Chapter 12

Someone may think that I am saying too much. I am not saying too much, but too little- for I see their writings. They curse us Goyim. In their synagogues and in their prayers they wish us every misfortune. They rob us of our money and goods through their usury, and they play on us every wicked trick they can. And the worst of it is that they still claim to have done right and well, that is, to have done God a service. And they teach the doing of such things. No pagan ever acted thus; in fact, no one acts thus except the devil himself, or whomever he possesses, as he has possessed the Jews.

Burgensis, who was one of their very learned rabbis, and who through the grace of God became a Christian a very rare happening is much agitated by the fact that they curse us Christians so vilely in their synagogues (as Lyra also writes), and he deduces from this that they cannot be God's people. For if they were, they would emulate the example of the Jews in the Babylonian captivity. To them Jeremiah wrote, "Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare" [Jer. 29:7]. But our bastards and pseudo-Jews think they must curse us, hate us, and inflict every possible harm upon us, although they have no cause for it. Therefore they surely are no longer God's people. But we shall say more about this later.

To return to the subject of Haggai's temple, it is certain that no house was ever disgraced more than this holy house of God was by such vile sows as the Sadducees and Pharisees. Yet Christ calls it God's house, because the four pillars are his. Therefore, to offset this disgrace a greater and different splendor must have inhered in it than that of silver and gold. If not, Haggai will fare ill with his prophecy that the splendor of this temple will surpass that of Solomon's temple. Amid such colossal shame no splendor can be found here other than that of the chemdath, who will appear in a short time and surpass such shame with his splendor. The Jews can produce no other splendor; their mouth is stopped.

I must break off here and leave the last part of Haggai to others, the section in which he prophesies that the Lord, as he says, "will give peace in this place" [cf. Hag. 2:9b]. Can it be possible that this applies to the time from Antiochus up to the present during which the Jews have experienced every misfortune and are still in exile? For there shall be peace in this place, says the Lord. The place is still there; the temple and peace have vanished. No doubt the Jews will be able to interpret this. The history books inform me that there was but little peace prior to Antiochus for about three hundred years, and subsequent to that time none at all down to the present hour, except for the peace that reigned at the time of the Maccabees. As I have already said, I shall leave this to others.

Finally we must lend ear to the great prophet Daniel. A special angel with a proper name Gabriel talks with him. The like of this is not found elsewhere in the Old Testament. The fact that the angel is mentioned by name marks it as something extraordinary. This is what he tells Daniel: "Seventy weeks of years are decreed concerning your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place" [Dan. 9:24].

We cannot now discuss this rich text, which actually is one of the foremost in all of Scripture. And, as is only natural, everybody has reflected on it; for it not only fixes the time of Christ's advent but also foretells what he will do, namely, take away sin, bring righteousness, and do this by means of his death. It establishes Christ as the Priest who bears the sin of the whole world. This, I say, we must now set aside and deal only with the question of the time, as we determined to do, whether such a Messiah or Priest has already come or is still to come. [This we do] for the strengthening of our faith, against all devils and men.

In the first place, there is complete agreement on this: that the seventy weeks are not weeks of days but of years; that one week comprises seven years, which produces a sum total of four hundred and ninety years. That is the first point. Second, it is also agreed that these seventy weeks had ended when Jerusalem was destroyed by the Romans. There is no difference of opinion on these two points, although many are in the dark when it comes to the matter of knowing the precise time of which these seventy weeks began and when they terminated. It is not necessary for us to settle this question here, since it is generally assumed that they were fulfilled about the time of the destruction of Jerusalem. This will suffice us for the present.

If this is true, as it must be true, since after the destruction of Jerusalem none of the seventy weeks was left, then the Messiah must have come before the destruction of Jerusalem, while something of those seventy weeks still remained: namely, the last week, as the text later clearly and convincingly attests. After the seven and sixty-two weeks (that is, after sixty-nine weeks), namely, in the last or seventieth week, Christ will be killed, in such a way, however, that he will become alive again. For the angel says that "he shall make a strong covenant with many in the last week" [Dan. 9:27]. This he cannot do while dead; he must be alive. "To make a covenant" can have no other meaning than to fulfill God's promise given to the fathers, namely, to disseminate the blessing promised in Abraham's seed to all the Gentiles. As the angel states earlier [v. 24], the visions and prophecies shall be sealed or fulfilled. This requires a live Messiah, who, however, has previously been killed. But the Jews will have none of this. Therefore we shall let it rest at that and hold to our opinion that the Messiah must have appeared during these seventy weeks; this the Jews cannot refute.

For in their books as well as in certain histories we learn that not just a few Jews but all of Jewry at that time assumed that the Messiah must have come or must be present at that very moment. This is what we want to hear! When Herod was forcibly made king of Judah and Israel by the Romans, the Jews surely realized that the scepter would thus depart from them. They resisted this move vigorously, and in the thirty years of their resistance many thousand Jews were slain and much blood was shed, until they finally surrendered in exhaustion. In the meantime the Jews looked about for the Messiah. Thus a hue and cry arose that the Messiah had been born as, in truth, he had been. For our Lord Christ was born in the thirtieth year of Herod's reign. But Herod forcibly suppressed this report, slaying all the young children in the region of Bethlehem, so that our Lord had to be taken for refuge to Egypt. Herod even killed his own son because he was born of a Jewish mother. He was worried that through this son the scepter might revert to the Jews and that he might gain the Jews' loyalty, since, as Philo records, the rumor of the birth of Christ had been spread abroad.

As our evangelists relate, more than thirty years later John the Baptist comes out of the wilderness and proclaims that the Lord had not only been born but also was already among them and would reign shortly after him. Suddenly thereafter Christ himself appears, preaches, and performs great miracles, so that the Jews hoped that now, after the loss of the scepter, Shiloh had come. But the chief priests, the rulers, and their followers took offense at the person, since he did not appear as a mighty king but wandered about as a poor beggar. They had made up their mind that the Messiah would unite the Jews and not only wrest the scepter from the foreign king but also subdue the Romans and all the world under himself with the sword, installing them as mighty princes over all the Gentiles. When they were disappointed in these expectations, the noble blood andcircumcised saints were vexed, as people who had the promise of the kingdom and could not attain it through this beggar. Therefore they despised him and did not accept him.

But when they disdained John and his [Christ's] message and miracles, reviling them as the deeds of Beelzebub, he spoiled and ruined matters entirely. He rebuked and chided them severely something he should not, of course, have done for being greedy, evil, and disobedient children, false teachers, seducers of the people, etc.; in brief, a brood of serpents and children of the devil. On the other hand, he was friendly to sinners and tax collectors, to Gentiles and to Romans, giving the impression that he was the foe of the people of Israel and the friend of Gentiles and villains. Now the fat was really in the fire; they grew wrathful, bitter, and hateful, and ranted against him; finally they contrived the plot tokill him. And that is what they did; they crucified him as ignominiously as possible. They gave free rein to their anger, so that even the Gentile Pilate noticed this and testified that they were condemning and killing him out of hatred and envy, innocently and without cause.

When they had executed this false Messiah (that is the conception they wanted to convey of him), they still did not abandon the delusion that the Messiah had to be at hand or nearby. They constantly murmured against the Romans because of the scepter. Soon, too, the rumor circulated that Jesus, whom they had killed, had again arisen and that he was now really being proclaimed openly and freely as the Messiah. The people in the city of Jerusalem were adhering to him, as well as the Gentiles in Antioch and everywhere in the country. Now they really had their hands full. They had to oppose this dead Messiah and his followers, lest he be accepted as resurrected and as the Messiah. They also had to oppose the Romans, lest their hoped-for Messiah be forever bereft of the scepter. At one place a slaughter of the Christians was initiated, at another an uprising against the Romans. To these tactics they devoted themselves for approximately forty years, until the Romans finally were constrained to lay waste country and city. This delusion regarding their false Christ and their persecution of the true Christ cost them eleven times one hundred thousand men, as Josephus reports, together with the most horrible devastation of country and city, as well as the forfeiture of scepter, temple, priesthood, and all that they possessed.

This deep and cruel humiliation, which is terrible to read and to hear about, surely should have made them pliable and humble. Alas, they became seven times more stubborn, viler, and prouder than before. This was due in part to the fact that in their dispersion they had to witness how the Christians daily grew and increased with their Messiah. The saying of Moses found in Deuteronomy 32:21 was now completely fulfilled in them: "They have stirred me to jealousy with what is no god; so I will stir them to jealousy with those who are no people." Likewise, as Hosea says: "I will say to Not my people, 'You are my people,' but you are not my people and I am not your God" (Hosea 2:23, l:9). They stubbornly insisted on having their own Messiah in whom the Gentiles should not claim a share, and they persisted in trying to exterminate this Messiah in whom both Jews and Gentiles gloried. Everywhere throughout the Roman Empire they intervened and wherever they could ferret out a Christian in any corner they dragged him out before the judges and accused him (they themselves could not pass sentence on him, since they had neither legal authority nor power) until they had him killed. Thus they shed very much Christian blood and made innumerable martyrs, also outside the Roman Empire, in Persia and wherever they could.

Still they clung to the delusion that the Messiah must have appeared, since the seventy weeks of Daniel had expired and the temple of Haggai had been destroyed. However, they disliked the person of Jesus of Nazareth, and therefore they went ahead and elevated one of their own number to be the Messiah. This came about as follows: They had a rabbi, or Talmudist, named Akiba, a very learned man, esteemed by them more highly than all other rabbis, a venerable, honorable, gray-haired man. He taught the verses of Haggai and of Daniel, also of Jacob in Genesis 49, with ardor, saying that there had to be a Messiah among the people of God since the time fixed by Scripture was at hand. Then he chose one, surnamed Kokhba, which means "a star." According to Burgensis his right name was Heutoliba. He is well known in all the history books, where he is called Ben Koziba or Bar Koziban. This man had to be their Messiah; and he gladly complied. All the people and the rabbis rallied about him and armed themselves thoroughly with the intention of doing away with both Christians and Romans. Now they had the Messiah fashioned to their liking and their mind, who was proclaimed by the aforementioned passages of Scripture.

This unrest began approximately thirty years after the destruction of Jerusalem, under the reign of the emperor Trajan. Rabbi Akiba was Kokhba's prophet and spirit who inflamed and incited him and vehemently urged him on, applying all the verses of Scripture that deal with the Messiah to him before all the people and proclaiming: "You are the Messiah!" He applied to him especially the saying of Balaam recorded in Numbers 24:17-19, by reason of his surname Kokhba ("star"). For in that passage Balaam says in a vision: "A star shall come forth out of Jacob, and a scepter shall rise out of Israel; it shall crush the forehead of Moab, and break down all the sons of Sheth. Edom shall be dispossessed, Seir also, his enemies, shall be dispossessed, while Israel does valiantly. By Jacob shall dominion be exercised, and the survivors of cities be destroyed!"

That was a proper sermon for thoroughly misleading such a foolish, angry, restive mob which is exactly what happened. To insure the success of this venture and guard against its going awry, that exalted and precious Rabbi Akiba, the old fool and simpleton, made himself Kokhba's guardsman or armor-bearer, his *armiger,* as the history books have it; if I am not translating the term correctly, let some one else improve on it. The person is meant who is positioned beside the king or prince and whose chief duty it is to defend him on the battlefield or in combat, either on horse or on foot. To be sure, something more is implied here, since he is also a prophet, a Monzer (to use contemporary terms). So this is where the scepter of Judah and the Messiah now resided; they are sure of it. They carried on like this for some thirty years. Kokhba always had himself addressed as King Messiah, and butchered throngs of Christians who refused to deny our Messiah Jesus Christ. His captains also harassed the Romans where they could. Especially in Egypt they at one time defeated the Roman captain during the reign of Trajan. Now their heart, brain, and belly began to swell with conceit. God, they inferred, had to be for them and with them. They occupied a town near Jerusalem, called Bittir; in the Bible it is known as Beth-horon [Josh. 10:10].

At this point they were convinced that their Messiah, King Kokhba, was the lord of the world and had vanquished the Christians and the Romans and had carried the day. But Emperor Hadrian sent his army against them, laid siege to Bittir, conquered it, and slew Messiah and prophet, star and darkness, lord and armor-bearer. Their own books lament that there were twice eighty thousand men at Bittir who blew the trumpets, who were captains over vasthosts of men, and that forty times one hundred thousand men were slain, not including those slain at Alexandria. The latter are said to have numbered twelve times one hundred thousand. However, it seems to me that they are exaggerating enormously. I interpret this to mean that the two times eighty thousand trumpeters represent that many valiant and able-bodied men equipped for battle, each of whom would have been able to lead large bodies of soldiers in battle. Otherwise this sounds too devilishly mendacious.

After this formidable defeat they themselves called Kokhba, their lost Messiah, "Kozba," which rhymes with it and has a similar ring. For thus write their Talmudists: You must not read "Kokhba," but "Kozba." Therefore all history books now refer to him as Koziban. "Kozba" means "false." His attempt had miscarried, and he had proved a false and not a true Messiah. Just as we Germans might say by way of rhyme: You are not a Deutscher but a Taoscher ["not a German but a deceiver"]; not a Welscher but a Felscher ["not a foreigner of Romance origin but a falsifier"]. Of a usurer I may say: You are not a Borger, but a Worger ["not a citizen but a slayer"].Such rhyming is customary in all languages. Our Eusebius reports this story in his Ecclesiastical History, Book 4, chapter 6. Here he uses the name Barcochabas, saying that this was an extremely cruel battle in which the Jews "were driven so far from their country that their impious eyes were no longer able to see their fatherland even if they ascended the highest mountains.

Such horrible stories are sufficient witness that all of Jewry understood that this had to be the time of the Messiah, since the seventy weeks had elapsed, Haggai's temple had been destroyed, and the scepter had been wrested from Judah, as the statements of Jacob in Genesis 49, of Haggai 2, and of Daniel 9 clearly indicated and announced. God be praised that we Christians are certain and confident of our belief that the true Messiah, Jesus Christ, did come at that time. To prove this, we have not only his miraculous deeds, which the Jews themselves cannot deny, but also the gruesome downfall and misfortune, because of the name of the Messiah, of his enemies who wanted to exterminate him together with all his adherents. How could they otherwise have brought such misery upon their heads if they had not been convinced that the time of the Messiah was at hand? And I think this does surely constitute coming to grief and running their heads (now for the second time ) against "the stone of offence and the rock of stumbling," to quote Isaiah 8:14. So many hundreds of thousands attempted to devour Jesus of Nazareth, but over this they themselves "stumbled and fell and were broken, snared, and taken," as Isaiah says [8:15].

Since two such terrible and awesome attempts had most miserably failed, the first at Jerusalem under Vespasian, the other at Bittir under Hadrian, they surely should have come to their senses, have become pliable and humble, and concluded: God help us! How does this happen? The time of the Messiah's advent has, in accord with the prophets' words and promises, come and gone, and we are beaten so terribly and cruelly over it! What if our ideas regarding the Messiah that he should be a secular Kokhba have deceived us,and he came in a different manner and form? Is it possible that the Messiah is Jesus of Nazareth, to whom so many Jews and Gentiles adhere, who daily perform so many wondrous signs? Alas, they became seven times more stubborn and baser than before. Their conception of a worldly Messiah must be right and cannot fail; there must be a mistake about the designated time. Theprophets must be lying and fail rather than they. They will have nothing of this Jesus, even if they must pervert all of Scripture, have no god, and never get a Messiah. That's the way they want it.

Since they were beaten into defenseless impotence by the Romans, from that time on they have turned against Scripture, and have boldly tried to take it from us and to pervert it with strange and different interpretations. They have digressed from the understanding of all their forefathers and prophets, and furthermore from their own reason. Because of this they have lost so many hundreds of thousands of men, land, and city, and have fallen prey to every misery. They have done nothing these fourteen hundred years but take any verse which we Christians apply to our Messiah and violate it, tear it to bits, crucify it, and twist it in order to give it a different nose and mask. They deal with it as their fathers dealt with our Lord Christ on Good Friday, making God appear as the liar but themselves as the truthful ones, as you heard before. They assign practically ten different interpretations to Jacob's saying in Genesis 49. Likewise they know how to twist the nose of Haggai's statement. Here you have two good illustrations which show you how masterfully the Jews exegete the Scriptures, in such a way that they do not arrive at any definite meaning.

They have also distorted in this way the passage from Daniel. I cannot enumerate all their shameful glosses, but shall submit just one -- the one which Lyra and Burgensis consider to be the most famous and widespread among the Jews, from which they dare not depart on pain of losing their souls. It reads as follows. Gabriel says to Daniel: "Seventy weeks of years are decreed concerning your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place, ..." [Dan. 9:24]. This is the text. Now their beautiful commentary follows:

"It will still be seventy weeks before Jerusalem will be destroyed and the Jews are led into exile by the Romans. This will happen so that they may be induced by this exile to depart from their sins, that they may be punished for them, pay for them, render satisfaction, atone for them, and thus become pious eternally and merit the fulfillment of the messianic promises, the reconstruction of the holy temple," etc.

Here you perceive, in the first place, that the Jews' immeasurable holiness presumes that God will fulfill his promise regarding the Messiah not because of his sheer grace and mercy but because of their merit and repentance and their extraordinary piety. And how could or should God, that poor fellow, do otherwise? For when he promised the Messiah to Jacob, David, and Haggai out of sheer grace, he neither thought nor knew that such great saints whose merits would exact the Messiah from his would appear after seventy weeks and after the destruction of Jerusalem, that he would have to grant the Messiah not out of grace but would be obliged to send him by reason of their great purity and holiness, when, where, and in the way that they desired. Such is the imposing story of the Jews, who repented after the seventy weeks and became so pious.

You can easily infer that they did not repent, nor were they pious before and during the seventy weeks. As a result the priests in Jerusalem all starved to death because there was no penance, no sin or guilt offerings(which the priests needed for sustenance). All this was postponed and saved for the penance and holiness which were to begin after the seventy weeks. Where there is no repentance, or anything to repent for, there is no sin. But where then, we wonder, did the sin come from for which they have to repent after the seventy weeks, since they had atoned daily through so many sacrifices of the priests, ordained by Moses for this purpose, for all previous sin? Why do they have to begin to do penance now after the seventy weeks, when temple, office, sacrifice for sins no longer exist?

But the following even surpasses this. Gabriel says, according to their gloss, that the Jews will repent and become pious after the seventy weeks, so that the Messiah will come on account of their merit. Well and good, here we have it! If Gabriel is speaking the truth and not lying, then the Jews have now repented, they have become pious, they have merited the Messiah ever since the passing of those seventy weeks. For he says that all of this will be done by the Jews subsequent to the seventy weeks. What follows now? They confess, indeed they wail, that the Messiah has not come since the end of those seventy weeks, that he has not come to date, approximately 1468 years later; nor do they know when he will come. So they will also have to confess that they have not done penance for any sin nor become pious during these 1468 years following the seventy weeks, nor merited the Messiah. It follows that the angel Gabriel must be lying when he promises in God's behalf that the Jews will repent, be pious, and merit the Messiah after the seventy weeks.

In Leviticus 26:40 and in Deuteronomy 4:29 and 30:1, Moses, too, proves very clearly that they have never sincerely done penance for sin since the seventy weeks. In many beautiful words he promises that God will return them to their fatherland, even if they are dispersed to the end of the heavens, etc., if they turn to God with all their heart and confess their sin. Moses utters these words as the spokesman of God, whom one must not accuse of lying. Since the Jews have not been returned to their country to date, it is proved that they have never repented for sin with all their heart since the seventy weeks. So it must be falsehood when they incorrectly interpret Gabriel as speaking about their repentance.

We also know that God is so gracious by nature that he forgives man his sin in every hour in which man sincerely repents and is sorry for it, as David says in Psalm 32:5: "I said, I will confess my transgressions to the Lord: then thou didst forgive the guilt of my sin." We also read that when the prophet Nathan rebuked David for his sin and the latter thereupon declared, "I have sinned against the Lord," he was immediately absolved by Nathan, who replied, "The Lord has put away your sin" [II Sam. 12:13]. Even if Godin many instances does not remove the punishment as promptly as he did with David, he nonetheless assures man of the remission of his sin. And if neither prophet nor priest were available, an angel would have to appear instead and announce, "Your sins are forgiven you," so that a sinner in his sorrow and punishment might not lose heart and despair. We observe also how during the Babylonian captivity God graciously and paternally consoles the people who confess their sins, enabling them to bear the punishment. Norcan the punishment endure forever; it must have its definite time, measure, and end wherever genuine contrition and repentance are found.

But there is no remission of sin for these Jews, no prophet to console them with the assurance of such forgiveness, no definite time limit for their punishment, but only interminable wrath and disfavor, devoid of any mercy. So it is not only an unmitigated lie but also an impossibility to understand Gabriel's promises in terms of their repentance, much less of their merit and righteousness.

But why should we waste so many words and so much time! The land of Canaan was hardly as big as a beggar's alms or as a crust of bread in comparison with the empire of the whole world. Yet they did not merit even this land through their repentance, or righteousness. Thus Moses declares in Deuteronomy 9:4 that they were not granted the possession of the land because of their righteousness, but it was given to them, a stiff-necked and disobedient people, that is, very sinful and unworthy people, solely by reason of God's gracious promise, although Hosea [Hos. 11:1 ff.] and Balaam (Numbers 24:5) praise them for being at their peak of piety at that time. They still had Moses, Aaron, the divine worship, prophets, God himself with his miracles, bread from heaven, water from the rock, clouds by day, pillars of fire by night, indestructible shoes and garments, etc. And these dreary dregs, this stinking scum, this dried-up froth, this moldy leaven and boggy morass of Jewry should merit, on the strength of their repentance and righteousness, the empires of the whole world_ that is, the Messiah and the fulfillment of the prophecies though they possess none of the aforementioned items and are nothing but rotten, stinking, rejected dregs of their fathers' lineage!

In brief, Moses and all true Israelites understood these verses regarding the Messiah [as signifying that all this would be given them] out of sheer grace and mercy and not because of penitence and merit. This we gathered from the cited verses of Jacob, David, and Haggai. Likewise Daniel does not ask, desire, or think that such a glorious promise of the seventy weeks should be revealed to him, but it is granted him out of grace, far, far beyond his asking.

From this you can learn that fine repentance the Jews practiced, and still practice, after those seventy weeks. They began it with lies and blasphemies, in which they continued and still persist. Whoever wishes may imitate the Jews' example of repentance and say: "God and his angels are liars, they speak about things that are not." Then you will merit grace as they merit the Messiah.

If they weren't so stone-blind, their own vile external life would indeed convince them of the true nature of their penitence. For it abounds with witchcraft, conjuring signs, figures, and the tetragrammaton of the name, that is, with idolatry, envy, and conceit. Moreover, they are nothing but thieves and robbers who daily eat no morsel and wear no thread of clothing which they have not stolen and pilfered from us by means of their accursed usury. Thus they live from day to day, together with wife and child, by theft and robbery, as arch-thieves and robbers, in the most impenitent security. For a usurer is an arch-thief and a robber who should rightly be hanged on the gallows seven times higher than other thieves. Indeed, God should prophesy about such beautiful penitence and merit from heaven through his holy angel and become a flagrant, blasphemous liar for the sake of the noble blood and circumcised saints who boast of being hallowed byGod's commandments, although they trample all of them under foot and do not keep one of them.

The passage in Daniel continues: "Know therefore and understand that from the time when the order goes forth to restore and build Jerusalem to the coming of the Messiah, the prince, there shall be seven weeks and sixty-two weeks. It shall be built again with streets and walls, but in a troubled time. And after the sixty-two weeks, the Messiah shall be killed, and shall have nothing" [Dan. 9:25 f.].

Oh, how ridiculous it seems to these circumcised saints that we accursed Goyim have interpreted and understand this saying thus, especially since we did not consult their rabbis, Talmudists, and Kokhbaites whom they regard as more authoritative than all of Scripture- For they do a far better job of it. This is what they say: "Know therefore and understand from the going forth of the word to restore and rebuild Jerusalem" -- this means, Ponderand understand it well that the word has gone forth that Jerusalem is to be restored. That is one point. Further, "To the coming of the Messiah, the prince" -- this means, until the time of King Cyrus there shall be seven weeks." That is another point. Further, "For sixty-two weeks it shall be built again with walls and streets, but in a troubled time." That is another point. "And after sixty-two weeks the Messiah (that means King Agrippa) will be killed and will not be" -- this means, will be no king, etc.

It is indeed tiresome to discuss such confused lies and such tomfoolery. But I have to give our people occasion for pondering the devilish wantonness which the rabbis perpetrate with this splendid saying. So here you see how they separate the text where it should be read connectedly, and join it where it should be separated. This is the way in which it should be connected:

"Know therefore and understand that from the going forth of the word about how Jerusalem is to be restored and rebuilt to the coming of the Messiah, there shall be seven weeks and sixty-two weeks." These words, I say, are to be joined together to form one complete text. Then follows: "It shall be built again with walls and streets, but in a troubled time." This sentence, separate though it is, they connect with the foregoing words about thesixty-two weeks, so as to convey the meaning that the building of the walls and the streets will occupy sixty-two weeks.

That is truly a knavish trick. It reminds me of the rascal of whom I once heard as a young monk. He hacked the Lord's Prayer to pieces and re-arranged it to read thus: Our Father, hallowed be in heaven; thy name come; thy kingdom be done; thy will as in heaven, so also on earth. Or as that ignorant priest read the lesson in the Vigils from I Corinthians 15: *Ubi est mors stimulus, tuus stimulus autem mortis, peccatum est virtus vero,* etc.

That is the way the Jews tear apart the text wherever they can, solely for the purpose of spoiling the words of Scripture for us Christians, although it serves no purpose for them either. For it teaches them nothing, it does not comfort them, it gives them nothing; it results in nothing but meaningless words. It is the same as if the angel had said nothing at all. But they would rather surrender such comforting, joyous words and suffer the loss than to have them benefit us. Similarly, Bodenstein maliciously tore the words of the sacrament apart lest they prove useful to us. However, this will not help the rabbis, those night herons and screech owls. With the help of God we will bring their howling and lying to light. Let us take up the several parts in order.

First I want to ask the Hebraists whether the word *intellige* ["know"] is construed with the word *de* ["from"] in any other place in Scripture. I have not found any, and this seems to me quite arbitrary. If it is to mean *de* as in the phrase *de subjecta materia,* the Hebrew uses the preposition *al,* just as the Latins use the word *super* ("*Multa super Priamo,*" etc. [149]). I know very well, however, that the Jews cannot prove that such a construction obtains here. The biblical examples agree that it stands as an absolute, independently. But to ascribe something to God maliciously of which one is uncertain, and which one cannot prove, is tantamount to tempting him and giving him the lie.

Now let us see how they tear the text apart. "Know therefore and understand, from the going forth of the word, that Jerusalem will again be built." This, they claim, does not speak of the beginning of the seventy weeks but of the word that has gone forth. Then follows: "To the coming of the Messiah, the prince, there shall be seven weeks." Now it is in agreement with the customary usage of all languages that the word *donec,* "until" [or "to"], presupposes a beginning. However, the Jews assign it none; they refuse to have the text read "from the beginning of the word to the coming of Messiah." I must draw an analogy.

If some one on St. Gall Square here in Wittenberg were to tell you: "Youhave heard a sermon based on God's word, declaring that the church is holy. Ponder this and mark it well." All right, you look at him expectantly to hear what else he has to say; for he does have more to say. Then he abruptly blurts out: "There are still seven weeks till Michaelmas." Or, "It is a distance of three miles to Halle." Here you would look at him and say, What sense is there in that? Are you crazy? Are the seven weeks to begin now on the market-place? Or are the three miles to begin in Wittenberg? "No," he would reply, "you must understand this to mean from the Day of St. Lawrence to Michaelmas, and from Bitterfeld to Halle." At this point you would be tempted to rejoin: "Go plant a kiss of peace on a sow's rump! Where did you learn to jabber so foolishly? And what do the seven weeks have to do with your statement that I should note well the sermon that I heard at Wittenberg?"

The rabbis treat the angel Gabriel's words in the same way. They make his speech read thus: "There are seven weeks until the Messiah." Suppose now Daniel replies, "My dear Gabriel, what do you mean? Are the seven weeks to begin now that you are speaking with me?" "No," he says, "you must understand this to mean that they begin with the destruction of Jerusalem." Thank you, indeed, you noble, circumcised rabbis, for teaching the angel Gabriel to speak, as though he were unable to tell of the beginning of the seven weeks, which is all-important, as well as of the middle and the end of them. No, Daniel is to assume it. This is just nonsense. Shame on you, you vile rabbis, to attribute this foolish talk of yours to the angel of God! With this you disgrace yourselves and convict yourselves of being malicious liars and blasphemers of God's words. But this is just the grammatical side of the matter. Now let us study the theological aspect.

These holy, circumcised ravens say that the seventy weeks begin with the first destruction of Jerusalem and end with its second destruction. What better method could they have pursued for arriving at this conclusion than to close their eyes and ears, ignore Scripture and the history books, and let their imagination run freely, saying: "This is the way it seems right to us, and we insist upon it. Therefore it follows that God and his angel must agree with us. How could we be wrong? We are the ravens who are able to teach God and the angels."

Oh, what a base, vexatious, blasphemous people, that can merit the Messiah with such penitence! But let us listen to their wisdom. The seventy weeks begin with the destruction of Jerusalem by the king of Babylon; from that event until the coming of the Messiah, the prince (that is, King Cyrus), are seven weeks. Now tell me: Where is this written? Nowhere. Who has said it? Markolf the mockingbird. Who else might say or write it?

In the beginning of this ninth chapter stands Daniel's clear and plain statement that the revelation regarding the seventy weeks had come to him in the first year of the reign of Darius the Mede, who had conquered the Babylonian kingdom, which event had been preceded by the first destruction of Jerusalem seventy years earlier. For Daniel clearly states that seventy years of the devastation had been fulfilled, in accordance with Jeremiah 29:10. This we also read in II Chronicles, the last chapter [36:22]. And yet these two clear passages of Scripture, Daniel 9 and II Chronicles 36, must be accounted as lies by the rabbis. They insist that they are right and that the seventy weeks must have begun seventy years before they were revealed to Daniel. Isn't that great? Now go and believe the rabbis, those ignorant, untutored asses, who look neither at the Scriptures nor at the history books and who spew forth from their vicious mouth whatever they choose against God and angels.

For they herewith stand openly convicted of their lies and their erring arbitrariness. Since the seventy weeks which were revealed in the first year of the reign of Darius the Mede cannot begin seventy years previously with the destruction of Jerusalem, all their lies founded on this are simultaneously refuted, and this verse of Daniel regarding the seventy weeks must remain for us undefiled and unadulterated no thanks to them. Eternal disgrace will be their reward for this impertinent and patent lie. With this lie another one also collapses; namely, their claim that the words about the Messiah, the prince, refer to King Cyrus, who supposedly appeared seven weeks after the destruction, although in fact he came ten weeks (that is, seventy years) after the destruction. This is recorded in II Chronicles 36, Daniel 9, and Ezra 1.

Even if we would assume which is impossible that the seventy weeks began with the destruction of Jerusalem, we could still not justify this stupid lie. And with this the third lie collapses. For they say that Cyrus came fifty-two years after the destruction: the equivalent of seven weeks and three years, or seven and a half weeks. Thus they tear three years, or half a week, from the sixty-two weeks and add them to the first seven weeks. It is as though the angel were such a consummate fool or child that he could not count up to seven, and says seven when he should say seven and a half. Why do they do this? So that we might perceive how they indulge in lies for the purpose of tearing apart and turning upside down God's word for us. Therefore they insist that Cyrus came seven and a half weeks (which they call seven weeks) after the destruction, whereas (as was said) he really came ten weeks, i.e., seventy years, later.

Nor does the angel tolerate that these weeks be mangled and mutilated, subtracting three years from one and leaving it only four years, and adding to the one that has seven years three more, making it ten years or one and a half weeks. For he says that the seventy weeks are to be taken exactly; they are counted and reckoned precisely.

Much less does he tolerate the fourth lie that Cyrus is here called the Messiah even if the other lies were to be upheld, to the effect that Cyrushad appeared after seven weeks, that is, after fifty-two years. For here we find the unmistakable and simple words of the angel: "Seventy weeks of years are decreed concerning your people and your holy city" [Dan. 9:24].He means to say: In other chapters I spoke of strange people and kings; but in this verse concerning the seventy weeks I am speaking of your people, of your city, and of your Messiah. And whoever refers this to a different people and to different kings is a wanton, incorrigible liar.

The fourth lie is followed by the fifth, in which they divorce the sevenweeks from the sixty-two. But these belong together, and there is no reasonto separate them, especially since the lie regarding King Cyrus miscarried. It was for this reason that they severed the seven from the sixty-two weeks so that they could give him seven, that is, seven and a half. In biblical Hebrew it is customary to count the years thus: first to give the one, then the other number of years, but with both placed together. We find many illustrations for this in Genesis 5 and 11, where reference is made to the deceased fathers. For instance: "When Seth had lived five years and a hundred years, he became the father of Enosh. Seth lived after the birth of Enosh seven years and eight hundred years" [Gen. 5:6 f.]. Similarly Genesis 11 [:17]: "Eber lived after the birth of Peleg thirty years and four hundred years." And Genesis 25 [:7]: "Abraham lived one hundred years, seventy years, and five years." From these illustrations one can easily see how arbitrary it is to separate the seven years from the sixty-two years in this verse.

The Latin and German languages prevent such a disruption nicely, since they do not repeat the little word "year" so often, but read the number connectedly, saying: "Abraham lived one hundred seventy-five years." In that way these words also are to be taken: "From the going forth of the word to the coming of the Messiah, the prince, there are seven weeks and sixty-two weeks." These two numbers belong together and compose one number, to the coming of the Messiah. The angel has a reason for designating the entire sum of years as seven weeks and sixty-two weeks. He might have spoken of nine weeks and sixty weeks, or found many different ways to name such a sum, such as five weeks and sixty-four weeks, or six weeks and sixty-three weeks, etc. He must have the seven weeks for the construction of the walls and streets of Jerusalem; and he must have the sixty-two, up to the last week, which is all important, for in it the Messiah will die, fulfill the covenant, etc.

Then comes the sixth lie which says that the walls and streets of Jerusalem were rebuilt for sixty-two weeks (minus three years). That would be up to the last week, after which as they lie for the seventh time Jerusalem was again destroyed. For with the last week the seventy weeks are ended. According to this, Jerusalem had not stood again for longer than one week, which means seven years. Go ahead, Jew, lie boldly and unashamedly! Nehemiah stands against you with his book and testifies that he built the walls, set the gates, and arranged the city, and that he himself gloriously consecrated it. Thus the temple was already completed in the sixth year of the reign of Darius (Ezra 7 [6:16]). Alexander the Great found the city of Jerusalem already long completed. After him that villain Antiochus found the city even further restored and the temple full of wealth, and he plundered them horribly.

The eighth rude lie follows when they interpret the words of the angel, "And after sixty-two weeks the Messiah will be killed, and shall have nothing," as if the Messiah refers to King Agrippa, who was killed and had nothing after his death; no king succeeded him. Why would it not be just as true to say that Emperor Nero was the Messiah? He was killed at that time and left no heirs. I believe that they would designate Markolf or Thersites as the Messiah rather than accept the true Messiah. How can God, who loves the truth and who is the truth himself, tolerate such shameful, open lies if these are intolerable even to a person who is given to lies or is untruthful or is at least not so strict a lover of the truth? And this eighth lie is a multiple one in the first place, because they assign different meanings to the word "Messiah" within such a brief passage: there he has to be Cyrus after the seven weeks, here Agrippa after the sixty-two weeks. Just as though the angel were a fool who would point to a different Messiah with every other word!

As we heard earlier, the angel is not referring to a foreign people and city, but says, "I am speaking of your people and of your city." Therefore we must conceive of the Messiah in this verse not as two different beings, but as one namely, the Messiah of this people and of this city, the Shiloh of Judah who came after the scepter departed from Judah, the Son of David, the chemdath of Haggai. This verse indeed refers to him, excluding all others. For Agrippa was not king in Jerusalem, much less the Messiah,before the last week (that is, after seven and sixty-two weeks). The Romans had graciously granted him a little country beyond the Jordan. The Roman procurators such as Felix, Festus, Albinus, etc., ruled the land of Judea. Nor was Agrippa killed after the sixty-two weeks. In brief, all that they say is a lie.

Since they now confess, and have to confess, that a Messiah was killedafter the sixty-two weeks, that is, in the first year of the last week, and since this cannot have been Agrippa (as they would like to have it, in confirmation of their lie), nor anyone else, I am curious to learn where they might find one. It must be someone who lived before the expiration ofthe seventy weeks and who was killed after sixty-two weeks. Furthermore, as Gabriel says, he must have come from among their people, undoubtedly from the royal tribe of Judah. Now it is certain that since Herod's time they had had no king who was a member of their people or race. But, on the other hand, it is just as certain that Gabriel must be believed, with his statement regarding a Messiah of their nation. How is this difficulty to be solved?

And there is more. They themselves confess that they had no Messiah, that is, no anointed king ("Messiah" means "the anointed one"), between the first and the last destruction of Jerusalem, for the sacred anointing oil, of which Moses writes in Exodus 30:22, with which kings and priests were anointed, no longer existed after the first destruction. Consequently, Zedekiah was the last anointed king; his descendants were princes, notkings, down to the time of Herod, when the scepter departed and Shiloh, the true Messiah, was to appear.

We want to purge out their lies completely. With reference to Daniel's saying, "And he shall make a strong covenant with many for one week" [Dan. 9 27], that is, the last week, they perpetrate the ninth lie, saying that the Romans agreed to a peace or a truce for this last week (or seven years) with the Jews; but since the Jews grew rebellious the Romans returned in three years and destroyed Jerusalem. Now how does this bear out Gabriel,who says that the peace or truce (as they interpret the word "covenant") is to last seven years? If it did not endure longer than three years, then Gabriel, who speaks of seven years or the last week must be lying. Thus the mendacious hearts of these incorrigible liars falsely impugn the truthfulness of the angel Gabriel. Alas, what truce? What peace? Read Josephus and the history books and you will learn that the Romans slew many thousands of Jews a long time before, and that there was no peace up to the time when they were constrained to destroy Jerusalem and the country.

The tenth and final lie concerns the assertion that the destruction of Jerusalem will last until the end of the strife. They interpret this as meaning: until the strife of their Messiah, who will kill Gog and Magog and conquer the whole world. This is a vicious, miserable lie which is dead before it is born. Let those who maintain that the Messiah appeared before the expiration of the seventy weeks be informed that such a lie was discredited as long as fifteen hundred years ago. Thus the Jews do not retain a single word of Gabriel's statement intact; they pervert all his words into lies, with the exception of the angel's prophecy regarding the destruction of Jerusalem. But no one need thank them for believing that and admitting the truth of it now. While they still inhabited Jerusalem, they believed this prophecy still less than they believe now in our Messiah, although it was foretold plainly enough, here in Daniel 9 as well as in Zechariah 14. If they were still dwelling in Jerusalem today, they would invent a hundred thousand lies before they would believe it, just as theirancestors did prior to the first destruction. The latter were not persuaded by any prophet that the holy city of God would be laid waste. They harried them, they raved like mad dogs until they stood face to face with the fulfillment of the prophecy. This has always been a stiff-necked, unbelieving, proud, base, incorrigible people, and so it ever remains.

From all of this we gather that Daniel with his seventy weeks takes our position against the Jews' lies and folly, a position as reliable and firmas an iron wall and an immovable rock, affirming that the true Messiah must have come before the termination of the seventy weeks; that he was killed and made alive again; that he fulfilled God's covenant (for why should Daniel here be speaking of the Gentiles' covenant, which, moreover, did not even exist at the time?) in the last week; that he thereby took leave of the city and the people at the end of the seventy weeks; that the city was razed by the Romans shortly after; that the people were destroyed, with their government and all they had all of this in accordance with the angel's words: "Seventy weeks of years are decreed or reckoned concerning your people and your holy city" [Dan. 9:24], But enough!

No doubt it is necessary for the Jews to lie and to misinterpret in order to maintain their error over against such a clear and powerful text. Their previous lies broke down under their own weight. But even if they were to lie for a hundred thousand years and call all the devils in to aid them, they would still come to nought. For it is impossible to name a Messiah at the time of the seventy weeks, as Gabriel's revelation would necessitate, other than our Lord Jesus Christ. We are certain, sure, and cheerful about this, as we snap our fingers at all the gates of hell and defy them, together with all the gates of the world and everything that wants to be or might be exalted, smart, and wise against us. I, a plain insignificantsaint in Christ, venture to oppose all of them single handedly and to defend this viewpoint easily, comfortably, and gladly. However, it is impossible to convert the devil and his own, nor are we commanded to attempt this.[154] It suffices to uncover their lies and to reveal the truth. Whoever is not actuated to believe the truth for the sake of his own soul will surely not believe it for my sake.

Date: 2015-02-03; view: 525