Held on the 2nd Sunday of Advent, December 8, 1532.
Luc. 21:25-33.1 )
There shall be signs in the sun, and in the moon, and in the stars; and upon the earth men shall be afraid, and shall tremble; and the sea and the waves of waters shall roar. And men shall faint for fear and for waiting of the things that are to come upon the earth: for the powers of heaven also shall be shaken. And then shall they see the Son of man coming in the clouds with power and great glory. But when these things begin to come to pass, look up, and lift up your heads, because your redemption draweth nigh. And he said unto them a like thing, Behold the fig tree, and all the trees. When they now bud, you see by them that summer is now near. So you also, when you see all these things coming, know that the kingdom of God is near. Verily I say unto you, This generation shall not pass away, till all be done. Heaven and earth will pass away, but my words will not pass away.
1. in this gospel our Lord Christ clearly proclaims beforehand how things shall be in the world when it is at its end, so that we may know when the day is at hand when he, our Lord Christ, will come to manifest judgment, and may not doubt nor be in suspense in unbelief.
1) This text is not printed in the Erlangen edition, but the remark is made: "Luther prefaced the sermon with the biblical passages Genes. 8, 22. and Luc. 18, 8."
certain delusion. And clearly shows all kinds of signs that happen in the last time, and this day is to be prelude. For it is not possible that such an excellent, final change of the whole world should not have many and great signs, if lesser things happen with countries and people, announced by signs beforehand.
2) But since this gospel has been sufficiently interpreted before, that everyone now understands it, and many are only too well able to do so, let us now not ignore the teaching therein, but 2) [the signs of the last times recently overflowing, and the beautiful, glorious sermon of Christ, when he says: "Look up, and lift up your heads" 2c.]. 3) To praise God and to comfort usa ). For this is the reason why most of it is spoken and written, that it may serve to comfort us who preach and believe in Christ, and to strengthen our faith and hope.
a) the fruit.
(3) Though it should be a justifiable fright to the rest of the rude, ungodly multitude to whom these signs apply, yet they have the grace not to turn to them, but most assuredly to despise them; wherefore we also will let them go, and command our Lord and their Judge, who shall come and give them their reward, that they may know and eternally feel what they now believe not.
2) The words: "not the doctrine therein, but" are missing in the Wittenberg and in the Jena.
3) The bracketed words are in the Wittenberg and in the Jena, but are missing in the Erlanger and in the Latin.
*This sermon was first published in 1532 in Wittenberg by Hans Luft under the title: "Eine tröstliche Predigt von der Zukunft Christi und den vorhenden Zeichen des jüngsten Tags. D. Wart. Luth. Wittemberg 1532.", then at Nuremberg in the same year by Kunigund Hergotin and was printed again at Wittenberg in 1536 by Joseph Klug. In the collections: in the Wittenberger (1554), vol. IV, p. 480; in the Jenaer (1566), vol.V, p. 529; in the Altenburger, vol.V, p. 1007; in the Leipziger, vol. XII, p. 313, and in the Erlanger, 1st ed, Vol. 16, p. 1; 2nd ed. vol. 18, p. 361. In Latin translation in the Wittenberger (1558), Dom.VII, col. 320b. Luther added marginal glosses to his hand copy, which we insert in letter notes between the individual paragraphs according to the Erlangen edition. We give the text according to the Erlanger, which is the first printing mentioned above, comparing the Wittenberg and Jena editions, as well as the Latin. Walch has also already compared the original edition, therefore only insignificant changes have resulted for the text.
nor will we respect it. But let us use this gospel to our advantage, and make it sweet sugar, as a sweet and joyful sermon, lest we also let it be written in vain, and lose its power and fruit.
(4) For we may indeed take such comfort, because these signs are terrible in themselves, and a horrible sight, and the true Christians are stupid and fearful without this, that they may well be frightened by a rustling leaf when they see God's wrath. On the other hand, the wicked are all too sure and obdurate, that they do not allow themselves to be moved by any signs, however great and terrible they may be. And so they are unequally divided, that those who should accept such signs and tremble before them, as to whom God is wrathfully threatening, have hard heads and hearts of iron, that they most powerfully turn a deaf ear to it, as if it did not concern them at all what one sings and says about God's wrath. Again, those who should not accept it 1) but rather rejoice, as to whom there is no wrath but only grace and comfort, want to be all too horrified by it and can hardly lift their hearts to draw such sweet, comforting thoughts.
(5) Now there are two things in this gospel. The first is that he tells and names the signs that are to come beforehand, so that they may see when he is coming. The other, that he shows such signs to comfort his Christians, so that they may wait and look forward to his future with joy. Now the first sign (he says) shall be in the heavens, in the sun, moon and stars, which is (as he interprets it 2) Matth. 24, 29.) that the sun and moon shall lose their light, that is, become black and dark, and the stars shall fall 2c. After that on earth among the people, that they shall be afraid, that they shall not know where to stay, and shall faint and wither for fear, yea, also on the sea and on the waters; so that all creatures shall be troubled, heaven and earth shall crack as an old house, which is about to fall down and break, and yet shall fall down.
1) Erlanger: should.
2) Wittenberg and Jena: "es". Latin: ixss.
3) as if she suspects that the world will soon come to an end and that the day is near.
(6) Now I do not want to fence here, but command the Christians whether the signs on the sun, moon and stars have happened. But this is my faith and certain hope, that such signs have already happened in several parts, and not many others have to wait. For if we would believe, we have seen enough before our eyes in our remembrance how many and great eclipses have occurred one after another in short years, and also some at the same time in one year, that one has not seen the like before. But he that believeth not the word of God shall not believe the signs, neither take them for signs, but despise them, and cast them to the winds, though the sun lose his light daily before his eyes, and the stars fall with heaps.
7) And although the astrologers 4) consider such things as natural, that they can tell some beforehand when they are to come, they themselves do not deny that they are signs that mean something terrible, especially when so many of them come one after the other. And how many signs (especially now some years ago) 5) have been seen in the sky, against nature, with so many suns, rainbows, and various other strange, terrible figures, that if one were to write them together, they alone would make a large book. But it is all forgotten, if one does not see it every hour before the nose. And as soon as it is over, one goes along safely, as if no sign had ever happened; yes, the more they happen, the less one respects them, they get into the habit, and think that it must go otherwise. And indeed it should not go otherwise; otherwise the signs would be in vain, and the world could not pass away so soon, if one should believe, and be
3) Erlanger: ohne; Wittenberger: ohnet; Jenaer: öhne. Latin: yuasi auiääam ipsi prassaZiat.
4) So the Wittenbergers and the Jenaers; Erlanger: "Sternkundigen". Latin: [stroIoKi. The form "Sternkündiger" is also found in Erlanger, 1st ed., vol. 10, p. 61; likewise in the 2nd ed. in H 20 of this writing.
5) The words in the parenthesis are missing in the Erlanger; in the other editions, including the Latin, they are there.
Otherwise, she might convert and turn or endure God's wrath; so she diligently guards herself against it. b)
b) The same applies to listening to sermons: sing or say, make it sweet or sour, and so on.
8. also with the other signs, on the water and on the earth,1 ) I also let the Christians judge, and all people say, if someone remembers such storms of winds and waters, as now in short years always happened2 ) and especially3 ) such a great flood, which drowns land and people, as recently in Rome and in the Netherlands. Without what is also heard from the earthquake, that water and everything is positioned as if it no longer wants to stay in its place, but everything goes over and over. So it is also very common that there are many people who are so afraid and anxious 4) that they go away and despair. This may be understood both physically and spiritually, but especially spiritually; as many people have been found up to now, and still hear more every day, whom the devil rides and torments with temptation and despair, so that they put themselves to death or otherwise kill themselves from great fear. And so all the signs go through the whole world in momentum; and although they have not all happened, yet a great, noticeable part of them, especially because they go so thickly and frequently on one another that one cannot wait for them without, 5) that they come to an end. And therefore they have been announced beforehand, so that we can be sure of them, and not think that they happen accidentally, and not imply anything special.
(9) Now these are all terrible signs, which mean nothing good to the world, though it neither feels nor respects them; but the pious Christians see and feel it well, and let it frighten them too much, though it is not set to frighten them, but rather to comfort them, that they should look at it with joy, and not turn to it, whether it shines unkindly before their eyes when the sun shines,
1) Erlanger: on earth.
2) Erlanger: seen. Latin: kuere.
3) "sonderlich" is missing in the Wittenberger.
4) Walch: "will." Latin: anxios esse.
I moon, and the whole sky looks sour and dark. For the dear sun also does the same, cares nothing about it, whether it is covered with a thick, dark cloud, or loses its shine, but always goes its same course, and if nothing happens to it, it remains the same sun, and shines after 6) as before, without turning sour against the world, as a sign to the evil ones; so also the other signs, the moon and the stars, that they are terrible, does not harm them, because they are not a sign for themselves, but for the godless world, which despises it, and is happy about it. c)
c) Runs and runs, dances and jumps, eats and drinks, rages and roars like unreasonable animals.
010 So also this, that men should be afraid, and tremble, and have a troubled conscience, is a terrible sign; but not unto thee, nor unto them that bear it (where they find Christians), but unto them that bear it, even to the wicked and despisers, who bear it not, but despise it. For they shall nevertheless receive it, that it hurt them not; but must nevertheless go for a sign, because of the wicked; as the prophet Esaias was made to go naked and barefooted [Isa. 20:2], and Jeremiah with a chain about his neck, for a sign to the land of Egypt and to the Philistines [Jerem. 27:2], and yet did them no harm, but kept their garments, and nevertheless remained free. So it shall be without harm to them that have such marks upon them, but only to show others how they shall fare; for though the marks be evil, yet they do no harm to them that bear them. Otherwise the executioner would not be allowed to carry a sword, and no one would not be allowed to carry weapons; but beware, you who are a murdererd )e ) and deserve death, because it is for you when he draws the sword. Just as fire, wheel, rope and gallows, do not harm himself, but thieves and villains who have forfeited it.
(d) [Added:] (a robber).
e) These are not good things. Peccatum non remittetur, nisi restituatur ablatum. Augustin. Si quem defraudavi, illi reddo quadruplum. Luc. 19, 8.
(11) So now, before the last day, there must be many people whom the devil torments and crushes.
6) In our Jena edition, as in the other editions: "after" is not yet, as the Erlanger notes.
They are more troubled with an evil conscience and heavy temptations, and are so afraid that they do not know how to stay; as Gerson has written much about them, and many confessors have experienced, especially in monasteries, what tender and stupid consciences are. But let them be troubled and frightened; it need not harm them. For it is not such people that God wants to frighten or condemn, as wicked, crude people,f ) but fearful and soft hearts that would like to have comfort, and would like to convert, and yet can find neither comfort nor counsel anywhere, until God so lukewarmly helps them out and comforts them with His word. But you, beware and be afraid, who so surely and cheerfully despise everything, as God forebodes and warns you.
f) obdurate, superbi, duri cervice et auribus.
012 Among the signs also he saith, That some shall faint for fear of things to come: That is, There shall be many sorrowful hearts, which shall walk as though they were darkened, as they that feel that great calamities are present, and shall bear themselves therewith, and be consumed, and shall feel such sorrow of heart, that they shall wither with grief. As sadness is wont to consume life like consumption, and to dry up the marrow out of the body; as the wise man saith [Sir. 30:25]. Now, such signs they must feel, not to them, but to thee, as thou oughtest to feel justly; but because thou despisest them, thou shalt feel all too grievously, not the signs, but that which the signs signify, eternalg ) trembling and heartache in hellish fire. For if the pious on earth must suffer and feel such things outwardly and temporally, what will it become with the others to whom it applies, and whom God means by it? and they turn nothing away from it, but always become more and more angry,h ) until they experience it, and can be happy when the pious are sorrowful.
g) (AddedTooth chatter.
h) This is quite a devilish being.
Now it is ever hard to see so many abominable signs, and terrifies many pious hearts, as Christ says here, which are grieved by them, that they truly do not seem comforting. But if thou be a Christian, behold not such outward appearance and feeling, but
your distress and that of the whole of Christendom. For, dear God, if the day should not even come, I would just as soon never be born. For if you look at how things are now, and how the dear Gospel and we are doing in the world, that it persecutes us so horribly, driven by the devil, and so shamefully despised, showing so much shame, blasphemy, scorn, ingratitude, and poisonous hatred and malice, 1) and also have to suffer so many false, lying, wicked peoplei ) among ourselves, and daily so many outrages, despicable acts, robberies and thefts, that there is no more discipline, respectability, fear, nor punishment; and people, the more one preaches to them, the angrier they become, and still more defiant when one punishes and warns them, that we have nothing more of the dear gospel in the world, but only mockery and ridicule, and devilish hatred, which goes through the heart of the devout Christians. 2) )k
i) unfaithful, perjured.
k) (Addition and well would like to jump in a thousand pieces. I^uIIa amplius ckiseiplina. -
(14) Shall we not then pray and implore day and night, and cry and cry unto our Lord Christ, that he may once smite and destroy all things, that only such a shameful nature may cease, and that there may be an end of woe? For if we should not be saved from this, we would be the most miserable people that ever came on earth. For we must truly consider not only the harm and destruction of the world, and how it harms them, but also how it harms us and all devout Christians, and much more God Himself, that His Word is thus despised, desecrated and blasphemed, and that His preachers are subjected to all plagues, scorn and shame. For no amount of preaching, calling, exhorting, urging or pleading will help in this world. Therefore it should be a joyful sight to us when we see such signs breaking forth, as God has done with them.
1) Wittenberger: "Item, if you also look at and among ourselves that we have to suffer so many false, lying, evil people around us." The Latin agrees with our text.
2) The marginal gloss of the Jena edition: "Dear, to whom such things go to his heart, he will certainly not have great desire to live," is included in the text by the Wittenberg edition.
He shows and comforts us that he will soon rumble with the world and finally deliver us from all misfortune and misery; so that we should not only wait for this blessed day with joy, but also cry out for it with longing and sighing to our Lord Christ and say: You have promised the day to deliver us from all misfortune, so let it come even this hour when it should be, and put an end to the misery. l)
l) Amen, Amen.
15. take an examplem ) of our very enemies, the papists themselves, how they are cheerful and of good cheer as often as a little hope appears to them, that they think to dampen the gospel and us. What a crying and longing there was among them for the emperor to come into Germany, exterminate the Lutherans, and reinstate their tyranny and power! And what joy and triumph they caused when he now wanted to come. 1) There was boasting, rejoicing, singing and jumping when they hoped to bathe in our blood, and there was so much rejoicing that they did not know how to restrain themselves from rejoicing. Some kept it secretly, tickling themselves with it, not wanting to share the joy with anyone, or writing it only to their best friends; others shouted and shouted publicly: Salvator venit! The Savior is coming! The Savior is coming! And there was no measure of joy.
m) Digressio sequitur. Exemplum Papistarum de Caes. Maj. adventu Augustam. Ps. 146, 3: Nolite confidere principibus.
16. Now behold, the desperate husks and evil-doers could look forward to a false Savior, who could not help them, even though he had all power over them, and hoped so surely that they would be exalted again, much more glorious than ever, and strengthened in their horrible wickedness and impenitence, and were so sure and proud that I was almost worried that our Lord God would become a liar about it, who had promised so strongly: He alone would be the Savior, and so highly exhorted, and said Ps. 146, 3. that one should
1) Marginal gloss of the Wittenberg and the Jena: "Joy of the Papists over the Future of Emperor Carl at the Diet of Augsburg, Anno 30."
Do not rely on princes, for they cannot help. Because they thus put their heads together, deliberated and decided how they would attack us, as if they already knew, and defied with terror and dread, as if they wanted to extinguish this rhyme purely 2): God alone is the Savior. 3) But God did not want to let him take away his honor, and as a pious man, he held that they had to leave this text un 4) rejected, and we have experienced that their Savior has become a Feiland 5) for them. For they have honestly failed, and have not found the man from our pious emperor, whom they were looking for, and how they would like him to be, that we, praise God, have remained before them until now, and hope that they will let us stay a while longer.
17. Now I say this to us as an example, because they are so highly comforted and rejoice in a man of whom they have no promise, nor is it in his power that he could keep it for them, even if he promised it to them; Should we not rather be confident and rejoice in our true Savior, who has not only promised to come and help us at a high price, but is able and willing to do so, and is not a feiler than he who has never once failed or lied? Especially because we wait with a good conscience, and have a right cause, for which we suffer, than which is not ours, but God's own; not, as those defied the emperor, to strengthen their shameful wickedness and iniquity; that we should rather boast with joy and say: How fine it will be when our right Savior comes, who will all at once control and put an end to all the wickedness we now see and suffer, so that people will no longer despise the dear gospel and its name so shamefully, nor persecute and trample underfoot the poor preachers, nor rob and steal from one another so much, and do all the wrong, as all the world now does with impunity, and so we
2) "pure" is missing in the Wittenberg.
3) The words: "GOtt is the Savior alone" are missing in the Erlanger. In the Latin: Dons äissixab Consilia princünina. fPs. 33, 10.^
4) Erlanger: "overturned".
5) Feiland (from "feilen" - missing), Fehlhelfer. - The construction of this phrase is somewhat different in the Wittenberg, but this does not change the meaning.
We must no longer fear sin, death, the devil or the world, but be blissfully happy and enjoy eternal peace and joy. O should we not desire and wait for this with all our hearts? If only we could see and feel how we are surrounded by devils who aim and shoot at us every moment with evil, poisoned arrows and all kinds of temptations of sin, we would lie on our knees every day and weep for blood, so that it would soon come to an end.
(n18) For this reason Christ exhorts us in the gospel, that we should look upon the signs with joy, saying, "When these things begin to come to pass, look up, and lift up your heads, because your salvation draweth nigh. Sadness, of course, makes one's head go down and bend like a reed, makes one's eyes go down, and makes one's face dark and sour; but joy, or a glad heart, makes one's head go up, so that one looks around cheerfully and kindly. Therefore when ye shall see such signs, that all things in heaven and earth shall look sad and sour, and shall affright you, and ye shall hang your heads, and walk as though ye were slain, turn not away: for there is no evil in it for you, but for them that persecute you, and afflict you.
n) reditus ad propositum, adhortatio Christi.
19. Therefore turn the page, as those also turn it, and divide it rightly, that ye may look upon it with joyful eyes, as showing not your harm, but your salvation and redemption, and all the good things which ye should desire; 1) Do not give place to the devil, who imagines such signs to make your heart stupid and sorrowful, and by looking at them depresses you so deeply, and sinks you into sadness and gloom, that you should not be able to lift up your head, nor desire the day, but should remain and perish forever in such terror and sad thoughts; but get used to looking at the signs with right eyes, as I show them to you. For you have no original
1) Wittenberger: lasset also.
It is a matter for you to grieve and mourn, but to rejoice for a vain cause, as they show nothing but that your salvation is at the door, and that now I am coming to help you out of all misfortune.
20) Behold, this is the right master, who can rightly interpret the signs, unlike the astrologers 2) and diviners, who can say nothing but vain evil of them, and frighten men. But he says nothing but good things; and among those which reason and all the world regard as signs of doom, and teaches to flee and be afraid of them, he can see and interpret all good things, and find and show the happy, lovely word, vestra redemptio, your redemption, and make a consoling image of it, which a heart should desire and wish for most. For what does "your redemption" mean, but that you, who are now imprisoned under the power of the devil, who aims all his arrows at you, directs all his might and deceit against you, and is pressed and oppressed by the world, and is in all dangers and troubles, from which neither you nor no one 3) can help you, should be loosed and set free from heaven by your Lord Christ Himself, and be brought to a place where you will be master over the devil, the world, and death, so that all things must be at your feet? Why then would you fear and be afraid of such signs, and not rather laugh at them most joyfully?
(21) What would you do if you had to stand in a circle, surrounded by vain swords and spears, even under vain guns, which are loaded and aimed at you, so that you would have to face death every moment? Would you not be glad in your heart if someone came and tore you away and set you free, or if the thunder and lightning from heaven smashed both rifles, spears and swords, and all who surrounded you, into the earth in one heap? Or, how do you think a poor captive man, who has lain and been tormented for a long time under a cruel tyrant, in foreign lands, in a horrible dungeon, would have courage, if he heard that
2) Here also the Erlangen "Sternkundiger". Cf. § 7 of this paper.
3) Jenaer: someone.
his sovereign and prince wanted to take his all himself and save him with all his might? How would he be frightened if he saw him coming with army strength, weapons and guns, so that he would smash and tear the tower and everything that was there in a heap? This would be a terrible sight to behold for those who were outside and who were concerned; but it would be a joy and comfort to the poor prisoner that he would rather hear the thundering and flashing of the guns than all singing and playing of strings, and it would be a happy day for him, yes, he would praise and thank God that he had lived to see the day.
(22) So then, when we see these signs with fire, water, lightning and thunder, as if everything were about to fall to pieces, we should also think such thoughts, and look upon them as God's weapons and guns, so that, if we are imprisoned here in the devil's kingdom, under sin and plagued by the world, he will set us free in all misery and sorrow, and destroy and tear apart the dungeon. Why then should we be afraid of this, and not rather cheerfully suffer all the same calamities from the world and from the devil, so that he will only come soon and save us? o) For if we did not have comfort and confidence, we would be (as St. Paul says 1 Cor. 15:19) the most miserable people on earth. And we should wish even more that we were never born and had no God. But we must take comfort in knowing that He will come, and these signs, as His prophets, therefore make it clear that He is not far away.
0) [Addition:] yes resolves.
(23) Whether the world, however, puts on us all plagues and heartaches, and gives us a bitter, sour drink, without what otherwise daily accident, sickness, pestilence, evil time, war comes upon us, which hurts the body or external man, we must let that go, and as 1) bite into a sour apple, and taste the bitter giblets, so that the sweet may taste all the better to us afterwards,p ) and we are driven thereby to desire that day all the more with longing. Otherwise
1) "as" is missing in the Wittenberger.
We were always cold and stiff-necked, so that we did not feel our misfortune at last, like the safe, unrepentant world, and even succumbed with it 2) to the lust and desire of this life, until we no longer respected God's word and had to perish together with the wicked. But now he 3) gives us grace, that he makes us tired and full of this life, and comforts us with a better one, namely, that he will soon come in the clouds with great power and glory, and take us to himself, redeemed from all misfortune, to eternal joys, so that nothing better or better can happen to us. But it will not be a happy sight for the wicked; for he will so crush them in an instant, 4) that they will have to lie in eternal torment, because they have now so surely and proudly despised both God's word and sign.
p)Dulcia non meminit, qui amara non gustavit.
24. And although these things grieve the devout Christians who consider and take to heart such destruction of the world and grieve because of it, yet he wants to draw them back with these words, so that they will consider more how necessary their salvation is than how great that destruction is, and move more why God does it, and how highly they deserve it, that he cannot do otherwise, because they do not want to stop, Because they do not want to stop persecuting and despising the gospel so shamefully, blaspheming and mocking it, trampling its preachers underfoot, and doing all they can, and all that is exhorted, implored, warned, and urged is of no avail, except that they do not want to believe it badly, but want to experience it; indeed, they are so sure that they reject everything that is terrible from themselves to us, and blame us where it goes badly, and what plague and harm comes. Summa, if we do everything, preach, ask, advise, and put both our body, blood and sweat into helping the world, we will get nothing in return but the highest contempt, ingratitude, hatred and envy, and wicked deceit, so that our hearts will break, that God, where he wants to remain true, must once be so threefold.
2) Thus the Erlangeners. Latin: sudrukrAkrernnr. Wittenbergers and Jenaers: ersoffen.
3) Wittenberg and Jena: "GOtt". It is not expressed in Latin.
4) Wittenberg: cast out. Latin: oontkret.
that they may see that his word and prophecy (which they take for laughter) is true, and that they may save his poor Christians. And because they now so surely and cheerfully despise his dear Son's suffering, death and resurrection, and all that he has said and done to the end, they are then also once stupid and despondent when we have joy and gladness.
(25) Therefore, if thou wilt be merciful, have mercy rather on the poor Christians who suffer so much affliction and heartache in the world; yea, on the dear gospel, and on the holy name of Christ and God, in which thou art baptized, and called unto eternal life, that the same is so despised, trodden under foot, persecuted, reviled, and blasphemed. What mercy would that be, that we should have mercy on the unrepentant wicked, who do not want to become better, nor stop their wickedness until they fall to the ground, and all hope is lost in them: and should be patient for this, that they should so blaspheme the tender, noble name of God, Christ, and all that he has, and listen to it with their feet? so that the devil with his kingdom might persist and prevail, and God's kingdom be subdued and suppressed. I would rather that ten more worlds should perish ten times over, than that one Christian should remain in such heartache, let alone that Christ should be trampled underfoot with all his Christianity. Therefore only freshly and confidently prayed, "Come thy kingdom." And besides this, the world must be wished for and cursed, destroyed and annihilated, and all that is contrary to it, and does not want to stop raging and defying the dear Christ and his blood and death. q)
q) Deliver us from evil.
Our daily Lord's Prayer also teaches us that we should joyfully desire the day and cry out to God to avenge His name, blood and goods on the desperate, godless world, so that no Christian can pray otherwise. And who else should pray but a Christian who is so distressed and afflicted over his baptism and gospel, or God's name and kingdom, that he has no other help nor comfort on earth?
And he who is not yet so skilful and ready that he desires the day, does not yet understand the Lord's Prayer, much less can he pray it from the heart, as I myself have felt in the past that I was so hostile to the Lord's Prayer that I would much rather have prayed something else. But if you are in misery and feel it, it will be sweet to you to pray it with all your heart. For who should not heartily desire and ask: "Deliver us from evil," that our plague and heartache in the world may one day come to an end, because we see that the world still wants to remain as it is, and does not allow its old skin to be taken off, and neither wants to nor can become better, but only grows worse every day? Therefore, it is not better than this, the sooner, the better.
For it is no different here than if I were in a pit of murderers, where I could neither defend myself nor save myself: 1) I would do what I could to get away, or to get someone to save me; as St. Cyprian also said: Who should desire to live here in this shameful being, since we are no different than he who would have to stand in a ring, with all swords and spears aimed at him? How could such a one be happy before he saw someone who wanted to save him? So also we, when we look at ourselves, how we stand in the world, and how the devil deals with us, and harasses us, so that we have to eat all his arrows and bitter wrath in us, and in addition are not safe for a moment from death and all misfortune, what else should we wish, but that we would get away from it first, and would be saved? r)
r) S. Paulus precatus est: Cupio dissolvi, Domine, et esse tecum, Phil. 1, 23.
28 Therefore, if you do not desire this day, you will never be able to pray the Lord's Prayer, nor will you be able to speak the faith correctly. For how can you say, "I believe in the resurrection of the flesh, and in eternal life," if you do not desire it? But if you believe, you must truly desire it with all your heart, and love the day, otherwise you are not yet a Christian, and cannot boast of the faith; yea, you cannot even
1) Wittenberg and Jena: save.
do not understand the ten commandments. For what does it mean that he says: I alone will be your God, you shall not take my name in vain; item: You shall not kill, you shall not steal 2c.? for by this he shows how it is with us, that we are in a state in which we cannot live without sin and misfortune, and the devil defends that he is not our God alone, nor can we live peacefully and divinely among ourselves, but that he brings about idolatry, blasphemy and abuse of God's name, and in addition disobedience, murder, wrath, fornication, robbery, stealing and all kinds of evil? Against this is the Lord's Prayer, that if 2) we feel such things, and would gladly be rid of them, we should cry out to God without ceasing, that His name may be hallowed, His kingdom come, His will be done, and that 3) we may be helped from our affliction alone. For as I have said [§ 24], nothing else will come of it, and it is not to be hoped that things will get better with the world, especially now, because it is nearing its end and is already going down the pit. For it is the devil's child, and such a fruit that everything that one tries to help and advise it despairs and is lost; as we can see before our eyes that the longer the more it despises God's word, and all kinds of error, deceit, and wickedness are increasing dailys ) and growing, and only getting worse the more we hope for improvement. What should we then desire to live in so much misery and unhappiness? Yes, what would we have to comfort ourselves when we think how it will be after us, because it is now so shameful in our lives, we who still have the gospel?
s) Frassature.
29) And even if we are not allowed to do so on our own account, we should nevertheless let our dear brethren (scattered all over the world) take their fate and distress to heart and cry out for it on their behalf, because we see how it is for them, that they not only have to see and hear what hurts them in their hearts, but also all shame, violence and persecution.
1) Erlanger: useless.
2) Thus the Wittenbergers and the Jenaers. Latin: quns 81 8611861-1171118. Erlanger: wo.
3) "us" is missing in the Jena.
4) "us" is missing in the Wittenberg and in the Jena.
suffer, and in addition are miserably strangled and killed. How much have I already experienced and learned, who are both publicly burned or otherwise executed, and also secretly and treacherously murdered? 5) Without what is before us, and so far, from Christ, yes, from the beginning of the world, the dear dead saints are, whose blood is still unscented, and as with great longing and desire for these: Days cries that they may one day come to honor and to life again, and be smelled in the world; as the Revelation of John on 6, 11. shows, where God comforts them with this, 6) that they should still rest a little while- until their fellow servants and brothers come here fully (which we hope [it] is now almost fulfilled), so that both, dead and living Christians, desire from us that we help them to call to God for their salvation. For what more miserable misery could befall Christianity, if they were to remain silent and trampled underfoot forever, and the devil along with the world were to defy and boast against them forever, and continue to murder more and more, and to deceive the people, and to make all sins, which were previously blameless, heavier and heavier, so that we would have to bear more and more plagues and misfortunes every day because of them? We hear and see how the end-Christ, both Turk and pope, 7) rages and rages against the name of Christ and the blood of Christians, and all kinds of mobs against our gospel, and shall we watch the wretched devil, that he drives all will without ceasing, with full force, and keep quiet about it, and not call out? You would not have to have a Christian vein in your body if you did not desire from the bottom of your heart to be rid of such unfortunate misery. t)
t) But when these things begin to come to pass, look up, and lift up your heads; for your redemption draweth nigh.
5) Here Luther's copy from a later hand has the addition: "Their 70000 shall be killed, sider das Evangelium aufgekommen ist bis anher in das 50te Jahr im Niederland, Burgundien, Flandern, Breslau [should probably be "Brüssel" heißen^, Gent. See the order of Emperor Caroli V, which went out in the 80th year."
6) "Da sie GOtt damit tröstt" is missing in the Wittenberg. Jenaer: that. Latin: ubi.
7) Thus the Erlangen and the Latin. Wittenberg and Jena: Pabst and Turk.
30. Therefore, if we want to be Christians, let us pray confidently, as Christ teaches us,u ) and demands our great need, as those who are sorry that the gospel and God's name is so profaned and suffers, Christians are persecuted and murdered, right doctrine is suppressed, and the devil's rule with all its wickedness prevails; and all the dear dead saints are lying there forgotten in the earth, and have become dust and powder, that God may show His glory in Himself and in His Christendom, avenge His name and their blood, and bring them forth again to their glory. And if you still feel frightened or fearful of this day because of your flesh, see to it that you imagine this, and keep to Christ's word and admonition that he calls you to lift up your head and be glad. And if it is called "our salvation,"v that is, not death, but life everlasting; not wrath, but grace; not hell, but the kingdom of heaven; neither fear nor temptation, but comfort and joy. That St. Paul in Titum, 2, 13, calls it "a blessed hope of the appearing of the glory of the great God and Savior, Jesus Christ" 2c. Therefore we should be of good cheer: for he that knoweth these things, and letteth them to his heart, shall not fear his own salvation, life, and all good things; neither shall he be afraid of him that hath given us the gospel and grace, that we should not deny it, but love it, and confess it; and that we should stand above all foes 1) from the devil and the evil world.
u) Devote oranünm: aciveniat reMiiiv turnn, Ndera nos a malo. This day shall be a special, chosen and friendly day to all the godly. Inne viäedirnus euru a kaoie aü kaeiera.
v) That is why he uses the most beloved word: salvation, which all men love to hear. But what is redemption? Who would not like to be delivered from the evil, cunning, raging world, from the raging flesh and from the mischievous devil, item, from the punishment of sins, from pestilence, leprosy, war, theurung,' all misery, heartache, false neighbors, unfaithful friends and what misery is more here on earth? and truly need good comfort and counsel against such misfortune, and heartfelt prayer.
31 Behold, therefore the day shall not be terrible, but vain sugar, not of the world,
1) Wittenberg and Jena: to stand out. Latin: perieula [ndimnk.
but to us poor afflicted sinners, who must now lie here in the pit of murder, since the devil seeks not only to take our bodies and goods, but also to make strife in our hearts and consciences, that we should fear the dear day of our salvation and want to deprive us of the very comfort that we should despair and perish in misfortune. But to the world he will be terror and trembling, death and poison, and hellish torture, 2) though it will not believe it until it hears it. Therefore, when he bursts in and throws everything into a heap, you must not fear that he will strike you and that you will perish and perish with him, but you will either be jerked out of the grave and dust back to heaven alive, or be changed in an instant to eternal clarity, where there will be no sin, no terror, no journey, no sorrow, but only righteousness, joy and life. Of this we wait and preach for the little multitude that accept it; and of this we also suffer, that we alone may experience that day [glory], and see it with joy, as we hope, and desire with all our heart, that so many signs may be done, that he may be at the door, and be no more lukewarmly forgiven, and that there may yet be one who will experience it. Behold, this is the consolation which no man on earth can give or conceive, except the Holy Ghost, through the word of Christ. Therefore let the sun and the moon, and all creatures, be troubled, and be terrified. For though they see the world sourly, yet let them not see us sourly, but laugh kindly, as they see the consolation which Christ shows by these words. w) Now he concludes and gives a beautiful simile.
w) Oonsolatio insüapilis.
V. 30. 3i. Look at the fig tree and all the trees; when they now bud, you see it in them, and realize that summer is now near. So also, when you see all these things coming, know that the kingdom of God is near).
x) Dtiriam liao lioi a, N6 Hniü äeterins Iiodis 6011tiriFat.
2) Erlanger: Hell-Marter.
3) "Glory" stands alone in the Jena.
4) "now" is missing in the Wittenberger.
This is a strange interpretation, which I could not find, nor rhyme here. For who has ever heard that it means "trees bud and blossom" when sun and moon lose their glow, heaven and earth crack, people quake and tremble, air, water and all creatures stand as if everything is about to perish? If it means to begin to green and become summer, it is a strange language and new grammatica. I thought it should rather mean the contradiction, a harsh, cold, dead winter coming, which spoils all fruits, and everything, 1) what grows there. But Christ is another master, who can speak of things differently and comfort better than we can, and makes a lovely, comforting image out of the unfriendly sight, and a beautiful, delicious interpretation from the rhetorica, and interprets it thus: that when I see sun and moon dark, water and wind roaring, and both mountains and valleys outlined, I should say: Praise God, it will now be summer, when I see the leaves and blossoms burst forth! Thus no man of reason, nor wisdom on earth, can speak nor interpret that there will be vain salvation and joyful living, seeing nothing but vain death and destruction before their eyes.
Therefore, let us also learn and become accustomed to this art and new language, so that we can form these signs in us so comfortingly, and look at and judge according to the word. For if we follow our reason and wisdom, we can do nothing but fear and flee from it. For it does not like that everything looks so dark and sour, flashes and thunders, roars and rumbles, as if everything wants to turn around. But a Christian should not turn away from this, but take hold of the word, so that he will open our eyes and interpret it as he interprets it, as if it were going toward the dear summer time, and were vain beautiful roses and lilies, which bloom because of this, that joy is to be seen, that now everything should become vain joy and pleasure after this shameful evil being and misfortune, in which we are now. For he wills, because we are to be new men, that we also have other and new thoughts, understanding and senses, and do not look at any thing according to the way it is.
1) "all" is missing in the Erlanger. Latin: <Me<iuiä.
of reason, as it stands before the world, but as it is before his eyes, and direct ourselves according to the future, invisible, new being, which we have to hope for, and 2) to follow after this suffering and miserable being, so that we may not let ourselves lust after this life, nor mourn and lament that we should pass away, nor that the world should pass away at all, together with all that is in it, and so many great people, but rather have mercy on the poor Christians, both the living ones, who are now suffering and oppressed, and the dead ones, who are lying there and would like to come forth again and be transfigured, as the grain, which is buried in the earth in the winter, or the sap of trees, which cannot come out because of the cold, and waits for the summer, so that it may again sprout, green and blossom.
(34) We should also rejoice at this day, saying: "Winter has been long enough, now a beautiful summer will come; and such a summer, which will never cease, to which not only all the saints, but also the dear angels rejoice, yes, also all creatures wait, and anxiously long (as St. Paul says Rom. 8:19 ff.), that once an eternal summer will come, and in it everything will be new. For heaven, earth, sun, stars, air and all creatures are tired of the wickedness of the world, which they must see and bear, as they are tired of being so shamefully misused, and must serve the world and the devil for all sins and evil, and would like to be rid of the shameful nature with us, and become heaven and earth anew, as St. Peter 2. ep. 3, 13. says from Isaiah, cap. 65, 17, in which all righteousness will dwell. For it is too great a power that it can no longer endure it, and therefore all things rise up and give way, as if crying out to God to deliver them.
35 Therefore, the Lord Christ concludes here:
V. 32. 33. So also, when you see all these things, know that the kingdom of God is at hand. For heaven and earth shall pass away, but my word shall not pass away,y )
y) V. D Μ. I. Ae. [= Verbum Domini Manet In Aeternum.]
2) "and" is missing in the Erlanger.
as if to say: You have asked: Be sure then (as sure as my word is true and everlasting), when you see the signs, that such a prayer will be heard and will come as you desire, that the devil's kingdom, sin, and all unhappiness will come to an end, and God's kingdom, righteousness, and blessed life 1) will abide. 2c, When I come in the clouds with all the angels, with great power and glory, with a mighty fire, whereby all creatures shall be melted and consumed, and all things shall become new and light, and our bodies shall be most beautifully transfigured, before all creatures, and wholly heavenly, much lighter and lighter than the air, will float above, with Christ, in unspeakable glory, and will see the wicked under our feet, here on earth, naked and bare, and with eternal shame, trembling and quaking, cursed and cast into hell.
36.z ) Behold, the signs of the last day are to be interpreted to the Christians, that they may serve us for vain joys, and do no harm, but must be vain piety and profit; to the others the astrologies shall interpret nothing but vain war, blood, death, and all misfortune. Therefore let those be afraid who have no more, nor be afraid.
1) Erlanger: essence. The Latin offers no clue to determine the reading.
But we want to be of good cheer, as we are new men in Christ.a ) And as he is the Lord of heaven and earth and of all creatures, so we are also above signs and all things that try to frighten us, so that they do not harm us. And as he is Lord of heaven and earth, and of all creatures; so are we above signs and all things that threaten us, that they hurt us not, though they assail the body and this life. For our life and treasure is not here, but awaits another, when our body shall be redeemed, which now in faith is hid with Christ in heaven (as St. Paul says [Col. 3:3]); but soon also shall be revealed before all the world, in immortal being and eternal clarity. Amen. b)
z) Signa extremi diei quomodo attemperanda sint.
a) eat, drink, dance, jump and do not remember the faithful warning of Christ Luc. 21, 34.: Cavete, ne corda vestra graventur crapula et ebrietate. Quod etiam in summis festivitatibus contingit. The holier the time, the more wickedness the world drives, and no day is spent so evil as the Sabbath.
b) Anno 1534 [rather 1533; cf. De Wette, Vol. IV, p. 474) should have come according to the prophecy of Max. Michael Stieffel the last day should have come; but thus human wisdom must start. Et paene completum est tempus praedictum ab Elia Levita; sex millia mundus, postea destructio.
Under the sermon Luther still wrote: "Of the last day, Matth. 24 and 25; Marc. 13; Luc. 21; ud lit. 2 s, 13.): d6ata 8p68, adparitionis . Boria; 1 Thess. 4; 2 Thess. 1; 2 Petr. 3 f, 10. f.);
2 Tim. 4 s, 1.)."