JOHN NICHOLAS LENKER, D.D.
PROFESSOR OF OLD TESTAMENT EXEGESIS,
AUTHOR OF "LUTHERANS IN ALL LANDS" AND
PRESIDENT OF THE NATIONAL LUTHERAN LIBRARY ASSOCIATION
VOL. I.
LUTHERANS IN ALL LANDS CO.,
MINNEAPOLIS, MINN., U.S.A.
1904
COPYRIGHT, 1904,
BY
PROF. J. N. LENKER, D.D.
CONTENTS
TO
L
UTHER'S
W
ORKS IN
E
NGLISH
OF
L
UTHER'S
"D
EAR
G
ENESIS
"
OF
V
EIT
D
IETRICH
(1544)
OF
B
ASIL
F
ABER
(1557)
OF
D
R
. J
OHN
G
EORGE
W
ALCH
(1739)
BY
D
R
. H
ENRY
C
OLE
TO THE
C
HRISTIAN
R
EADER
ON THE
S
IX
D
AYS IN
P
ARTICULAR
G
OD'S
W
ORK ON THE
F
IRST
D
AY
G
OD'S
W
ORK ON THE
S
ECOND
D
AY
G
OD'S
W
ORK ON THE
T
HIRD
D
AY
G
OD'S
W
ORK ON THE
F
OURTH
D
AY
G
OD'S
W
ORK ON THE
F
IFTH
D
AY
G
OD'S
W
ORK ON THE
S
IXTH
D
AY
G
OD'S
R
EST
, S
ANCTIFICATION OF THE
S
ABBATH AND
C
REATION OF
A
DAM
P
ARADISE
T
HE
I
NTRODUCTION OF
M
AN INTO THE
G
ARDEN
,
THE
C
OMMAND
G
OD
G
AVE
H
IM AND THE
T
HREATENING
G
OD
A
TTACHED TO
I
T
T
HE
C
REATION OF
E
VE
T
HE
I
NSTITUTION OF
M
ARRIAGE AND THE
F
AMILY
T
HE
T
EMPTATION TO
F
ALL
T
HE
A
WFUL
F
ALL BY
S
INNING
T
HE
J
UDGMENT
G
OD
H
ELD WITH
O
UR
F
IRST
P
ARENTS AFTER
T
HEIR
F
ALL AND THE
A
CCOUNT OF
T
HEIR
S
TEWARDSHIP
H
E
R
EQUIRED FROM
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HEM
T
HE
S
ERPENT AND
S
ATAN
C
URSED
. T
HE
F
IRST
P
ROMISE
T
HE
P
UNISHMENT
I
NFLICTED ON
O
UR
F
IRST
P
ARENTS
N
AME
A
DAM
G
AVE
H
IS
W
IFE
. G
OD
R
EMINDS
M
AN OF THE
F
ALL
. T
HE
C
HERUBIM
G
ENERATION
, M
ARRIAGE
, B
IRTH AND
E
DUCATION OF
C
AIN AND
A
BEL
O
FFERINGS IN
G
ENERAL
,
OF
O
UR
F
IRST
P
ARENTS
,
AND OF
C
AIN AND
A
BEL
C
AIN'S
C
ONDUCT UPON THE
R
EJECTION OF
H
IS
O
FFERING AND
H
IS
P
UNISHMENT
H
OW
C
AIN
M
URDERED
H
IS
B
ROTHER AND
W
AS
R
EQUIRED TO
G
IVE AN
A
CCOUNT
,
AND
H
OW
H
E
C
ONDUCTED
H
IMSELF
H
OW
C
AIN
W
AS
P
UNISHED FOR
H
IS
M
URDER
C
AIN'S
C
ONDUCT UPON
B
EING
P
UNISHED
SECOND INTRODUCTION
—to—
LUTHER'S WORKS IN ENGLISH.
This introduction or prospectus is supplementary to that in the first volume on the Psalms, in that it likewise emphasizes, though from different view-points, the history and fruits, as well as the present need and future mission of the Protestant Classics of the greatest of all reformers in their relation to the development of the human race.
Let us in this introduction briefly notice the following: The progress of the movement to translate and circulate Luther's works in English, and then emphasize the need of developing an interest to read them; first, because of the relation of Luther and his writings to the public library; and secondly, because as the chief of the Teuton Protestant Church Fathers, we need to understand Luther in his relation to the Greek and Latin Church Fathers, and our true historic relations to them all.
THE PROGRESS OF THE MOVEMENT.
With profound gratitude to Almighty God for his rich blessing bestowed upon the publication and quick sale of the first volume, Luther's Commentary on the Psalms, a book "the mourning soul cannot well be without," we now send forth the first volume of his Commentary on Genesis, with the confidence that those, who think with Melanchthon that "a single page of Luther contains more sound divinity than many whole volumes," will not change their opinion by studying this volume. Having purchased all the copies of Luther on Galatians and his Notes on the Gospels by Dr. P. Anstadt, and the right to reprint them, with two other volumes about ready for the press, one by Prof. E. F. Bartholomew, D.D., and another by Dr. Bernhard Pick, our progress is encouraging, especially since the movement has taken an intersynodical character with colaborers from every branch of our polyglot communion.
LUTHER ON THE OLD TESTAMENT NEEDED FIRST.
This volume on Genesis follows the first volume on the Psalms because the volumes ought to be published first that are needed most and will do the most good. As Professor of Old Testament Exegesis I found that like "Luther on the Psalms" so "Luther on Genesis" was not accessible to the English, Swedish, Norwegian and Danish students of theology, Prof. Bugge's Norwegian translation of extracts from it being out of print. Therefore we believe this volume also will be welcomed by all Old Testament professors and students. While both these volumes will be a healthy corrective to the Old Testament critics, their contribution to the biblical knowledge and the devotional life of Protestantism cannot be exaggerated. Though first delivered to critical students they have also been extensively read in family worship. Luther began and closed his blessed ministry in the church of God not by fighting the Pope, but by expounding the Word of God. He began by explaining the whole Psalter from 1513 to 1516 (before 1517) forming volumes III and IV of the Kaiser Chronological Edition and closed his life's labors by expounding the first book of the Bible, Genesis, which composes volumes I and II of the St. Louis Walch edition. He commenced with the penitential Psalms of David and ended with Moses, the earliest writings of the Old Testament. The reason so many preachers and congregations neglect the Old Testament is because it is neglected in the seminaries. God willing a volume of Luther on the Prophetical Books will be issued and then in all three years at the seminary the students may have something of Luther on the Pentateuch, Psalms and Prophets.
LUTHER'S WORDS ON PUBLIC LIBRARIES.
In the recent marvelous development of public libraries it is held if it is the duty of the state to teach the child to read for the welfare of the child and of the state, it is also the duty of the state to offer the child something to read. Hence the library is being supported by taxation like the public school, and the library buildings are being erected near the high schools. It is as President Roosevelt said while west recently, our civilization rests on the church, the school and the library. The library is the child of the church and school and will in turn greatly influence both. Luther, the founder of the Protestant Church, and the founder of the Public School, is also the founder of the Protestant Library. Yea, more, nearly four hundred years ago he united the school and the library as is proved by the following:
It is noteworthy that Luther closes his "Address to the Mayors and Aldermen of all the Cities of Germany in behalf of Christian Schools," which is considered by educators for its pioneer character and statements of principles "the most important educational treatise ever written," by a powerful appeal in behalf of public libraries which I give in full from Luther on Education by Prof. Painter.
Luther concludes that great educational treatise thus:
"Finally, this must be taken into consideration by all who earnestly desire to see such schools established and the study of the languages preserved in the German states; that no cost nor pains should be spared to procure good libraries in suitable buildings, especially in the large cities that are able to afford it. For if a knowledge of the Gospel and of every kind of learning is to be preserved, it must be embodied in books, as the prophets and apostles did, as I have already shown. This should be done, not only that our spiritual and civil leaders may have something to read and study, but also that good books may not be lost, and that the arts and languages may be preserved, with which God has graciously favored us. St. Paul was diligent in this matter, since he lays the injunction upon Timothy, 'Give heed to reading,' I Tim. 4:13, and directs him to bring the books, but especially the parchments left at Troas, 2 Tim. 4:13.
"All the kingdoms that have been distinguished in the world have bestowed care upon this matter, and particularly the Israelites, among whom Moses was the first to begin the work, who commanded them to preserve the book of the law in the ark of God, and put it under the care of Levites, that any one might procure copies from them. He even commanded the king to make a copy of this book in the hands of the Levites. Among other duties, God directed the Levitical priesthood to preserve and attend to the books. Afterwards Joshua increased and improved this library, as did subsequently Samuel, David, Solomon, Isaiah, and many kings and prophets. Hence have come to us the Holy Scriptures of the Old Testament, which would not otherwise have been collected and preserved, if God had not required such diligence in regard to it.
"After this example collegiate churches and convents formerly founded libraries, although with few good books. And the injury from the neglect to procure books and good libraries, when there were men and books enough for that purpose, was afterwards perceived in the decline of every kind of knowledge; and instead of good books, the senseless, useless, and hurtful books of the monks, the Catholicon, Florista, Graecista, Labyrinthus, Dormi Secure (names of Latin grammars and collections of sermons), and the like, were introduced by Satan, so that the Latin language was corrupted, and neither good schools, good instruction, nor good methods of study remained. And as we see, the language and arts are, in an imperfect manner, recovered from fragments of old books rescued from the worms and dust; and every day men are seeking these literary remains, as people dig in the ashes of a ruined city after treasures and jewels.
"Therein we have received our just due, and God has well recompensed our ingratitude, in that we did not consider his benefits, and lay up a supply of good literature when we had time and opportunity, but neglected it, as if we were not concerned. He in turn, instead of the Holy Scriptures and good books, suffered Aristotle and numberless pernicious books to come into use, which only lead us further from the Bible. To these were added the progeny of Satan, the monks and the phantoms of the universities, which we founded at incredible cost, and many doctors, preachers, teachers, priests and monks, that is to say, great, coarse, fat fellows, adorned with red and brown caps, like swine led with a golden chain and decorated with pearls; and we have burdened ourselves with them, who have taught us nothing useful, but have made us more and more blind and stupid, and as a reward have consumed all our property, and filled all the cloisters, and indeed every corner with dregs and filth of their unclean and noxious books, of which we cannot think without horror.
"Has it not been a grievous misfortune that a boy has hitherto been obliged to study twenty years or longer, in order to learn enough miserable Latin to become a priest and to read the mass? And whosoever has succeeded in this has been called blessed, and blessed the mother that has borne such a child! And yet he has remained a poor ignorant man all through life, and has been of no real service whatever. Everywhere we have had such teachers and masters, who have known nothing themselves, who have been able to teach nothing useful, and who have been ignorant even of the right methods of learning and teaching. How has it come about? No books have been accessible but the senseless trash of the monks and sophists. How could the pupils and teacher differ from the books they studied? A crow does not hatch a dove, nor a fool make a man wise. That is the recompense of our ingratitude, in that we did not use diligence in the formation of libraries, but allowed good books to perish, and bad ones to survive.
"But my advice is not to collect all sorts of books indiscriminately thinking only of getting a vast number together. I would have discrimination used, because it is not necessary to collect the commentaries of the jurists, the productions of all the theologians, the discussions of all the philosophers, and the sermons of all the monks. Such trash I would reject altogether, and provide my library only with useful books; and in making the selection I would advise with learned men.
"In the first place, a library should contain the Holy Scriptures in Latin, Greek, Hebrew, German and other languages. Then the best and most ancient commentators in Greek, Hebrew and Latin.
"Secondly, such books as are useful in acquiring the languages, as the poets and orators, without considering whether they are heathen or Christian, Greek or Latin. For it is from such works that grammar must be learned.
"Thirdly, books treating of all the arts and sciences.
"Lastly, books on jurisprudence and medicine, though here discrimination is necessary.
"A prominent place should be given to chronicles and histories, in whatever language they may be obtained; for they are wonderfully useful in understanding and regulating the course of the world, and in disclosing the marvelous works of God. O, how many noble deeds and wise maxims produced on German soil have been forgotten and lost, because no one at the time wrote them down; or if they were written, no one preserved the books; hence we Germans are unknown in other lands, and are called brutes that know only how to fight, eat and drink. But the Greeks and Romans, and even the Hebrews have recorded their history with such particularity, that even if a woman or child did anything noteworthy, all the world was obliged to read and know it; but we Germans are always Germans and will remain Germans.
"Since God has so graciously and abundantly provided us with art, scholars and books, it is time for us to reap the harvest and gather for future use the treasures of these golden years. For it is to be feared (and even now it is beginning to take place) that new and different books will be produced, until at last, through the agency of the devil, the good books which are being printed will be crowded out by the multitude of ill-considered, senseless and noxious works. For Satan certainly designs that we should torture ourselves again with Catholicons, Florists, Modernists and other trash of the accursed monks and sophists, always learning, yet never acquiring knowledge.
"Therefore, my dear sirs, I beg you to let my labor bear fruit with you. And though there be some who think me too insignificant to follow my advice, or who look down upon me as one condemned by tyrants; still let them consider that I am not seeking my own interest, but that of all Germany. And even if I were a fool, and yet should hit upon something good, no wise man should think it a disgrace to follow me. And if I were a Turk and heathen, and it should yet appear that my advice was advantageous, not for myself, but for Christianity, no reasonable person would despise my counsel. Sometimes a fool has given better advice than a whole company of wise men. Moses received instruction from Jethro.
"Herewith I commend you all to the grace of God. May he soften your hearts, and kindle therein a deep interest in behalf of the poor, wretched and neglected youth; and through the blessing of God may you so counsel and aid them as to attain to a happy Christian social order in respect to both body and soul, with all fullness and abounding plenty, to the praise and honor of God the Father, through Jesus Christ our Saviour. Amen."
Wittenberg, 1524.
In his "Table Talk" Luther continues thus:
"The multitude of books is a great evil. There is no measure or limit to this fever for writing; every one must be an author; some out of vanity, to acquire celebrity and make a name; others for the sake of lucre and gain. The Bible is now buried under so many commentaries, that the text is not regarded. I could wish that all my books were buried nine ells deep in the ground, by reason of the ill example they will give, every one seeking to imitate me in writing many books, with the hope of procuring fame. But Christ died not to favor our ambition and vain-glory, but that his name might be glorified.
"The aggregation of large libraries tends to direct men's thoughts from the one great book, the Bible, which ought, day and night, to be in every man's hand. My object, my hope, in translating the Scriptures, was to check the so prevalent production of new works, and so to direct men's study and thoughts more closely to the divine Word. Never will the writings of mortal man in any respect equal the sentences inspired by God. We must yield the place of honor to the prophets and apostles, keeping ourselves prostrate at their feet as we listen to their teaching. I would not have those who read my books, in these stormy times, devote one moment to them which they would otherwise have consecrated to the Bible."
LUTHER THE FATHER OF MODERN LIBRARIES.
The foregoing literal quotations on the library; its divine origin and its biblical and ecclesiastical development from the time of Moses; its interlingual and international importance; its satanic and anti-Christ-like dangers; its true mission and relation to the church, school, family and state; the comprehensive sample catalogue of a model library; and the words that when libraries tend to direct men's thoughts from or against the one great Book they are complete failures; these and other like thoughts of Luther, who was born only 15 years after the death of Guthenburg, his countryman, the inventor of printing; these words so warm, clear and wise of the hero of the Reformation, uttered nearly 400 years ago, prove that Luther and not Franklin was the father or founder of modern libraries of printed books and documents.
In W. T. Fletcher's "Public Libraries In America," of the Columbian Knowledge Series, published in Boston, 1899, we read on page 10, "But when did the public library movement begin? Not even the Reformation, with its tremendous assertion of the right of man to spiritual freedom, brought about the change so designated. Franklin more than any other originated this movement." It is strange that in all the recent and growing bibliography on the library there is little or no tendency to trace the origin of the Protestant library to the Protestant Reformation. Yet Mr. Fletcher says on p. 37, "It is a significant fact that everywhere the clergy are found foremost in advancing the library movement." He certainly does not mean the Catholic clergy.
If you examine the libraries of our day and judge from their contents and spirit, the conclusion irresistibly comes to one that they do not know their own father or founder. Their walls often are decorated with fine pictures of illustrious men, Carnegie and other liberal donors; but in no public library, not even in districts of our country where the German and Scandinavian taxpayers are in the majority do we find a picture on their walls, "Martin Luther, the Founder of the Library Among the Protestant Teutonic Nations." Though Carnegie should expend all his fortune on libraries alone, his donation to the library idea would be unworthy to be compared with that of Luther. Besides what Luther wrote urging the Teutonic nations accepting his teachings to erect libraries or "book houses" as he called them, and besides what he did in other ways to encourage the collection of the writings of the Germanic nations, this Teuton of the Teutons, their child and father, born, as I said, only fifteen years after the inventor of printing died, wrote a library of 113 volumes in the infancy of printing, which is still today the leading classic library of Protestantism, which has been translated and retranslated in part into every language of the globe and influenced every Protestant and many Catholic authors, and is or should be the foundation and center of every library that is not anti-Protestant. Alas! Alas! It is not so in our own Protestant land, the United States. He seems to be feared more as a leader of a sect, which he never was, than loved and honored as the hero of the Reformation and the very soul of the Protestant Teutonic literary activity and its treasures. However I am not so greatly concerned to have Luther honored as the father of the modern library by hanging his picture on their walls. There is a better way for the Protestant library to honor their father and that is to purchase his writings complete in the German, Scandinavian and English languages and then interest their German, Scandinavian and English citizens to read them. True some libraries have a dozen or more books written about Luther, his life, etc., but not a single book written by him. All the books that others have or may write about him are as nothing compared to what he himself wrote in explaining the Holy Scriptures and the fundamental principles of our modern aggressive Protestant civilization. If they are the happy possessors of a few books translated from our great Teuton church father, the books are often in such poor and antiquated English that no one can nor will read them with any comfort. Librarians and pastors and Protestant laymen, what have you up-to-date in your library from the heart and pen of the father of Protestant literature? Look now and see, and make a note of what you find and write us, and we may be of some help to you in completing your collection.
But what is the use for libraries to purchase Luther's works in German, Scandinavian or English when the people do not call for the books and read them. Therefore we have given emphasis to their cry that is going abroad in the land.
READ LUTHER! READ LUTHER!! READ LUTHER!!!
Why? Because as a true intelligent Protestant you cannot read any thing better. Millions of people have said and millions more will say next to the Bible they received more from Luther's writings than from all other books combined. And if you take the Protestant professors of our land, and for that matter of all lands, they all together would come far short of making a Luther. He was not only ahead of his times, but on many subjects he is far ahead of our age. Yes, when we keep company with Luther we feel we are behind the times, on subjects like Romanism, Protestantism, Christian schools, Christian libraries, the Christian family, the Christian state, and many Christian social problems. It is possible to go backwards as well as forwards.
How can I read Luther when I have not his books and I cannot afford to purchase them? Our cry is not Buy Luther! Buy Luther!! Buy Luther!!! But Read Luther! Read Luther!! Read Luther!!! Many buy Luther's works and do not read them. They can afford to purchase them all and as they have a beautiful book-case with glass doors, perhaps the finest piece of furniture in their homes, as the style now is (for what is a home without an up-to-date book-case?), they subscribe for all Luther's works for a show in their book-case, and we ask can you name a set of books that makes a better show in any public or private library than Luther's works, especially in a Protestant library? They are also really a far better investment than these large, thick, cheap but dear, subscription books, which are nice only while they are new and then they fade and the outside becomes as bad as the inside. When you look at the libraries of many Protestant homes, you pity them, first because of what they have not and then because of what they have.
But Luther's writings should go into the home library not for a show nor for an investment, but to be read. Perhaps there is no passage of Scripture that our homes should take to heart just now more than the advice of Father Paul to his spiritual son, Timothy: "Give heed to reading, to exhortation, to teaching. Neglect not the gift that is in thee." 1 Tim. 4:13-14. Give heed that you read something, that you read the best, and give heed how you read, that the gifts in you may not be neglected. Then the right, sound exhortation and pure teaching will follow. Notice the order is first, give heed to reading. Many have never read any writings of Luther except perhaps his small catechism. They have not built very well on the foundation laid. When one thinks of the solid Christian books our German and Scandinavian parents read and what the children read now-a-days, you must sigh.
Again many say I have now more books than I can read and if I buy more I will not read them. Well, you will not lose much if you do not read many books you have, but if you would sell these and buy a few of the classic writings of Protestantism and read and read them again and again, you would be blessed, and just such a work is Luther on Genesis.
NO ONE IS TOO POOR TO BE A LUTHER READER.
I have spoken of those who can afford to buy Luther's works and do buy them, and yet they do not read them. There is another class much smaller but much better; namely, those who enjoyed the study of their catechism and the little they have read here and there in extracts from Luther and they long to read more, but do not know where to get the books or have not the money to buy them. To all such let our pastors, parochial and Sunday school teachers and all others say on every occasion possible that such works can be had in the public library. If you do not find them there make application on the little blank slips the library furnishes for the public to request the library to secure the books desired. If they do not do so at once have your neighbors repeat and repeat the same request. This is the way the latest trashy novels are introduced in public libraries, for they buy only what the public asks for. These libraries are supported as a rule by taxation and the Germans and Scandinavians are heavy taxpayers and their requests for good standard books in their own language or in English will be favorably considered. We ourselves are to blame if public libraries have not the standard classics of their Protestant father and founder.
It if therefore in harmony with historic development and with the spirit of Luther that in Chicago, June 29, 1903, an adjourned meeting of the convention, which assembled in the same city in September of the previous year, was held and effected an organization known as the
NATIONAL LUTHERAN LIBRARY ASSOCIATION
one aim of which as specified in its constitution, is "To aid in duplicating as far as practicable the 'Luther' literature in the British Museum Library in all the larger American Public Libraries." (See the constitution for further details.) The public libraries of Great Britain are far ahead of the American public libraries in their Luther literature, and we as free loyal Americans cannot afford to let it continue so.
The question arises, what nations, what culture should characterize the libraries of the world? Shall the Greeks, or the Latins or the Teutons? To aid in answering this question I will add another heading
THE GREEK, LATIN AND TEUTON CHURCH FATHERS.
In the Introduction of Vol. I in the Psalms, to which the reader is referred, it was stated that the key-note of all of the "sacred books" of the East is "Salvation by Works." And yet in the face of this Protestants are asked to believe that they are "sacred books," when their main teachings are directly contrary to what we have been taught to esteem as most sacred, namely, our Christian faith in the grace of Christ for salvation. To Protestants they are not sacred books but the very opposite. I would far rather call the writings of Luther sacred, which teach and defend the doctrine of salvation by grace as taught by the one great Book, although it stands alone and protests against the false teachings of the so-called sacred books of the east.
However let us now look more closely at the west. Here we find that Protestants have shown commendable zeal and enterprise in translating, publishing and circulating the large libraries of the Greek and Latin church fathers. Every pastor continuously receives circulars with the almost irresistible temptation to purchase the patristic writings of both Catholic churches. This is all well, but we should not forget that the Anglo-Saxon people are neither Greeks nor Latins, but Teutons, and that our Teuton church fathers are Protestants and they also should be translated, published, circulated and read and taught. Little Wittenberg dare not fall behind Constantinople and Rome. It ought not.
For "Saxon and Norman and Dane are We."
True the Teutons can and do learn from the Greek and Latin church fathers, but we also believe that the children of the old Greeks and Latins can learn much from our Teuton fathers, and that they have as good reasons to welcome our classic church literature as we have theirs; and we hope the day may soon come when they will translate and read ours as faithfully and impartially as we do theirs. What a blessing that would bring to Christendom!
In some quarters however English Protestants have been in danger of appreciating the fathers of the Greeks and Latins to the extent of neglecting to give due honor to their own. Many Protestant ministers' libraries contain all classics except the Protestant classics. Let the whole world have the Greek and the Latin fathers as it has, but let Protestants awake and give the world theirs. Is it not a shame and a pity that while all the writings of the Greek and Latin fathers have been translated into many languages, yet the complete works of Luther, the first and chief of the Protestant fathers, have never been translated into any language, though his loyal disciples are numbered by the hundreds of thousands in different tongues, as the fruits of those writings? For of the 70,169,000 Lutherans in the world, 43,731,000 speak German, 7,300,000 Swedish, 3,500,000 Norwegian, 3,200,000 Danish, 3,000,000 Finnish, 1,100,000 Esthnish, 400,000 Hungarian (or 4,500,000 of the Finnish or Magyarian race), 4,000,000 English, 2,000,000 Lettish, 500,000 Slovakian, 300,000 Polish, 200,000 French, 100,000 Dutch, 100,000 Russian, 82,000 Icelandic, 50,000 Bohemian, 63,000 Wendish, 113,000 Lithuanian, 250,000 the heathen dialects of Asia and 280,000 the heathen dialects of Africa. And further as all German speaking Reformed churches use Luther's version of the Scriptures, so they welcome his writings also.
True in all these 17 or more languages some of Luther's writings have appeared. But it is distressing to learn how few they are, and how out of date and imperfect some of these are. Luther is the common property of all Protestants, and so are his writings. They would be helpful in all time to the 21,000,000 Episcopalians, the 17,000,000 Methodists, the 11,000,000 Baptists, the 9,000,000 Presbyterians, the 4,500,000 Congregationalists, and all other Protestants; and not only to the 140,000,000 Protestants, but also to the 80,000,000 Greek Catholics and 200,000,000 Latin Catholics and to the heathen, to the infidel, to the state as well as to the church. The first thing for Protestants to do is to give all nations the Bible; and the second, to give them the best Protestant classics. We can. Will we?
No nation or race is greater than its greatest men, and those greatest men are not greater than their best writings. Hence little is of more value in literature than the honest critique by these greatest men of the best writings of the most civilized and cultured nations before their time. Therefore of the greatest interest are the following
CRITICISMS OF THE GREATEST TEUTON CHURCH FATHER ON THE GREEK AND LATIN CHURCH FATHERS.
They are taken literally from his Table Talk and read thus: I will not presume to criticise too closely the writings of the fathers, seeing they are received of the church, and have great applause, for then I should be held an apostate; but whoever reads Chrysostom, will find he digresses from the chief points, and proceeds to other matters, saying nothing, or very little, of that which pertains to the subject. When I was expounding the Epistle to the Hebrews, and turned to what Chrysostom had written upon it, I found nothing to the purpose; yet I believe that he at that time, being the chief rhetorician, had many hearers, though he taught without profit; for the chief office of a preacher is to teach uprightly, and diligently to look to the main points and foundation on which he stands, and so instruct and teach the hearers that they understand aright and may be able to say: This is well taught. When this is done, he may avail himself of rhetoric to adorn his subject and admonish the people.
Behold what great darkness is in the books of the fathers concerning faith; yet if the article of justification be darkened, it is impossible to smother the grossest errors of mankind. St. Jerome, indeed, wrote upon Matthew, upon the Epistles to the Galatians and to Titus; but, alas, very coldly. Ambrose wrote six books on Genesis, but they are very poor. Augustine wrote nothing to the purpose concerning faith; for he was first roused up and made a man by the Pelagians, in striving against them. I can find no exposition upon the Epistles to the Romans and Galatians, in which anything is taught pure and right. What a happy time have we now as to the purity of the doctrine; but alas, we little esteem it.
We must read the fathers cautiously, and lay them in the gold balance, for they often stumbled and went astray, and introduced into their books many monkish things. Augustine had more work and labor to wind himself out of the writings of the fathers, than he had with the heretics. Gregory expounds the five pounds mentioned in the Gospel, which the husbandman gave to his servants to put to use, to be the five senses, which the beasts also possess. The two pounds he construes to be the reason and understanding.
The more I read the books of the fathers, the more I find myself offended; for they were but men, and, to speak the truth with all their repute and authority, undervalued the books and writings of the sacred apostles of Christ. The Papists were not ashamed to say, What are the Scriptures? We must read the holy fathers and teachers, for they drew and sucked the honey out of the Scriptures. As if God's Word were to be understood and conceived by none but themselves, whereas the heavenly Father says: "Him shall ye hear," who in the Gospel taught most plainly in parables and similitudes.
Augustine was the ablest and purest of all the doctors, but he could not of himself bring things back to their original condition, and he often complains that the bishops, with their traditions and ordinances, trouble the church more than did the Jews with their laws.
I am persuaded that if at this time, St. Peter, in person, should preach all the articles of the Holy Scriptures, and only deny the pope's authority, power and primacy, and say that the pope is not the head of all Christendom, they would cause him to be hanged.
Jerome should not be numbered among the teachers of the church, for he was a heretic; yet I believe he was saved through faith in Christ. He speaks not of Christ, but merely carries his name in his mouth.
Again he says, Jerome may be consulted for the purpose of historical study. As to faith, and good true religion and doctrine, there is not a word about them in his writings. He writes only respecting fasts, sorts of food, virginity, etc. I have already proscribed Origin. Chrysostom possesses no authority in my estimation. Basil is but a monk, for whom I would not give the value of a hair. The Apology of Philip Melanchthon is worth all the writings of all the doctors of the church put together, not excepting those of St. Augustine.
Tertullian is a thorough Carlstad; Cyprian the martyr is a feeble theologian.
The fathers said nothing decisive during their lives, respecting justification by grace; but at their death they believed in it. This was the more prudent course for them to follow, in order neither to encourage mysticism, nor discourage good works. These worthy fathers lived better than they wrote.
Since I became, by the grace of God, capable of understanding St. Paul, I have been unable to esteem any of these doctors; they have shrunk into insignificance in my estimation.
PREFACES AND DEDICATIONS
—of—
LUTHER'S "DEAR GENESIS."
HIS "SWAN SONG" AND HIS "IT IS FINISHED."
We certainly will be pardoned for issuing here and at this time the Prefaces: of Veit Dietrich, who published the first of these lectures in Latin; of Basil Faber, who was the first to translate parts from Latin into German; of Dr. Walch, who issued one of the best editions of Luther's complete works; and of Dr. Cole, who was the first to translate a small part from Latin into English. The words of these four men are a stronger appeal than we can write for the extensive circulation among English Protestants of this the last and the greatest of Luther's writings.
It is as Mathesius says: "Surely the last thoughts are the best when they at the time refer to the Word of God and spring from it. The sermons and books of aged men are worthy of consideration and preservation." Hence, Jerome Weller called this commentary Luther's Swan Song, and Morlin calls it the "Consummatum Est," "It Is Finished," of Luther.
A new interest will be taken in the lines of this book when it is remembered how dear they were to the Reformer himself. He frequently expresses his love for his "dear Genesis," and had the prophetic impression that his labors in Genesis and his earthly life would terminate together. And so they did. This was the last public work of Luther's forty years of professorial, ministerial and reformatory labors. This saint of God, who was "a lion before men, but a lamb before God," concludes his commentary thus: "This is now the dear Book of Genesis. May our Lord grant that others may do it better than I have done. I can no more; I am so weak. Pray to God for me, that he may grant me a good holy hour at death!"
A friend, one of the collectors of these comments, records these remarkable coincidences at the foot of the Commentary: "The man of God, Doctor Martin Luther, finished his Commentaries on the Book of Genesis in the year of our Lord 1545, on the 17th day of November; having commenced them in the year 1535. In his opening remarks he had said, 'This exposition I shall pore over and die over (immorabor et immoriar).' According to this prophecy concerning himself he died at Eisleben, Feb. 18th, 1546, piously and continually calling upon the Son of God."
DEDICATION OF VEIT DIETRICH.
To the Most Illustrious, High-Born Prince and Lord, John Ernest, Duke of Saxony, Landgrave of Thuringia, Margrave of Misnia.
It is this glorious and beautiful architectural building, the world; that is, the heavens and earth with all that in them is, as the stars, the elements, the trees, the plants, and all kinds of animals, etc., created so admirably for it and wisely ordered by God in their relations to one another, that teaches us to know God as the one eternal and almighty Creator and the right Master-builder, and to understand that he created us for this life, body and soul, and gave us reason and a spirit in order that he might thereby be worshipped. And such knowledge would have remained pure and beautiful in the hearts of all men without doubt and error of any kind had human nature not fallen through disobedience into such miserable darkness and other innumerable calamities.
For what blindness and ignorance of God, his nature and will, his providence and government, there is in the hearts of all men in their corrupt and infirm nature, is evident from the doubts which stick in the hearts of everyone, concerning which Plato was right when he wisely said, "That the minds of men are so overpowered with conviction by the laws of the motion of the heavenly bodies and other testimonies of nature, that they are compelled to confess that the world had for its Creator an eternal and almighty divine Mind." And yet we find that this knowledge and this conviction are darkened and deranged when we consider how enormous and confused all things are in the world and in this life, and when we find ourselves so often plunged into such great misery and need without help or rescue as if there were no God left to his creatures.
From such doubts all those mad-brained opinions of philosophers have arisen. Some, as the Epicureans, denied the existence of God altogether; others, as Aristotle and the Stoics, believed God was an eternal mind, yet bound and confined him to second causes; just in the same way as the poets fable that Saturn was bound by Jupiter. Thus they ascribe to him no action, but that which the general concurrence of second causes produces. Hence having their minds infatuated with this delirium, they can neither ask any good thing of God, nor expect any good thing from him, because, with them events are necessarily only consequents which responsively follow upon their natural first causes.
Therefore, while these men thus reasoned, they did not bring forth their own private and personal opinions only, but the common errors which lie concealed naturally in the minds of the whole human race. The greatest part of mankind fix their eyes upon second causes; but these never raise them so high as the great Over-ruler of all; so as to wait for the government or pressing forth of second causes from and by him, as Elijah did, when he prayed for rain in the midst of a drought, and as Isaiah did, when he drove back an army of the enemy by prayer.
When this darkness in the mind of man had followed upon the fall of our first parents, God came forth anew out of his secret habitation, and immediately made himself known again, with a distinct voice and with fresh testimonies; that the human race might not appear to be created in vain nor without a mighty purpose, nor for destruction only. The creation indeed was a great benefit and blessing from God. But much more so was his revelation of himself to the human race from the very "beginning," by certain testimonies and evidences; delivering with a distinct voice the promise of eternal life and salvation, and making a declaration concerning a judgment to come, in which after this life he would separate the righteous from the wicked. The Law also, though known to nature at first, he renewed, and showed what was his true worship. He caused it moreover to be attended with signs, which could be wrought by no power less than infinite. He recalled the dead to life, he stopped the motions of the heavens and the course of the sun, and he even turned the sun back in his course to refute a human delirium, which pretended to suspend God by second causes as by the golden chain of Homer.
And lastly, the Son of God himself assumed human nature and lived openly with us, taught us and became a sacrifice and offering for our sins; and after having overcome death rose and lived again, and discoursed with many in an open and familiar manner; and moreover preached to a great multitude of hearers. And although these things, on account of their greatness, seem to human judgment to be mere fictions, yet they are attested and sealed by sure and certain evidences and miracles; so that they are as surely true as that it is mid-day when the sun has mounted in his course to the mid-heaven.
To these blessings we are also to add this, that God was pleased that there should be a history of the human race from the very "beginning," and a record of all those testimonies, by which he revealed himself, committed to writing and engraven on biblical monuments, which should remain forever. Nor will God be known in any other way than by these testimonies; nor will he consider any assembly of men, who are ignorant of these testimonies, to be his Church, nor will he receive the prayer of those, who do not call upon him as the same God, who does thus make himself known by these his testimonies.
The Mohammedans and Turks call upon God as the Creator of universal nature, but they set themselves against his Son and his Son's doctrine. They say, that he who can approve such doctrine cannot be God. And as to his Son, in whom God more especially reveals himself, and concerning whom he says himself, "This is my beloved Son in whom I am well pleased, hear ye him," on him they spit with infuriated madness!
And what says Plato here? Although Plato does raise his mind above the common opinions of the vulgar, and does not ascribe divinity to statues of wood and stone, but really does inquire after God with very wise reasoning; and although he defines him to be "an eternal mind" and the great Cause of all good in nature, yet he still errs very widely from the true God. But how is that, some one may say? What description of God will you find more appropriate than Plato's? I acknowledge that he thought most learnedly and wisely concerning the nature of God; but concerning his will, he hangs in doubt himself and leaves all his readers and disciples in doubt also; and to use his own expression "bestormed and shipwrecked in their reasoning." Neither Plato nor Mohammed knew whether God heard and received the unworthy; nor how, nor why, he received them.
Plato ought however to have inquired not only how God manifested himself in the creation of things, and what traces of himself he impressed upon the face of nature, but also whether or not he had uttered any voice by any certain signs or testimonies, and how that voice was spread abroad and made known. He might have heard these things when studying mathematics in Egypt, and might easily have learned all particulars from their neighbors the Jews. But the greater part of men always despise the voice and the Church of God.
But to what purpose is all this far-fetched Introduction? It is for this end, that we may know the true Church of God is nowhere but among those, who have and who embrace the writings of the prophets and the apostles; that God is nowhere rightly called upon, but where the doctrine contained in these books truly shines forth. And here again we have to consider another singular blessing of God: That he was pleased to cause a whole connected history of all ages, from "the beginning," to be recorded in these books, and has preserved them by his own peculiar care. Nay, the whole Mosaic Economy was ordained for this very preservation of them. For what was the whole of that Economy, but a school and library of these books?
And the fountain of all is the first book of Moses, called Genesis, which profane men may perhaps laugh at and consider that it does not differ from the "Timon" of Plato, in which also the creation of the world is described. But the godly reader knows that there is a wide difference between profane descriptions and this description given us from above. For the latter not only informs us of the beginnings and nature of created bodies, but gives us a description of God himself. And it contains also an account of the beginnings of the Church; for the sake of which all other things were created and made, all which things we must know before we can understand whence the doctrine of the church proceeded and how the knowledge of it was spread abroad in the world.
All heathen superstitions crept into the assemblies of men without any certain authors, and were afterwards accumulated by fanatical persons on various occasions. But from "the book of Genesis" we learn that the doctrine of the church was delivered to our first parents by the voice of God, and that thence the knowledge of it was preserved and spread abroad in the world by a continued series of persons and events, and not without manifest evidences and testimonies. Enoch was taken up into heaven; Noah truly preached of the Flood and was afterwards preserved in the Flood; Abraham, Isaac, Jacob, Joseph, etc., for there are many signs and evidences that they were teachers and priests, truly called of God, were most certain witnesses, that the doctrine which they embraced and preached was from heaven.
Symmachus objects against Christians, that all agree that the oldest doctrine must be the true one; but that the apostolic doctrine is a recent fiction. But Symmachus is here in a very great error; for it can be most manifestly proved that the doctrine now held by the Church is the first doctrine that was ever delivered to the world. And that is plainly shown in this "Book of Genesis," where both the doctrine is recorded as having been delivered of God; and also the increasing nations are described, which departed from the purity of that doctrine and formed for themselves new opinions concerning God and set up idols, instead of worshipping him. Therefore, we must come to this Book for a description of the beginnings of the Church, and for testimonies of its propagation; and it is to this Book that all doctrines must be referred in order to discover their origin or antiquity.
Philosophers knew nothing of the cause of sin, of the cause of death, nor of the cause of the great calamities to which the human race are subject; nor did they know anything of the restitution of all things, nor of eternal life. They were continually inquiring, how there is so much misery in the nature of the human race, which is so exalted and excellent. How often do they exclaim against and lament man's violent and impetuous inclinations to vice! They see that his virtues are weak and that they are only faint attempts which soon vanish and end in nothing; as we see in Pausanius, who was the great general of the Greeks against Mardonius; and in Alexander; also in Themistocles and many others. Aristotle seeks for the cause of the death of the human race and of all other living creatures in their material nature; and to make good his hypotheses, he enumerates privation among the principles of natural things; that he might in some way or other make out a continual lapse of matter, decaying and perishing, in order to assume other forms.
But the Book now under consideration sets before us a far different cause of the death of the human race and of the corruptions which defile it; it shows that the cause was a turning away from God in our human nature at "the beginning;" which human nature, casting away the light and knowledge of God and of life, procured to itself a confusion in its powers and a subjection to the tyranny of the devil and of death. The greatness and enormity of these evils appeared in our first parents, in the murder of Cain and in other horrible wickednesses, seen in those first flowers of the human race, which excelled all others in purity and excellence.
Then again we have a beautiful view and proof of this in the propagation and continual renewing of the Church; where it appears that the Church is not a kingdom or body politic, belonging to this world, enclosed and guarded by armed garrisons; but a body formed of widely dispersed assemblies, though not hidden and obscure; bearing about with them the divine voice and the Word, and dispensing it in public congregations of honest men, to kings, rulers and cities; and calling and drawing many everywhere to prayer and to the true worship of God; though they are all the while derided, cast out, and driven away by tyrants and by the great part of mankind.
Melchizedek, whom the old divines supposed was Shem, the son of Noah, surpassed all the men of that time in wisdom, righteousness and age; and he preached for a long time to the people of Sodom and the neighboring places, for his dwelling was not more than eight English miles from Sodom. Therefore no doubt he had a congregation, by no means insignificant, which contained the families of Abraham, Lot and many others. For although the Church was small, yet there was always some Church existing; and that no obscure nor inconsiderable assemblage. And these little schools or congregations of hearers were protected and defended from on high. For all the neighboring cities, Sodom the chief in power, with infuriated madness despised the heavenly doctrine, and railed at and hated its preachers.
In meditating on this book of Genesis the picture Moses gives us of the Church at that time is to be continually and diligently considered. And indeed in reading these histories, the following six particulars are to be carefully borne in mind.
First, the doctrine of our primitive fathers is to be considered, and that the prophets and apostles drew many things from these fountains. For our forefathers and the prophets learned the benefits of Christ, both out of the promise given to Abraham and from other parts of those histories. How eruditely and learnedly does Paul draw up the article of righteousness by faith out of that word of Genesis, "Abraham believed in God, and it was counted unto him for righteousness." And David ascribes unto Christ a priesthood like that of Melchizedek; marking particularly his office of blessing; when he blessed Abraham and promised him in the sweetest words, the favor and help of God; which was different from the office of the Levitical priesthood.
This is a most rich part of the Scripture of Genesis as the following commentary frequently points out, and as the godly reader at once perceives in this very history itself; for he knows that these histories are to be read in a far different spirit and with a widely different intent, than all profane and heathen histories. Heathen histories merely set before us examples of civil manners, and show that the events attending honest designs are for the most part good, and pleasant, and successful; but that the most fatal calamities await atrocious wickedness. And this is nearly all that we learn from profane and heathen histories. But these prophetic writings contain things of much higher moment; the doctrine of God, the divine testimonies concerning eternal things and the government of the Church.
Secondly. We must observe and consider these miracles. Not merely to feast our wondering curiosity on their singularity or novelty, but hold them fast as testimonies and evidences; intended to show what kind of doctrine and what kind of teachers God approves. All those marvelous and signal acts of God are above nature, and wrought as "seals" of the doctrine. For we are not to imagine that God was in jest, when he forewarned the antediluvian world of the Flood, and when he saved the family of Noah alone from that mighty Deluge. All these his mighty acts were testimonials of his providence and of his doctrine, which the aged Noah preached.
Thirdly. Let the government, defense and protection of the Church be diligently observed; which, although it seems to be neglected of God, yet exhibits most illustrious proofs of the presence of God and of his providence.
The Emperor Augustus ruled the world by sure and established laws; he had his armies, to whose care he entrusted the safety of his provinces, and he had also his wealth and other resources, wherewith to support his armies. Thus a political government is fortified and protected by human laws, counsels and power. But the government of the Church is far different from this.
Abraham, Isaac and Jacob wander about like private men and strangers in the land without any human resources for protection; and they collect together a Church by the Word or Voice of God, and by the Holy Ghost. And though they are unceasingly exercised with various sorrows and distresses, they still find themselves delivered from all evils, protected and defended from above!
So also Jacob, when about to take his journey with all his family through the territories of his angry and embittered brother, is filled with fears and hesitations, and the difficulties seem insurmountable by all human counsel, but in the night he wrestles with the Lord and is encouraged, confirmed and protected.
And many like examples are contained in this little but momentous book of Record, which shows us that God is ever with his Church. It commands and encourages us also to seek and hope for help and defense from him. For these things were recorded and handed down to posterity that we might be encouraged by such examples and might know that God in the same manner is ever willing to protect and defend us.
Fourthly. We must bear in mind the continual succession of the Church. Men magnify the ordinary succession of all human things; the titles and honors and decorations of parents and the magnificence of houses and places. Cain, Ishmael and Esau arrogated to themselves dominion and superiority in the Church, because they had the advantage of their brethren in age. The ancient Babylonians maintained that their opinions concerning God were the most true, because that was the most ancient dwelling place of our fathers, and because it was the capital and citadel of their empire; just as bishops and colleges now on account of an ordinary succession assume to themselves this peculiar honor, that they cannot err; and that they are the habitation and the pillars of the truth.
But Paul shows us in Romans 9:6, etc., that all such judgments and opinions are refuted in Genesis, where the apostle shows in the most forcible manner that the Church is not propagated and continued by any prerogatives or privileges of birth or place, but by the calling and Word of God. The family of Jacob was the Church; because it retained the doctrine of the Word from heaven; but Esau did not retain it.
Thus the Church which fell away and declined in Palestine was restored by the calling of the great teacher Abraham, and by the renewal of the promise to him with additional evidences and testimonies, and this history shows that the Church is the care of God, and is regenerated and revived by him; as Paul says, "And he gave gifts unto men, prophets and apostles, and pastors, and teachers."
Let us not then be moved by honors of dignity, or places, or an orderly succession, so as to be made to believe that the church is that assembly of men who oppose the Gospel and who would kill and exterminate all honest men on account of their profession of the doctrine of godliness, as Cain did.
Fifthly. We must bear in mind while reading this Book of Genesis, the lives, manners and actions of the persons recorded in it. We have before been speaking of the doctrine and government of the Church, and they who despise these will never truly value or prize this book. For such men seek in these histories as in all others, and are interested only in the various commotions and changes of states and kingdoms, and the examples and lives of the leaders of armies and the wonderful events of wars. But here they read also the conversations and lives of shepherds; which are like real pastorals, better than Virgil's Bucolica. And they here read also the marriages and quarrels of women, which they despise as altogether without interest. All such readers and proud men err, and do not understand that it is the Church which is here portrayed by Moses, which is poor and humble in external appearance and unlike mighty empires; yet, as the members of that Church lived a civil life, its history consists in domestic and political actions; according to the vocation of those members of the Church of God and the various occurrences which took place in their lives.
Thus Abraham taught his guests concerning God, and with such effect that they themselves said, that he was an angel from God; for it is indeed a great work, verily the greatest of all works to teach rightly concerning God. This same man carries on war when circumstances require it and defeats a huge army of the Chaldeans with a very small number, showing thereby that true courage is a divine motion in the soul from God. This same man is also a master of a family, is full of pure affection, and loves his wives and his children. He is also a diligent man in all his domestic affairs. He defends his fountains and his cattle. In buying he evinces peculiar care, justice and equity; things which he knows God requires in all the dealings of men with each other. And in all this tenor of domestic and political life Abraham's great aim is this, that thereby his confession and profession might be made manifest by his actions. In all the common calamities moreover which attend this life of trouble, he exercises the fear of God, patience and calling upon God in prayer; and he experiences at the hand of God many and great deliverances.
All these things in the lives of the holy patriarchs are committed to letters and recorded in this Holy Book; to the end that superstitions of every kind might be refuted. For in all ages superstitious men have imagined and sought out various ceremonies and modes of religious action, which are not consistent even with common sense, and these superstitious ceremonies they have pompously commended to the people under the title of great acts of religion. All the laws of celibacy, of particular meats and drinks, of afflicting and torturing the body, to make a feigned outside show of religion, are as ancient as the world itself. But let us oppose to all these mad inventions the domestic and political lives and conversations of the patriarchal fathers, which were full of examples of faith, full of the most honorable and kind duties toward their fellow men, and full of the tenderest affection. Nevertheless, these holy characters were not without ceremonies. There were sacrifices; there were certain explanations of the Word and will of God; there were certain holy exercises. The possession of letters and of learning also rested with these men especially. From them it is that we received theology, history and medicine. Therefore they must doubtless have been engaged in various domestic duties and exercises; that those of the less experienced ages might be instructed by them and trained to virtue.
Sixthly. Even the faults and falls of the great men, recorded in this Book must be particularly considered. They took the greatest care not to rush into anything against their consciences. But some offenses will arise in the best of men even against their wills. And sometimes offenses occur of which men are wholly ignorant and unconscious before they take place. Lot, when in the great grief of his mind he had drunk to excess, was defiled by an incestuous commerce with his own daughters.
But in these slips and falls we are to observe a distinctive difference. These holy men who feared God, as I said, were on their guard not to rush into anything against their consciences; and when they happened to fall they deplored the weakness of human nature and learned to see the value of the promise of deliverance through the Saviour, who was to come. And they at length knew that God had received them again in mere mercy, for the sake of the great Deliverer promised; and by that confidence and trust in the promised mercy they returned to God; and therefore they obtained pardon and were delivered from their sins and the punishment of them. Hence Jacob preaches and proclaims the angel, the Son of God, by whom he said he was "delivered from all evil"; namely, from sin and eternal punishment. But the wicked, as Cain, the "giants," and the people of Sodom, defiled themselves with various sins and iniquities in an open contempt of God, and rushed into eternal destruction. Therefore the wide difference between the falls and punishments of these two characters is to be diligently observed in reading this book of Genesis.
These observations I have made by way of Introduction for the benefit of the inexperienced, that being thus forewarned they might know that the doctrine contained in these sacred histories is concerning the most momentous things, and is most copious and extensive, which indeed the following commentary will most learnedly and blessedly open up and explain. Let those therefore who read it bear in mind that the six particular admonitions which I have here mentioned; and let their aim in reading be this, that by meditating on the lives of the holy men here recorded, they may become accustomed to the fear of God and to faith in him; and to call upon him in prayer and supplication.
And as there is no old commentary of the book of Genesis existing, and as it is well known to all that this book is calculated to be of the utmost benefit and profit, thanks are due to the Reverend Doctor Luther, our teacher, both from myself and from all who fear God, for having undertaken this exposition, by doing which he has rendered a most essential service; not only to us, but to all posterity; because he has here opened up and explained the most important things; and has also so commented upon those most excellent men and lights of the Church, Abraham, Isaac, Jacob and Joseph, that their virtues because of this commentary shine forth with much renewed brightness.
Before this, when the people heard the names of these luminaries of the Church, they had no particular thoughts upon their spiritual excellencies or their heroism; nor did they consider them to be above the common rank of shepherds; but now, they learn to acknowledge the peculiar presence of God with them, and to render thanks unto God that they were called of him and that they so wonderfully governed and revived the Church. From these also they have borrowed eminent examples of the fear of God, of faith, of confession, of patience, and of many other holy virtues. On these they fix their eyes as on leaders and lights of the Church, and inquire of their doctrine for the confirmation of their faith. In a word they venerate them as their fathers; that is, as teachers of all who call upon Jesus Christ; and they understand also that these same patriarchs are the fathers in the flesh of those murderers, the Jews, and of others who, like the Jews of old, hold up Christ for a laughing-stock and "crucify him afresh" day by day.
Indeed, it is no small step toward godliness to know the doctrines of Abraham, Isaac, Jacob and Joseph; and to exalt these eminent men in our esteem.
And that this commentary might be a benefit to more, and might be handed down to posterity, as Doctor Luther had not leisure enough to commit it to writing, with the help of my friends, Caspar Cruciger and George Rorary, I collected it with the greatest diligence and speed, as we received it from the mouth of our venerable teacher Luther; and faithfully committed it to paper; and I hope our services will be acceptable to all our readers who fear the Lord.
This useful and valuable monument of divine knowledge and experience therefore I dedicate to you, most Illustrious Prince, John Ernest; which, I doubt not, you will prize more than any monuments of marble or of brass. For I know it is your desire that this noble work of Martin Luther should be preserved for the Church's sake; and I am equally assured that you love and cherish it with a pious regard, and after the example of your father; and I am also persuaded that you love the author of it; which also you do after the example of your reverend father, that most upright prince, Elector John, Duke of Saxony, whose worth we thus deservedly record; who, although he was far inferior to our most eminent leaders, whom I have before mentioned, Abraham, Isaac, Jacob and Joseph; yet I may justly rank him with that Pharaoh, King of Egypt, whom Joseph instructed in the true knowledge of God; and who gave a quiet dwelling to the family of Jacob. For thus your father also learned the Gospel with a holy desire that he might worship God. And he cherished and adorned the churches, and devoted all his counsels with the greatest moderation, to the common peace and tranquility of Germany.
Receive therefore, Illustrious Prince, this great work, which is now dedicated to you; that by reading these wonderful histories of the government, the perils, and the defense of the Church of God, you may learn to govern and strengthen your own exalted mind.
The reason why this commentary did not appear all at once, but in separate volumes, was because the labor of collecting and committing it to paper was very great; and we have not much idle time at our disposal, from the duties of our calling, as many dream we have; nor as those have, who only vaunt and talk of their great and numerous good works. I hope however that this my candid confession will be accepted by the reader, if I shall put into his hands a part of our labors first; though it is not a small part; and I promise that the remainder shall be added to it in a short time. For as one of old says, "A godly mind surmounts the hardest toil."
We who are engaged in church work have not only the labor of commenting and teaching, but we have also to endure many other burdens; and that, too, with much courage and firm determination of mind.
Nor am I deterred from my purpose even by the opinions of those, who say that nothing which our adversaries advance, who reproach this kind of doctrine (which, through the goodness and mercy of God, sounds forth in our Church), ought to be published to the world. For God's will is that he should be proclaimed aloud, both by the living voice and by the writings of his Church. Hence it is said concerning the Church's living voice, "Out of the mouths of babes and sucklings hast thou perfected praise." And concerning her writings, "These things shall be written for the generation to come." God's will is, that the doctrine revealed by him should be delivered faithfully and purely to posterity. And his will also is that we should inculcate it by speaking, by discoursing, by commenting, and by writing; that it might become familiarly known to us. And this continual meditation and application of the pen are of essential service to the promotion of godliness.
In a word, on what subjects can we meditate and what things can we commit to paper more useful and important than these? I approve of the labors of all, who devote themselves to the useful arts. I praise those who describe the nature and properties of plants and adorn any of the arts given us from above. But it is not more the duty of men to philosophize upon plants or upon the anatomy of the human body, than to collect with a godly intent those things which were delivered to us of God, attended with sure and certain testimonies.
And as to our adversaries, who reproach the doctrine of our Church, all such are refuted in this very book of Genesis by those sure witnesses, Abraham, Isaac, Jacob and Joseph. Since, therefore, we have such eminent men as these, as witnesses on our side; nay, as our teachers, too; let us not be moved by the calumnies and reproaches of the wicked. Reader, farewell. To God I commend you.
Christmas, 1544.
DEDICATION OF BASIL FABER.
To the Worthy, Honorable and Illustrious Christopher von Steinberg, my Gracious Lord:
How one should read the books of Moses and what one should chiefly learn from them are fully set forth by our beloved and highly honored father, Doctor Luther, in many places of his writings; namely, one should first of all and above all concentrate his attention upon the very loving and comforting promises concerning our Lord and Saviour, some of which are very clear and plain in the sacred writings of Moses, as Gen. 3:15, "And I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel." Also, Gen. 22:18, "And in thy seed shall all the nations of the earth be blessed." Likewise Deut. 18:15, "Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him shall ye hearken." In the second place attention should be given to the glorious and beautiful examples of faith, of love, of suffering, of patience, of prayer and other spiritual characteristics and traits in the saints, as in Adam, Abel, Noah, Abraham, Isaac, Jacob and others. How God was disposed toward them, governed, protected and heard them. And thirdly, study the examples of unbelief among the ungodly and of the divine wrath and judgment, in Cain, Ishmael, Esau, in the Flood and in the destruction of Sodom and Gomorrah. For all these are nowhere described more truly and fully than in the writings of Moses; and such examples illustrate, if they are rightly studied, how the entire Old Testament is to be used with profit; namely, that we learn to trust and believe in God from the examples of the saints set before us, how God received them, ruled and led them and wonderfully protected them. But from the examples of the wrath and judgment of God learn to fear him.
Such passages are not only here and there in all the books of Moses, but in his first book he treats also the following important themes: Whence all creatures, especially man, have their origin; also what sin and death are and how man may be delivered from them and become truly pious, which every man seeks and desires; for these are the most important subjects of all the sacred Scriptures. Likewise, how the Church originated and grew, often came in need and danger, and was wonderfully preserved by God.
The foregoing one should know, if he would read Moses, and especially his first book, Genesis. But so much is in these sound and useful lessons and explanations of Genesis by our honored father, Doctor Martin Luther, of blessed memory, that I will give a short account of it. And first it is true that this dear and great man, our beloved father and prophet, Doctor Martin Luther, served the Church to his last days in many and various labors. In his exposition of the prophetical and apostolical writings, he has most faithfully explained, enforced and defended the doctrines concerning the forgiveness of sins, righteousness before God, and eternal salvation. However his expositions of his "beloved Genesis," as he delighted to call it, are a key or paragon to all his other writings and books, and a very rich treasure in which an excellent theology is gathered and formulated, as every diligent reader will find for himself. For what is now and then treated in many writings of Doctor Luther, flow together here in one work, which might rightly be called Dr. Luther's Theology. Further you find here for the first time many useful reports of all kinds of spiritual and theological discussions, as they spring up continuously, and especially critical and special instruction almost on every article of Christian doctrine, of God, of the three Persons in the divine Essence, of the creation, of sin, of faith and the forgiveness of sin; of the Law and the Gospel, and how both doctrines are to be distinguished from one another, which have never been treated better and more fully than in this book. Also, of the true Church, of the papacy of Rome, against which you will find here very powerful storms, almost on every page. Against the Jews and all their lies, dreams and phantasies; also some powerful discussions and strong refutations of their prejudices, comments, corruptions and misunderstandings. In addition also the correct exegesis or explanations of many difficult passages of the Scriptures, and strong consolation in all kinds of spiritual need and temptations, as against doubt and unbelief, the fear and the crisis of death, and the like. Also, the refutation of many false teachings and heresies both old and new. In addition some fine and useful histories illustrating the course of the Gospel in our day. Likewise prophecies concerning Germany as to its sad future because it lightly esteems the Word and is so very unthankful, some of which have already been realized and others are about to be. Finally you find at times, according to the drift and occasion of the expositions, good counsels and reports also about external and worldly affairs, to know which fully is necessary, useful and pleasant.
Therefore then, as I considered it a sin that such a treasure should remain only in the Latin language and that others, who were unacquainted with it, should be robbed of it, especially since Dr. Martin Luther was the teacher and prophet of Germany; and in order that everybody, especially the fathers of homes and the people at large, might enjoy this treasure to their profit, advancement and consolation, have I in my weak ability translated the first two parts of the Exposition into German in the plainest and most faithful manner, and dedicated the same to your high honor and to other Christians of the nobility, who have been admonished to love and further such Christian works, for a testimony and praise that your highness was disposed in a Christian and praiseworthy manner to further such useful church works, and heartily inclined to do them. May our beloved God and Father of our Lord Jesus Christ grant that it may be helpful to many pious Christians! Herewith I commend your highness and the benevolent Christians of the worthy nobility to the care and protection of Almighty God.
Your humble, willing servant,
BASIL FABER.
Dated Magdeburg, St. Michael, A.D. 1557.
PREFACE OF DR. JOHN GEORGE WALCH.
Among the illustrious gifts of grace with which God endowed our beloved and blessed Dr. Martin Luther, as the chosen agent for the reformation of the Church, one of the greatest was that he did not only love the divine Word from his heart and held it indeed, dearer than thousands of gold and silver; but also that he possessed a deep insight into and was mighty in explaining the Scriptures of the Old and New Testaments. Both were united in a high degree in him by the wisdom and goodness of God. He was indeed a great lover of the divine Word and found in it his greatest pleasure, when he studied it to be established in his faith by learning from it the way he should walk. In the many and various trials he had to experience he could draw from it the one consolation, of which he gave many proofs and at the same time left behind him a testimony that can not be gainsaid, which confirms that for which he is in this respect honored. For his love and high appreciation of the sacred Scriptures he makes apparent upon every occasion. From the beginning of his academic career to its close he lectured constantly and untiringly on the Scriptures and sought to make his hearers acquainted with them. He founded his teachings on them and was therefore firm and unmovable in the same. He used them against his opponents as the sword of the spirit, put them to flight and refuted all their errors, so that they could not do anything against him, especially the Papists. He praised the Scriptures most highly and admonished all to read them and pray to God for true light if they desired the true knowledge and wished to further their salvation. As great as was his love to the divine Books so well was he experienced in them and God gave him great talents to understand and explain them. He did not hang to the outward shell nor did he seek to apply in his expositions an extensive human knowledge; but he came to the right foundation and the true and real purpose of the Spirit of God, whether he had before him the legal or the evangelical Word, and knew a clear and impressive way to give the true meaning and will of God in the respective passages, especially concerning the universal sinful and deep ruin of mankind, the grace and merciful love of God, Christ the kernel of all the holy Scriptures, righteousness by faith, the active and working character of faith, as also other points of life and doctrine, which he did not do the least in the historical parts of the Scriptures.
Such gifts Luther received from God because he was chosen as the agent of the Reformation, and they were by all means necessary to that end. For by means of the Scriptures the light penetrated the darkness covering the world, and revealed the abominations of the papacy. Hence he translated the Scriptures into German from the original texts. He placed the Bible in the hands of the people. Then in his sermons, academic lectures and everywhere he diligently explained in many excellent expositions the divine Books, where he showed how one is to understand the Word of God and apply it fruitfully to his edification.
These expository and exegetical writings of the sainted Luther are written with a talent especially adapted for the work, and they have also at all times brought special blessings, although we deny not that some are to be preferred to others. And among Luther's very best writings all agree, and rightly so, is his Commentary on Genesis, a short historical account of which I will now give.
Luther began this work at Wittenberg in his lectures to the university students in 1536, and ended it after ten years of labor, Nov. 17, 1545, only a few months before his death. So John Mathesius reports in his "Sermons on the Life of Luther," and then adds, Luther because of worry left Wittenberg for a time to visit the Prince of Anhalt, at Merseburg, and wrote, "Upon his return home, he finished his Genesis, Nov. 17, 1545, on which he had labored ten years." Ludwig von Seckendorf's "History of Lutheranism" is the authority that he began this work in 1536, while in the margin of the Latin edition is printed that he entered upon the exposition of the twenty-second chapter, Oct. 27, 1539.
In the meantime the wisdom of God directed that this glorious treasure should not lie buried, but should be brought to light for the quickening of many souls, and issued periodically in parts. The beginning was made while Luther was still living, and the first part, the Creation and the Flood, appeared in 1545, containing his lectures on the first eleven chapters of Genesis, edited by Veit Dietrich, who heard Luther deliver the lectures while a student at Wittenberg, to which he wrote a dedication, and Luther added a short but precious "Address to the Christian Reader" [both of which we print in full]. Luther died in 1546, and Veit Dietrich in 1549, but Jerome Besoldus, pastor at Nuremberg, continued the work and issued the three other parts or volumes at Nuremberg. The second volume, The History of Abraham, with a preface by Michael Roting, professor at Nuremberg, from the twelfth chapter to verse 10 of the twenty-fifth chapter, was published in 1550. The third volume, to the thirty-sixth chapter, appeared in 1552, with a preface by Philip Melanchthon, and the fourth volume to the end of Genesis, in 1554, prefaced by Besoldus himself. Jerome Baumgartner, a councilman of Nuremberg, and a great lover of Luther's writings, appointed Besoldus to this work upon the death of Veit Dietrich, Melanchthon and Rorary approving. Jerome Besoldus studied at Wittenberg, heard these lectures from Luther's mouth, and diligently wrote a large part of them as they were delivered. He stayed in the home of Luther and ate at his table. He made use, also, of what Dietrich, Cruciger, Rorary and Stoltz had written from Luther's mouth. He says when Veit Dietrich died while preparing the second volume, the enemies of the Gospel sought to prevent its publication, and there was little hope that it should appear in print complete. But God graciously heard the prayers of the godly in these dark and distressing days, who longed for the last and best writings of their beloved Luther, when Councilman Baumgartner resolved that at least what Veit Dietrich had prepared for the second volume should appear, and the result was the work complete was printed.
This commentary was delivered to the students in Latin and first published in that language. But soon arrangements were perfected to issue it in German. Basil Faber, who died while rector in Erfurt, a celebrated educator, translated the first two volumes, whose dedication we give in full; and John Guden, senior pastor at Brunswick, translated volumes three and four, and his dedication was to the same person and written on Epiphany of the same year, 1557, a little before Faber's dedication.
Other editions of the commentary, both in Latin and German, followed, and then it was incorporated in the editions of the complete works of Luther; in the Wittenberg edition, in Latin and German, and in the Altenburg and the Leipsic collections in German, and all subsequent editions.
That Luther himself did not make much of this work is a proof of his humility and that he ascribed nothing to himself, but all to the grace of God. Nevertheless the commentary is worthy of all the praise it has received. In the Formula of Concord our forefathers referred to it as a "Commentarius praeclarus," or an excellent commentary and the Leipsic and Wittenberg theologians in their final report and explanation, especially against Flacius, mention "The Augsburg Confession," the Postils, and other sermons of Luther which are full of the precious teachings and strong consolation of the Holy Ghost, and all his other books on doctrine, especially those written after the Diet of Augsburg, in 1530, among the best of which are his explanations of certain Prophets and the Psalms, the Epistle to the Galatians; and in this select list is classified the "Commentary on Genesis." They designate it as a "rich exposition, with which he closed his calling, his ministerial office and his life in a blessed way. Because of this we justly esteem it highly. For in the same commentary he gave full and free expression to his last convictions and confession on most of the articles of the Christian faith and bequeathed them to the world."
In like manner have other divines of our Church judged of this commentary and held that we should esteem it highly and that it proves Luther was truly a great expounder of the Scriptures. (Basil Faber's dedication is quoted at length here, also Veit Dietrich at other places, but we refer the reader to their documents, which we give in full.)
John Guden says: "Luther has left us in this Commentary a rich treasury as a legacy, and what a valuable treasure it is, they will truly learn, who diligently read it. As a summary, one finds here the true kernel of the doctrine our God has revealed to us through Dr. Luther, as Melanchthon, Jonas and other spiritual men have also rightly judged."
Mathesius with good spiritual taste says: "He who learns to know Christ in Genesis has instruction in the power of the divine Word and knows what sin and righteousness are, which avail before God. My testimony concerning this blessed Commentary I wish to leave behind me that my natural and spiritual children may not forget it, but esteem it highly all their lives. My Genesis, for the sake of instruction and consolation, I have frequently read through, underscored and described. Remember this commentary explained to me the Word and will of Christ, and from it God gave comfort, rest and life to my troubled soul. For when our case is like the suffering of the patriarchs and the exposition suits one's heart as if the Doctor really speaks with us, then the Commentary is incorporated in us and lives in us, and refreshes and quickens one's heart." Joachim Morlin, in "How to Read With Profit the Writings and Books of the Beloved and Blessed Man of God, Dr. Martin Luther," praises above all others this Commentary and says: "Read the following 'Consummatum Est,' 'It Is Finished,' of this holy man, 'The Beloved Genesis,' in which as in a new world he brings forth and opens up not only certain parts but all the treasures and riches of the wisdom of the divine Word, so that there is not another book like it on earth since the times of the apostles. Luther's Genesis makes all theologians scholars." Jerome Weller says: "Luther's Commentary on Genesis is his Swan Song. For although all Luther's writings are full of manifold doctrines and consolations, yet his Commentary on Genesis excels all others. There is hardly a temptation for which he has not given in this Commentary a sure remedy; yes, Luther has excelled himself in this Commentary. Therefore I continually admonish all theological students again and again that they read this commentary diligently and assiduously and never lay it out of their hands, but seek to be wedded to it. For I can assure you I received more benefit from this commentary than from almost all the other writings of Luther. Therefore I will never be satisfied nor tired of reading it. If all that has been written since the apostles were gathered in one heap, they would not be worthy to be compared with this Commentary. I know that I speak the truth, and all who have experienced the truth and learned theologians share my convictions."
Not that the work does not praise itself but that we may better know that not only a few but that the teachers of our Church generally, have at all times justly emphasized its praise, I add a few more testimonies. Timothy Kirchner, in the preface to his "Thesaurus Dr. Lutheri" (1565), says: "In this book all theologians must go to school, and no one will graduate in it. Luther, the man of God, has so clearly and richly treated in it nearly all the greatest and most important articles of our Christian faith, that the like, the holy Bible alone excepted, has not appeared in the world and indeed will not. It will be and remain indeed a 'Thesaurus thesaurorum,' a treasury of treasuries, and a perennial fountain of all consolation, along with the Bible." David Chytraeus (1557) also does not know how to praise this work enough, he says: "It is a Swan Song and at the same time a complete work in every respect. Not only is it a rich treasure of spiritual wisdom and learning, clothed in fine, rich language, and an accurate explanation of all the difficult passages and questions, but it has also developed in its language a special and characteristic power, which moves the soul of the reader and inspires him to true piety, fear of God, faith and other virtues." He admonishes all the godly attentively and diligently to read this last work of Luther, and advertise it in preference to other writings, which are indeed learned, but are not as awakening as this one. Daniel Cramer agrees with Chytraeus and says in his "Isagogics," in 1630: "Whoever has not read this Commentary is not worthy of the name of a theologian." Abraham Calov in his preface to his "Commentary on Genesis" (1671), calls this "A golden book," and Thomas Crenius (1704), "A work that can not be praised enough." Christian Gerber expresses his conviction thus: "The writings of Luther are worthy to be esteemed more highly and used more diligently. His Commentary on Genesis is a remarkable book, not only awakening but useful and edifying to read. He has so beautifully described the virtues and piety of the holy patriarchs that one can hardly read them enough when he once begins. One could draw from this Commentary an excellent patriarchal and Christian system of ethics, and it is to be hoped that some theologian will do it, which would indeed be a useful and excellent book." Again John Heinreich von Seelen writes: "It is a treasure more precious that gold, containing inestimable riches of holy thoughts, so that some have rightly judged that this is the best of all Luther's books." Von Seckendorf writes: "One is really amazed at the almost incredible gifts of Luther to explain the holy Scriptures so critically and clearly without any great effort. He studied the greatest expounders of the Bible. He was little concerned about his words and style and dictated nothing, and the same thoughts he uttered on other occasions in different words, for he was never in want of words." Many more like testimonies could be quoted.
The foregoing words of praise are well grounded, as every one who has thoughtfully and diligently read this book must confess. What Richard Simon, the Jewish critic, and Pallavicinus, Maimburg and other enemies of the Protestant faith have said against it only prove their own ignorance and darkness in spiritual knowledge and makes Luther shine forth all the brighter. When von Seckendorf wished to make extracts from this Commentary, so many important subjects and passages were found that he did not know which to select.
There is a glorious work for this book of the sainted Luther to accomplish. From it the learned and the unlearned may be taught the true meaning of Genesis, gain a critical insight into many theological subjects and reap much for their private devotions. Therefore it is well that new editions of it are constantly being issued and an opportunity is given to a larger number to read it. This edition will be found more correct and accurate than the others, and also more serviceable and convenient. This is due to the publisher, Mr. John Gottgetreu Mueller, who has chosen not only good paper and print, but also a convenient form (a quarto instead of a folio form). May the Lord of lords make this labor of the sainted Luther to be a greater blessing, so that his most holy name may further be glorified and many souls be established in the saving knowledge of the Gospel, or encouraged to that end, for the sake of his merciful love. Amen.
JOHN GEORGE WALCH.
Jena, April 6th, 1739.
FROM THE PREFACE BY DR. HENRY COLE.
A TRIBUTE OF A THEOLOGIAN OF ENGLAND.
"This invaluable and last production of the loved and revered reformer is a rich and precious mine of sacred wisdom; a vast treasury of deep research, of varied scriptural knowledge and of extensive Christian experience; in a word, it is a profound and comprehensive body of biblical, sacred-historical, doctrinal, spiritual and experimental divinity. So that a Christian who procures 'Luther on Galatians' and 'Luther on Genesis' possesses a complete treasury of rich, solid and saving theology.
"Indeed it is impossible to convey by any command of description an idea of the extent, depth and richness of the mine of Christian knowledge and experience, which Luther's long hidden and unknown exposition of Genesis contains. The sins, trials, afflictions, faith, hope, deliverances, joys and duties of kings, princes, magistrates, husbands, wives, parents, children, masters and servants, rich and poor, are treated, as they occur in the lives of the patriarchs and prominent characters of the divine Record.
"I hesitate not a moment to express my fullest persuasion that the Church of Christ will consider Luther's commentary on Genesis the deepest and most spiritual exposition of any book or portion of the holy Scriptures in existence; entering the most deeply and clearly into God's mind, and furnishing the most profound, varied and blessed edification for the family of heaven; and also the most useful, truthful, valuable and divine instruction for the world at large.
"As an expositor of the holy Scriptures Luther's comments contain a depth of investigation unpenetrated, a width of meditation unspanned, an extent of research unoccupied, a scriptural knowledge unpossessed, a variety of reflections unevinced, a multitude of wonders unrevealed, a number of beauties undiscovered, a value of instruction uncommunicated, a spirit of holiness unbreathed, a height of praise unascended, a depth of worship unfathomed, and a magnification of the Scriptures as the Word of God, unsurpassed and unequalled by any commentator, before or since his day."
This divine and educator of the Church of England says Luther's Commentary on Genesis is "Doubtless the masterpiece of the greatest of the extra Bible saints and servants of the Most High." "What an ox-like labor, or as the reformer expresses it, 'what a ministerial sweat!'" "This greatest of all commentaries."
Space will not permit more. In the second volume on Genesis we hope to say more on the place this commentary has held and ought to hold in English Protestantism.
A TRIBUTE OF A CHRISTIAN LADY IN SCOTLAND.
Dr. Cole in his preface, dated London, Feb. 2nd, 1857, records to the praise of God that, "It came in a most remarkable and wholly unexpected way to the knowledge of a noble lady of Scotland, Lady M——, that the 'Creation,' the first part of Luther's great commentary on Genesis, was translated; and that the translator was at a loss for ways and means whereby to print and publish it; and, after two letters of favored communication and explanation between the translator and her ladyship, this 'noble' disciple of the Redeemer, 1 Cor. 1:26, in her second letter at once with divine nobleness of mind purchased the manuscript at its full fixed price, without one word about abatement; and she also as nobly undertook to print and publish it at her own expense. From her ladyship's communications it appeared that she herself was 'brought to the knowledge of the truth' by reading translations of Luther's writings. Her present holy acts of service to the cause of truth were therefore those of gratitude to God, of love and honor to the name of Luther, and of encouragement to his humble translators."
Years before, this lady read of Dr. Cole's intention to translate Luther on Genesis, but it did not appear. Thinking that the translator had no doubt "gone the way of all the earth," she made an effort to have it translated and published, in order to be benefited still more by reading Luther in English. Hence her great surprise after many years to receive a letter from Dr. Cole, stating the manuscript was finally ready. She replied thus: "My Dear Sir:— Your letter was the cause of much interest and surprise to me; for about the time that you completed your translation of 'The Creation' by Luther, I was anxiously inquiring from every one I could think of, to know if there was any one who could and would translate it; and I bought the work on Genesis in the original in hope to find some one to translate it; but upon inquiring of Messrs. —— and others, I found that the translation and publication would be so expensive that I was obliged to abandon the thought of it."
It thus pleased all-wise God to choose not a rich son of his, but a daughter to execute his blessed work. May God grant that this interest so general and promising in England and Scotland half a century ago in translating Luther may be revived by all the sons and daughters who have been benefited by his writings!
Minneapolis, Minn., Nov. 28th, 1903.
J. N. LENKER.
DR. MARTIN LUTHER TO THE CHRISTIAN READER.
My lectures on Genesis I did not undertake with the intention that they be published and advertised; but in order that I might serve for a time our University as it is at present, and that I might exercise my audience and myself in the Word of God; lest I should finish the death of this body in an old age indolent and entirely useless. To this end Ps. 146:2 awakened and encouraged me: "While I live will I praise Jehovah; I will sing praises unto my God while I have any being."
Moreover, I undertook the work in order that I might be found at death among that "little flock" and of those "babes," out of whose mouth "God perfects praise" or establishes strength, by which he destroys the enemy and the avenger, Ps. 8:2. For the world always has enough monsters and devils, who blaspheme, corrupt and pervert the Word of God, so that God be not adorned with his glory, but Satan instead is adored.
It however so happened that these lectures fell into the hands of two good and pious men who collected them. Dr. Casper Cruciger, whose books sufficiently testify how he was led by the spirit of God and by the study of his Word; and Mr. George Rorary, the ministers of our church here at Wittenberg. Their work was followed by that of Master Veit Dietrich, the pastor at Nuremberg, who contributed his share. All of these men are truly faithful, scholarly and zealous ministers of the Word of God, and their judgment is that these lectures should by all means be published. For my part I leave them to act according to their own conviction, as St. Paul says, "Let each man be fully assured in his own mind," Rom. 14:5, and as I see that they are moved by a holy zeal to serve the congregations of the Church of Christ, I therefore strongly approve of their intention and I pray that the benediction of God may rest upon them!
However I would prefer that their Christian labors and valuable time were spent on a better book and a better author. For I am not one of whom it can be said, "He did a good work"; neither one of whom you can say, "He tried to do a good work"; I belong to the last order of authors, who dare scarcely say, "I desired to do a good work." Oh, that I might be worthy of being the last in this last order. For all these lectures were delivered in an extemporaneous and popular form, just as the expressions came into my mouth, following in quick succession and also mixed with German, and surely more verbose than I wished.
Not however that I am conscious of having spoken anything contrary to the truth. My chief aim has been, as far as possible, to avoid obscurity and present as perspicuous as my talent and ability could the things which I wished to have understood. For I feel keenly that these weighty matters of which Moses wrote have been treated by me in a manner far beneath their dignity and importance. But I console myself with the old proverb, "Let him fail who attempts to do a thing better than he is able"; and with this Scripture, "God requires nothing of a man beyond the ability he has given him." 2 Cor. 8:12.
But why multiply words? That of which we treat are the Scriptures; the Scriptures, I say, of the Holy Spirit, and for these things, as St. Paul says, who is sufficient? 2 Cor. 3:5. They are a river, says Gregory, in which a lamb may walk or touch bottom and an elephant must swim. They are the wisdom of God which makes the wise of this world and "the prince" of it fools; which makes babes eloquent, and the eloquent men babes.
In a word he is not the best, who comprehends all things and never fails, for such a one never has been, is not now and never will be; but he is the best here who loves the most, as Ps. 1:2 says, "Blessed is the man that loveth the law of Jehovah and meditateth on it." Abundantly sufficient is it for us, if we delight in this divine wisdom, love it and meditate on it day and night.
We examine the commentaries of the fathers and find that the good will was certainly not lacking among them, but to do it they were not able. And how ridiculous are all of our day, who attempt to explain the great things, the Scriptures by a beautiful, as they term it, by a pure Latinity or by paraphrases, being themselves utterly destitute of the spirit and of understanding, and no more competent to treat such holy things than, as the proverb runs, "Asses are to play upon a harp." Jerome correctly said, Every one brings the offering to the tabernacle he can afford. One brings gold, another silver, another precious stones and the skins or the hair of goats. For the Lord has need of all these things. The wills of all were equally pleasing to him, though their offerings were not equal.
Therefore I permit these few goat hairs of mine to be published, as my offering and sacrifice unto God, whom I beseech in Christ Jesus, our Lord, that he would, through my labors, give occasion to others to do better or at least to exert themselves to explain these things better than I have done. As to my adversaries and their god, the devil, I believe with holy pride and exultation in the Lord, that I have given occasions enough to them to cavil and calumniate, for this I have continually and liberally done from the beginning of my ministry. This is the only service they are worthy to perform, for they neither can do nor desire to do anything that is good; being, as Paul says, "men of corrupt minds; and unto every good work reprobate," Tit. 1:15, 16.
May our Lord Jesus Christ perfect his work, which he hath begun in us and hasten that day of our redemption, for which we long with uplifted heads, and for which we sigh and wait in pure faith and a good conscience, in which we have also served an ungrateful world, a world that is the incorrigible enemy even of its own, to say nothing of our, salvation. "Come, Lord Jesus!" and let every one that loves thee, say, "Come, Lord Jesus!" Amen.