the Altenburg, vol. VIII, p. 67; to the Leipzig, vol. VIII, p. 348 and Walch, vol. VI, 2700. Dietrich's preface is found only in the Latin Wittenberg edition. It was translated into German only for the Leipzig edition by Ä. I. I. Greifs for the Leipzig edition and then included by Walch. We present a new translation of this preface according to the Wittenberg edition, and of the text itself according to the Erlangen edition, which reproduces the original print, comparing the Wittenberg and Jena editions.

974 Interpretations on the Prophets. W. vi, 2702-2705. 975

into the inn, that is, into the church, and commands the household, that is, the teachers of the Gospel, to take care of the healing. What can be thought more lovely than to contemplate the benevolence of the Son of God towards the human race, expressed in this image?

But again, when I turn my eyes to the inn and see that everything is full of terrible diseases, and the cure is difficult and dangerous, the doctors quite unequal: then I truly tremble in my whole body. Of such a nature have we, who are now teaching the churches, delivered Germany to be healed, which truly suffers from the most dreadful diseases.

For, to say nothing of the vices of individual people, how great are the obstacles to healing: the tyranny of those who are hostile to the Gospel; the epicuric contempt of the true religion among the people; the false accusations of godless teachers, as of Eck, Pyghius and similar people, who scare the hearts of the inexperienced away from the pure doctrine; the courageous will of good heads in the clergy, who do not cease to cloud the clear springs of the Gospel, which resounds in our churches. Meanwhile, we are in truth, as Christ says, a small flock; what can we do in healing, that is, with exhortation and teaching? If we consult human reasoning, we few, despised and weak people cannot resist the rage of so many.

But I am strengthened in our ministry by the Son of God, who has almost always ruled this His shelter in the same way through the weak. "God chose," as St. Paul 1 Cor. 1, 27. says, "what is weak in the sight of the world, that He might put to shame what is strong." Therefore, we are not to leave our post. For the Son of God Himself also promises that He will stand by us. He says Matth. 28, 20.: "I am with you until the end of the world."

But still, some times are happier and calmer than others. At times the world has had godly princes who helped to spread the right doctrine, as Constantinus and Theodosius. Now not only the barbarian Turk is waging war against the name of Christ, but also many kings, pretending to be Christians, are raging against Christ's members, seeking to suppress and extinguish the pure light of the Gospel.

In ancient times, the bishops were the leaders of the rest of the preachers, who by their erudition and prestige ensured the unity of the people.

of those who taught rightly. Now the bishops, who are satellites of the Roman pope, not only do not help to take care of the godly in the inn of Christ, but they themselves practice robbery, defend the most shameful and obviously blasphemous errors, the idolatries that are practiced in the invocation of the saints and in the desecration of the Holy Communion, excessive debauchery and many obviously nonsensical things, and kill the godly who teach better.

This is not concealed and cannot be excused in any way by honorable people, unless the unreasonable reason is given that it is not proper for wise and worldly-wise people to start quarrels with their fellow citizens and to deviate from what the powerful generally agree on. This worldly wisdom may have its place elsewhere, but it cannot strengthen blasphemous errors. For we have another rule in the church which commands this Gal. 1:8: "If an angel from heaven preaches a different gospel, let him be accursed. Let him be forsaken and accursed, and let him flee away, as the scum that defends idolatries, and makes war against the first commandment, "I am the LORD thy God, which brought thee out of the land of Egypt."

Therefore, we should not only abandon such bishops, the enemies of Christ, but also curse them as evil-doers, tainted with idolatry and murder of the godly. But if there are some in this crowd who want to be healed, we exhort them to separate themselves from the opinions and advice of others and to begin to give glory to Christ and to care for their salvation and that of the churches. Would God that godly princes would also purify the monasteries and appoint capable bishops over them. For this service they undoubtedly owe to God, as it is written Ps. 24, 7. Vulg.: "You princes, open your gates wide and the doors of the world high, so that the King of honor may enter."

Since I had heard that you, venerable bishop, had been commanded to hold this office of government, which you now administer, I could not but approve of this example. I know that you are far from ambition, and that both out of a natural disposition for restraint and because you are already tired through old age and hard work, you love peace and quiet, and because of your own you are more likely to give way to others than to quarrel with anyone.

976 Interpretation of Micah (1.), Dietrich's preface. W. vi, 2705-2709. 977

This too, that you have taken upon yourself a burdensome burden and spitefulness. But I praise your heart that you have decided for the sake of the church to undergo these difficulties rather than to concede this position to another who is an enemy of the pure teaching of the gospel. If the other princes want to advise their churches in truth, they will eventually have to follow this example.

For in what your adversaries bring forward of the canonical election, they do deceitfulness with words. For so many centuries there has been no canonical election, but these benefices have passed from hand to hand either by the candidacy of princes or by the collaboration of powerful people, or have been bought at Rome, with contemptuous setting aside of the old and new canons. But no consideration at all was given to Christian doctrine and to the government, which actually belongs to the church. What I am telling you here is so obvious that no one, no matter how incomprehensible and impudent he may be, can deny it. Would that God would restore to the churches the canonical right to vote, which belongs not only to one class, but to the learned, honorable and godly people of all classes.

Now the churches are oppressed by the foundations through tyranny. Even though there are some good men in them, they are surpassed in number and audacity by the wicked. Therefore, the other estates should assist the good, so that the glory of Christ might be promoted and the salvation of men advised. But wisdom is set aside, and violence is used, especially in this trade.

The adversaries evidently see that in what concerns election they obey neither old nor new laws, but are determined to retain by force the possession of power and good life, seeing that they would be thrust out of the same if they were bound by the old laws of election.

I am often displeased that we are accused of disregarding the canons, since we follow the prescriptions of the ancient and useful canons more than the adversaries. They set divine and human laws according to their arbitrariness and abolish them again. Yes, as it is said of Solon's tables of laws in the Athenian Comedy, öñýãõõóé χάγχρυς ταΐς χυρβησι they roast flour with the tables of laws lighted. Thus our adversaries before this time have most brazenly destroyed the monuments of right ecclesiastical antiquity. Where are the ancient writers who were

has entrusted to the monasteries for preservation? What can be more dissimilar than the old monasteries, which consisted of learned and godly people, and the present cooperatives of knights, who now hold wild revelries in the most prestigious monasteries.

That you are now commanded to govern there, I believe that you have acted godly and rightly in it, and I ask God to give your advice success in all the improvements you intend to make. Visitations will have to be made in the neighboring churches, godly and learned pastors will have to be procured, courts will have to be established, discipline will have to be introduced, scientific studies will have to be promoted, and poor students will have to be supported. I know that you lack neither good counsel nor the will to carry this out. Therefore, I ask that God promote your very laudable efforts.

But it is useful for the churches that we, who teach the gospel, bear witness to the people of our agreement; therefore I have now gladly written to you to declare that I am united with your church in mind, heart and will.

Then, because I have always loved you for your righteousness and for your skill in judgment, I have wanted to indicate my constant devotion to you through this preface, and to publish the lectures (dictata) on the prophet Micah by the highly famous and excellent man D. Martin Luther, our teacher, whom I rightly honor as a father, under the prefix of your name. However, I have sent them to him beforehand for his perusal. For I believe that these interpretations will also be useful for the church's descendants, because he has such skill in interpreting the prophets that we cannot prefer anyone else to him in this respect.

I believe that this praise will also be granted to him by the more reasonable opponents. But however the adversaries or disfavored people may judge him, I thank God that He has called me to the knowledge of the Gospel and has given me the opportunity not only to hear Luther's living voice, but also to gain an insight into his inner life through the contact with him in his domestic life, which is full of godliness and the most glorious examples of an honorable way of life. And in truth and from the bottom of my heart, I would like to wish all his enemies that they would gain as thorough an insight into Luther's life as is known to me.

978 L. xxvi.ns f. Interpretations on the prophets. W. vi, 2709-2713. 979

Basil wishes himself luck to the instruction of his nourisher, who had heard Gregory of NeoCaesarea. He also says somewhere that the voice of Athanasius is still ringing in his ears. So I have no doubt that you and many others also rejoice that they have heard Luther and acknowledge that they have progressed through his teaching. I know that Erasmus, although he seemed to be very estranged from him, sometimes angrily said to someone who rebuked Luther: one should not 'blame this man, who in his interpretations on. He said that one should not blame this man, who in his interpretations on one side brought more thorough scholarship and more light into the teachings of the prophets and apostles than the interpretations of anyone else at any time.

For this reason, I am very annoyed that we are sometimes reproached by ill-wishers that we were not moved by sound judgment and right causes to accept the teaching of

We do not want to accept the truth that our churches profess, but rather, in a kind of flattery, we ascribe too much to Luther. This is a great presumption, if they think that we all have not heard Luther other than as it is said in the fable of the donkey:

ïíù ôéò ìà^ïí åëåãå, ïäå ôÜ, þôá Ý÷ßíåé someone told a fable to the donkey; but he shook his ears].

But these slanders will be refuted by time itself. I do not doubt that the doctrine which our churches profess is the true voice of the Gospel, and in truth the opinion of the whole (catholicae) holy Church of Christ, which is necessary for the right invocation of God and the blessedness of men. Therefore, I insist on this opinion, and I wish to encourage others to the same, as much as I can, for the sake of the glory of God and the blessedness of men. Be well.

Nuremberg, in 1542.

[D. Martin Luther's Preface to the Prophet Micah.

Since the desolation of the kingdoms of Israel and Judah was imminent, many prophets were sent by the Lord to proclaim this disaster beforehand and to exhort the people to repentance, so that at least some of them would convert and be preserved in this miserable future destruction of the people. The desolation of the kingdom of Israel fell in the sixth year of Hezekiah, for that is the ninth of sKing^ Hosea 2 Kings 17:6.. About one hundred and fifty years after that the kingdom of Judah was destroyed by the Babylonians, the city laid waste and the temple burned.

This calamity was first prophesied by Amos, who lived under Uzziah the father of Jotham. Hosea followed him and lived under Uzziah, Jotham and Ahaz. Isaiah was in office for a longer time, for he also lived under Hezekiah. But Micah, the youngest of these, was not yet in office at the time of Uzziah. These prophets have completely one and the same way of teaching, because they preach about the desolation of the people and the abolition of the physical kingdom for the sake of sins, so that another, new and spiritual kingdom might be established through Christ.

The first part of the teaching belongs to the penance. The last is for the comfort of the godly, who, having suffered the same calamity, needed this spiritual comfort from the kingdom of Christ, through which they believed they would be in grace; for it is a kingdom of forgiveness of sins, of righteousness, and of eternal life. And since for the sake of this spiritual kingdom both kingdoms, Judah and Israel, were desolate, and the people scattered among the Gentiles, a remnant was preserved, that the promise of Christ might be sure, and the people sure, out of whom Christ should be born. This is the subject of the four prophets mentioned, one as well as the other, calling the people to repentance and comforting the godly, whom the common calamity also affected.

And here we are rightly reminded of the counsel of God, who always, when very great changes and exceedingly unfortunate times are imminent, used to remind people beforehand by the Word. Thus Noah preached a hundred and twenty years before the Flood, so that some would mend their ways and be saved. Before the last destruction

980 L. XXVI, 246-249. interpretation of Micah (1.), Luther's preface. W. VI, 2713-2717. 981

the synagogue, John, Christ and the apostles preached for more than forty years. And there is no doubt that the light of the Word that we have today will be followed by a certain calamity. For in addition to the other sins, there is also this, that the Word is neglected and despised by those who hear it and have it. The others who do not have it, as there are the pope, the bishops and many furious princes, persecute the word with the greatest cruelty. Do you think that God can see this and tolerate it longer? Since Germany is now ripe to suffer the punishments it deserves, we are reminded by the Word, so that at least some will mend their ways and either be saved in the coming calamity, or have something with which to comfort themselves in the common misfortune.

And it could almost seem as if the Jews had reason why they did not believe the preaching of the prophets. For there were the promises of the everlasting kingdom of David. Likewise, that the scepter should not be taken away from the tribe of Judah until the Messiah came. Against these promises the sermons of the prophets seemed to argue. Therefore, there was no lack of people who accused them as if they were lying spirits, as the examples of Jeremiah and others testify. And puffed up by the promises, which they had not rightly understood, they laughed at and despised the true prophets, as the papists do now, because they dream that they are the church, lean on the promises given to the church, and live quite securely.

And GOD with wonderful wisdom did both, that the threats of the prophets were not in vain, and yet also the promises were fulfilled. The people were led away captive, and yet there remained a light from the house of David, the captive Jehoiachin, who was delivered from the dungeon by EvilMerodach and kept royal 2 Kings 25:27. Then it came to pass that the remnant of the people were restored, by whom the city and the temple were restored.

Reason does not understand this way in which GOD fulfills His promises, for

she thinks that God cares about the great number, and as she is ambitious, she thinks that God, for the sake of His glory, is doing everything magnificently. But GOD does not look at the great number; rather, for the sake of sin, He rejects a tremendously great multitude, so that He may keep His promises to a few believers.

In this way St. Paul discusses that God has not rejected His people, "for", he says Rom. 11, 1., "I am also an Israelite, of the seed of Abraham". This is admittedly a great thing, that he boasts this of his individual person, and yet meanwhile confesses that the whole people were cast out and rejected. But this is the way God acts, as Isaiah Cap. 10, 22 testifies: "For though thy people, O Israel, be as the sand of the sea, yet shall the remnant of them be converted." The godless crowd of the Jews did not recognize this, therefore they surely despised the threats of the prophets and thought that God would not reject such a large number.

The papists do not have such a promise, and yet they boast that God will not abandon His Church. This is true, of course, but how do they want to prove that they are the Church? By standing in the highest dignity? By having the greater multitude on their side? But God does not look at the dignity, not at the great number, as the history of the Jews testifies. Therefore, they should abandon this security and humble themselves before God, since He could preserve His Church even if there were no pope, no bishop. Thus, after almost the entire kingdom of Judah and all that was high in the nation had been destroyed, he nevertheless received the tribe from which Christ was born, like an earlobe of a lamb torn out of the jaws of a wolf, as the prophet Amos 3:12 speaks. For God is wont to act so marvelously that the wicked become ashamed and ashes and perish.

And this is also the reason why the prophets have veiled the future things in such a way that they seem to be in contradiction with themselves. The passage about the king Zedekiah gives a clear proof of this. Jeremiah

982 L. XXVI, 249-251. interpretations on the prophets. W. VI, 2717-2721. 983

says of him ^Cap. 32, 4.], "He shall speak orally with ihin seeming king of Babels, and shall see him with his eyes." But Ezekiel says in the twelfth chapter v. 12., "His face shall be veiled, that he shall not see the land with any eye." Such contradictions the wicked have taken very fine notice of, and have reproached the prophets with them as certain proofs of falsehood. And yet it is true what

This is what Ezekiel said, because Zedekiah's eyes were put out and he could not see the land of Babylon, yet he saw the eyes of the king. This gave offense to the wicked, so that they suspected that the prophets had lied, but God uses this way to punish presumption with blindness. This is what I wanted to say in a few words about the content of this prophet.

The first chapter.

V. 1. This is the word of the Lord that came to Micah from Mareshah in the days of Jotham, Ahaz, Jehizkiah, kings of Judah, which he saw over Samaria and Jerusalem.

The word xxx is a familiar expression. It is properly translated by "word," but it has a broader meaning among the Hebrews than among us, for it signifies the whole matter acted or said about, roughly as we use the word "commerce" (res).

However, he only remembers the kings of Judah in the title, since he also preaches about the disturbance 1) of the kingdom of Israel. Perhaps because he prophesied only in the kingdom of Judah. Amos and Hosea also mention the kings of Israel.

The prophet is called Morasthites from his fatherland Maresa, a city of Judah, as can be seen from Joshua Cap. 15, 44. and 2 Chron. 11,2) 8.

But he commemorates three kings. Jotham reigned sixteen years. His son Ahaz reigned for the same length of time. Jehizkiah reigned twenty-nine years. This calculation shows that Micah not only lived a long time in his office, but also did not complete this prophecy in one sermon nor in one year. Therefore, as we have divided the prophet Amos and the others into certain sermons above, so also Micah must be divided into several sermons. And this

1. Erlanger: äsvastations instead of: äs Variation".
2. In the Latin editions: 1 car. 16.

is also the reason why Lucas Cap.3, 4. 3) calls the prophecy of Isaiah a "book of speeches". Because he indicates that all this is not, as it seems to us, treated and completed at one time and in one speech, but at different times.

But this serves to make us suffer with equanimity the contempt for the word and the persecution that we experience everywhere today, since the holy prophets endured the same misfortune with untiring zeal and unbowed courage for many years, and that among a stiff-necked and hard people, and therefore did not abandon their profession. So too we often remember it, when our hearts are moved by the unseemly treatment and become despondent to leave the preaching ministry and seek good days.

But that he adds that the word of the Lord was done against Samaria and Jerusalem, he first of all incurs great envy and hatred, because he connects Jerusalem with Samaria, since in Jerusalem there was the right worship and the right preaching ministry, but in Samaria neither, but everything was full of idolatry and godless teaching. So it would seem unseemly if someone were to say that those who confess the gospel are in the same condemnation with God as the papists, and must suffer the same punishments and the same judgment. This would seem improper, and yet it is true that God does not punish the sins of the papists.

3. In the editions in the margin (wrong): Tue. 4.

984 XXVI, 25I-2S4. Interpretation of Micah (1.), cap. I, I. 2. W. VI, 2721-2725. 985

I hate them equally, whether they are committed by us or by the adversaries. Yes, the servant who knows the will of God and does not do it, will have to suffer all the more strokes, as Christ indicates in the Gospel Luc. 12, 47.

But the judgment of the people does not move the prophet; he says freely what the matter is and is not moved by his danger. That is why the elders of the people Jer. 26, 17-19, who wanted to save Jeremiah from undeserved death, use this example of Micah against the angry priests who wanted Jeremiah dead, and they praise the godliness of Hezekiah who had preserved the prophet who prophesied so vehemently against Jerusalem. But this passage of Jeremiah shows sufficiently that if it had not been for the good king, Micah would have had to die because of these prophecies against the holy city of Jerusalem.

V. 2. Hear, all peoples, take heed, land, and all that is within; for GOD the LORD has to speak to you, even the LORD out of His holy temple.

This is an extremely appropriate beginning for the subject, because, seeing that such a terrible devastation is certainly imminent, he seeks with a great spirit and with great vehemence to awaken the people who are, as it were, drowsy in their sins, so that they may take care to amend their lives and avert the punishment. For this is the first thing that the prophets used to do, and Christ also wanted this order to be observed in the New Testament when teaching, that first the doctrine of repentance should be presented, which leads man to the knowledge of sin, so that we not only confess that we are sinners, but also begin to hate sin in truth, because of the greatness of the wrath of God that it brings upon us. Isaiah also uses a similar beginning. But both seem to have followed Moses, Deut. 32, 1. For although the prophets preach only to the one Jewish people, the majesty of the Word is so great that all that is in all creation should rightly hold the Word in honor. And this example goes to all of us

that we learn to fear God and refrain from sinning, since He has punished the sin of His people so severely.

But that he adds: "God the Lord has to speak with you" is similar to what we see in the letters of the apostles, where they proclaim that they are servants of Jesus Christ according to the will of God. For Micah does not want his teaching to be accepted as his teaching, but as that of GOD. Therefore he says that he calls God, the Lord, to witness, that he does not speak anything according to his own will, but everything from God's revelation and command, so that the opinion is: Hear me, you nations, because if you hear me, you hear the Lord Himself. This one you will certainly not reject as a witness of my prophecy without the highest danger for you. Thus, in his prayer, Moses, out of reverence for the Word Ps. 90:1, calls himself a "man of God," that is, whom God commanded and sent to reveal the will of God through the Law.

But what is the purpose of the repetition with the mention of the place: "The LORD from his holy temple"? He adds this not only for the sake of describing the true God by a certain and true sign, namely as the one who promised in his word that he would dwell in the temple at Jerusalem, but also to punish the godless presumption, because the kingdom of Judah kept the right worship in the rightful place. But since the prophet had connected Jerusalem with Samaria and threatened it with the same punishment, those who were in the kingdom of Judah considered themselves much more holy, because the kingdom of Israel practiced open idolatry. This presumption the prophet meets by this repetition. As if he wanted to say: You are presumptuous because of your worship and your sacrifices, you boast about the temple, you boast that the Lord is the inhabitant of the temple; but he, the Lord himself, will testify about his dwelling place against you. For though you have the lawful sacrifices in the lawful place, yet you do not perform them in the right way. For you should have trusted in the Lord's mercy, but you trust in the temple and in the Lord.

986 L. xxvi, 2S4-2S6. Interpretations on the prophets. W. vi, 2725-2728. 987

your sacrifices. You should have obeyed this merciful and kind Lord from your heart and done his commandments. But you let them stand and live in your own ways, as Isaiah says Cap. 53, 6. 55, 7. -56, 11., let your lusts run wild and do everything you like without fear of God. This testimony of your ungodliness is given by the Lord Himself against you from His temple, of which you are very proud. But as this place is very holy, because of its holy inhabitant, so it is desecrated by you, who are unholy.

I think that in this way the prophet is here covertly punishing the confidence that the Jews in truth placed more in the temple and in their worship than in God. But it can also be referred to the fact that, as we will show later, under Ahab the temple was closed and all corners were full of high places. As if he wanted to say: You are leaving the temple, which the LORD has appointed for His worship, but He will not suffer Him to be despised; from the temple itself He will act against you.

V. 3 For behold, the LORD will go out of his place, and come down, and tread upon the high places of the land.

Here he begins to threaten the future misfortune, or rather the disturbance. As if he wanted to say: Do not be sure. You invent that God is merciful to you, or at least that he does not see your sins and does not want to punish you; you think that he snores idly, that he does not pay attention to your transgressions. Truly he is already stirring to go out and visit you; he will soon come and descend, that is, he will show by deed that he is present and angry with your wickedness, that he will punish it through the Assyrian and Babylonian.

But the Scriptures use this simile of going out and coming down to indicate that God, though slow to avenge, will certainly avenge all that there is of ungodliness and infamy. Thus the poets have also invented that the gods put on woolen socks when they want to execute punishments. For the wicked will be assailed by the wrath of God, as experience has taught the pagans.

The Hebrew word which the Latin interpreter translated by excelsa "heights" is often used for altars or elevations, which we also call altars (altaria) in Latin, from the height (ab altitudine), or that which is erected in an elevated place above the earth. But in general it denotes everything that is sublime or outstanding. Therefore I think it is taken generally in this passage, "The LORD will tread upon the high places of the earth," that is, that which is high among you, and that which is prominent above others, namely, the kings, princes, priests, the worship, yea, even the temple itself, the LORD will tread down, and make it nothing. Therefore, this is, as it were, the content and short epitome of the whole prophecy, which he will present later in various ways.

V. 4. that the mountains will melt beneath him, and the valleys will crack; as wax melts before the fire, as the waters that flow beneath.

This is a synecdoche, because he takes what is contained there for what is contained in it. 1) For by the expression "mountains and valleys" he understands the whole people, that everything is to be disturbed which is situated both in the mountains and in the valleys. For he alludes to the location of the holy land, which is full of mountains and valleys, to indicate the utmost desolation, lest it be thought that anything will be left anywhere on which the enemy has not laid his hand.

The parables used by the prophet serve to show that this wrath of the Lord cannot be restrained or prevented in any way. For what is there that can keep the wax from melting when it is brought to the fire? What can resist the onrush of a torrent that rushes down on sudden places? Likewise, he says, it will be with the punishment that comes upon you with great impetuosity. The Lord is the fire, you are softer than any wax. The Lord is the torrent, which flows with great

1. oontlnous pro contonto. So the Zwickau manuscript and the Jena edition. In contrast, in the original, in the Altenburg manuscript and in the Erlangen: ooutiuous pro continonto.

988 L. XXVI, 256-258. interpretation of Micah (1.), cap. 1, 4. 5. W. VI, 2728-2732. 989

You are like little bushes that hardly stick to a steep or sloping place. Without effort, therefore, you will be snatched away for punishment and perish.

These are frightening things, and should bring us back to the right path, lest, while we continue in sins without fear of God, to the great annoyance of the brethren, His wrath burns, and we perish in the way, as the second Psalm, v. 12, threatens with the same thing.

V. 5: All this for the transgression of Jacob, and for the sin of the house of Israel. But what is the transgression of Jacob? Is it not Samaria? What are the high places of Judah? Is it not Jerusalem?

He has prophesied the punishment, now he also shows the cause of this misfortune. And here one sees in the prophet a peculiar greatness of courage and an excellent certainty of faith, that he accuses the people of godlessness, who seemed to be the holiest in the whole world. And truly, we cannot compare our monks and hypocrites in any way with the Jews. For the Jews had to do with the services which God had instituted and commanded, but the religion of the monks is nothing but a self-chosen spirituality, as St. Paul calls it Col. 2, 18., that is, services which they have chosen for themselves without the Word, without God's command, according to their own will, with respect to which they can never be sure that they please God and are approved by Him. Since our people can so hardly suffer that these ridiculous services, which are not based on God's commandment, are censured by us, with what kind of heart do you think this sermon of the prophet will be received by the people who were apparently holy and based on their righteousness? And especially the house of Judah could hold up to him the temple and the priests and the lawful sacrifices in the place that God had ordained. But the prophet says in general that because of the sin of Jacob and the erring of Israel (that is, the people who boasted that they had Israel or Jacob as their father, from whom they descended)

this misfortune befell them. To preach this sermon so freely required great courage and a man who despised all the dangers that threatened him from the godless works saints.

Furthermore, this saying belongs to the doctrine of repentance, and it is useful to consider it carefully for the sake of the extraordinary security of heart that we find in ourselves and all other people. Although this is inherent in our nature, which is so corrupted by sin, it is inflamed and increased by Satan.

Since Cain is intent on killing his brother, he does not think at all that God will see it and avenge the so shameful murder. Since David was inflamed with boorish love, he does not at all see in his mind that he would almost fall into despair, which he felt when he was admonished by the prophet Nathan. How much less could he think at that time of the frightful uproar which was afterwards aroused by his son; of the desecration of the concubines by him;] of the multiple murder to which the uproar gave occasion. Of all these things the Scripture indicates that they were the punishments of that sin. For Satan keeps the heart, which is occupied with thoughts of sin, so entangled that it cannot foresee anything, cannot consider anything accurately.

Therefore, this sermon is necessary to admonish us that God is determined to punish our sins, and not to turn a blind eye to them or to punish them lightly, but that His wrath is immeasurable, so that we, thus reminded, may live in the fear of God, and earnestly ask God not to lead us into temptation, but to govern us for the glory of His name and deliver us from evil.

But that the prophet in the person of the people adds the question: "What is the transgression of Jacob?" and then answers, "Is it not Samaria?" He does this to show that the godless worship, idolatry, and reliance on works have been stubbornly held and defended by the hypocrites. As if

1. Erlanger: ea instead of: 60.

990 L. XXVI, 258-260. interpretations on the prophets. W. VI, 2732-2735. 991

He says, "No one can make me confess my sins; you also boast about your transgressions as if they were righteousness. So that you may know what the Lord is punishing and why he is threatening you with such great misfortune: the kingdom of Israel sins in Samaria by sacrificing there and worshipping against the commandment of God; but the kingdom of Judah sins in Jerusalem precisely because it thinks it serves God and is well deserving of him.

Furthermore, I have said above that the prophets had obvious cause why they condemned the worship services that were established in the kingdom of Samaria or Israel. For since God had chosen Jerusalem in which the sacrifices were to take place in the Temple that God had commanded to be built, it was idolatry for Jeroboam to decree places of worship in Israel, for he did it without the Word, even against the Word of God.

And here the foolishness and the error of human wisdom is illustrated very well. Jeroboam thought that if he established special religious services in his kingdom and prevented his subjects from performing the annual religious services in Jerusalem, he would fortify his kingdom and break the power of the kingdom of Judah. But it turned out quite differently, for by this very counsel he overthrew his kingdom by means of idolatry, so that it was devastated by the Gentiles.

It is almost the same thing that happens to many princes and kings today. They worship the Roman whore and favor and protect the godless church services, they make sure that nothing is changed either in the doctrine or in the ceremonies, and think that they will be safe in this way, and thus their own can be preserved. But just in this way they will bring themselves and theirs to ruin. For God will not let the contempt of His word and idolatry go unpunished forever.

Therefore, although the kingdom of Israel stubbornly held fast to its worship, saying that it did not worship idols but the true God, it was not so much the place that mattered; God looked at the heart, not the place, not the persons; it did not matter whether the sacrifices were performed in Jerusalem or in other places; even the preliminaries of the sacrifices were not the same.

Jerusalem was a city of the Gentiles, so how could it be better than other places? Although this and similar things were said by the false prophets in defense of idolatry against the prophets, they could not deny idolatry. For we are not allowed to worship either. And if we do something according to our own will, how can hearts be sure that it pleases God? Therefore, because not only the place, not only the persons, but the whole way of worship was prescribed by God, the prophets could easily convict the kingdom of Israel of idolatry. For when it comes to the service of GOD, it is not what you do, but how you do it. They sacrificed oxen, bowl and grain offerings in the kingdom of Israel at certain hours and days, as was the custom in the kingdom of Judah and in Jerusalem. Therefore, although there was no difference in the work itself, there was a difference in that God had commanded that this work be done in a different place and by different people.

Therefore, the sacrifices of the kingdom of Israel were connected with a disrespect of God's commandment and a disobedience against the word. But God, as Samuel 1 Sam. 15, 22 says, wants obedience to His word rather than burnt offerings and the fat of rams. But if anyone does not obey the voice of GOD, he is said to be an idolater-though he praises the highest and most difficult services of God. Thus it is peculiar to idolaters that they do not choose things that appear to be easy, but things that are arduous and very difficult.

Therefore also our monks, the devil's own servants, flee the ordinary things, the government of the household, the marriage state and the other offices, which are necessary for the civil life; they do not use ordinary clothes, not ordinary food, but choose such things, which have more admiration because of their rarity, as the priests of Baal wounded their skin and shed their blood. Even the kings among the people of God slaughtered and burned after Abra-.

992 L. XXVI, 260-263. interpretation Ezek Micha (1.), Cap. 1, 5. W. VI. 2735-2738. 993

Ham's example their children. But since God demands above all things that one obey His voice, it is obvious that there is idolatry where this obedience is not.

But, you will say, it was not so in the kingdom of Judah. For these kept the ordinary services in the place which God had appointed for it, and by the persons appointed by God. Why then does the prophet say that the high places of Judah were Jerusalem itself? This city was the crown of the whole kingdom for this reason, because it was ordained by God Himself for worship.

Here we must first remember the title. For the prophet says that he lived and preached under Ahaz, the son of Jotham. But the histories show that King Ahaz departed from the way of his father and followed the way of the kingdom of Israel. For he also made images of the idols of Baal and worshipped them, and sacrificed his son in the valley of Hinnom, even sacrificing on all the high places. Since God punished this idolatry in many ways, by the king of Assyria, by the king of Israel, by the Edomites, he nevertheless did not become better by it alone, but did over it still heavier sins: he closed the temple, which was intended by God for the service of God, and established altars in all corners of Jerusalem, on which he ordered to offer sacrifices to other gods. In the other cities of Judah, too, he had high places erected and offerings made to foreign gods. Therefore, according to the letter, "the high places of Judah" are rightly interpreted as Jerusalem itself, in which the godless king established his godless being and idolatries of every kind, from where afterwards the example spread to the whole empire.

But you can find elsewhere that even the services which were performed in a lawful manner in the temple itself by the lawful persons are punished, as in the 50th Psalm, v. 8, and in Isaiah in the first chapter, v. 11, where God says badly of the sacrifices themselves that he has no desire for them and does not demand them, even though they were not performed in an unseemly place, not even by unlawful persons, as in the kingdom of Israel.

But it shows the prophets, if on these

The way in which the sacrifices are punished is enough to show what is wrong with them. Isaiah complains that those who sacrificed the most live in obvious shameful deeds by oppressing the poor through stinginess, not administering justice properly, neglecting orphans and widows, just as the 50th Psalm, v. 17 f., complains that they hate discipline, throw the word of the Lord behind them, run with thieves, that is, deceive others in their dealings and pursue adultery 2c. Those who do these things, and then think to make themselves pleasing by sacrifice, are they not justly censured?

Therefore the Lord also says in Hosea in the sixth chapter, v. 6, that he is more pleased with mercy than with sacrifice. And this saying is quoted by Christ quite appropriately Matth. 9, 13. 12, 7. against the saints of works and Pharisees, who held the highest works of love in low esteem compared to their righteousness. Therefore, the sacrifices, which are good and holy in themselves, are defiled by unholy people, who not only offer them without faith, but also with an evil conscience, without fear of God and from a heart that is not only unrepentant, but even seeks and hopes for righteousness through such works.

Second, such sacrifices are also reprehensible for the sake of overturning the order that God Himself wanted in the divine services. For some services are external, as there are the sacrifices and ceremonies that God has instituted, as well as all the good works that God has commanded. Others are spiritual, which belong to the first table, as there are faith, the fear of God, calling, hope, thanksgiving, confession 2c. But the outward services are also pleasing to God, because they are done in obedience to the Word, if they are connected with the inward ones.

But the hypocrites leave the true worship that is in the heart, imitate only the outward worship, and are presumptuous of it, as if it were a righteousness in itself, even though the hearts are without faith and fear of God, even though they do not call upon God in peril, but seek other help. Thus did Ahaz; he forsook the true God and his worship and went to

994 L. XXVI, 263-265. interpretations on the prophets. W. VI, 2738-2741. 995

the service of the gods of Damascus, because he saw that the Syrians had better luck.

The prophets punish this falsehood and admonish the hypocrites that if they want their works to please God, they should fear God in truth, follow His words, and place all their hope in God. But if they do not respect this, then whatever they do and undertake will be in vain, for God will not be reconciled by it, but will only be enraged even more. -

In this way, God preaches in the 50th Psalm, vv. 13-15: "Do you think that I will eat ox meat or drink the blood of a goat? Offer thanksgiving to GOD, and pay your vows to the Most High. And call upon me in trouble, and I will deliver thee, and thou shalt praise me." As if he wanted to say, "You are perverting the order and doing everything in an unrighteous way. You insist on sacrifices as if I were in great need of them. Rather, if you would recognize me as your God, put your hope in me and call upon me, your outward worship would be pleasing to me as obedience. But since you refrain from that and do not respect it, how can this please me? I am silent about the fact that you also add these sins: ungodly teaching, ungodly opinions of God, idolatry and spiritual fornication; then also wicked living, which is full of sins of every kind.

In this way, we also punish our adversaries for the services that they themselves have performed without the Word of God and worship as a righteousness. For where are the vows, where is the celibate state, where are the masses for the living and the dead, where is the service of the saints, where are the intercessions and merits of the saints, where are the pilgrimages, the monastic state, and similar quite futile antics, indeed the most pernicious plague, instituted, taught, and commanded by the Word of God? But if they are without the Word. Dear, where then is the obedience in which God delights more than in sacrifice? I am now silent about the fact that the wicked defend this against the word, and that they most cruelly persecute the word in order to defend their idolatry. For if thou wilt boast of the service of God, show the word GOt

Do not worship the word of God, not your thoughts and the idols of your heart. But if you do not have the word, flee everything that is imposed on you as God's service, as the utmost ungodliness.

Secondly, we also punish the trust they place in works that are good in themselves, that is, commanded by God, such as the works of love, which are good in themselves, but are nevertheless defiled when it is added that one trusts in them. Thus the sacrifices of the Jews were defiled, even though they were instituted and commanded by God. Good works are indeed pleasing to those who have forgiveness of sins through faith in Christ, and they have their reward. But if the heart puts its trust in them and thinks that through them it has a gracious God, then they are defiled and cannot please God. For confidence is not due to our or other people's works, but it is due only to the mercy of GOD and the merits or works of the Son of GOD. For our works must not be set against the mercy of God, but they must be done as an obedience that we owe to the so gracious and merciful God, with this confession that, if we have done all that we are able, we are still useless servants Luc. 17, 10..

V. 6 And I will make Samaria a heap of stones in the field, which shall be laid round about the vineyards; and I will drag their stones into the valley, and break them to the ground.

Jeroboam, the first king of Israel, as I said above, made golden calves in Dan and Bethel to have his special worship in his kingdom, different from the worship that the Lord had instituted in Jerusalem, for the reasons I have shown above. When the whole kingdom of Israel had spent forty-eight years in this idolatry, King Amri bought Mount Semron and built the city of Samaria on it 1 Kings 16:24. So that the city would have a greater reputation, a new idolatry was started there in addition to the one that Jeroboam had caused, which increased greatly afterward.

996 L. XXVI, 265-267. interpretation of Micah (1.), cap. 1, 6. 7. W. VI, 2741-2745. 997

For Samaria was the permanent seat of the kings after that, and Ahab, the son of Amri, established a Baal service there. Therefore the prophets, when they want to indicate the head of the sins, use to call Samaria in general. And elsewhere they refer to the whole kingdom by this name, but here the prophet is actually talking about the city. Since this city was very strong and well provided with all means of support, and yet, as the prophet threatens here, was to suffer the punishment for its sins, it can easily be assumed that the other cities were also to suffer the same misfortune.

Here, too, the prophet uses a splendid simile to illustrate the future disturbance. The flourishing kingdom or city is rightly compared to a well-cultivated field or garden, where there is not only a peculiar loveliness, but also a joyful abundance of fruits of every kind, which also tends to make a pleasant impression through order. For disorder is unpleasant where each individual is not in its proper place.

The prophet has this in mind and threatens that it will happen that Samaria will have a different appearance, namely, such as heaps of stones have, which, when diligent farmers plant vines, are gathered from the vineyard to one place. But how, you will say, will this be done? So that the enemies drag his stones, that is, his magnificent buildings and porticoes, and turn them upside down from the ground; this I consider to be the true opinion. Some interpret what he says about planting the vineyard in such a way that it is to be made a desolate field on which the cultivators will plant vineyards afterwards.

V. 7. all their idols shall be broken, and all their whoredoms shall be burned with fire, and I will destroy all their images; for they are gathered of whoredoms, and shall become whoredoms again.