Commentary on Genesis, Vol. 2: Luther on Sin and the Flood

Commentary on Genesis, Vol. 2: Luther on Sin and the Flood
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Martin Luther. Commentary on Genesis, Vol. 2: Luther on Sin and the Flood

DEDICATION

FOREWORD

Contents of This Volume

Acknowledgments

Luther and World-Evangelization

Luther Educational and Devotional

Nations Helping Nations

Transition and Translation or Transition and Revolution

Best Literature is Translations

A Lesson from Luther and Wesley in America

English Luther in German and Scandinavian Churches

COMMENTARY ON GENESIS

CHAPTER IV

IV. HOW CAIN MURDERED HIS BROTHER AND WAS REQUIRED TO GIVE AN ACCOUNT, AND HOW HE CONDUCTED HIMSELF

V. HOW CAIN WAS PUNISHED FOR HIS MURDER

VI. CAIN'S CONDUCT UPON BEING PUNISHED

VII. THE GENERATIONS OF CAIN AND THE GENERATIONS OF THE GODLY

CHAPTER V

I. THE RECORDS OF THE GENERATIONS OF MAN AND THE GLORY OF THE CAINITES

II. ADAM AND HIS SON SETH

III. ENOCH

IV. LAMECH AND HIS SON NOAH

CHAPTER VI

I. THE SINS OF THE PRIMEVAL WORLD IN GENERAL THE CAUSE OF ITS DESTRUCTION

II. THE JUDGMENT AND LAMENTATION OF GOD OVER THE FIRST WORLD; NOAH AND HIS PREACHING

III. THE SINS OF THE OLD WORLD IN PARTICULAR

IV. THE REPENTANCE AND GRIEF OF GOD BECAUSE HE HAD MADE MAN

V. HOW NOAH ALONE WAS FOUND RIGHTEOUS, AND HOW THE WHOLE WORLD WAS DESTROYED

VI. GOD DECIDES TO PUNISH THE FIRST WORLD; COMMANDS NOAH TO BUILD AN ARK; THE COVENANT

VII. THE ANIMALS AND THEIR FOOD, AND NOAH'S OBEDIENCE

CHAPTER VII

I. NOAH OBEYS COMMAND TO ENTER THE ARK

II. COMPLETE DESTRUCTION

CHAPTER VIII

I. NOAH IN ARK—FLOOD ABATES

II. NOAH LEAVES ARK, HIS SACRIFICE AND GOD'S PROMISE

III. MAN'S NATURAL DEPRAVITY AND HIS NATURAL POWERS

CHAPTER IX

I. GOD BLESSES NOAH AND THE RACE

II. THE LAW AGAINST TAKING LIFE; GOD'S COVENANT WITH NOAH; THE RAINBOW

III. CONCERNING ALLEGORIES

IV. NOAH AND HIS FALL

V. HAM CURSED; SHEM AND JAPHETH BLESSED

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The first volumes of the "American Luther" we selected for publication were his best commentaries, then eight volumes of his Gospel and Epistle sermons and one volume of his best catechetical writings. These rich evangelical works introduced us to the real Luther, not the polemical, but the Gospel Luther. They contain the leaven of the faith, life and spirit of Protestantism. We now return to his spiritual commentaries on the Bible which are the foundation of all his writings. The more one reads Luther the greater he becomes as a student of the One Book.

This, the second volume of Luther's great commentary on Genesis, appears now in English for the first time.

.....

202. The two original words of this passage, minneso and avon, are a pair of crosses for grammarians. Jerome translates this clause, "My iniquity is greater than can be pardoned." Sanctes, the grammarian of Pagnum, a man of no mean erudition and evidently a diligent scholar, renders the passage, "My punishment is greater than I can bear." But by such a rendering we shall make a martyr of Cain and a sinner of Abel. Concerning the word nasa, I have before observed that when it is applied to sin it signifies, to lift sin up, or off, or on high; that is, to take it out of the way. Similarly the figure has found currency among us: the remission of sins, or to remit sin. In the Thirty-second Psalm, verse one, we find the expression, Aschre Nesu Pascha. This, literally translated, would make: Being blessed through the removal of crime, or sin. We make it: Blessed is he whose transgression is forgiven, or taken away. The same is found in Isaiah 33, 24, The people that dwell therein shall be Nesu Avon, that means, relieved from sin—shall be the people whose sin is forgiven.

203. The other original term, avoni, grammarians derive from the verb anah, which signifies "to be afflicted," as in Zechariah 9, 9: "Behold thy king cometh unto thee lowly (or afflicted)." Our translation renders it "meek." Likewise in Psalms 132, 1: "Jehovah, remember for David all his affliction." From the same root is derived the expression, "low estate," or "lowliness," used by the Virgin Mary in her song, Lk 1, 48. This fact induces Sanctes to render it "punishment."

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