Jacobus. The epistle of St. Jacob is not a true apostolic epistle, because there is not a single letter in it about the main part of our faith, the resurrection. 9, 969. The office of a true apostle is to preach about Christ's suffering and resurrection and ministry, and to lay the foundation of the same faith; this Jacob does not do. 14, 129. 14, 129. St. Jacob's epistle is quite a straw epistle against the main books of the New Testament, because it has no evangelical nature about it. 14, 91. The epistle of St. Jacob wants to teach Christian people, and does not even remember, in such a long teaching, the suffering, the resurrection, the spirit of Christ 2c. 14, 128. Jacobus in his epistle, Cap. 2, 21, wants to conclude from the words, "Now I know that thou art righteous," that Abraham had not been righteous before, but against Grammat. 1, 1536. Jacobus does not rightly conclude that Abraham became righteous through obedience, for Abraham had been righteous before through faith. 1, 1536 f. By works faith and righteousness are known, as by the right fruits; but from this it does not follow, as Jacobus foolishly concludes, that the fruits make righteous. 1, 1537. Abraham did not yet come to works with the sacrifice of his son Isaac, as Jacobus says in his epistle Cap. 2, 21,
Jacobus, the apostle. Of the lesser Jacobus, Eusebius says that he was called the brother of the Lord because he was the son of Joseph, but he was the son of Mary, the wife of Cleophas. 8, 1403 f. The lesser Jacobus is a brother of the Lord, that is, a mother's child or rather a cousin of the Lord, so called to distinguish him from the other Jacobus. 8, 1401. Jacobus and John had no understanding at all of the kingdom of Christ; they think that if they were great lords, they would have enough. 13, 1198. Jacobus and John think of great worldly glory; so the Lord tells them of great suffering, of anguish and adversity. 13, 1200.
Jairus. Jairus' daughter is not helped by her faith, for he who is dead does not believe, but her father believes, and such strange faith is so powerful that she comes to life again. 13, 983. If Jairus had not had faith, the maiden would certainly have remained dead and would not have slept. Faith is such an excellent thing. 13, 979.
Jacob. That Isaac blesses Jacob is God's work. 3, 428. God wanted Jacob to receive the blessing. 3, 433. Jacob is preferred to Esau because the calling came to him.
But Esau is presumptuous and thinks that the inheritance of the kingdom must come to him because of the first birth. 2, 41. That Jacob is a member of the church is not because he was born of Isaac, but because the voice of the caller says: Jacob is the least and yet he shall be the Lord. 2, 39 f. It is the Holy Spirit who gives the blessing to Jacob through Isaac; therefore it is not fitting that one would want to revoke or change anything about it. 2, 292. As Jacob has acted against Laban, this is called right by God. 3, 483. Jacob played the game with the sheep out of the inspiration of the Holy Spirit. 3, 478. By right, what Jacob stole and took from Laban was due to Jacob. 2, 607. Jacob is unwittingly and against his will robbed of the love of his kind, dear bride. 2, 505. The man who fought with Jacob was our Lord Jesus Christ, who is eternal God and should have become a man. 2, 800. Jacob's fight was a challenge of faith against misbelief. 2, 787. Jacob's faith was severely challenged and tempted in the battle, but he held fast to this conclusion: I have the promise. 2, 786. Jacob feels in his fight, although he does not know who the man is, that he is abandoned by God or that God is displeased with him and angry with him. 2, 786. The fighter who stands against Jacob is our Lord God Himself or the Son of God who was to become man. 2, 780. Jacob, who is the greater by blessing, humbles himself before Esau as if he were the lesser. 2, 831. Jacob prophesies of the spiritual kingdom of Christ. 3, 628. Jacob wanted to be buried in the land of Canaan because he firmly believed the promise. 3, 645.
Japheth. What the name Japheth means. 1, 651 ff. Japheth, as his name means, should have and hear the kind words of the gospel. 1, 653. Among the sons of Noah, Japheth was the oldest. 1, 435. The pagans call Japheth Japetus. 1, 659. To Japheth's lineage and descendants ge-
Jehovah. The name Jehovah designates God according to his essence and his inner nature. 4, 496. The Hebrew language has almost at ten names, so that it calls God. The name Jehovah, HErr, means God alone, as he is in his divine nature. 6, 870. The name Jehovah, HErr, belongs only to the true God; the other names of God in Hebrew are also said to other people. 6, 871. The name Jehovah, according to grammar, comes from the word Haja or Hava, which is Latin: fuit, in praeterito, esse. German: Wesen or sein 2c. 20, 2057 f. The name of God Jehovah is called Tetragrammaton. 6, 1544. It must be a delicious thing that the Jews do not call the name Jehovah, because they do not see that they use it in the shameful abuse of their sheriff Hamphoras. 20, 2060.
Jena. Melanchthon complains to Luther about the unpleasant conditions in Jena, and wants to work towards his return to Wittenberg. 21b, 2014. All sorts of defects and errors in the writings and books of D. Martin Luther, committed in the Wittenberg edition, have prompted the publication of the Jena edition. 14, 474 f. For the production of a pure edition of Luther's works, Churfürst Johann Friedrich appointed M. Georg Rörer from Denmark, and established a printing house in Jena. 14, 475.
Jenen, Hans von. Weller and Schneidewein travel to Italy to learn the law; Luther presumes also to see Hans von Jenen. 21b, 1921. Luther will perhaps keep company with Hans von Jenen in Torgau.
Jeremiah. Jeremiah was a miserable, afflicted prophet in a miserable, evil time, but he also preached a very difficult ministry. 14, 42. Jeremiah laments the wickedness of the Jews and also prophesies the punishment, namely the destruction of Jerusalem and the whole country and the Babylonian prison. 14, 40 f. Jeremiah also prophesies about Christ like other prophets, but not in order one after the other, so that it seems that such books are not written by him, but are taken from his speeches. 14, 42 f. Jeremiah was told by God not to have a wife or child, otherwise he would not have been allowed to remain without marriage. 3, 104. It is believed that Jeremiah was stoned by the Jews in Egypt. 14, 42.
Jerich. Luther and his colleagues ask the Elector for maintenance for the old, infirm pastor Georg Jerich. 21b, 3029 f.
Jerig. Luther recommends Veit Jerig for the office of pastor in Heimchen. 21a, 625.
Jeroboam. Jeroboam did not worship the calves, but he worshiped the true God, but with false worship. 7, 248.
Jerusalem. Pliny says that Jerusalem was the most famous of all the cities in the Orient. 6, 308. Jerusalem was a holy city, because there was the temple, the law, the prophets' teachings and the promise of Christ. 3, 727 f. The prophet calls Jerusalem the holy city, not because of the people, but because God's word and name was in it. 6, 817. Jerusalem was called the holy city, not because of the holy people, but because of the holy Lord who dwelt there. 4, 2124. God Himself appointed a certain place on earth where the preaching of the Gospel should begin, namely Jerusalem. 5, 970. God has heaped such holiness upon the city of Jerusalem that it has not been equaled in the whole world, nor will it be until the last day. 13, 2284. Christ calls Jerusalem a holy city, but if his word is not heard there and the prophets are strangled, it is no longer his city. 7, 1256. After the word has ceased to be in Jerusalem, it is no longer holy, but unholy. 6, 835. God has placed himself in Jerusalem in such a way that he was her God, and Jerusalem the dearest castle, and the Jewish people the dearest child. 13,
2294 The pagan histories praise Jerusalem as the most glorious and famous city in the Orient, which is gone and destroyed. 13, 823. 2292. The Romans marveled at the mighty buildings and fortresses of Jerusalem and said: The wrath of God is upon them, otherwise we would never have won it. 7, 1471. One sin has broken Jerusalem's neck: that she has not recognized nor received her gracious God, but has despised God's fatherly visitation. 7, 1471. Jerusalem has been so miserably devastated because it did not accept God's word but despised it. 13, 2299. Jerusalem's sin, because of which it was destroyed, is that it did not accept God's word, but still persecuted and wilfully continued in sin. 13, 986-. Christ puts this cause why Jerusalem is destroyed: that she did not recognize the time in which she is afflicted. 13, 2296. Jerusalem has perished and perished because she has not ceased from her sins and has not turned to the word. 13, 2292. Because Jerusalem would not accept God's word and follow it, our Lord God held so firm over His word that His dearest city had to be destroyed. 13, 2284 f. Jerusalem and Rome lie in ashes with their power and authority because they wanted to overthrow the Rock, Christ. 5, 984. When Christ prophesied about the destruction of Jerusalem, the Jews did not want to believe it until they heard about it. 3, 1680. The Lord says of the siege and destruction of Jerusalem that there was no such great tribulation from the beginning of the world, nor will there be one hereafter. 13, 986. The destruction of Jerusalem is more horrible and terrible than all the plagues of the earth have ever been and will ever be. 22, 1581. Josephus writes that at the time of the destruction of Jerusalem there were thirty times a hundred thousand people. 11, 1470; 13, 985. God let the horrible punishment of destruction pass over Jerusalem, because the Jewish people had gathered there with heaps for the Easter feast 2c. 13, 2285. Josephus says that the time of the siege and conquest of Jerusalem ten times a hundred thousand men were strangled and died and ninety-seven thousand were taken captive. 13, 985. 2285. During the siege of Jerusalem, from Easter to the autumn moon, the Jews had such a sacrifice, such singing and praying, that it was miraculous. 13, 2292. When Jerusalem was besieged by the Romans, they were more severely oppressed by the rebellion of their own citizens than by the siege of the enemies.
6, 41: At the time of the destruction of Jerusalem, the enemy was around the city, and in the city there was pestilence and great trouble, and there was a terrible disagreement among the Jews. 13, 985. At the time of the destruction of Jerusalem there were four plagues: pestilence, the evil time, the sword of the enemy and rebellion, so that they strangled themselves among themselves. 7, 1301. The poor, ruined, devastated, broken Jerusalem stands as an example to all who are wantonly wicked and do not want to mend their ways. 13, 825. The Lord Christ warns the pious Christians, who should experience the destruction of Jerusalem, that they should know this beforehand, make themselves dust and flee away. 13, 984. At the time of the siege of Jerusalem, the apostles and Christians had all gone out into the land of Herod, Samaria, Galilee and were scattered among the Gentiles. 11, 1470. Because God has not spared the excellent, highly blessed city of Jerusalem, because it has had God's word and has not reformed, let everyone depart from sins in time 2c. 13, 2294. God has proven with the city of Jerusalem, whether he hides and stops the punishment, that he will finally come and not give us the disobedience. 13, 2292. The poor destroyed, devastated, battered Jerusalem stands as an example to all who are wantonly wicked and do not want to mend their ways 2c. 13, 2293. The lamentation of the destruction of Jerusalem should be held up to the common man every year, so that we all diligently observe the time when God sends us his word. 13, 986. Lucas speaks much more clearly and brightly of the destruction of Jerusalem than Matthew. 7, 1303. St. Lucas speaks clearly that a desolation and an eternal desolation will come upon Jerusalem. 13, 2561. The emperor Julianus gave liberty that Jerusalem should be rebuilt, but an angel from heaven destroyed beam and stone 2c. 7, 1299. The apostle Paul clearly calls the church at Jerusalem the mother, the origin and the root of all churches in the whole world, also the Roman one. 18, 756. If any church is the first and the mother of all, it is none other than the church at Jerusalem. 18, 815. From Jerusalem the word of God went out into all the world, from here all churches came into being. 18, 815. The Council of Nicaea attributes the honor of supremacy to the bishop of Jerusalem, not to the Roman bishop. 18, 816 f. Jerusalem had two hills: a higher one, Zion, on which stood the castle of David; a lower one, on which was Mount Moriah, on which the temple was built. 14, 1616. In Jerusalem it was a great thing if someone had his own house.
Jesus. Many fables are invented by many, what Jesus did in his childhood and youth, many ridiculous, foolish things. 22, 273. The name JEsus was given to the child before his conception by the angel, then also by the mother in his circumcision. 13, 1550 f. The infant Jesus is most gloriously proclaimed by the wise men in the east, by Simeon and Hannah in the temple, by the angels in the air and the shepherds in Bethlehem. 13, 123. The infant Jesus is born of the Virgin Mary, eats, drinks, sleeps, and watches like another human being; therefore it must follow that he must also die like another human being. 13, 1118. JEsus was subject to his parents out of free will, not out of necessity, because he was God and a Lord of Mary and Joseph. 13, 151. JEsus did not run away to a monastery and become a monk, but went to Nazareth with his parents, stayed among the people and was obedient to his parents. 13, 153. JEsus shows himself that he is not only a man who has to be obedient to his father and mother out of necessity, but he lets himself be heard that he has another father who is greater 2c. 13, 148. Because JEsus had his origin in the time of Bethlehem, and was born into the world like another child, he had to die. 13, 133. JEsus means in German: ein Heiland. 13, 1542. JEsus received His name in circumcision; this name was not laid on Him by man, but ordained and set by God. 13, 1542. The name JEsus means in German, as we actually speak and say, so much as a Savior. Some use the German: ein Seligmacher; but it is not good German. 13, 114. For this reason he is called Jesus, that he is a savior, and that he should help us when we have to leave everything we had on earth and go to another life. 13, 118. We should take this as our command, and keep it in mind in all trials, that the Son of God and our Lord Christ is called Jesus and is a Savior. 13, 121. JEsus means blessedness, and Christ: the anointing of mercy, so that you may believe that he will be blessedness and mercy to you. 8, 1436. The devil wants to baptize the infant JEsus differently, so that he will be taken for a judge and other saviors and helpers will be sought. 13, 118. If the name of Jesus is to be right and true, God's will must not be that he should delight in our destruction.
Jethro. The pagan Jethro gives Moses advice and guidance on how he should rule. 3 ggZ
Joab. Joab's advice is the best: With bad boys only down, because they do not become more pious, but cause one misfortune after another. 22, 1219.
Jobst. Luther, Jonas and Spalatin ask the Landrentmeistcr Hans von Taubenheim to ask the Elector that the widow of the Fischmeister Jobst be provided for. 21b, 2195 f.
Jochim. Luther asks Prince Wolfgang of Anhalt for his use of the butcher Jakob Jochim at the Zerbst council. 21a, 1170.
Joel. Joel does not indicate at what time he lived and preached. The ancients say that he was at the time when Hosea and Amos were, so we will leave that alone. 14, 54. Luther believes that Joel prophesied before Isaiah, Hosea and the other prophets. 6, 1419. Luther believes that Joel lived in the last days of King Hezekiah or under Manasseh. 6, 1490. There are quite a few indications that Joel lived after the prophet Isaiah and that Isaiah was older. 6, 1490. The chronicles of the Hebrews indicate that Joel lived under Manasseh, the son of Hezekiah. 6, 1521, Luther believes that Joel is older than the other minor prophets. 6, 1651, Joel was a kind and gentle man, not scolding and punishing like the other prophets, but pleading and complaining, wanting to make the people devout with kind words. 14, 54 f. The content of the sermons of the prophet Joel is almost the same as in the prophets Hosea, Amos and Isaiah. 6, 1490. Joel calls the Christian church the Valley of Jehoshaphat, because all the world is called to the Christian church by the word and is judged in it and punished by the preaching. 14, 57. The prophet Joel prophesied of the time when the Holy Spirit would come, from which St. Peter proves that he spoke of the time and specific persons. 9, 980. 1139 f. Joel prophesies at the end of the second chapter and from then on about the kingdom of Christ and the Holy Spirit, and says about the eternal Jerusalem. 14, 57. Joel is highly famous in the New Testament, because he has to give the first sermon that happened in the Christian church, namely on the day of Pentecost in Jerusalem. 14, 56. Interpretation of the prophet Joel, according to the Altenburg manuscript. 6, 1414 ff. Interpretation of the prophet Joel in Veit Dietrich's second edition. 6, 1478 ff. Lectures on the Prophet Joel, according to the Zwickau manuscript. 6, 1650 ff.
Johann, Elector. The Elector John was a very pious, friendly man, without any falsehood, in whom no pride, anger or envy was ever felt. 12, 2078. God also comprehended John the Elector in the death of Christ and in his resurrection, for he suffered a severe death at the Imperial Diet in Augsburg. 12, 2078.
At Augsburg, Prince John had to eat all the evil soups and poison that the devil had poured for him; that is the right kind of horrible death, when the devil wears you out. 12, 2079. At Augsburg, Prince John publicly confessed Christ's death and resurrection before the whole world, staking his country and people, even his own life and limb, on it. 12, 2079. From the confession that Elector John made at Augsburg, which is public today, we want to praise him as a Christian. 12, 2079. Prince John had a faithful, pious heart, without all poison and envy. 12, 2083. Prince John lies in a sweet sleep, not because he has been a mild, merciful, kind lord, but because he has confessed Christ's death. 2c. 12, 2084. - See also Saxony.
John the Hermit. The great St. John, the first hermit, threw himself under the holy scriptures and praised the common Christian state alone. 16, 2252.
John the Evangelist. Because the evangelist John, through and through, has pushed the main article in the most powerful way, he is considered to be the highest and most distinguished evangelist. 7, 419. John the Evangelist and Mary, the mother of Jesus, are considered not to have died. 7, 316 John the Evangelist was not crucified nor killed, but was nevertheless not without great suffering, persecution and plague. 7, 1242. With the beginning of the Gospel of John and with the Nicene Symbola, the devil and all heretics can be pushed to the ground with all power. 7, 1561. In his Gospel, St. John definitely states that Jesus of Nazareth, the Son of Mary, is true, natural God and man, in One Person 2c. 7, 2180. St. John is a master in the article of justification. 7, 2337. In the Gospel of John there is much invaluable theology; Luther has often experienced it. 8, 265. John describes with an inexpressible mastery of the Father and the Son equality and origin. 8, 258. In one and the same text, John attributes everything to the Father alone, but in such a way that he claims that everything is common to the Son with the Father. 8, 258. The purpose of the Gospel of John is that we should recognize from it that man is not able or has anything of himself, but only through divine mercy. 8, 258. St. John the Evangelist used to write and urge that all our doctrine and faith should be based on Christ and only on this one person. 8, 295. St. John had to experience it that hopeful spirits from
became his disciples and arose, who were taught much too much, and mastered everything and knew better. 9, 1678. John wrote his gospel for the reason that the heretic Cerinthus taught in his time that Christ was not before his mother Mary 2c. 11, 167. John writes in his whole gospel that Christ is true God and man, who created all things and was given to all men for life and light. 11, 180. The whole sixth chapter of the Gospel of John speaks of nothing else but spiritual food, namely faith. 11, 1143. John took his beginning from the beginning of the first book of Moses. 12, 1670. The apostle John lived sixty-eight years after the resurrection of Christ. 13, 482. St. John is especially above others such an evangelist, who intersperses his funny sayings and sermons, so that when one reads it, one's heart wants to laugh. 13, 2112. John has a special way, which the other evangelists do not have, that he first draws people to Christ and then through Christ to the Father. 13, 2079. The other evangelists only describe the history, but St. John also writes the words of the Lord. 13, 1946. St. Matthew and Marcus write more of the Lord's works and history than his sermons. If it were St. John, he would also have described the sermon of the Lord next to the work. 13, 2245. St. John surpasses all other evangelists in that he so diligently describes the sermons of the Lord. 13, 2194. St. John's Gospel is the only, tender, right main Gospel, and is far, far superior to the other three. 14, 91. St. John the Evangelist also has his own day, the Saturday, in the afternoon under Vespers, because he teaches the faith in a powerful way. 10, 234. John speaks in his epistle and gospel such simple words that simpler ones will never come into the world. 22, 1417. St. John was forced to reverse his language, as it were, and instead of writing about the salvation that is in Christ in his Gospel, he wrote about works in his epistle. 22, 1435. Just as St. John in the Gospel drives the faith, so he meets in the first epistle those who boast of faith without works 2c. 14, 126. The first epistle of St. John is a righteous apostolic epistle and should follow soon after his gospel. 14, 126. In his first epistle, the apostle John wants to teach faith against the heretics and true love against the vicious. 9, 1399. The first epistle of St. John is a magnificent treasury of many spiritual and heavenly truths.
John the Baptist. John means favor or grace. 7, 1527. John is the origin of the New Testament and he puts an end to the Old Testament. 7, 1522. John is called grace and favor in Hebrew, to mean that his preaching and message is not sent by our merit, but by the grace of God. 11, 182. John is called: one who is in grace, a lovely, kind man to whom everyone is pleasing. 13, 1157. 2712. John the Baptist is a harbinger and forerunner of Jesus Christ, whom the angel Gabriel clearly calls God. 7, 1509. The prophets prophesied about John the Baptist. 7, 1508. John is a servant and guide to the light, which is Christ, our dear Savior. 7, 1596. St. John the Baptist is the instructor and guide to the light, not the light itself. 7, 1604. Until John the Baptist, Christ's angel, Moses and the prophets were valid, but now they must completely give way and make room for the Son, who is a Lord 2c. 7, 124. Until John the Baptist, the prophecy, the kingdom, the priesthood of the Jews was valid; now there is another kingdom, the service of God 2c. at the door. 7, 124. The other prophets were sent because of the future Christ, but John the Baptist alone because of the Christ who has come in the midst of them. 7, 11. John the Baptist no longer preaches the law of Moses, but teaches about the grace that should come through Christ; with him the New Testament begins. 7, 1577. Other prophets also prophesied about Christ coming and making the world free of sins, but John alone showed the person with fingers. 13, 1145. 2704. The fact that John the Baptist and others were sanctified in the womb does not cancel the fact that they were born in sin. 5, 537. St. John the Baptist testifies that he has everything from above and points out Christ. 3, 1010. John preaches: Now Christ has come, let Moses go, keep nothing of the priesthood, of the laws, turn away from Moses and turn to your God. 7, 1509. Among all men, no one has administered a greater and more important ministry than John the Baptist. 7, 122. John the Baptist must be listened to because he points to Christ, and this pointing is preferable to all the teachings of the fathers, prophets, Mosis 2c. 7, 121. What those who were baptized by John believed about the future Christ, we believe about him who was baptized by John.
Johannes, a bookseller. In Ofen, Hungary, a bookseller named John was burned along with his books. He suffered steadfastly for the Lord. 18, 1985 f.
John in eodem. John in eodem means to remain in the old rut, not to improve. 8, 989.
Jonah. Jonah means a dove in Hebrew. 14, 903. There is nothing with the fable of the Jews, which also ours followed, that Jonah was the son of the woman of Zarpath, who fed Elijah. 14, 913. Jonah was in the time of King Jeroboam, whose grandfather was King Jehu, at which time King Uzziah reigned in Judah. 14, 60 f. At the time of the prophet Jonah, the prophets Hosea, Amos and Joel were in the kingdom of Israel, in other places and cities. 14, 61. The prophet Jonah was in the time of King Jeroboam, at which time in the same kingdom the prophets Hosea, Amos and Joel reigned.
The history of the prophet Jonah is clear, easy and full of consolation, and yet it has been obscured by countless unresolvable questions. 14, 841. 912. The history of the prophet Jonah is clear and easy and full of consolation, and yet has been obscured by countless insoluble and void questions of the holy fathers. 14, 914. Jonah himself confesses that he is God's servant and gives himself up to punishment, which all the wicked are incapable of doing, but all despair in sins. 14, 872. We will not be able to deny that the prophet Jonah committed a very great sin by setting aside the command of God by which he was sent. 14, 916. Because the prophet Jonah was a child of grace, his sin was forgiven, as great as it was, otherwise he would have perished. 14, 916. God places a great ministry on Jonah, that he commands the preaching of the one man against the mighty empire of Assyria. 14, 845. No doubt Jonah was frightened by the greatness of the task to which he was sent and was afraid of such a mighty kingdom and such powerful princes. 14, 916 f. In this Jonah sinned, that he did not look at the word of God by which he was sent, but at the work itself, and at the difficulty and greatness of the work. 14, 917 f. Since Jonah did not give God the honor of being truthful, but looked at the greatness and difficulty of the matter, he could not help but doubt. 14, 918. The great faith of Jonah in the midst of sin makes it so that God cannot forget him, but must finally snatch him out of it. 14, 850. Jonah was moved to such disobedience that he did not like to go to Nineveh, that it is not read that God ever sent a prophet from the land of Israel so far away. 14, 853. The cause of the prophet Jonah's disobedience must have been that he thought God was the God of the Jews alone and not of the Gentiles. 14, 854. Jonah's heart was such that he thought that the Ninevites were not worthy of God's word and grace because they were not God's people, that is, Jews. 14, 854. Jonah indicates that he would rather not preach, yes, he would rather be dead, than that the grace of God, which should belong to the people of Israel, would also be given to the Gentiles 2c. 14, 855. The calling of Jonah was a high and difficult and great one, since he was sent to preach against the kingdom, which was the most powerful at that time. 14, 913. It was an exceedingly great power of the preaching of the prophet Jonah that converted the exceedingly powerful kingdom of Assyria within three or four days. 14, 914. The sign of the prophet Jonah is more a similitude than an allegory; this is how Christ Himself interpreted it. 14, 909. Christ takes Jonah alone before him, as
he was in the whale, and says that he will also lie dead in the earth, and calls it a sign of Jonah, that is, a sign that is like Jonah. 14, 909. The history of Jonah is an extraordinary miraculous one, by which God willed that we would be quite sure that he is the Lord of death and life 2c. 14, 924. The story of Jonah is so great that it is almost unbelievable and seems to be more inconsistent than any fable of the poets. 22, 1424. The story of Jonah is supposed to be a great comfort to us and a sign of the resurrection of the dead; it is very false; I would not believe it myself if it were not in the holy Scriptures. 22, 1426. In his interpretation of the prophet Jonah, Luther was especially diligent to illustrate the power and strength of the Christian faith with an example. 21a, 1460. Luther uses the prophet Jonah to comfort Jonah about the death of his son. 21a, 1461 f. Luther expresses his satisfaction to Jonas that he translated Luther's interpretation of the Prophet Jonas into Latin and thereby contributed to its dissemination. 21a, 1458 ff.
Jonas, M. Christoph. Luther writes to Duke Albrecht of Prussia about the employment of M. Christoph Jonas at the high school in Königsberg. 21b, 2864.
Jonas, D. Justus. Justus Jonas, who accompanied Luther from Erfurt on the journey to Worms, was at that time still a licentiate of law, and not yet at Wittenberg a doctor of sacred scripture and provost. 15, 1838. Jonas will soon come to Wittenberg as a professor. 15, 2534. Luther expresses his joy to Justus Jonas in Erfurt that he has turned from jurisprudence to theology. 21a, 269. Luther asks Jonas, since he has now turned to theology and married, to respond to one of Faber's writings, insofar as it deals with the marriageless state. 21a, 531 ff. Luther expresses his disapproval of the unkind treatment that the provost Jonas receives from the court. 21a, 566 Jonas writes to Luther about the dispute between Melanchthon and Agricola, and asks Luther to demand from Agricola that he not write anything in this matter, since Luther had seen it before. 21a, 1060 f. Luther indicates to Jonas that he will send back to Jonas all who seek parishes, and immediately sends back one who seems fit only for the plow. 21a, 1354 f. Luther instructs Melanchthon to tell Jonas as gently as possible about the death of his newborn son. 21a, 1453 f. Luther consoles Jonas about the loss of his son.
Jordan, the. The Jordan has its origin in the tribe Dan, and comes from a beautiful Borne, Zeucht itself crookedly down. 7, 2025. Jordan means descent or decline, [from] that this river falls down and drowns in the dead sea. 7, 2024.
Jörger, Christoph. Luther wishes Christoph Jörger luck that he is relieved of his office, through which he got into trouble of conscience. 21b, 3080.
Jörger, Mrs. Dorothea. Luther indicates to Mrs. Dorothea Jörger that he received M. Michael Stiefel with joy. 21a, 1079. Luther answers Mrs. Dorothea Jörger on her offer that she wants to invest 500 florins for poor students of theology. 21a, 1733 f. Luther informs Dorothea Jörger that he has not yet received the 500 florins for students of theology. 21b, 1793 Luther sends Mrs. Dorothea Jörger a note on the form of a Christian will. 21b, 1793 ff. Luther acknowledges that he has received the 500 florins from Mrs. Dorothea Jörger, and asks whether the money should be distributed immediately or donated to two scholarships. 21b, 1859 f. Luther writes to Mrs. Dorothea
Jörger about the use of the scholarship she gave. 21b, 1903. Luther gives advice to Mrs. Jörger for the writing of a will and asks for an extension of the support of Andreas Hechel. 21b, 2081. Luther indicates to Mrs. Dorothea Jörger that her sons and nephews, who are to study in Wittenberg, are well provided for. 21b, 3005 f. Luther consoles Mrs. Dorothea Jörger because of disagreement of her sons. 21b, 3017.
Josel, Jew. Luther's letter to Josel, Jew at Roßheim, as to why he denied him written intercession. 20, 1826 ff.
Joseph. Joseph means: a giver. 3, 606. Joseph was born of the most distinguished wife of Jacob, and to him belongs all the dignity and glory of the firstborn. 2, 1025. Joseph is a figure of Christ, because Christ is also sold by his brothers, that is, Abraham's flesh and blood, the Jews. 3, 754. Joseph in Egypt had taken word from his father that Christ should come from him. 3, 572. Joseph held with such great diligence and faith over the teaching of his father that he could not be led away from it with any example or teaching. 2, 1249. Joseph has been in bondage for ten years. 2, 1228. Joseph was not mischievous, unfaithful or disloyal, so that he thought about how he would escape from his master. 2, 1230. Joseph has not received a reward from his ungrateful master. 2, 1242. Joseph was a very diligent steward, who himself diligently watched over all the work of the servants and demanded an account of it. 2, 1240. All who saw his piety, patience and other virtues in him held Joseph dear. 2, 1229 f. Joseph has a great spirit, that he sets God's commandment above all that is on earth. 3, 573. The works that Joseph did when he served Potiphar are greater than those that he did when he was in charge. 2, 1246. Joseph was, since he was Potiphar's servant, the most noble treasure of the whole kingdom of Egypt, who had no equal in the whole world 2c. 2, 1245. Joseph also flees the opportunity for unchastity. 3, 574. Joseph has separated himself from Potiphar's wife with the greatest diligence, has avoided all opportunity to deal or talk with her 2c. 2, 1267. Joseph's piety and chastity originated from the fact that God's word and faith reigned in his heart. 2, 1255. Joseph was very excellent because of all gifts or virtues, both outwardly in his body and inwardly in his soul. 2, 1251. God gave Joseph more than he had to give.
Joseph received from God what he had not understood before. 3, 576. Joseph subsequently received from God what he had not understood before, nor had he ever hoped for or asked for. 2, 1382. God showed Joseph his salvation much more richly and gloriously than he himself could ever have asked or hoped for. 2, 1291 f. Because Joseph was full of the Holy Spirit, he endured the will of the Lord with patience until he was finally exalted 2c. 2, 1291. God gave Joseph a prophetic spirit to interpret dreams. 3, 583. If it had been according to the wisdom of his reason, Joseph would never have been raised to such great glory. 2, 1291. With the example of Joseph, God wanted to teach how he should be honored, namely with suffering, and that one should wait for him in suffering. 2, 1283 f. In Joseph's history, we are to recognize what a strange regime God leads in the world. 3, 570. Joseph and the children of Israel brought great light to Egypt, for only in Israel was the true God known. 3, 986. In Joseph so many beautiful virtues shine at the same time as are only possible with our corrupt nature. 2, 1225. Joseph was a bishop over all Egypt, instructed the king, the princes and priests and all the people. 2, 1351. Joseph did not command the Egyptians to be circumcised 2c., but simply taught them the right doctrine of the God whom he himself also served. 2, 1351. Through Joseph the faith and knowledge of God was accepted in Egypt, but circumcision was rejected. 2, 1427. Joseph took Asnath to wife without sin and taught her the right service of God. 2, 1416. Joseph did not want to enter into marriage without the counsel and will of his king. 2, 1413. In these virtues, that Joseph was able to keep himself in such modesty, humility and fear of God with great luck, he never had his equal. 2, 1386. Joseph's example should be diligently impressed upon all men in the secular government and in the church, so that they may learn to wait upon the Lord and remain steadfast in adversity. 2, 1381. Joseph had both regiments, in peace and in war, because both belong to the royal power, which the king gives to Joseph. 2, 1380. Joseph does not sin by swearing by the life of Pharaoh, who was greater than he. 2, 1483. Joseph undoubtedly had his two sons circumcised; but one does not read in any place that the king or anyone in the country was circumcised. 2, 1427. Joseph is a wonderful doctor and excellent theologian.
Joseph of Arimathea. Joseph of Arimathea and Nicodemus are the other disciples, from the Lord's Ch
Josephus. Josephus, who was otherwise an excellent man, often lies against the holy scriptures in the histories in order to praise his people. 2, 889. Josephus is eager to chase glory for the Jews. 3, 1146. It is a vain babble what Josephus pretends, that Cain sacrificed little fruits, and therefore was looked upon ungraciously by God. 9, 1483.
Jubilee. The Son of God alone has instituted and established an eternal Jubilee; through Him alone all who believe in Him attain forgiveness of sins, eternal life and blessedness. 2c. 19, 779. We know, praise God, that every hour those who believe in the holy gospel are forgiven.
Jubilee Calendar. Seven Roman Jubilee Calendars of the Ineffable Indulgence of Sins, through all the months and on all the days of the year. 15, 115.
Judah. Judah means: a grateful one. 3, 465. Judah and Reuben would have gladly saved Joseph and brought him back to his father, but they sinned because they gave the advice that their brother should be sold. 2, 1720. Judah ignorantly committed incest with Tamar, otherwise he will have been a pious, honest man. 2, 1575. Judah and Tamar were both sinners and guilty, although this sin was subsequently forgiven. 2, 1195. As much as the prophets emphasize the captivity and the future calamity against Judah, they always have their eyes firmly fixed on the future kingdom of Christ 2c. 14, 1631. The kingdom of Judah was to be destroyed by the Chaldeans, but in such a way that this far most valuable kingdom was to be restored for the sake of the promise of God. 14, 1658. The kingdom of Judah was preserved after the Babylonian captivity so that Christ would be born in it, as God had promised.
Jude, Leo. It is astonishing how nothing at all is what Leo Jude translated from the Bible in Zurich, perhaps at Zwingli's behest. 21a, 1303. Leo Jude has always been one of those who brood unnecessarily. 17, 2149: Luther's letter to Froschauer, printer in Zurich, who had sent him Leo Jude's translation of the Bible, telling him not to send him any more Swiss books. 17, 2169 Leo Judae claimed (under the assumed name Ludwig Leopold) that Erasmus, Luther, Melanchthon, Pomeranus and all of Wittenberg held with the Sacramentirans. 17, 1580.
Jude, St. Of the epistle of St. Jude, no one can deny that it is an excerpt or copy of the other epistle of St. Peter, since all the words are almost the same. 14, 131. The Epistle of Jude is drawn from the Epistle of Peter, and was written solely on account of the pope. 18, 1535. The epistle of St. Jude was not written by an apostle, but by another pious man, who read St. Peter's epistle and drew breaks from it. 9, 1753. St. Jude depicted the spiritual lords in the papacy, who, under the name of Christ, carry out all evil and take all the goods of the world for themselves. 2c. 9, 1750. In his epistle, St. Jude speaks of the apostles as disciples long after the fact, and he also tells sayings and stories that are not found anywhere in Scripture. 14, 131. St. Jude does not count himself among the other apostles but speaks of them as those who preached long before him. 9, 1753. Although I praise Jude's epistle, it is still an unnecessary epistle to include among the main books that are supposed to lay the foundation of faith. 14, 131. The Epistle of Jude has been rejected in the past because it contains an example that is not found in Scripture.
Judas Iscarioth. Judas is a glorious name and the best name among all disciples; it is as much as a confessor who confesses God, who praises and thanks God. 11, 2087. If God is not lacking in what he foreknows, it is necessary that the foreknown should come to pass, so that Judas should become the betrayer. 18, 1845. We know that Judas willingly betrayed Christ, but we say that this willingness in Judas must certainly and infallibly have happened if God foreknew. 18, 1853. We do not dispute whether Judas became a traitor against his will or with his will, but whether it had to happen infallibly at the time predetermined by God. 18, 1853. Judas had diligently listened to God's word, despised it and did not change anything. 13, 396. Because Judas despised the word and heard it diligently, it is no wonder that he finds it nowhere when he needs it. 13, 409. Judas was such a wicked, evil villain that all good warning was lost on him and could not stick before his wickedness. 13, 362. Judas was warned enough, but because of his stiff-necked wickedness he could not be corrected. 9, 1519. Judas goes after his sin voluntarily and thoughtfully, although the Lord warns him so often and faithfully; Peter, however, comes about and is not his superior will. 13, 395. Judas is to be used as an example against the traitors and evil-doers who do not kill Christ, but help him to be killed. 13, 1'789. Judas has been a miserly man. He leaves such sin in the bridle and pursues it. 13, 364. Since Judas has the opportunity to get money from the Lord Jesus, he considers it a very small thing to betray the innocent man. 13, 403. Judas considers it a great gain that he can get such a sum of money so soon. 13, 403. From Judas we learn that the real cause of the offense is the guilt of the devil and the disobedient hearts that do not believe the word 2c. 13, 363. The devil makes Judas sting until he brings him to the rope and leads him into despair. 13, 366. The devil drives Judas so that he goes in fear and torture of conscience over sin and strangles himself with sorrow. 13, 406. Satan makes such a great, high mountain out of sin that Judas can neither understand God, his word, nor forgive him.
Judas pennies. The right Judas pennies are when one acts against God's word for the sake of money and good, persecutes the gospel, and gives cause for false teaching and idolatry. 13, 408.
Judas faithfulness. Judas faithfulness and gallows faithfulness, made without divine grace out of pure natural ability, is basically wrong and does not make a new life 2c. 15, 1509.
Jews, before Christ. Although the Jews in the Old Testament did not believe in what the Messiah would preach, namely baptism and the Lord's Supper 2c., they nevertheless believed in the future Christ. 7, 1861. The godly Jews before the future of Christ did not build anything on their own righteousness, but believed in what he would teach, even before his future. 7, 1860. The Jews everywhere, where they were in all the world, if they wanted to pray, they had to turn their faces towards the temple in Jerusalem. 12, 1430. In exile, the Jews worshipped God by sanctifying the name of God and spreading His kingdom. In the exile, the Jews worshipped God by sanctifying the name of God and spreading His kingdom by teaching others godliness and righteousness. 14, 1085. The Jews, who nevertheless had obeyed the commandment of circumcision and
Although the gospel has been made known to all the world, God has not commanded the holy Scriptures, that is, the law and the prophets, to any people except the Jews. 20, 1705. The people of the Jews had excellent men: Abraham, Isaac, Jacob, Moses, David, Daniel, Samuel, Paul 2c. The Latin Church has not had a more excellent teacher than Augustine and the Oriental Church Athanasius. 22, 1584. As the law led the Jews outwardly like a disciplinarian, so God also promises them outward prosperity. 3, 1063. Because God dwelt among the people of the Jews through His word, the true church, which is holy through faith, was only in this people and nowhere else. 5, 120. The people of the Jews with their priesthood and their whole worship was chosen and set apart by God to keep the promise of the future Christ. 5, 1020. If the Jews would have looked at the text of Ps. 110, 4, they would have noticed that their Levitical and Aaron's priesthood was not the right, lasting one. 5, 1015. The histories of the Jews find in God's words and teach that everything happens according to God's ordinance. 5, 1486. The Jews at the time of Christ had faith in the eternity of the Messiah through the pure teachers and the prophets. 6, 105. The Jews at the time of Christ had good and true thoughts of the Messiah, not such foolish and godless thoughts as the Jews of today 2c. 6, 105. The Jews are a separate people from all nations through circumcision, so that their race would not be mixed with other peoples and the promise of Christ would be certain. 1, 1027. To the Jews, the redemption from Egypt was a symbol of the plague, torture, torment and the devil's regiment that they suffered there. 3, 1719. The Jews knew where they could find God, yet they made altars and burned incense in the field and in the forest, on mountains and heights. 2c. 3, 1723. The Jews' religion did not refer to God in His glory, but to God above the cherubim. 6, 247. Because God promised the Jews bodily promise, bodily prophecy, he also graced or punished them bodily. 3, 1064. Although the Jews praised the law of Moses and the circumcision, as well as the blood of the fathers, they are scolded in all the prophets as a disobedient and wicked people. 20, 1891. The Gentiles were hostile to the Jews, because they served the God who had
Jews, the, after Christ.*) The Jews have lost the right doctrine of the promise and faith, and only cling to the fleshly birth. 1, 1398. Whoever wants to keep Mosi's law must keep it completely, or his keeping is nothing, as the Jews keep the circumcision, not eating some fish and meat 2c., but leave the great main parts, as of the priesthood 2c., pending. 20, 1846. We ask the Jews where their whole law of the priesthood, temple. City, country, and how a people should sit in regiment, they show us their pieces of fish and meat eating 2c. 20, 1846 f. The Jews esteem the celebration of the holiday higher than the holy, from their own addition, which God and Moses do not. 20, 1855. The Jews' present misery under the Roman Empire has lasted longer than their previous existence and rule in the land of Canaan. 20, 1860. With the Jews there is no forgiveness of sins, no prophet to put them off and make them certain, no definite time of punishment, but only unending wrath and disgrace. 2c. 20, 1963 f. The present Jews do not have the word, not the custom of the law, not the prophets who would uphold them with the word and proclaim the end of the captivity. 14, 1755. the present Jews are allerdinge abandoned, both vyn prophecies and royal persons, which did not happen in the Babylonian disturbance. 14, 1462. In the schools of the Jews is vain self-glory, arrogance. Lying and blasphemy, desecration of God and man are practiced in the most poisonous and bitter way, as the devils themselves do. 20, 1897. The Jews still do today like their fathers, pervert God's word, are stingy, usurious.
*) This section is a kind of summarium of the following subsections.
Judaism. In Judaism, it was especially considered a misfortune if there was no son in the house, so that the Jews' rule was that they should have heirs. 13, 884.
Jewish. It is a great wonder that all the world should fall to a Jewish man. 3, 630. That the Jewish people should be rejected and the Gentiles should be accepted in their place was an exceedingly great annoyance. 6, 357.
Judith. The Book of Judith hardly rhymes with the histories of the Holy Scriptures, especially with Jeremiah and Ezra. 14, 68. Luther thinks that the poet of the Book of Judith knowingly and diligently put the error of time and names in it, so that it should be considered a spiritual, holy poem. 14, 70. It may be that they played such poems as the Book of Judith, as we play the Passion and other sacred stories. 14, 71.
Juliana. St. Juliana and Ottilie are ophthalmologists. 3, 1167.
Julianus. The emperor Julianus mocked with the words of Christ, took from the Christians what he wanted, and pretended that he wanted to play with them in their own right. 7, 476. emperor Julianus had learned that Christians should suffer injustice, took away their goods, and mockingly said: Your Christ has made you suffer hot. 5, 872. Without cause, Julianus and Porphyrius slandered Paul, saying that he was insolent against Peter, the head of the apostles. 9, 144.
Junius. Luther and Melanchthon ask the Elector for an extension of the scholarship for Andreas Junius. 21b, 1958.
Jupiter. The poet will have taken the saying: In Jupiter the muses have their origin, from Jupiter everything is full, from the old tradition of the fathers. 1, 1481. The Egyptians, when they wanted to speak of the god Jupiter, painted a scepter, which had an eye on top; the scepter means justice, the eye wisdom and understanding. 1, 1476.
Jurisprudence. It is very dangerous with jurisprudence. Every godly man should know the law, only to defend himself, that he may understand and hinder the evil wiles of the world. 22, 1602.
Justinian. Justinian says of the emperor that he must be adorned with weapons and armed with laws. He calls the laws weapons, the sword an ornament. 5, 381.
Justinus. The emperor Justinus is said to have become a captain from a cowherd, and finally attained the imperium. 2, 1786.
Jüterbock. The new heretics at Jüterbock deny that a layman, who has the prestige of the Scriptures for himself, is to be believed more than the pope, than a council, and even than the church itself. 18, 1367: Luther's defense against the Minorites at Jüterbock is printed by Lotther at Leipzig. 15, 2460. The Franciscans at Jüterbock sent a considerable legation to Luther asking him to withdraw his writing against them, but too late. 21a, 186. Eck has handed over articles to the Bishop of Brandenburg, which are provided by him with interpretations, which the brethren at Jüterbock have brought together in a lying manner against Luther. 16, 2488. About an act of violence by the Elector of Brandenburg against the preachers at Jüterbock. 21s-, 884. Luther's letter to the Franciscans at Jüterbock. 18, 1362 ff.
Juvenal. Juvenal says: If you do something shameful, be careful that a child is not annoyed by it. 3, 1302. Juvenal has described the people very well, who are tortured by their own conscience. 2, 712. Luther said: it was very necessary that the books of Juvenal, Martial, Catullus 2c. were removed from the games and schools, because they could not be read without harm. 22, 1665.