Several years ago, I painstakingly translated Erasmus's Annotations on Matthew 3:2 from the original Latin into English.1 It took several hundred hours of intense research as I translated word-for-word through the entire text. It was during the coronavirus pandemic, and I had the time and the opportunity (Eph. 5:16), and thus I did so, to the glory of God. The Bible says: "And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him" (Col. 3:17, NKJV).
Fast-forward to the present day. I was greatly excited when, just yesterday in fact, I came across a statement by Martin Luther from 1524 in which he praises Erasmus for his work in linguistics which enables us to better understand the Scriptures. Luther's praise for Erasmus is from a letter that he wrote to him in April, 1524. In the letter, Luther commends Erasmus with these words:
"The whole world must bear witness to your successful cultivation of that literature by which we arrive at a true understanding of the Scriptures; and this gift of God has been magnificently and wonderfully displayed in you, calling for our thanks."2 Luther no doubt means to signify Erasmus's work and erudition in the Greek and Latin, for as the church historian Philip Schaff notes, "his [Erasmus's] learning embraced only the literature in the Greek and Latin languages."3
While in this instance Luther's commendation was broad, historical records reveal that he specifically valued Erasmus's linguistic work on the critical concept of repentance, particularly from his Annotations on Matthew 3:2. The following statement by Luther is quoted by the 16th-century Roman Catholic theologian Ruard Tapper, in his "Response to Luther's Arguments". Tapper quotes Luther as follows:
"From Luther. 'Metanoia, which the old interpreter [i.e. Jerome, the translator of the Latin Vulgate] expresses as poenitentiam [repentance], it is called resipiscentia ['a coming to one’s senses'] or transmentatio ['a change of mind']: just as also Erasmus notes concerning chapter 3 of the gospel according to Matthew. Metanoeite, it is transmentamini [in Latin], that is, assume a different mind and perception, recover your senses, make a transition of mind and a Passover of spirit, so as to now be wise in heavenly things, instead of thus far you have been wise in earthly things [cf. Jn. 3:12-17]. Also Lactantius [in] book 6 of his Institutes informs, that poenitentia [repentance] in Greek is called Metanoia, that is resipiscentia. By no means therefore from use in sacred Scripture is repentance called sorrow, but a change of mind and [of one's own] judgment, and to repent is to be wise after an error, and to install a mind for right living.'"4
Similarly, in a letter to John Von Staupitz dated May 30, 1518, Luther writes about the Latin word poenitentia ("repentance"5), and says: "After this it happened that I learned – thanks to the work and talent of the most learned men who teach us Greek and Hebrew with such great devotion – that the word poenitentia means metanoia in Greek; it is derived from meta and noun, that is, from 'afterward' and 'mind.' Poenitentia or metanoia, therefore, means coming to one's right mind and a comprehension of one's own evil [i.e. sinfulness] after one has accepted the damage and recognized the error."6 In a footnote after the words "thanks to the work and talent of the most learned men who teach us Greek...[etc.]," the editors include a footnote that says: "Luther is thinking mainly of Erasmus, who published the Greek text of the New Testament with notes in 1516".7 Furthermore, at the end of Luther's statement on repentance quoted above, the editors say in another footnote: "Here Luther is apparently drawing on the explanation of the Greek word metanoeite, 'repent,' given by Erasmus in the Annotations to Matt. 3:2 in the 1516 edition of the Greek text of the New Testament".8
Luther's desire that "the whole world must bear witness" to Erasmus's "successful cultivation of that literature by which we arrive at a true understanding of the Scriptures" has come to fruition! By means of the internet, "the whole world" can now bear witness to the writings of Erasmus: particularly in regards to his Annotations on Matthew 3:2 and his understanding of the meaning of biblical repentance. Let us praise God this day for such great advances which make this possible. It reminds me of something that Daniel the prophet predicted, when he wrote that in the last days, "knowledge shall increase" (Dan. 12:4) -- in this case, the knowledge concerning biblical repentance and "a true understanding" thereof. What was once hidden in the halls of academia or in the dusty libraries of Europe, is now accessible worldwide, offering a clearer understanding of biblical repentance to all who will receive it. Praise the Lord!
References:
1 Jonathan Perreault, "The Annotations of Erasmus on Matthew 3:2" (FGFS, July 12, 2020).
2 Philip Schaff, History of the Christian Church (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1910), 8 Vols., Vol. VII, p. 402.
3 Ibid., p. 434.
4 Martin Luther, quoted by Ruard Tapper in his book Explicationis Articulorum Venerandae Facultatis Sacrae Theologiae (Lovanii: 1555), 2 vols., vol. 1, pp. 181-182 [pp. 185-186 in some editions], brackets and bold added. Translated from the Latin by Jonathan Perreault. Note: This quote appears in a section of Tapper's book titled "Responsio Ad Argumenta Lutheri" which translated means "Response to Luther's Arguments". This statement by Luther is also cited by Melchor Cano (1509-1560) in his book Melchioris Cani Episcopi Canariensis (Matriti: 1774), vol. 2, p. 446, in the section titled "De Definitione Poenitentiae". Cf. Melchioris Cani Opera, Melchioris Cani Episcopi Canariensis (Matriti: 1760), p. 530, in the section titled "De Definitione Poenitentiae". For more information see the article by Jonathan Perreault, "The Meaning of Repentance: Quotes from the Ancients, Lexicons, and Theologians" (FGFS, May 28, 2021).
5 The Latin word poenitentia has been unhappily translated as "penance" by the Roman Catholics. For more information, see the analysis by Charles Ellicott in his 2-volume work Delineation of Roman Catholicism, particularly when he writes the following:
"The first thing to which the notice of the reader is called, is some remarks on the use of the word penance or do penance, as translations of the Greek word metanoia, repentance, and metanoiete, repent. Romanists [Roman Catholics] consider the Latin word poenitentia, coming from poena, punishment, as always conveying the idea of penal or satisfactory punishments. But this term is not an exact rendering of the Greek word, which is derived from meta, implying change, and nous, the mind, and therefore signifies a mental or spiritual change. And consequently such a change has little to do with bodily austerities. There were, however, two Greek words employed to designate repentance, the one metameleia, signifying grief, sorrow, repentance, and the other the word mentioned above [metanoia]. These words are frequently used promiscuously [indiscriminately]; but when a difference was made, metanoia was the better word to express true repentance. The Latins also had two words. The Latins also had two words, poenitentia and resipiscentia; the latter being derived from re, again, and sapere, to be wise. It is indifferent which is used, provided they were taken in a sober sense. Poenitentia is used by the old Latin translation, and is most tenaciously retained by all who make the very life of repentance to consist in corporeal austerities, which, by way of eminence, they call penances.
Besides, the Latin, agite poenitentiam, is not so properly translated, do penance, as it would be by simply rendering it, repent. And to render the Greek word metanoia by penance is a perversion of its true meaning. John the Baptist preached, Repent, &c.; not, as the Rhemists [the followers of the Douay-Rheims Bible] have it, Do penance; because the people practised according to what he preached; as in the following exhortation, Bring forth fruit worthy, or meet, for repentance. Outward penal acts, then, are the fruits of repentance; they are not repentance itself. Again: Repent and be baptized, (Acts 2:38) not, Do penance and be baptized: for, 1. They were baptized the same day, and what time was there for doing penance? 2. Romanists make penance a sacrament, to be received after baptism; how, therefore, could they do penance before they had received baptism, the first sacrament? In short, no translation, can be more absurd and unhappy than that adopted by the Roman Catholics; and nothing but a false doctrine, and a great disregard for Scripture, could ever have induced them to have recourse to such an unphilological [unscholarly] rendering. But we have far more serious objections to their doctrine of satisfaction than a mere mistranslation, though it is one of the grossest departures from sober translation which the errors of men have produced." (Charles Ellicott, Delineation of Roman Catholicism [New York: Lane & Scott, 1851], Vol. I, p. 340, italics his, brackets added. Note: The Roman numerals in the original have been updated to the current format.)
6 Martin Luther, Luther's Works. Edited and Translated by Gottfried G. Krodel (Philadelphia: Fortress Press, 1963), vol. 48, p. 66, bold added.
7 Gottfried G. Krodel, ed., Luther's Works, vol. 48, p. 66, footnote 6, bold added.
8 Gottfried G. Krodel, ed., Luther's Works, vol. 48, p. 66, footnote 9, bold added.
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