The Bogus Esther Quote
He first began by citing a Romanist web page addressing a botched Luther quote on Esther. What he doesn't appear to realize is that it was I who pointed this error out to the very Romanist he's citing. For quite a number of years a number of Romanists had been citing this Luther quote:
“The book of Esther I toss into the Elbe. I am such an enemy to the book of Esther that I wish it did not exist, for it Judaizes too much and has in it a great deal of heathenish naughtiness.”
I pointed out here that Esther was a mistake for Esdras. I also was working on this same quote here a few months previously. I love finding little tidbits like this, because whatever Luther's view, such quotes show how poorly Romanists do their homework. My Anglican detractor didn't mention this. He appears to think the Romanist he cited simply was hit with a cosmic meatball of clarity one day and posted a correction to his previous years of error.
Long Live Luther's Table Talk
"Nazaroo" Began by quoting Luther's Table Talk (via a Romanist blog entry). Perhaps he's unaware that the Table Talk is not a reliable vehicle for determining Luther's opinions or theology. I must sound like a broken record at this point, but Luther didn't write the Table Talk. I was extremely gratified when Roman Catholic scholar Franz Posset recently stated, "the real distortion of the Luther image occurred with the Table Talk." Posset notes that the Table Talk should be read for entertainment rather than as a serious historical guide.
"Nazaroo" argues (via a Romanist blog article) that after the bogus Table Talk Esther quote comes the following legitimate Table Talk Esther quote:
"I am so great an enemy to the second book of the Maccabees, and to Esther, that I wish they had not come to us at all, for they have too many heathen unnaturalities. The Jews much more esteemed the book of Esther than any of the prophets; though they were forbidden to read it before they had attained the age of thirty, by reason of the mystic matters it contains."If one looks at the version of the Table Talk being cited by "Nazaroo", it does indeed appear that while Esdras reads first (instead of Esther), this other mentioning of Esther does appear to be an example of Luther denigrating the book of Esther. However, such is not always as it appears. Here was a fascinating review of both Table Talk "Esther" quotes put forth in the book, Vindication of Luther by Julius Charles Hare:
For instance, when our eyes run through the Reviewer's anthology, one of the most startling sentences is this: "The Book of Esther I toss into the Elbe." If a person familiar with Luther's style lights upon this sentence, he will recognise the great Reformer's unmistakable mark in the words, I toss into the Elbe; and it will be a pang to him to find Luther applying such rude words to any book, even the least important, in the Holy Scriptures. But he did not. The Reviewer asserts that he gives us Luther's "own words, literally translated : "Mr Ward asserts that the Reviewer's name is "a sufficient voucher for the accuracy of his quotations:" and yet Luther never said anything of the sort about the book of Esther. The original of this "literal translation" is plainly the following sentence in Luther's Tabletalk, Das dritte Such Esther werfe ich in die Elbe: The third book of Esther I toss into the Elbe. Why the Reviewer left out the word third in his "literal translation," it is for him to explain. Were one to follow the example he sets in imputing the vilest motives to all persons in authority in the University of Oxford, one should call this a fraudulent imposition. Was he puzzled to make out what could be meant by the third book of Esther? and did he intend tacitly to correct the text? When words are made the ground of an accusation, they should be examined with scrupulous care; and if it appear requisite to alter them, this should be expressly stated. Here the next sentence plainly shews that a totally different correction is needed. "In the fourth book, in that which Esther dreamt, there are pretty, and also some good sayings, as, Wine is strong, the king stronger, women still stronger, but truth the strongest of all." I quote from Walch's edition, Vol. XXII. 2079, and have no means of examining older copies of the Tischredren; but the old English translation speaks of the third book of Hester. So that the error, gross as it is, seems to have belonged to the original text. For there can be no question that Luther had been talking, not of a non-existent third and fourth book of Esther, but of the book of Ezra or Esdras: though there is still much confusion in the report of his words; since the argument about strength does not stand in the fourth book, but in the third, the first of the Apocryphal ones; those of Ezra and Nehemiah being numbered as the first two. Thus Luther's words are nothing but a Lutheran mode of saying what Jerome actually did, when he cast these Apocryphal books out of his Version, as he says in his Preface to the book of Ezra: "Nec quemquam moveat quod unus a nobis editus liber est; nec apocryphorum tertii et quarti somniis delectetur; quia et apud Hebraeos Ezrae Neemiaeque sermones in unum volumen coarctantur, et quae non habentur apud illos, nec de viginti quatuor senibus sunt, procul abjicienda." Nor can anything well go beyond Jerome's contemptuous expressions about the same books in his pamphlet against Vigilantius (bi).
Assuredly too the next sentence quoted by the Reviewer,— "I am so an enemy to the book of Esther that I would it did not exist; for it Judaizes too much, and hath in it a great deal of heathenish naughtiness,"—though here again the English Translation agrees with Walch in applying Luther's words to the Book of Esther, was in fact spoken of the Apocryphal books of Esdras. For the whole passage in the Tabletalk is as follows : "When the Doctor was correcting the translation of the second Book of the Maccabees, he said, I dislike this book and that of Esther so much, that I wish they did not exist; for they Judaize too much, and have much heathenish extravagance. Then Master Forster said, The Jews esteem the book of Esther more than any of the prophets." The combination of the book with that of the Maccabees, — which the Reviewer ought not to have omitted, — as well as Forster's remark, leaves no doubt that Luther spoke of the book of Esdras (bj). These blunders shew how unsafe it is to build any conclusions on the authority of the Tabletalk.
The German text of the Table Talk quote can be found here. Hare's statement "These blunders shew how unsafe it is to build any conclusions on the authority of the Tabletalk" is on the mark!
One part of the second Table Talk Esther quote was not addressed by Hare: "The Jews much more esteemed the book of Esther than any of the prophets; though they were forbidden to read it before they had attained the age of thirty, by reason of the mystic matters it contains." I spent some time searching around for Esther being taboo before the ago of thirty. I came up with nothing. This fact, if indeed it's about the book Esther appears quite strange given the importance of Esther to the Feast of Purim in Judaism. If anyone knows of a source to verify this, I'd be interested in seeing it. If someone can verify this, perhaps Luther did mean "Esther" in the second quote. Luther's alleged comment about "the mystic matters" likewise appears strange. On the other hand, it doesn't at all seem odd if Luther has one of the books of Esdras in mind.
Other Luther / Esther Quotes
"Nazaroo" also argues (via the same Romanist blog article) from a quote found in Luther's On The Jews and their Lies, "Oh, how fond they are of the book of Esther, which is so beautifully attuned to their bloodthirsty, vengeful, murderous yearning and hope". I covered this quote here. This quote doesn't at all address the issue of canonicity, but rather involves the interpretation of Esther 9:5 ff.
The only legitimate Luther quote speaking poorly of Esther in regard to canonicity comes from The Bondage of the Will (also covered here):
“...[T]hough I could rightly reject this book[Ecclesiasticus], for the time being I accept it so as not to waste time by getting involved in a dispute about the books received in the Hebrew canon. For you poke more than a little sarcastic fun at this when you compare Proverbs and The Song of Solomon (which with a sneering innuendo you call the “Love Song”) with the two books of Esdras, Judith, the story of Susanna and the Dragon, and Esther (which despite their inclusion of it in the canon deserves more than all the rest in my judgment to be regarded as noncanonical)." [LW 33:110].
This quote was a direct response to the following from Erasmus:
I do not think anyone will object against the authority of this work that it was not, as Jerome points out, regarded as canonical by the Hebrews, since the Church of Christ has received it by common consent into its canon; nor do I see any reason why the Hebrews felt they must exclude the book from theirs, seeing they accepted the Proverbs of Solomon and the Love Song. As to the fact that they did not receive into their canon the last two books of Esdras, the story in Daniel about Susanna and Bel the dragon, Judith, Esther, and several others, but reckoned them among the hagiographa, anyone who reads those books carefully can easily see what their reasons were. But in this work there is nothing of that kind to disturb the Reader” [Erasmus, The Diatribe, as cited in Luther's Works 33:110].
Luther prefaces his comment by granting the canonicty of Ecclesiasticus so as not waste time on tangents with Erasmus. In both quotes above, It seems to me the apocryphal books (including Esther) are being compared to Proverbs and the Song of Solomon. I say this because his comment is a direct response to Erasmus, who indeed compared Proverbs and the Song of Solomon to the "two books of Esdras, the story in Daniel about Susanna and Bel the dragon, Judith, Esther, and several others." That is, Luther is simply repeating back what Erasmus said in his response.
If the it of "despite their inclusion of it in the canon" refers to Esther and not the group of apocryphal book in general being discussed, Luther would be admitting that the Jews considered Esther canonical, but his opinion was that it should not have been.
Luther's German Bible
Despite this quote from The Bondage of the Will, Luther translated Esther and allowed it in his Bible, without offering any negative criticism as to its non-canonicity in his Bible prefaces. He translated it, not with the apocryphal books, but rather with the canonical books. If he considered it apocryphal, why didn't he translate it with apocrypha? Why didn't he place it with the apocrypha when he placed the Biblical books in order? In fact, in one place in his Bible prefaces, Luther distinguishes the particular noncanonical parts of Esther, and places them with the other apocryphal writings:
"Preface to Parts of Esther and Daniel.Here follow several pieces which we did not wish to translate [and include] in the prophet Daniel and in the book of Esther. We have uprooted such cornflowers (because they do not appear in the Hebrew versions of Daniel and Esther)" [LW 35:353].
Oddly "Nazaroo" goes on to argue Luther translated and included Esther in the canon so as to mistranslate it and use it against the Jews. That though is a blatant admission for Luther treating the book as canonical. "Nazaroo" in essence argues Luther didn't think Esther was canonical, but included it as canonical in his Bible for ulterior motives. Luther though could've just as easily placed the book along with other apocryphal books. this simply doesn't explain why Luther would go through the trouble of separating the spurious parts of Esther from the genuine.
The information available on this subject is sparse, and I'm not so dogmatic as to insist my view is the only reasonable view. It could very well be Luther didn't think the book of Esther was canonical. I would though need some clear primary evidence as to this assertion.