Collected Works of Martin Luther

by Martin Luther

  42. The Jews are the first to crucify Moses here, for this is their exposition: My Spirit, that is my indignation and wrath, shall not always abide upon man. I will not be angry with men, but spare them, for they are flesh. That means, being spurred by sin, they incline to sin. This meaning Jerome also adopts, who is of the opinion that here only the sin of lust is spoken of, to which we are all prone by nature. But his first error is that he interprets Spirit as wrath. It is the Holy Spirit Moses here speaks of, as the contrast shows. “For man,” he says, “is flesh.” The meaning is, therefore, that the flesh is not only prone to sin, but also hostile toward God.

  43. Then the matter itself serves as refutation, for could anything more absurd have been devised? They see with their eyes the wrath of God swallowing the whole human race through the flood, and yet they expound that God does not wish to be influenced toward the human race by anger but by mercy, and this after a hundred and twenty years, the very time of the flood.

  44. Rabbi Solomon expounds it thus: The Spirit which is in God shall no more strive and wrangle. As if God in his majesty would have disputed and wrangled about what should be done with man, whether to destroy or to spare him, finally, wearied by man’s wickedness, determining upon his destruction, nevertheless.

  45. Others understand this of the created spirit: My spirit that I breathed upon the face of man, that is the spirit of man, shall no longer strive and contend with the flesh, which is in subjection to its lusts, for I shall take away this spirit and free it from the flesh, so that when the latter has become extinct, it may create no more difficulties for the spirit. This is the understanding of Origen, and it does not differ much from the Manichean error which attributes sin not to the whole man, but only to a part. And Augustine says that this had pleased him most in the tenets of the Manicheans, to hear that his depravity was not altogether his, but only of that part of the body which is evil from the beginning. The Manicheans posited two principles, the good and the bad, just as certain philosophers have posited enmity and friendship. Thus do men not only miss the mark, but they also fall into ungodly delusions.

  46. Rabbi David cites Sanctes, and derives the word jadon from nadan, which means sheath, or shell. But as the interpretation is very clumsy, so he clothes it also in a very clumsy word: My Spirit shall not be inclosed in man as in a sheath. Has anything more unnatural ever been heard? But the Jews make a laughing-stock of modern Hebraists when they convince them that the Holy Scriptures can not be understood except through grammatical rules and an exact science of vowel-points. No exposition is so absurd but that they defend and polish it with their stale grammatical rules.

  47. But tell me, what language has there ever been that men easily have learned to speak from grammatical rules? Is it not true that the very languages most thoroughly reduced to rules, like Greek and Latin, are learned rather by practice? What stupendous absurdity, therefore, it is to gather the sense of a sacred tongue, which is the repository of things theological and spiritual, from grammatical rules, and to pay no attention to the proper signification of things? And this is what the rabbis and their disciples do almost universally. Many words and verbs may be declined for which no use is seen in the language. While they make such things paramount and everywhere chase anxiously after etymology, they fall into strange fancies.

  48. So here. Because the word in this passage can be derived from nadan, they construct from that a prodigious meaning. My spirit, they say, shall not be held back as in a sheath. They mean the spirit of man contained in the body as in a sheath. I shall not leave it in a sheath, they say, but I shall remove him and destroy the sheath. Such absurdities originate in the stale grammatical rules, whereas usage rather should be considered; it is that which trains the grammarian.

  49. But I recite all this at length, in order to admonish you, when you come upon such silly commentators, not to follow them and admire such singular wisdom. For great men even have found delight in the folly of the rabbis. They are not unlike the Sacramentarians, who do not deny the words of Christ, This is my body, this is my blood; but explain it thus: Bread is bread, and yet the body of Christ, namely, his creature; this is my blood, namely my wine. This passion of distorting texts no sane man tolerates in the exposition of the fables of Terence, or of the eclogues of Virgil, and, forsooth, we should tolerate it in the Church!

  50. We need the Holy Spirit to understand the Holy Scriptures. For we know that the same Spirit shall exist to the end of the world who existed before all things. We glory in possessing this Spirit through the grace of God, and, through him, we have faith, a moderate knowledge of Scripture and an understanding of the other things necessary to godliness. Hence we do not invent a new interpretation; we are guided not only by an analogy of Holy Scripture but also by faith.

  51. Through the Holy Scriptures in its entirety, the verb judge, dun, signifies almost invariably a public office in the Church, or the office of the ministry, through which we are corrected, reproved, instructed and enabled to distinguish the evil from the good, etc. Thus, Psalm 110, 6: Jadin bagojim, “He will judge among the nations;” which means: He will preach among the nations. The word found in this passage is evidently the same. And in the New Testament this phrase, originally Hebrew, is very much in vogue, especially in Paul’s writings, who uses the Hebrew idiom more than the others.

  52. I understand this passage therefore as words spoken by Lamech or Noah as a new message to the whole world. For it was a public message proclaimed at some public assembly. When Methuselah, Lamech and Noah saw that the world was hastening straight to destruction by its sins, they resorted to this proclamation: My Spirit shall no longer preach among men. That means: we teach in vain, we admonish in vain; the world has no desire to be better.

  53. It is as if one in the present perverse times should say: We teach and make ample effort to summon the world back to sobriety and godliness, but we are derided, persecuted, killed, and all men, in the end, rush to destruction with blind eyes and deaf ears; therefore we are constrained to desist. These are the words of a soul planning appropriate action and full of anxiety, because it is clear that the human race, at the height of its peril, cannot be healed.

  54. This exposition conforms to faith and Holy Scriptures. When the Word is revealed from heaven, we see that some are converted, who are freed from damnation. The remaining multitude despises it and securely indulges in avarice, lust and other vices, as Jeremiah says (ch 51, 9): “We should have healed Babylon, but she is not healed: forsake her, and let us go everyone into his own country.”

  The more diligently Moses and Aaron importuned and instructed, the more obstinate Pharaoh became. The Jews were not made better by even the preaching of Christ and the apostles. The same befalls us who teach in our day. What, in consequence, are we to do? Deplore the blindness and obstinacy of men we may, correct it we cannot. Who would rejoice in the eternal damnation of the popes and their followers? Who would not prefer that they should embrace the Word and recover their senses?

  55. A similar exhibition of obstinacy Methuselah, Lamech and Noah saw in their day. Therefore there bursts from them this voice of despair: My Spirit, namely the Word of healing truth, shall no longer bear witness among men. For inasmuch as you refuse to embrace the Word — will not yield to healing truth — you shall perish.

  These are the words of a heart filled with anxiety after the manner that the Scriptures say God is anxious; that is, the hearts of Noah, Lamech, Methuselah and other holy men who are filled with love toward all. Beholding this wickedness of men, they are troubled and pained.

  56. Such grief is really the grief of the Holy Spirit, as Paul says, “Grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption,” Eph 4, 30. This means that the Holy Spirit is grieved when we miserable men are distracted and tormented by the wickedness of the world, that despises the Word we preach by the Holy Spirit. Thus Lot was troubled in Sodom, and the pious Jews in Babylon under the godless king Belshazzar; also Jer
emiah, when he preached to the ungodly Jews and exclaimed (Jer 15, 10): “Woe is me, my mother, that thou hast borne me.” So in Micah 7, 1: “Woe is me! for I am as the grape gleanings of the vintage: there is no cluster to eat.”

  57. The wrath of God is most fearful as he recalls the Word. What man would not prefer pestilence, famine, war — these being mere bodily calamities — to a famine of the Word which is always joined to eternal damnation? An example of the horrible darkness into which Satan can lead men when God is silent and does not speak, is furnished by the Gentiles who have been bereft of the Word. Who is not horrified by the Romans, men of exemplary wisdom and famous before other nations by reason of their dignified discipline, who observed the custom of letting the worthy matrons worship and crown Priapus, the foul idol, and of leading bridal virgins before it? What is more ludicrous than that the Egyptians adored the calf Apis as the supreme godhead?

  58. The Tripartite History gives an account of Constantine the Great being the first to abolish in Phoenicia and other places the shameless custom of using virgins, before their nuptials, for purposes of prostitution. Such monstrous infamies were accounted religion and righteousness among the Gentiles. There is nothing, in fact, so ridiculous, so stupid, so obscene, nothing so remote from all propriety, that it cannot be foisted as the very essence of religion upon men who have been forsaken by the Word.

  59. This is, therefore, the greatest penalty, that God, through the mouths of the holy patriarchs, threatens no longer to reprove men by his Spirit; which means that henceforth he will not give his Word to men, since all teaching is vain.

  60. Like punishment our times will bring also upon Germany. For we see the haste, the unrest, of Satan, and his efforts to defraud whom he may of the Word. How many sects has he roused during our lifetime, and this while we bent all our energies toward the maintenance of pure doctrine! What is in store after our death? Surely, he will lead forth whole swarms of Sacramentarians, Anabaptists, Antinomians, Servetians, Campanistans and other heretics who at present, conquered by the pure Word and the constancy of faithful teachers, keep out of sight, but are ready for every opportunity to establish their doctrines.

  61. Those, therefore, who have the Word in its purity, should learn to embrace the same, to thank God for it and to call upon him while he may be found. For when the spirit of knowledge is taken away, the spirit of prayer is also gone. Zechariah says (Zech 12, 10): For the spirit of prayer is joined to the spirit of grace. It is the spirit of grace which reproves our sins and gives instruction concerning their remission, which condemns idolatry and instructs concerning the true worship of God, which condemns avarice, lust and oppression, and teaches chastity, patience and charity. This spirit, God here threatens, shall no longer continue his work of instruction, since men refuse to hear and are incorrigible. The spirit of grace having been taken away, the spirit of prayer has also been taken away. For it is impossible for him to pray who is without the Word.

  62. Accordingly, the office of a priest is twofold; first, that he turns to God and prays for himself and for his people; second, that he turns from God to men through instruction and the Word. Says Samuel: “Far be it from me that I should sin against Jehovah in ceasing to pray for you: but I will instruct you in the good and the right way,” 1 Sam 12, 23. He is aware that this is his proper office.

  63. Therefore, the ministry is rightly praised and esteemed as the highest favor. When this has been lost or has been vitiated, not only prayer becomes impossible, but men are simply in the power of the devil, and do nothing but grieve the Holy Spirit with all their deeds, and thus fall into mortal sin, for which it is not lawful to pray. Such other lapses as occur among men are trivial, for return is open and the hope of pardon is left. But when the Holy Spirit is grieved and men refuse to receive the witness and reproof of the Holy Spirit, the disease is desperate and incurable.

  64. But how common is this sin today among all classes! Princes, noblemen, inhabitants of city and country, refuse to be reproved; they rather reprove and sit in judgment upon the Holy Spirit in his servants. They judge of the office of the ministry by the lowliness of the person. They reason thus: This minister is poor and despised; why then should he reprove me, a prince, a nobleman, a magistrate? Rather than endure this, they trample under foot the ministers, together with their office and their message. Should we not, then, fear the judgment of God, such as he here announces to the old world?

  65. These, therefore, are the words of a father who disinherits his son, or of a severe schoolmaster in wrath ejecting a pupil, when God simply fixes a hundred and twenty years as the time in which opportunity is granted for repentance. He threatens, should it not be improved, his Spirit shall no longer reprove and strive.

  This word pertains properly to the office of the ministry and, in a certain sense, describes it. For every preacher or servant of the Word is a man of strife and judgment, and is constrained, by reason of his office, to chide whatever is vicious, without considering the person or office of his hearer. When Jeremiah does this zealously, he incurs not only hate but also the gravest dangers. He is moved even to impatience, so that he wishes he had never been born, Jer 20, 14.

  66. And if I had not been particularly strengthened by God, I should have been wearied and broken down ere this by the contumacy of an impenitent world; for the ungodly so grieve the Holy Spirit in us, that, with Jeremiah, we wish often we had never made a beginning of anything. Hence I often pray to God to let the present generation die with us, because, after our death, the most perilous times are to come.

  67. For this reason Elijah is called by Ahab the godless king of Israel, the disturber of Israel; because he openly reproved the idolatry, violence and passions of his day. Likewise we today are deemed the disturbers of Germany.

  68. But it is a good sign when men condemn us and call us authors of strife, for the Spirit of God strives with men, reproves and condemns them. But men are so that they wish to be taught only what gives them pleasure, as they frankly admit in Micah 2, 6-7: “Prophesy not to us; for confusion has not seized us, says the house of Jacob.” The latter they use as an argument; because they look upon themselves as the house of Jacob and the people of God, they decline chastening, and will not take to themselves penalties and threats. So today the pope and his accomplices plume themselves solely upon being the Church, and declare that the Church is incapable of error. But notice this text and it will appear how frivolous such an argument is.

  69. Are not those whom God threatens to no longer judge by his Spirit likewise the sons of God? What can be more splendid than this name? Beyond doubt they gloried in this name and rebelled against the patriarchs when they opposed, or at least despised, their preaching. For it does not seem likely that God should be thrown into a rage against the whole human race on account of a few sins. But the magnificent name did not save them, nor did it avail that they were strong and great in number. Six hundred thousand marched out of Egypt, and two only entered the land of Canaan; all the others were prevented by death on account of their sins.

  70. Evidently God will in no way inquire about the magnificent titles of the Church, pope and bishop. Other testimony will be needed when they desire to escape the wrath of God than to boast of being the Church. For it is written (Mt 7, 20): “By their fruits ye shall know them.” And verse 21: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.”

  71. If ever in the future a council shall be held — which I hardly believe — no one will be able to take from them the title of Church, but propped up by this alone they will condemn and oppress us. Different shall be the judgment, when the Son of man shall come in his glory. Then it shall appear that among the members of the holy Church have been John Huss and Jerome of Prague. The pope, however, and the cardinals, the bishops, doctors, monks and priestly mountebanks, shall appear as the church of evil-doers, enthroned in pestilence, and as veritable henchmen of Satan, rendering aid to their father in his lying and murdering.
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  72. Such judgment of God we see also here. He does not deny that the offspring of the saints are sons of God. This magnificent title in which they took pride and securely sinned, God leaves to them. And yet these very sons of God who took in marriage the daughters of men, he warns that he not only will take the Word from their hearts and minds, but that he will take from their eyes and ears also the ministering Spirit who preaches, prays, reproves, teaches and sighs in holy servants, and because they refuse to be chastened and reproved; knowing themselves to be the sons of God they despise the Word and its teachers. But they do not escape punishment because of their name. The same shall likewise befall the papists and other enemies of the Word.

  73. In accordance with this I hold that the sentiments of pious men are here attributed to God himself, according to the usage of the Holy Scriptures; for instance in Malachi 3, 8, where the Lord says that he is pierced through, or, as the Hebrew has it, that violence is done to him because the people were unfaithful in rendering to the priests the first-fruits and the tenth.

  74. But why, you may say, should God need to complain thus? Can he not when it pleases him suddenly destroy the whole world? He surely can, but does not do so gladly. He says: “I have no pleasure in the death of the wicked; but that the wicked turn from his way and live,” Ezk 33, 11. Such a disposition proves that God is inclined to pardon, to endure and to remit the sins of men, if only they will come to their senses; but inasmuch as they continue in obduracy, and reject all help, he is, as it were, tormented by this wickedness of men.

  75. The words “And Jehovah said,” I attribute to the holy fathers, who testified through a public decree that God should be compelled to exercise vengeance, for they taught by divine authority. When Noah and his ancestors had preached nearly a thousand years, and yet the world continued to degenerate more and more, they announced God’s decision to an ungrateful world and disclosed this as his thought: Why should I preach forever and permit my heralds to cry in vain? The more messengers I send, the longer I defer my wrath, — the worse they become. It is therefore necessary for preaching to cease, and for retribution to begin. I shall not permit my Spirit, that is my Word, to sit in judgment and to bear witness forever, and to tolerate man’s wickedness. I am constrained to punish their sins. Because man is flesh, he is opposed to me. He is earthly, I am spirit. Man continues in his carnal state, mocks at the Word, persecutes and hates my Spirit in the patriarchs, and the story is told to deaf ears. Hence it is necessary that I should cease and permit man to go his own way. This contrast he desires to indicate when he says: “For he is flesh.”