(this is an anti-Semitic treatise that carries a prevailing message that HMI does not in any way endorse. However, it does have some importance insofar as it demonstrates a clear fulfillment of prophecy regarding Judah and Ephraim and their vexation one to the other over the centuries)
This short Treatise written by the great protestant reformer was a work born out of utter frustration by Martin Luther in his failed attempts to evangelize Jews during his time to the Lutheran faith, which was very much still in accord with the Catholic faith. Starting out with the question posed to the Jews, asking them what reasons they can come up with to explain their long exile of nearly 1500 years, at the time of the writing of this book. Luther quotes Hosea 1:9 a reference to Lo Ammi, 'not my people' and points the finger at the Jews and says that they are cut off and without covenant with YHWH. The problem with this thinking is the reality that the Lo Ammi referred to is the House of Israel, which Luther unwittingly is part of, although drawn back together in covenant through the shed blood of Yahshua. The House of Judah was never officially divorced, they were just exiled for a long time because of what the leadership of Judaism took part in putting Yahshua on a kangaroo court trial and handing him over to be killed by the Romans. Luther chaffs under the attitude that Jews have in his day that they are descended from Noble people like Abraham, Sarah, Isaac, Rebecca, and Jacob and that their regard of Christian German people is that they are worms. In this we might see the truth of why Martin Luther wrote this. It is the "vexation" of the Jews at that time that prompted Martin Luther to write this, although he was obviously a complete unwitting participant in this prophetic picture given in Isa:11:13: The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Another complaint the Luther has is that the Jews of that time have been successful in converting people to the Jewish faith, perhaps including some who were formerly Lutheran or Catholic (Yah forbid they gave up the Name of Messiah!) and inducted them into Judaism. This seemed threatening to Luther, and it may also have motivated him in writing this treatise. The boasting of the Jews is another thorn in Luther's side that he reacts to in outrage, telling of how the Jewish Shuls of that time all taught that they were the only chosen people, descended from royalty, and how the rest of the world was lost and depraved without salvation or hope. More of the Vexation of Judah towards Ephraim it seems. Luther tells how the Jews of his day still cling on to hope (misplaced hope in his mind obviously) that they will be brought back to the land and reestablished again. Luther would be surprised to see the House of Judah in their land today, an amazing fulfillment of prophecy. Luther was also moved in regard to writing this book because of an bad experience he had with three Jews who came to him after they learned he was learning Hebrew and others were studying with him. They disputed some, and Luther says they "fell from the text" citing how they must believe their Rabbis even as the Christians believe their Bishops and Doctors. Luther wrote commendation for them to pass without hindrance, but later was informed they called Yahshua a "tola," meaning a hanged malefactor. This experience obviously hardened Luther towards the Jews, and no longer did he dare to do any more kindnesses for them, as told in this treatise. It seems as if there was grave conflict between Christians and Jews in those days, causing all manner of strife. A Chief complaint Luther cites in this book is the usury charged by the Jews who were obviously into banking and other enterprises that afforded them a good living. Further complaints included the testimony by a former Rabbi who became a Christian, that in the Jewish Shuls of the time, they spoke very ill of the "goyim" and preached that they should take advantage of them through usury, cheating, or any other methods they could employ, unlike what was told them while they were in the Babylonian exile - Jer:29:7: And seek the peace of the city whither I have caused you to be carried away captives, and pray unto YHWH for it: for in the peace thereof shall ye have peace. Luther obviously felt that the Jews were not having this attitude towards the rulers, and the people around them, but rather were vicious and mean towards them. The changing of the Name Jesus to "Jesu" was also mentioned, Luther felt this was a blatant misuse of the Name of the Savior, of whom he says comes from the Saxon word Helprich, or Hilprich meaning "helper." This might add some additional information into the entire etymological debate of so. Luther finishes the treatise by giving advice to rulers, which includes confiscation of property, no free travel or access, and a host of other things that have been used by evil tyrants today to oppress and abuse the Jewish people. Luther does not suggest Christians go out and work revenge on the Jews but rather seems to be suggesting that the times and the winds of change were blowing, and that Christians should make themselves separate from the Jews, incase the governmental powers decided to do anything about them. Luther goes on to say that Christians should not give lodging and other helps to Jews when they need it because it will strengthen their unbelief. Luther gives a systematic set of restrictions that he suggests should be placed on Jews. No doubt such evil men as Hitler and others misused this book to accomplish their evils deeds of killing so many Jews, but it might be noted that Luther does not advocate violence to the Jews, but rather segregation and deprivation of their books, and synagogues, their learning institutions. It does suggest that Luther was indeed creating these restrictions to make things so restrictive and miserable that the Jews would go out from Germany as he suggested that they go back to the land of their forefathers. The book finishes with quotes from other sources where Luther turned violently against the Jews. It is important to note that Luther died at 63, rather young considering. For all of his bluster about thievery, he seemed to have no problem calling for the confiscation of Jewish good and synagogues, or books etc etc under the pretext of gaining back what they had allegedly lost to the Jews usury. Perhaps the one thing we might note that Luther did right we would do well to remember, that breaking away and separation from the Catholic monstrosity. As for the Jews however, Luther poured out his wrath and sadly, this book made it into the hands of blood thirsty men who used it as a pretext to harm the Jews and perhaps even today suffer under its bitter invective.