From the reading of the prophets and the content of the sermons of Hosea.
The knowledge of the prophets is very necessary in the church, because they faithfully inculcate the doctrine of the fear of God, since they punish idolatry, trust in men, ungodly doctrines, avarice and clearly indicate the punishments of these sins among their people. And they also teach about faith in Christ, comforting the afflicted with the sweetest prophecies of the future kingdom of Christ. Therefore, not only do the apostles often use the testimonies of the prophets, but the Son of God himself admonishes us in more than one place to be diligent in reading them.
Therefore, those who think that there is nothing in the prophets but old sermons that cannot be used in our time are not only inconsistent, but also quite foolish. For why does Christ use the testimony of Hosea twice, and in the most important matters? Because Matth. 9, 13. deals with the ministry of Christ, that he had dealt with sinners. In another place [Matth. 12, 7.] he disputes against the Pharisees, that it is the most pleasing sacrifice for God, if we take the need of others to heart and do not judge others sacrilegiously. But how appropriately used
*) This writing was first published in 1545 in Wittenberg by Johannes Lufft under the title: In Hoseam Prophetam Reverendi D. Martini Lutheri Doctoris Theologiae Enarratio, ab ipso et in publicis praelectionibus tradita, et postea recognita, Collecta per Vitum Theodorum Noribergensem, Plena piae doctrinae et salutarium consolationum. VVittenbergae Excudebat Iohannes Lufft, Anno M.D.XL V.; then a reprint was published under the same title in 1546 by Peter Brubach at Frankfurt; both editions in octavo. In the original edition, the title is followed by a dedication by Veit Dietrich to Prince Georg zu Anhalt, Coadjutor zu Merseburg 2c., It is very lengthy (in the Wittenberg edition four and a half folio pages), and only a few things in it are of interest to us, namely that Dietrich says in it that Luther had presented this interpretation in public lecture, and that it had been brought together (collsstarQ) by learned men, Caspar Cruciger, Georg Rörer and himself, and after it had been arranged by him (oräins "eripta), had been overlooked by Luther himself. "Therefore," he says, "let the readers know that this interpretation is a genuine (>v^Mv) work of the venerable D. Martin Luther, which, as I have no doubt, will be very agreeable to the learned and to all the godly." This is followed by a Latin translation of the prophet Hosea, which is followed by an epigram by Ll. Joachim Heller, schoolmaster in Nuremberg, which consists of eighteen distichs. Then follows the interpretation itself, further "a compilation of the most important passages and sayings from the sermons of the prophet Hosea", and at the end "Martin Luther's addition to the passage of Hosea Cap. 13, 14: Death, I will be a poison to thee 2c." Dietrich says nothing about the time when these lectures were held, therefore, since it is not known that Luther read about the minor prophets for the second time, various speculations have been made about it. From the passage in the interpretation of Cap. 1, 3 (DrI. sxss. opp. XXIV, 185): "The patrons of this (spiritual) fornication and of the so shameful adultery are nowadays the bishops. Their assistants and satellites find the godless teachers, the obtuse people like Cochläus, the screamers and drunkards like Eck, the mangy people like Pighius, the hypocrites like Witzel and all that is of the same ilk," concludes Seckendorf, nist. Dutll, Ub. Ill, p. 583, 8127, that the interpretation must have begun during the lifetime of Eck and Pighius, who died in 1543; but from the fact that Cap. 14, 4. mentions the imprisonment of Hieronymus Baumgärtner (DrI. 6X6K. OM., XXIV, 496), he concludes that this was recited in 1544 (idiä. r>. 587), but not printed until later. Köstlin expresses (Mart. Luther [3j, Vol. II, p. 272) the opinion that between the years 1530 and 1534 new lectures on the prophets Hosea, Micah and also probably Joel are to be assumed, but has this
Paul's testimony of this prophet in the first letter to the Corinthians Cap. 15, 55, where he preaches that the resurrection of the dead will surely take place. In this way, one could also cite sayings of other prophets by which both the Son of God Himself and the apostles, His servants, confirm the noblest teachings of the New Testament. But since we have now undertaken to interpret Hosea, I have preferred to use the testimonies of this one, so that the readers may have him all the more commanded, and all may recognize that we are right to spend our labor in interpreting him.
And indeed, in our time the distress of the church requires a diligent reading of the prophets, so that the godly may look to the promises of the kingdom of Christ, which the prophets of the ancient church praised so gloriously. For in so many and so great tribulations, what else is there to raise us up and comfort us, but that, though we are oppressed and in many ways suffer
We hope that after so many accidents, after so many dangers, we will attain the victory of Christ, by which he has overcome death and destroyed hell, as Hosea promises in the thirteenth chapter [v. 14]. For if this hope be put out of sight, what is there that can comfort a Christian heart? For Paul rightly says in the very same discussion in which he uses the testimony of our prophet [1 Cor. 15:19] that we are the most miserable of all men if we hope in Christ in this life alone, and do not have the certain hope of the life to come and eternal firmly in our hearts.
Therefore, even though the prophets awaited with the greatest sorrow the misfortune threatening their people, and the ungodly mengel
1) Erlanger: multitudiiiS instead of: rrmltitudini.
(Weim. Ausg., Bd. XIII, p. XXXI1), and now agrees with the assumption of the Erlanger (exssopp., XXIV, 138) and the Weimar edition that Luther read only once about the minor prophets in the years 1524 to 1526. Also we can come to no other result. The things that point to a later time may have been added either by Luther himself during the revision or possibly by Veit Dietrich. For it was not at all uncommon for the latter to take such liberties in editing Luther's writings. But we have to be content with the fact that Luther acknowledged this writing as his work, and we can not help but attribute to it the superiority over the two preceding relations. In a letter to Georg Mohr, to whom he gave this interpretation of the prophet Hosea as a gift, Luther says (Oct. 16, 1545): "I send you as a sign of my love and due respect this small gift, but the great prophet Hosea, which is interpreted by my work and God's gift." (De Wette, Vol. V, 761.) The Basel print, of which Luther undoubtedly received knowledge, has not only remained unnoticed by him, but has also (with full justification) not been considered worthy of inclusion by the editors of the old collections of Luther's writings, and, as we "believe," the Zwickau manuscript would not have fared any better. We have included them because of the archaeological interest they have; their practical value is low. Who would be served today with the transcription of a lecture without it first having been thoroughly revised? We have wanted to note this because the Erlangen edition (sxe^. opx., toru. XXIV, p. 4) states that Dietrich's Ausleguug is a "genuine" work of Luther, the Basel edition a "more genuine" one, the Zwickau manuscript "the most genuine". The Weimar edition expresses itself in a similar way, placing Veit Dietrich almost on the same level as Aurifaber in his treatment of Luther's writings (Weim. Ausg., vol. XIII, p. XXX). But how highly Luther respected Veit Dietrich we see from the fact that he wrote to him in February 1532 that he might think of writing the preface to the Prophets in case of his death (Köstlin, M. Luther, vol. II, 271. De Wette, vol. IV, 341). In the collections, our writing is found in Latin in the Wittenberg (1552), torri. IV, col. 391; in the Jena (1570), tom. IV, iol. 586 d and in the Erlangen, 6XSA. opp., torri. XXIV, p. 135. Only in the Wittenberg edition are all the pieces printed in full as in the original edition; in the Erlanger Dietrich's preface and Heller's epigram are omitted, as well as in the Jena edition, in which the Latin translation of Hosea has also not appeared. Friedrich Dracksteot translated our scripture into German. This translation is found in the Wittenberg (1556), vol. VIII, p. 233 b; in the Altenburg, vol. VIII, p. 593 and in the Leipzig, vol. VIII, p. 1. In the Wittenberg and in the Altenburg, the attribution of Veit Dietrich has been omitted, as well as "Luther's addition to Hosea 13, 14."The Wittenberg edition motivates the latter omission thus: "What follows from this saying in Latin belongs to the erring, not to the German reader, therefore we have knowingly left it out. The Leipzig edition had these two pieces translated and reinserted. Walch already judged Drackstedt's translation to be "badly done", which is why much of his edition was improved from the Latin. We leave Dietrich's preface as unimportant, but give a new translation of our writing after the Latin Erlangen edition, comparing the Wittenberg and Jena editions.
with a right zeal, they are nevertheless, as often as they come to those prophecies of the kingdom of Christ, suddenly imbued with joy, and lose their displeasure and all feeling of human unhappiness. For what should he fear, what should he refuse all the adversity that this life has, what should he have to complain about who knows that God is reconciled through Christ and firmly believes that he is called to the fellowship of Christ's merits?
Therefore, in these troubled times, which threaten not only the secular regime but also the church, the sermons of the prophets are held up to the congregations for their benefit, not only so that the godly may be comforted by a certain similarity of events, but also so that they may form the treasures of Christ's kingdom more deeply in their hearts, of which they see that they were so gloriously praised by the prophets, although they did not yet see them as having appeared, as we do today, but believed that they would be communicated to the world after many years.
But because the church in this life is such a body, which has many frail members, the reading of the prophets is also useful for this reason, because they contain many and serious sermons of punishment. 1) For although Christ and the apostles also threaten the evildoers and severely punish the vices, the sermons of the prophets are more suitable to deter the wicked and more effective to inculcate the fear of God, because they always add certain punishments of the evildoers, of which the outcome afterwards showed that they were not in vain. And this was also the reason why the office of the prophets was such a difficult one. For Jonah was not only commanded to bring the Ninevites back on the right path and to exhort them to the right worship and holy life, but he also received the command that he should proclaim in advance that they would perish within forty days.
In this way Hosea not only instructs the kingdom of Israel about right worship, and calls them back from idolatry,
1) Instead of trabet in the editions should probably be read babent.
but also threatens them with the certainty that the Assyrian will come and destroy everything with sword and fire; but the people will remain captive among the Gentiles, even after that they will not have the glorious name that they are the people of God. But if we compare the histories, the success proves that the prophet did not lie.
Therefore, there is a great difference between the teachers of the New Testament and the prophets. This does not apply to the doctrine, because both punish the ungodly being and teach the faith in Christ, also both threaten the sinners with punishment. But the prophets have certain revelations of certain punishments that are to be executed at a certain time by certain people. We nowadays only threaten the godless world in general, nor do we have a certain revelation whether God will visit our godlessness through the Turk or through other destruction. However, the prophets are excellent witnesses for these threats, which we present to the wicked in general. Therefore, they are extremely useful to dissuade people from sins and to lead them to the fear of God.
But after we have spoken of the sermons of the prophets in general, we must now speak of Hosea in particular. In which time he lived, he indicates himself in the title, because he names the kings, in whose time he was in office. Amos and Jesaias were also at the time of Uzziah, but Amos seems to be older, Jesaias younger, because it is believed that he lived until the time of Manasseh and was killed by him. But Hosea is thought to have been in office earlier than either Micah or Isaiah. And there is a passage, 2 Kings 14:25, which shows that Hosea was the first to proclaim the desolation of the kingdom of Israel with Amos, then with Micah and Isaiah, for this passage speaks of the time of Jeroboam king of Israel: "And the LORD had not said that he would blot out the name of Israel from under heaven. Therefore, for this reason also, the ministry of Hosea was more dangerous, because he made threats never heard before among that people, that the ten tribes should be utterly disturbed.
Here we are first reminded of how much God cares for the Church, since He gave such great men at that time, when the kingdom of Israel was already threatened with extreme devastation because of the sin of idolatry. Therefore, these four prophets also give a living testimony of God today that he is in truth such a God who does not want the death of the sinner, but like a good shepherd seeks the lost sheep through his word, so that it will convert and live. Therefore, the stubborn godlessness of people is all the more to be deplored, who do not heed the advice and daily calls of this so kind Father, but continue in sins until God is finally forced to destroy them, as He threatened through His word at the time of the visitation.
Therefore, the so many godly reminders with which we nowadays call the godless papacy and the obdurate state of the bishops to wholesome teaching and godly services will not be in vain, and also those who dishonor the gospel with their godless life will suffer their punishment. For this reason Amos, Hosea, Micah and Isaiah are sent, so that the people, out of fear of the wrath to come, may desist from idolatry and adhere to the right worship. But because the kingdom of Israel certainly does not respect the godly admonishers, and the contempt of the word is added to the other sins, it receives the deserved punishments for its godlessness. Also the kingdom of Judah, in which the right service of God was, although not completely destroyed, was plagued by Assyria in various ways, until it was finally completely devastated by the Babylonians, as Micah and Isaiah prophesy.
It is useful to look at these examples so that we may remember that God did not give the light of His Word to the German land at this time in vain. For a great calamity will indeed follow if the bishops and kings continue to oppose the Gospel in this way, and the rest of the common people do not desist from their avarice, their splendor, their fornication and other vices, which at all times have been certain signs of future changes.
The first two years of the new system have been a long time in the making.
Since the time in which Hosea lived is known from the title, the reader would do well to take a good look at the deeds of the kings he names, but especially at the history of the kingdom of Israel. For there the causes of the great misfortune are told, although the prophet also diligently mentions them. For he expressly indicates that he has to deal with the kingdom of Israel mainly because, although it was also stained with other sins in many ways, it nevertheless did not put an end to idolomaniae. For the first king Jeroboam, contrary to the word of God, had established a special worship in the kingdom of Israel by setting up the calves, while the whole nation was commanded not to sacrifice other than in Jerusalem and in the temple. To this idolatry Ahab had added the service of Baal on the mountain in Samaria.
Although Jeroboam, whose reign Hosea commemorates here, was quite blissful in his reign, the prophet nevertheless threatens his descendants with destruction because he maintained the idolatrous worship that had been established by [Jeroboam] the son of Nebat. For with his son Zechariah [2 Kings 15:8, 10] the lineage of Jehu expired, and the kingdom was plagued by long and severe turmoil and unrest, until at last the tribe of Naphtali was led away captive by the Assyrian ThiglathPilesser. The rest of the empire, however, was severely plagued and finally captured and devastated by Salmanasser. This is the end of idolatry, this the reward for the godless worship, for the suppression of right doctrine and for the shameful acts of murder and cruelty against the prophets.
Therefore Hosea has this as something special before the other prophets, that he punishes the idolatry the most, which he calls adultery and fornication with a shameful name, so that he may deter the godly from such a great, abominable sin. Even in our times, for this reason, this lecture is extremely appropriate, so that we, well warned, may flee the godless church of the Pope, which is full of
is from idolatrous services. For I do not agree with those who think that the papists should be left alone in their evil nature, and call it moderation if someone does not attack them often in his sermons. For if the purity of doctrine is to be preserved, and the people are to be commanded to worship rightly, then it is the duty of all godly teachers by necessity to instruct the people often about the shamefulness of the godless doctrine in the papacy and about the penalties of false worship. For even simple-minded people can judge the other sins. However, the common people not only do not recognize the real pestilence of the church, but also hear that it is adorned by false prophets with glittering praises. Therefore it is fitting that godly teachers follow the example of Hosea, that they punish idolatrous worship with great seriousness and draw the listeners to the right doctrine. For Hosea preached his sermons in this manner.
But so that the godly, who have not bowed their knees to Baal, would not be without all comfort in such great public dangers, he frequently intersperses exceedingly lovely descriptions of the kingdom of Christ. He also adds prophecies of the downfall of the synagogue, which stubbornly held on to the Mosaic ceremonies and rejected the teaching of the Gospel.
In the sixth and thirteenth chapters, he remembers the resurrection of the dead and the life to come. And everywhere he attacks the false prophets who sat against the right teachers and invited people to idolatry. These are the main parts of this prophecy, which the prophet concludes with a magnificent exhortation to repentance, so that the people may recognize their sins and accept the gospel, in which the forgiveness of sins through Christ is offered.
This may be enough about the reading of the prophets and about the sermons of this prophet, now let us interpret the text in order.