Part 21 (1/2)

46. Rabbi David cites Sanctes, and derives the word _jadon_ from _nadan_, which means sheath, or sh.e.l.l. 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 pa.s.sage 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 pa.s.sion 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 G.o.d, and, through him, we have faith, a moderate knowledge of Scripture and an understanding of the other things necessary to G.o.dliness. Hence we do not invent a new interpretation; we are guided not only by an a.n.a.logy 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 pa.s.sage 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 pa.s.sage 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 a.s.sembly. 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 G.o.dliness, 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 d.a.m.nation. The remaining mult.i.tude despises it and securely indulges in avarice, l.u.s.t 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 d.a.m.nation 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 G.o.d 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 G.o.d, 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 G.o.dless king Belshazzar; also Jeremiah, when he preached to the unG.o.dly 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 cl.u.s.ter to eat.”

57. The wrath of G.o.d 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 d.a.m.nation? An example of the horrible darkness into which Satan can lead men when G.o.d 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 wors.h.i.+p 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 G.o.dhead?

58. The Tripart.i.te 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 prost.i.tution. 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 G.o.d, 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 G.o.d 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 wors.h.i.+p of G.o.d, which condemns avarice, l.u.s.t and oppression, and teaches chast.i.ty, patience and charity. This spirit, G.o.d 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 G.o.d and prays for himself and for his people; second, that he turns from G.o.d 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 cla.s.ses! Princes, n.o.blemen, 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 n.o.bleman, 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 G.o.d, 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 G.o.d 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.