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Chapter IX. Part V. · Commentary on Genesis, Sin, and the Flood

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Section thirty three off Commentary on Genesis, Volume two Luther on Sin and the
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Flood by Martin Luther, translated by John Nicholas Linker, Conrad Bruno, Godis,
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and others. This LibriVox recording is in the public domain. Read by
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Jillian Henry, Chapter nine, Part five. Ham cursed Shem and Jaffyth blessed
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a the curse pronounced upon Ham one hundred and seventy four. But there is
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another reason for this repeatedly uttered curse. God cannot forget such great irreverence toward
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parents, nor does he suffer it to go unpunished. He requires that parents
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and rulers be regarded with reverence. He requires that elders be honored, commanding
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that one shall rise up before a hoary head Leviticus chapter nineteen, verse thirty
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two, And speaking of ministers of the word, he says, quote he
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that despiseth you, despiseth me, and quote Matthew chapter ten, verse forty
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Luke chapter ten, verse sixteen, one hundred and seventy five. Hence,
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disobedience of parents is a sure indication that kurse and disaster are close at hand.
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Likewise is contempt of ministers and of rulers punished when the people of the
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primitive world began to deride the patriarchs and to hold their authority in contempt.
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The flood followed when among the people of Judah the child began to behave himself
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proudly against the old man. As Isaiah has it, Chapter three, verse
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five, Jerusalem was laid waste and Judah went down. Such corruption of morals
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is a certain sign of impending evil. We justly fear for Germany alike fate
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when we look upon the prevailing disrespect for authority. One hundred and seventy six.
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Let us, however, bear witness of a practice to which both Holy
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writ and our experience testify. Because God delays the threatened punishment, he is
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mocked and considered a liar. In this practice. We should see the seal
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as it were to every prophecy. Ham hears that he is accursed, but
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inasmuch as the cursed does not go into immediate effect, he securely despises and
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derides the same one hundred and seventy seven. Thus did the first world hold
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Noah's prophecy in ridicule when he spoke of the flood. Had they believed that
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such a punishment was close at hand. Would they have gone on in a
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feeling of security? Would they not rather have repented and begun a better life.
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If Ham had believed that to be true, which he heard from his
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father, he would have sought refuge in mercy, and, confessing his crime,
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craved forgiveness. But he did neither. Rather, did he haughtily leave
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his father to go to Babylon. There, with his posterity, he gave
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himself up to the building of a city and of a tower, and made
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himself lord of all greater Asia one hundred and seventy eight. What is the
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reason for this feeling of security? It lies in the fact that divine prophecies
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must be believed. They cannot be perceived by our senses or by experience.
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This is true both of divine promises and of divine threats. Therefore the opposite
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always seems to the flesh to be true. One hundred and seventy nine.
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Am is cursed by his father, but he lays hold upon the greater portion
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of the earth and establishes vast kingdoms. On the other hand, Shem and
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Japhith are blessed, But in comparison with Ham, they and their posterity are
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burglarly, Where then are we to sake the truth of this prophecy? I
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answer this prophecy and all others, whether they be promises or threats, cannot
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be understood by reason, but by faith alone. God delays both punishments and
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rewards. Hence there is need of endurance. For quote he that endureth to
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the end, the same shall be saved. End quote. As Christ says
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Matthew, chapter twenty four, verse thirteen, one hundred and eighty, the
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life of all pays people is holy of faith and hope, the evidence of
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our senses, history, and the way of the world. Who teach us
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the opposite. Ham is cursed, yet he alone obtains dominion. Shem and
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Japhith are blessed. Yet they alone bear reproach and affliction. Since both the
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promises and the threats of God reach out into the future, the issue must
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be awaited in faith. Habakuk says chapter two, verse three. Quote it
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will surely come, it will not delay end quote one hundred and eighty one.
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Great is the wrath of the Holy Spirit, which here prompts him to
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say of Ham quote a servant of servants, shall he be end quote that
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is the lowest and vilest of slaves. But if you let history speak,
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you will see Ham rule in Canaan, whereas Abraham, Isaac and Jacob and
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others who followed and had the blessing lived like servants among the Canaanites. The
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Egyptians are Ham's offspring. And how cruel was the servitude Israel suffered there one
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hundred and eighty two. Now, then was it true that Ham was cursed
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and Shem was blessed? In this way, the fulfillment of the promise and
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of the threat was in the future. This delay is ordained in order that
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the wicked may fill their measure of sin and may not be able to accuse
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God of having given them no room for repentance. On the other hand,
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when the righteous suffer at the hands of the unrighteous, had become the servants
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of servants, they undergo such trial and discipline for the purpose of increasing in
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faith and in love toward God, so that trained in manifold vexations and tribulations,
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they may attain the promise. When the time was fulfilled, the might
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of Ham's posterity was not great enough to withstand the posterity of Shem then indeed
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was fulfilled that curse which Ham and his posterity had so long despised and disbelieved
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one hundred and eighty three. It is much the same with us to day.
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We have the true doctrine and the true worship. Hence we can boast
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that we are the true Church, having the promise of spiritual blessings in Christ.
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As the Pope's Church condemns our doctrine, we know her to be not
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the Church of Christ, but of Satan, and truly, like Ham,
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a servant of servants. And yet any one may see that the Pope rules
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while we are servants and the off scouring, as Paul says First Corinthians,
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Chapter four, verse twelve, one hundred and eighty four, What then shall
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we, poor oppressed people do we are to comfort our souls? Meanwhile,
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with our spiritual dominion, we know we have forgiveness of sins and a gracious
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God through Christ. Until also temporal freedom shall be vouchsafed on the last day.
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And we are not without traces of temporal freedom even in this life.
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For while tyrants stubbornly oppose the Gospel, they are cut off from the earth
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root and branch one hundred and eighty five. So was the Roman Empire destroyed
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after all the other world powers perished, but God's Word and Church remain forever.
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Likewise, Christ weakens the Pope's power little by little, but that he
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may be utterly removed and become a servant of servants with wicked Ham is a
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matter for faith to await. Ham is shut out from the Kingdom of God
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and possesses the kingdom of the world for a time, just as the Pope
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is shut out from the Church of God and holds temporal dominion for a time,
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but his dominion shall vanish one hundred and eighty six. The divine law
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and order is that the righteous have dominion, but by faith being satisfied with
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such spiritual blessing as a gracious God of the certain hope of the heavenly Kingdom.
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Meanwhile, we leave possession of the kingdoms of the world to the wicked,
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until God shall scatter also their worldly power, and through Christ make us
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heirs of all things one hundred and eighty seven. Furthermore, we learn from
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this prophecy that Noah, by a special elimination of the Holy Spirit, was
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enabled to see in the first place, that his postoge t would remain forever,
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and in the second place, that the family of Ham, though they
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were to be rulers for a time, would perish at last, and above
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all would lose the spiritual blessing one hundred and eighty eight. However, the
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explanation given above, Chapter four, section one hundred and eighty two, with
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reference to the descendants of Cain applies also here. I do not entertain the
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opinion that the offspring of Ham were doomed without exception. Some found salvation by
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being converted to faith. But such salvation was not due to a definite promise,
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but to uncovenantied grace, so to speak. Likewise, the Gibeonites and
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others were saved when the children of a jail occupied the land of Canaan,
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job Neaeman, the Syrian, the people of Nineveh, the widow of Zeriphath,
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and others from the Heathen were saved not by virtue of a promise,
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but by uncovenanted grace. B blessing pronounced upon Shem one hundred and eighty nine.
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But why does Noah not say Blessed be Shem instead of Blessed be Jehovah?
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The God of Shem. I answer that it is because of the magnitude
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of the blessing. The reference here is not to a temporal blessing, but
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to the future blessing through the promised Sade. He sees this blessing to be
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so great that he cannot express it. Hence he turns to thanksgiving. It
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seems that Zacharius was thinking of this very passage when he said, for a
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similar reason, quote blessed be the Lord, the God of Israel, and
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quote look chapter one, verse sixty eight, one hundred and ninety Noah's blessing
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takes the form of thanksgiving unto God, God, he says, is blessed,
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who is the God of Shem. In other words, it is needless
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for me to extend my blessing over Shem, who has been blessed before with
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spiritual blessing. He already is a child of God, and from him the
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church will be continued as it was continued from Seth before the flood. Full
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of wonderful meaning is the fact that Noah joins God with sham M his son,
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and as it were, unites them one hundred and ninety one. Noah's
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heart must have been divinely illumined, since he makes such a distinction between his
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sons, rejecting Ham with his posterity and placing Shem in line with the Saints
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and the Church. Because the spiritual blessing given in Paradise concerning the seed would
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dressed upon him. Therefore, this holy man blesses God and gives thanks unto
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him see Blessing pronounced upon Japheth verse twenty seven. God enlarged Japheth, and
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let him dwell in the tents of Shem, and let Canaan be his servant
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one hundred and ninety two. This prophecy is wonderful for the aptness of each
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single word. Noah did not bless Shem, but the God of Shem,
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by way of giving thanks to God for having embraced Shechem and having adorned him
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with a spiritual promise or the blessing of the woman's seed. But when he
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mentions Japheth, he does not employ the same manner of making as in the
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case of Shem. His words are chosen for the purpose of showing the mystery
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of which Paul speaks. Roman's chapter eleven, Vertilevin and christ John Chapter four,
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Verse twenty two that salvation is from the Jews, and yet the Gentiles
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also become partakers of this salvation. Shem alone is the true root and stem.
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Yet the Heathen are grafted upon this stem as a foreign branch and become
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partakers of the fatness and the sap which are in the Chosen Tree one hundred
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and ninety three. Noah, saying this through the Holy Spirit, products in
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dim illusions, but correctly that Christ's kingdom is to spread in the world from
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the root of Shem and not from that of Jafith one hundred and ninety four.
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The Jews prayed that Jahith stands for the neighboring nations around Jerusalem, which
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were admitted to the Temple and its worship. But Noah makes little ado about
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the Temple of Jerusalem or the Tabernacle of Mosi's. His words refer to greater
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matters. He treats of the three patriarchs who are to replenish the earth.
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While he affirms of Japheth that he does not belong to the root of the
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people of God, which possesses the promise of the Christ, he declares that
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he shall be incorporated through the call of the Gospel into the fellowship of that
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people which has God and the promises one hundred and ninety five. Here then
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we have a picture of the Church of the Gentiles and of the Jews.
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Am, being wicked, is not admitted to the spiritual blessing of the Seed,
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except as it happens by uncovenanted grace to Japfuth. However, though he
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has not the promise of the Seed like Shem, the hope is nevertheless given
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that he will at some future time be taken into the fellowship of the Church.
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Thus, we Gentiles, being sons of Japhuth, have no direct promise.
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Indeed, and yet we are included in the promise given to the Jews,
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since we are predestined to the fellowship of the Holy people of God.
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These mans are here recorded not for Shem and Japheth so much as for their
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posterity. One hundred and ninety six. We learn why the Jews are so
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haughty and boastful. They say that Shem their father alone, as the promise
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of eternal blessing which is given through Christ, So far, so good.
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But when they believe that the promise pretends not to faith, but rather to
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the carnal descent, they are in error. This subject has been splendidly treated
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by Paul Roman's chapter nine, verse six. There he establishes the fact that
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the children of Abraham are not his carnal descendants, but those who have his
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faith. Galatians chapter three, verse seven, one hundred and ninety seven.
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The same thought is suggested here by Moses, who says, in so many
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words, quote, blessed be Jehovah, the God of Shem, and quote
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this shows that there is no blessing except by the God of Shem. Hence,
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no Jew will share this blessing unless he have the God of Shem,
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that is, unless he believes. Nor will Jaffith share the blessing unless he
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dwells in the tents of Shem, that is, unless he associates himself with
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him in faith one hundred and ninety eight. This is a grand promise,
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valid unto the end of the world. But just as it is limited to
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those who have the God of Shem, that is, who believe, so
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the curse also is limited to those who abide in the wickedness of ham.
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Noah spoke these words not in the strength of human authority and feeling, but
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by the spirit of God. His words then refer not to a temporal but
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to a spiritual and eternal curse. Nor must we understand him to speak of
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a curse that is a curse only in the sight of the world, but
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rather of one in the sight of God one hundred and ninety nine. The
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same statement has been made here to four, Chapter four, section one hundred
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and eighty two regarding the curse of Kin. Judged by outward appearances, Kin
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obtained a greater earthly blessing than Seth. God desires that his church in this
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world shall apparently suffer the curse pronounced upon the wicked, and that on the
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other hand, the wicked shall seem to be blessed. Kane was the first
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man to build a city, calling it Enoch, while Seth dwelt in tents.
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Two hundred. Thus did Ham build the city and tower of Babel,
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and ruled far and wide, while Shem and Jaffith were poor living in lowly
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tents. The facts of history then teach that both the promises and the curses
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of God are not to be understood carnally or of the present life, but
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spiritually. Although oppressed in the world, the righteous are surely heirs and sons
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of God, while the wicked, though flourishing for a season, shall ultimately
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be cut down and whier a warning often uttered in the Psalms two hundred and
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one. There is a striking similarity in the conduct and the lot of Kane
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and Ham. Kane killed his brother, which shows plainly enough the lack of
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reverence for his father in his heart. Having input in the van by his
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father, he leaves the Church of the True God and the True Worship,
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builds the city of Enoch, giving himself up altogether to worldly things. Just
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so does Ham sin by dishonoring his father, when also he subsequently receives as
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sentence the curse, whereby he is excluded from the promised Seede and the Church.
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He parts with God and the Church without misgivings, since the curse rests
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not upon his person, but upon that of his son, and my grates
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to Babylon, where he establishes a kingdom two hundred and two. These are
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very illustrious examples and needed by the Church. Turk and Pope to day allow
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us to boast of the heavenly and everlasting promise, in that we have the
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Gospel doctrine and are the Church. They know, however, our judgment of
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them, that we consider and condemn both Pope and Turk as very Antichrist.
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How securely they ignore our judgment, confidently because of the wealth and power they
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possess, and also because of our weakness in character and numbers the very same
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spirit we plainly see in Ken and ham in the Condemned and Excommunicated two hundred
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and three. These truths enforce the lesson that we must not seek an abiding
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city or country in this bodily existence, but in its varying changes and fortunes,
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look to the hope of eternal life promised through Christ. This is the
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final haven, and we must strive for it with sale and or as eager
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and earnest sailors while the tempest strages two hundred and four. What if the
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Turk should obtain sway over the whole world, which he never will Michael,
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as Daniel says, will bring aid to the Holy people the Church Churchter ten,
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verse thirteen. What matter if the Pope should gain possession of the wealth
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of all the world, as he has tried to do for many centuries,
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with all the wealth at his command, will Turk and Pope thereby escape death
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or even secure permanence of t emperial power. Why then, should we be
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misled by the temporal blessings which they enjoy, or by our misfortunes and dangers,
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since we know that they are banished from the fellowship of the Sense,
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while we enjoy everlasting blessings through the Son of God two hundred and five.
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If Kin and Ham and Pope and Turk, who are as father and son
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to each other, can afford to despise the judgment of the true Church on
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the strength of fleeting and meager successes in this life, why can not we
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afford to turn to despise their power and censure on the strength of the everlasting
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blessings which we possess. Am was not moved by his father's curse, full
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of anger against him and despising him as a crazy old man. He goes
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away and arms himself with the power of the world. Is steeming this more
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highly than to be blessed with shem by his father two hundred and six.
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This story should give us strength for the similar experiences of to day. The
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priests and bishops heap contempt upon us, saying what can those poverty stricken heretics
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do priest and bishop are puffed up with their wealth and power. But let
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us bear this insolence of the wicked with undisturbed mind, as no ahore that
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of his son. Let us take consolation in the hope and faith of the
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eternal benediction, of which we know they are deprived. Two hundred and seven.
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I said above section one hundred and seventy two that the Holy Spirit was
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so greatly angered by the sin of Ham that he could not bear even to
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speak his name in the cursh And it is true, as the punishment shows
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that Ham sinned grievously. The other reason mentioned above as not at all unlikely.
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I will here repeat Ham had been called and received into the Ark by
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the Divine Word, and had been saved with the others. And Noah wanted
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to spare him whom God had spared in the flood. Therefore he transferred the
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curse which Ham merited to Canaan, his son, whom doubtless desired to keep
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with him two hundred and eight. The Jews offer a different explanation. Canaan,
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the son, having been the first to see his grandfather Noah lying naked,
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announced it to his father, who then saw for himself. Hence Canaan
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gave his father cause to commit the sin. Let the reader judge what value
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there is in this exposition two hundred and nine. But there is also a
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philological question which must be discussed in connection. Scholars call translators to account for
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the rendering quote God enlarge jaffith and quote when the Hebrew words do not permit
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it, though not only the Hebrews but also the Chaldaeans are mostly agreed that
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the word yeffith means to enlarge. Technical discussions of this kind, however,
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are sometimes very useful to clear up the precise meaning of a passage two hundred
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and ten. Some scholars derive the name jaffith from the verb yeffah, which
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signifies to be beautiful, as in Sam forty five, verset two, quote
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ye yefita ibbinet a dam thou art fairer than the children of men and quote.
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But this may easily be shown to be an error, for the true
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origin of the word is the verb fatah, which means to persuade, to
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deceive with fair words, as in Exodus, chapter twenty two, verse sixteen,
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quote Qui yefate h Bethodah. If a man entice a virgin, he
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shall surely pay a dowry for her, And quote and in Jeremiah chapter twenty,
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verse seven, quote bithani yahue what if pat o Jehovah, thou hast
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persuaded me? And I was persuaded? And quote Proverbs chapter one, verse
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ten, quote im ye fatuka if sinners entice thee and quote There is no
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need of more examples, for the word occurs frequently, and I have no
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doubt that it is derived from the Greek word paetho, for it has the
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same meaning two hundred and eleven. But let us return to the question why
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have all translators made it read God enlarge jaffath while it is not the word
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pathach, which means to enlarge or to open, but rather the word pathach.
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I have no doubt that the translators were influenced by the harsh expression,
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since this is a promise. It seemed too harsh to state that Noah had
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said God deceive jaffath. This would appear to be a word of cursing,
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not of blessing. Hence they chose a milder term, though it violated the
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rules of language. And since there is but a slight difference between pathach and
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pathah, they used one for the other. They meant to preserve the important
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fact that this is a promise two hundred and twelve. But there is no
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need for us to alter the text in this manner and to violate its grammatical
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construction. Since the word pathach offers a most suitable meaning, being a word
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of double meaning, as the word soadare in Latin, it may be accepted
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either in a bad or in a good sense. Hence it is not irreverent
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to apply this word to God. We find it clearly so used in Joseah,
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chapter two, verse fourteen, where the Lord says, quote therefore,
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behold, I will mifateha, allure her, or entice her by coaxing,
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and bring her into the wilderness, and speak comfortably unto her, and quote
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I will suckle her, speak sweetly unto her. And thus will I deceive
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her, as it were, so that she may agree with me, so
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that the Church will join herself to me, and so on. In this
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sense, the word may here rightly be taken to mean allure, persuade,
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coax by means of friendly words, and flatter God suckle, persuade, deceive
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Japheth by persuasion, so that Japheth himself, being allured, as his name
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signifies, may be invited in a friendly way and thus be beguiled two hundred
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and thirteen. But you say, what will be the meaning of this or
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why should there be need or Japheth to be beguiled or persuaded? And that
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by God himself? I answer, Noah makes the names to serve his purpose
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in this prophecy. He gives thanks to God that he establishes them to stand
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like a firm root from which Christ was to spring. For the verb sum
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signifies to place, to put in position, to establish two hundred and fourteen.
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For Jaffith, however, he prays that he may become a true Jaffith,
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since he was the oldest son, who ordinarily should have been given the
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right of the first born. He prays that God would persuade him in a
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friendly manner. First, not to envy his brother this honor, nor to
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be dissatisfied that this privilege was taken from him and given to his brother.
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Furthermore, because this matter touches the person of Japheth only God includes his entire
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offspring in the blessing, though the promise was given to shem alone. Yet
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God does not shut out from it the offspring of Jaffith, but speaks to
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them lovingly through the Gospel, that they may also become Hith, being persuaded
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by the word of the Gospel. This is a divine persuasion, coming from
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the Holy Spirit, not from the flesh, nor from the world, nor
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from Satan, but holy and quickening. This expression is used by Paul in
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Galatians chapter one, verse ten, where he says, quote, am I
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now persuading men? Or God? End? Quote? And Galatians chapter three,
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verse one, quote who did bewitch you that ye should not obey the
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truth? End? Quote? That ye do not agree to the truth,
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that you do not permit yourselves to be persuaded by that which is true?
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Two hundred and fifteen. Viewing the name Jaffeth in this case, it signifies
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a person of the kind which we call guileless, who believes readily, permitting
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himself to be easily persuaded of a matter, who does not dispute or cling
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to his own ideas, but submits his mind to the Lord and rests upon
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his word, remaining a learner, not desiring to be master over the words
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and works of God. Hence, it is a touching prayer which is here
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recorded, that God might persuade Japheth, that is, that he might speak
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fondly with him. Noah prays that though God does not speak to Japheth on
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the basis of a promise, as he does with Shem, yet he would
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speak with him on the basis of grace and divine goodness two hundred and sixteen.
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This prayer of Noah foresees the spread of the Gospel throughout the whole world.
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Shem is the stem from his posterity Christ was born. The Church is
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of the Jews, who had patriarchs, prophets, and kings. And yet
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God here shows Noah that also the wretched gentiles were to dwell in the tents
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of Shem, that is, they were to come into that heritage of the
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sense which the Son of God brought into this world forgiveness of sins, the
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Holy Spirit, and everlasting life. He prophesies clearly that also Japheth will hear
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the sweet message of the Gospel, as his name suggests, so that though
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we have not the same entitle as Shem, who was said to be the
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stem from which Christ was to spring. Yet he should have the persuader,
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namely the Gospel two hundred and seventeen. It was Paul through whom this prophecy
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was fulfilled. He almost unaided taught the Gospel doctrine to the posterity of Jaffeth.
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He says, quote from Jerusalem, and drowned about even unto Illyricum,
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I have fully preached the Gospel of Christ and quote Romans chapter fifteen, verse
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nineteen. Almost all of Asia, with the exception of the Oriental peoples,
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together with Europe, belongs to the posterity of Jaffeth. The Gentiles therefore did
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not, as the Jews did, receive the kingdom and the priesthood from God.
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They had neither the law nor the promise. Yet by the mercy of
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God they have heard that sweet voice of the Gospel the Persuader, which is
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indicated by the very name of Jaffeth two hundred and eighteen. The interpreters failed
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to recognize this as the true meaning, and God permitted them to make this
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mistake. Still they did not miss the true meaning altogether. For the verb
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erheb, which means to enlarge means also to give consolation, just as conversely
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in Latin, the word anguistea narrow place signifies also pains or pearls or disaster.
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Thus we read in Sam four versue quote, thou hast set me at
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large when I was in distress, and quote. The only real enlargement or
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consolation is the word of the Gospel two hundred and nineteen. Thus the several
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expositions are harmonized by proper interpretation, but the primary meaning of enlarge, which
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conveys the idea of persuasion, is the native and proper one. It sheds
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a bright light upon the fact that we gentiles, although the promise was not
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given to us, have nevertheless been called by the providence of God. To
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the Gospel, the promise pretends to chemel, but Jaffith, as Paul has
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it in Romans chapter eleven, verse seventeen, was grafted into the olive tree
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like a wild olive, and became a partaker of the original fatness or the
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sap of the olive. The older portions of the Bible agree with the new
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and what God promised in the days of Noah, he now carries out two
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hundred and twenty am signifies the hot and burning one. This name was given
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to him by his father. I believe because of the great things he hoped
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for his youngest son to Noah. The other two were cold men in comparison.
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He rejoiced greatly when Ken was born Jenesis chapter four, verse one.
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She believed that he would restore whatever had been wrought amiss. Yet he was
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the first to harm mankind in a new way, in that he killed his
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brother two hundred and twenty one. Thus, God, according to his unsearchable
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counsel, changes the expectations even of the saints. Am, whom his father
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at his birth had expected to be inflamed with greater zeal for the support of
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the church than his brothers, was hot and burning. Indeed when he grew
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older, But in a different sense, he burned against his parent and his
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God, as his deeds shows. Hence his name was one of evil prophecy
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unsuspected of Noah when he gave it two hundred and twenty two. This is
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Noah's prophecy concerning his sons, who have filled the earth with their offspring.
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The fact therefore that God has permitted the light of the Gospel to shine upon
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Germany is due to the prophecy anet Jaffith. We see today the fulfillment of
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that which Noah foretold. Though we are not of the seed of Abraham,
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yet we dwell in the tents of Shem and enjoy the fulfillment of the prophecies
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concerning Christ. Where She's twenty eight and twenty nine and Noah lived after the
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flood three hundred and fifty years, and all the days of Noah were nine
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hundred and fifty years, and he died two hundred and twenty three. Story
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shows that Noah died fifty years after the birth of Abraham. Abraham, therefore,
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enjoying the instruction of so able and renowned a teacher until his fiftieth year,
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had an opportunity to learn something of religion. And there is no doubt
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that Noah, being filled with the Holy Spirit, cared for this grandchild of
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his with special care and love, as the only heir of Shem's promises two
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hundred and twenty four. At that time, the offspring of Ham flourished,
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spreading idolatry throughout the regions of the East. Abraham was in touch with it,
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and not without danger to himself He was saved, however, by Noah,
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being almost alone in recognizing the greatness of a man who was the only
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survivor of the early world. The others, forgetful of the wrath which had
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draged in the flood, taunted the pious old man, particularly Ham's progeny.
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Puffed Up by wealth and power, they heaped insults upon Father Noah, and
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frenzied by success, they divided the curse of servitude pronounced upon them as a
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sign of his dotage amen end of section thirty three, end off. Commentary
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on Genesis, Volume two, Luther On Sin and the Flood by Martin Luther,
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translated by John Nicholas Linker, Conrad Bruno, Godis, and others.