V. 1. This is the word of the Lord that came to Micah from Mareshah in the days of Jotham, Ahaz, Jehizkiah, kings of Judah, which he saw over Samaria and Jerusalem.
The word xxx is a familiar expression. It is properly translated by "word," but it has a broader meaning among the Hebrews than among us, for it signifies the whole matter acted or said about, roughly as we use the word "commerce" (res).
However, he only remembers the kings of Judah in the title, since he also preaches about the disturbance 1) of the kingdom of Israel. Perhaps because he prophesied only in the kingdom of Judah. Amos and Hosea also mention the kings of Israel.
The prophet is called Morasthites from his fatherland Maresa, a city of Judah, as can be seen from Joshua Cap. 15, 44. and 2 Chron. 11,2) 8.
But he commemorates three kings. Jotham reigned sixteen years. His son Ahaz reigned for the same length of time. Jehizkiah reigned twenty-nine years. This calculation shows that Micah not only lived a long time in his office, but also did not complete this prophecy in one sermon nor in one year. Therefore, as we have divided the prophet Amos and the others into certain sermons above, so also Micah must be divided into several sermons. And this
1) Erlanger: äsvastations instead of: äs Variation".
2) In the Latin editions: 1 car. 16.
is also the reason why Lucas [Cap.3, 4.] 3) calls the prophecy of Isaiah a "book of speeches". Because he indicates that all this is not, as it seems to us, treated and completed at one time and in one speech, but at different times.
But this serves to make us suffer with equanimity the contempt for the word and the persecution that we experience everywhere today, since the holy prophets endured the same misfortune with untiring zeal and unbowed courage for many years, and that among a stiff-necked and hard people, and therefore did not abandon their profession. So too we often remember it, when our hearts are moved by the unseemly treatment and become despondent to leave the preaching ministry and seek good days.
But that he adds that the word of the Lord was done against Samaria and Jerusalem, he first of all incurs great envy and hatred, because he connects Jerusalem with Samaria, since in Jerusalem there was the right worship and the right preaching ministry, but in Samaria neither, but everything was full of idolatry and godless teaching. So it would seem unseemly if someone were to say that those who confess the gospel are in the same condemnation with God as the papists, and must suffer the same punishments and the same judgment. This would seem improper, and yet it is true that God does not punish the sins of the papists.
3) In the editions in the margin (wrong): Tue. 4.
I hate them equally, whether they are committed by us or by the adversaries. Yes, the servant who knows the will of God and does not do it, will have to suffer all the more strokes, as Christ indicates in the Gospel [Luc. 12, 47].
But the judgment of the people does not move the prophet; he says freely what the matter is and is not moved by his danger. That is why the elders of the people [Jer. 26, 17-19], who wanted to save Jeremiah from undeserved death, use this example of Micah against the angry priests who wanted Jeremiah dead, and they praise the godliness of Hezekiah who had preserved the prophet who prophesied so vehemently against Jerusalem. But this passage of Jeremiah shows sufficiently that if it had not been for the good king, Micah would have had to die because of these prophecies against the holy city of Jerusalem.
V. 2. Hear, all peoples, take heed, land, and all that is within; for God the Lord has to speak to you, even the Lord out of His holy temple.
This is an extremely appropriate beginning for the subject, because, seeing that such a terrible devastation is certainly imminent, he seeks with a great spirit and with great vehemence to awaken the people who are, as it were, drowsy in their sins, so that they may take care to amend their lives and avert the punishment. For this is the first thing that the prophets used to do, and Christ also wanted this order to be observed in the New Testament when teaching, that first the doctrine of repentance should be presented, which leads man to the knowledge of sin, so that we not only confess that we are sinners, but also begin to hate sin in truth, because of the greatness of the wrath of God that it brings upon us. Isaiah also uses a similar beginning. But both seem to have followed Moses, Deut. 32, 1. For although the prophets preach only to the one Jewish people, the majesty of the Word is so great that all that is in all creation should rightly hold the Word in honor. And this example goes to all of us
that we learn to fear God and refrain from sinning, since He has punished the sin of His people so severely.
But that he adds: "God the Lord has to speak with you" is similar to what we see in the letters of the apostles, where they proclaim that they are servants of Jesus Christ according to the will of God. For Micah does not want his teaching to be accepted as his teaching, but as that of God. Therefore he says that he calls God, the Lord, to witness, that he does not speak anything according to his own will, but everything from God's revelation and command, so that the opinion is: Hear me, you nations, because if you hear me, you hear the Lord Himself. This one you will certainly not reject as a witness of my prophecy without the highest danger for you. Thus, in his prayer, Moses, out of reverence for the Word [Ps. 90:1], calls himself a "man of God," that is, whom God commanded and sent to reveal the will of God through the Law.
But what is the purpose of the repetition with the mention of the place: "The Lord from his holy temple"? He adds this not only for the sake of describing the true God by a certain and true sign, namely as the one who promised in his word that he would dwell in the temple at Jerusalem, but also to punish the godless presumption, because the kingdom of Judah kept the right worship in the rightful place. But since the prophet had connected Jerusalem with Samaria and threatened it with the same punishment, those who were in the kingdom of Judah considered themselves much more holy, because the kingdom of Israel practiced open idolatry. This presumption the prophet meets by this repetition. As if he wanted to say: You are presumptuous because of your worship and your sacrifices, you boast about the temple, you boast that the Lord is the inhabitant of the temple; but he, the Lord himself, will testify about his dwelling place against you. For though you have the lawful sacrifices in the lawful place, yet you do not perform them in the right way. For you should have trusted in the Lord's mercy, but you trust in the temple and in the Lord.
your sacrifices. You should have obeyed this merciful and kind Lord from your heart and done his commandments. But you let them stand and live in your own ways, as Isaiah says [Cap. 53, 6. 55, 7. -56, 11.], let your lusts run wild and do everything you like without fear of God. This testimony of your ungodliness is given by the Lord Himself against you from His temple, of which you are very proud. But as this place is very holy, because of its holy inhabitant, so it is desecrated by you, who are unholy.
I think that in this way the prophet is here covertly punishing the confidence that the Jews in truth placed more in the temple and in their worship than in God. But it can also be referred to the fact that, as we will show later, under Ahab the temple was closed and all corners were full of high places. As if he wanted to say: You are leaving the temple, which the Lord has appointed for His worship, but He will not suffer Him to be despised; from the temple itself He will act against you.
V. 3 For behold, the Lord will go out of his place, and come down, and tread upon the high places of the land.
Here he begins to threaten the future misfortune, or rather the disturbance. As if he wanted to say: Do not be sure. You invent that God is merciful to you, or at least that he does not see your sins and does not want to punish you; you think that he snores idly, that he does not pay attention to your transgressions. Truly he is already stirring to go out and visit you; he will soon come and descend, that is, he will show by deed that he is present and angry with your wickedness, that he will punish it through the Assyrian and Babylonian.
But the Scriptures use this simile of going out and coming down to indicate that God, though slow to avenge, will certainly avenge all that there is of ungodliness and infamy. Thus the poets have also invented that the gods put on woolen socks when they want to execute punishments. For the wicked will be assailed by the wrath of God, as experience has taught the pagans.
The Hebrew word which the Latin interpreter translated by excelsa ["heights"] is often used for altars or elevations, which we also call altars (altaria) in Latin, from the height (ab altitudine), or that which is erected in an elevated place above the earth. But in general it denotes everything that is sublime or outstanding. Therefore I think it is taken generally in this passage, "The Lord will tread upon the high places of the earth," that is, that which is high among you, and that which is prominent above others, namely, the kings, princes, priests, the worship, yea, even the temple itself, the Lord will tread down, and make it nothing. Therefore, this is, as it were, the content and short epitome of the whole prophecy, which he will present later in various ways.
V. 4. that the mountains will melt beneath him, and the valleys will crack; as wax melts before the fire, as the waters that flow beneath.
This is a synecdoche, because he takes what is contained there for what is contained in it. 1) For by the expression "mountains and valleys" he understands the whole people, that everything is to be disturbed which is situated both in the mountains and in the valleys. For he alludes to the location of the holy land, which is full of mountains and valleys, to indicate the utmost desolation, lest it be thought that anything will be left anywhere on which the enemy has not laid his hand.
The parables used by the prophet serve to show that this wrath of the Lord cannot be restrained or prevented in any way. For what is there that can keep the wax from melting when it is brought to the fire? What can resist the onrush of a torrent that rushes down on sudden places? Likewise, he says, it will be with the punishment that comes upon you with great impetuosity. The Lord is the fire, you are softer than any wax. The Lord is the torrent, which flows with great
1) oontlnous pro contonto. So the Zwickau manuscript and the Jena edition. In contrast, in the original, in the Altenburg manuscript and in the Erlangen: ooutiuous pro continonto.
You are like little bushes that hardly stick to a steep or sloping place. Without effort, therefore, you will be snatched away for punishment and perish.
These are frightening things, and should bring us back to the right path, lest, while we continue in sins without fear of God, to the great annoyance of the brethren, His wrath burns, and we perish in the way, as the second Psalm, v. 12, threatens with the same thing.
V. 5: All this for the transgression of Jacob, and for the sin of the house of Israel. But what is the transgression of Jacob? Is it not Samaria? What are the high places of Judah? Is it not Jerusalem?
He has prophesied the punishment, now he also shows the cause of this misfortune. And here one sees in the prophet a peculiar greatness of courage and an excellent certainty of faith, that he accuses the people of godlessness, who seemed to be the holiest in the whole world. And truly, we cannot compare our monks and hypocrites in any way with the Jews. For the Jews had to do with the services which God had instituted and commanded, but the religion of the monks is nothing but a self-chosen spirituality, as St. Paul calls it [Col. 2, 18.], that is, services which they have chosen for themselves without the Word, without God's command, according to their own will, with respect to which they can never be sure that they please God and are approved by Him. Since our people can so hardly suffer that these ridiculous services, which are not based on God's commandment, are censured by us, with what kind of heart do you think this sermon of the prophet will be received by the people who were apparently holy and based on their righteousness? And especially the house of Judah could hold up to him the temple and the priests and the lawful sacrifices in the place that God had ordained. But the prophet says in general that because of the sin of Jacob and the erring of Israel (that is, the people who boasted that they had Israel or Jacob as their father, from whom they descended)
this misfortune befell them. To preach this sermon so freely required great courage and a man who despised all the dangers that threatened him from the godless works saints.
Furthermore, this saying belongs to the doctrine of repentance, and it is useful to consider it carefully for the sake of the extraordinary security of heart that we find in ourselves and all other people. Although this is inherent in our nature, which is so corrupted by sin, it is inflamed and increased by Satan.
Since Cain is intent on killing his brother, he does not think at all that God will see it and avenge the so shameful murder. Since David was inflamed with boorish love, he does not at all see in his mind that he would almost fall into despair, which he felt when he was admonished by the prophet Nathan. How much less could he think at that time of the frightful uproar which was afterwards aroused by his son; of the desecration of the concubines by him;] of the multiple murder to which the uproar gave occasion. Of all these things the Scripture indicates that they were the punishments of that sin. For Satan keeps the heart, which is occupied with thoughts of sin, so entangled that it cannot foresee anything, cannot consider anything accurately.
Therefore, this sermon is necessary to admonish us that God is determined to punish our sins, and not to turn a blind eye to them or to punish them lightly, but that His wrath is immeasurable, so that we, thus reminded, may live in the fear of God, and earnestly ask God not to lead us into temptation, but to govern us for the glory of His name and deliver us from evil.
But that the prophet in the person of the people adds the question: "What is the transgression of Jacob?" and then answers, "Is it not Samaria?" He does this to show that the godless worship, idolatry, and reliance on works have been stubbornly held and defended by the hypocrites. As if
1) Erlanger: ea instead of: 60.
He says, "No one can make me confess my sins; you also boast about your transgressions as if they were righteousness. So that you may know what the Lord is punishing and why he is threatening you with such great misfortune: the kingdom of Israel sins in Samaria by sacrificing there and worshipping against the commandment of God; but the kingdom of Judah sins in Jerusalem precisely because it thinks it serves God and is well deserving of him.
Furthermore, I have said above that the prophets had obvious cause why they condemned the worship services that were established in the kingdom of Samaria or Israel. For since God had chosen Jerusalem in which the sacrifices were to take place in the Temple that God had commanded to be built, it was idolatry for Jeroboam to decree places of worship in Israel, for he did it without the Word, even against the Word of God.
And here the foolishness and the error of human wisdom is illustrated very well. Jeroboam thought that if he established special religious services in his kingdom and prevented his subjects from performing the annual religious services in Jerusalem, he would fortify his kingdom and break the power of the kingdom of Judah. But it turned out quite differently, for by this very counsel he overthrew his kingdom by means of idolatry, so that it was devastated by the Gentiles.
It is almost the same thing that happens to many princes and kings today. They worship the Roman whore and favor and protect the godless church services, they make sure that nothing is changed either in the doctrine or in the ceremonies, and think that they will be safe in this way, and thus their own can be preserved. But just in this way they will bring themselves and theirs to ruin. For God will not let the contempt of His word and idolatry go unpunished forever.
Therefore, although the kingdom of Israel stubbornly held fast to its worship, saying that it did not worship idols but the true God, it was not so much the place that mattered; God looked at the heart, not the place, not the persons; it did not matter whether the sacrifices were performed in Jerusalem or in other places; even the preliminaries of the sacrifices were not the same.
Jerusalem was a city of the Gentiles, so how could it be better than other places? Although this and similar things were said by the false prophets in defense of idolatry against the prophets, they could not deny idolatry. For we are not allowed to worship either. And if we do something according to our own will, how can hearts be sure that it pleases God? Therefore, because not only the place, not only the persons, but the whole way of worship was prescribed by God, the prophets could easily convict the kingdom of Israel of idolatry. For when it comes to the service of God, it is not what you do, but how you do it. They sacrificed oxen, bowl and grain offerings in the kingdom of Israel at certain hours and days, as was the custom in the kingdom of Judah and in Jerusalem. Therefore, although there was no difference in the work itself, there was a difference in that God had commanded that this work be done in a different place and by different people.
Therefore, the sacrifices of the kingdom of Israel were connected with a disrespect of God's commandment and a disobedience against the word. But God, as Samuel [1 Sam. 15, 22] says, wants obedience to His word rather than burnt offerings and the fat of rams. But if anyone does not obey the voice of God, he is said to be an idolater-though he praises the highest and most difficult services of God. Thus it is peculiar to idolaters that they do not choose things that appear to be easy, but things that are arduous and very difficult.
Therefore also our monks, the devil's own servants, flee the ordinary things, the government of the household, the marriage state and the other offices, which are necessary for the civil life; they do not use ordinary clothes, not ordinary food, but choose such things, which have more admiration because of their rarity, as the priests of Baal wounded their skin and shed their blood. Even the kings among the people of God slaughtered and burned after Abra-.
Ham's example their children. But since God demands above all things that one obey His voice, it is obvious that there is idolatry where this obedience is not.
But, you will say, it was not so in the kingdom of Judah. For these kept the ordinary services in the place which God had appointed for it, and by the persons appointed by God. Why then does the prophet say that the high places of Judah were Jerusalem itself? This city was the crown of the whole kingdom for this reason, because it was ordained by God Himself for worship.
Here we must first remember the title. For the prophet says that he lived and preached under Ahaz, the son of Jotham. But the histories show that King Ahaz departed from the way of his father and followed the way of the kingdom of Israel. For he also made images of the idols of Baal and worshipped them, and sacrificed his son in the valley of Hinnom, even sacrificing on all the high places. Since God punished this idolatry in many ways, by the king of Assyria, by the king of Israel, by the Edomites, he nevertheless did not become better by it alone, but did over it still heavier sins: he closed the temple, which was intended by God for the service of God, and established altars in all corners of Jerusalem, on which he ordered to offer sacrifices to other gods. In the other cities of Judah, too, he had high places erected and offerings made to foreign gods. Therefore, according to the letter, "the high places of Judah" are rightly interpreted as Jerusalem itself, in which the godless king established his godless being and idolatries of every kind, from where afterwards the example spread to the whole empire.
But you can find elsewhere that even the services which were performed in a lawful manner in the temple itself by the lawful persons are punished, as in the 50th Psalm, v. 8, and in Isaiah in the first chapter, v. 11, where God says badly of the sacrifices themselves that he has no desire for them and does not demand them, even though they were not performed in an unseemly place, not even by unlawful persons, as in the kingdom of Israel.
But it shows the prophets, if on these
The way in which the sacrifices are punished is enough to show what is wrong with them. Isaiah complains that those who sacrificed the most live in obvious shameful deeds by oppressing the poor through stinginess, not administering justice properly, neglecting orphans and widows, just as the 50th Psalm, v. 17 f., complains that they hate discipline, throw the word of the Lord behind them, run with thieves, that is, deceive others in their dealings and pursue adultery etc. Those who do these things, and then think to make themselves pleasing by sacrifice, are they not justly censured?
Therefore the Lord also says in Hosea in the sixth chapter, v. 6, that he is more pleased with mercy than with sacrifice. And this saying is quoted by Christ quite appropriately [Matth. 9, 13. 12, 7.] against the saints of works and Pharisees, who held the highest works of love in low esteem compared to their righteousness. Therefore, the sacrifices, which are good and holy in themselves, are defiled by unholy people, who not only offer them without faith, but also with an evil conscience, without fear of God and from a heart that is not only unrepentant, but even seeks and hopes for righteousness through such works.
Second, such sacrifices are also reprehensible for the sake of overturning the order that God Himself wanted in the divine services. For some services are external, as there are the sacrifices and ceremonies that God has instituted, as well as all the good works that God has commanded. Others are spiritual, which belong to the first table, as there are faith, the fear of God, calling, hope, thanksgiving, confession etc. But the outward services are also pleasing to God, because they are done in obedience to the Word, if they are connected with the inward ones.
But the hypocrites leave the true worship that is in the heart, imitate only the outward worship, and are presumptuous of it, as if it were a righteousness in itself, even though the hearts are without faith and fear of God, even though they do not call upon God in peril, but seek other help. Thus did Ahaz; he forsook the true God and his worship and went to
the service of the gods of Damascus, because he saw that the Syrians had better luck.
The prophets punish this falsehood and admonish the hypocrites that if they want their works to please God, they should fear God in truth, follow His words, and place all their hope in God. But if they do not respect this, then whatever they do and undertake will be in vain, for God will not be reconciled by it, but will only be enraged even more. -
In this way, God preaches in the 50th Psalm, vv. 13-15: "Do you think that I will eat ox meat or drink the blood of a goat? Offer thanksgiving to God, and pay your vows to the Most High. And call upon me in trouble, and I will deliver thee, and thou shalt praise me." As if he wanted to say, "You are perverting the order and doing everything in an unrighteous way. You insist on sacrifices as if I were in great need of them. Rather, if you would recognize me as your God, put your hope in me and call upon me, your outward worship would be pleasing to me as obedience. But since you refrain from that and do not respect it, how can this please me? I am silent about the fact that you also add these sins: ungodly teaching, ungodly opinions of God, idolatry and spiritual fornication; then also wicked living, which is full of sins of every kind.
In this way, we also punish our adversaries for the services that they themselves have performed without the Word of God and worship as a righteousness. For where are the vows, where is the celibate state, where are the masses for the living and the dead, where is the service of the saints, where are the intercessions and merits of the saints, where are the pilgrimages, the monastic state, and similar quite futile antics, indeed the most pernicious plague, instituted, taught, and commanded by the Word of God? But if they are without the Word. Dear, where then is the obedience in which God delights more than in sacrifice? I am now silent about the fact that the wicked defend this against the word, and that they most cruelly persecute the word in order to defend their idolatry. For if thou wilt boast of the service of God, show the word GOt
Do not worship the word of God, not your thoughts and the idols of your heart. But if you do not have the word, flee everything that is imposed on you as God's service, as the utmost ungodliness.
Secondly, we also punish the trust they place in works that are good in themselves, that is, commanded by God, such as the works of love, which are good in themselves, but are nevertheless defiled when it is added that one trusts in them. Thus the sacrifices of the Jews were defiled, even though they were instituted and commanded by God. Good works are indeed pleasing to those who have forgiveness of sins through faith in Christ, and they have their reward. But if the heart puts its trust in them and thinks that through them it has a gracious God, then they are defiled and cannot please God. For confidence is not due to our or other people's works, but it is due only to the mercy of God and the merits or works of the Son of God. For our works must not be set against the mercy of God, but they must be done as an obedience that we owe to the so gracious and merciful God, with this confession that, if we have done all that we are able, we are still useless servants [Luc. 17, 10.].
V. 6 And I will make Samaria a heap of stones in the field, which shall be laid round about the vineyards; and I will drag their stones into the valley, and break them to the ground.
Jeroboam, the first king of Israel, as I said above, made golden calves in Dan and Bethel to have his special worship in his kingdom, different from the worship that the Lord had instituted in Jerusalem, for the reasons I have shown above. When the whole kingdom of Israel had spent forty-eight years in this idolatry, King Amri bought Mount Semron and built the city of Samaria on it [1 Kings 16:24]. So that the city would have a greater reputation, a new idolatry was started there in addition to the one that Jeroboam had caused, which increased greatly afterward.
For Samaria was the permanent seat of the kings after that, and Ahab, the son of Amri, established a Baal service there. Therefore the prophets, when they want to indicate the head of the sins, use to call Samaria in general. And elsewhere they refer to the whole kingdom by this name, but here the prophet is actually talking about the city. Since this city was very strong and well provided with all means of support, and yet, as the prophet threatens here, was to suffer the punishment for its sins, it can easily be assumed that the other cities were also to suffer the same misfortune.
Here, too, the prophet uses a splendid simile to illustrate the future disturbance. The flourishing kingdom or city is rightly compared to a well-cultivated field or garden, where there is not only a peculiar loveliness, but also a joyful abundance of fruits of every kind, which also tends to make a pleasant impression through order. For disorder is unpleasant where each individual is not in its proper place.
The prophet has this in mind and threatens that it will happen that Samaria will have a different appearance, namely, such as heaps of stones have, which, when diligent farmers plant vines, are gathered from the vineyard to one place. But how, you will say, will this be done? So that the enemies drag his stones, that is, his magnificent buildings and porticoes, and turn them upside down from the ground; this I consider to be the true opinion. Some interpret what he says about planting the vineyard in such a way that it is to be made a desolate field on which the cultivators will plant vineyards afterwards.
V. 7. all their idols shall be broken, and all their whoredoms shall be burned with fire, and I will destroy all their images; for they are gathered of whoredoms, and shall become whoredoms again.
What great thing is it, you say, to threaten the destruction of the images and the idols? Who should wish that these remained unharmed, when the people are led away and
devastate the kingdom? Does God take pleasure in raging against wood and stones, which are God's creatures and cannot sin, even though they can be misused by men for ungodliness and offense?
But this threat, like the rest, belongs to the sermon of repentance, that men should give up the trust they had placed in dead wood and stones and in the worship services they had invented, since it was certain that they would become a prey of the enemy and could not free themselves from the fire and the enemy's violence.
As for the grammar, xxx is called the carved images; let's call temple gifts (donaria). But it is the same word which we translated afterwards by "wages". But it means here "harlot's wages," that is, which the impious priests received by idolatry. Thus we have seen that in the places where certain idols were worshipped, a great quantity of gifts or temple treasures were offered daily, as there were the idols of Mary at Aachen, at Regensburg, in Grimmethal, and innumerable others throughout the whole kingdom of Pabst, from which the idolaters derived exceedingly rich revenues by inventing lying miracles.
XXX we translate by idols, because the Scripture often calls them so from the word XXX, which actually means to be afflicted. Not only because certain misfortune always follows godlessness, as all examples of all times testify, but also because there is nothing more troublesome and arduous than the life of the idolatrous; as our monks serve as an example, to whom some new worship was born every day, to whom superstition, extending into infinity, laid out new troubles every day.
Furthermore, this passage is one of the number of those which today have given cause to the iconoclasts to throw all images out of the churches without distinction. And this is not a new noise in the Church. The second synod at Nicaea, more than eleven hundred years ago, 1) was held under Constantius and his
1) This is erroneous. The second synod at Nicaea was in 787.
Mother Irene was called together for this reason alone, and it was decided with great unanimity against those who advocated that no images should be used in the churches. Therefore it is not inadmissible to show in a few words what is to be held as right in this matter.
It is true that Moses and the prophets with great zeal everywhere forbid and condemn the images, but it is inconsistent to understand this in general of all images. For the Jews also used images even in the temple, as Solomon's building shows. And who should doubt that there were not also some painted pictures in the houses of the kings and princes? For because painting depicts things, it has never been counted among the forbidden or illicit arts. Therefore, just as the story of Solomon wisely judging between the two harlots is told without sin, so the same story can truly be painted without sin. And I would not think that the Jews were ever such an immoral people that they should not also have had in public places, and not only in their private dwellings, these memories of outstanding events on paintings, as they were very careful in describing them.
We would therefore consider it not only a cruelty, but also an extraordinary ignorance, that in many places also the images of Christ and the apostles have been thrown out of the churches without any distinction. For who does not see that, just as godly histories are told without sin even for the benefit of the listeners, such histories can also be painted and carved in this way for the sake of the unintelligent, not only in private houses, but also in public places, so that, just as in the past the ordinances of the commonwealths were presented in a public place, so also the simple may be reminded everywhere of their blessedness, of the benefits of God, of the punishments inflicted on sinners, and whatever else is useful for edification.
But, you will say, if paintings and pictorial works have such a great use, why
Are they then forbidden and condemned by Moses and the prophets with such great zeal? I answer: Moses and the prophets speak of the images made for the purpose that they should be worshipped and that it should be believed that one honors God through this worship. To this we have a manifest testimony in the second commandment: "Do not worship them or serve them, for I am the Lord your God." Thus Moses says in the fifth book [Cap. 4, 15. ff.]: The Lord has spoken to you, you have heard his voice, you have not seen a likeness, so that you do not make for yourselves an image to worship. Therefore, all error in worship and service is due not to wood, not to stone, not to gold, not to silver, but to God the Creator Himself.
Therefore, if there is no worship involved, one can make use of the images as well as the scriptures, which remind us of things and, as it were, put the things before our eyes. The Gospels present to us the history of Christ, the Law and the Prophets present to us the will of God. But who kisses the paper for the sake of it? Who worships it? Who thinks that God is served when he prostrates himself before the Holy Bible? Their custom is different, namely, to read it so that we may be instructed about the will of God and do it.
Here, therefore, another difference of the images arises. Because some are lying and annoying, like the one of Barbara, Margaretha, George, Christophorus, Catharina etc. Because these are lying (because what they represent never existed in reality), they are to be rejected, because they are only invented for idolatry. Just as one therefore rejects lying books - for even if one reads them for a long time, one still reads nothing but lies - so also these pictures are of no use at all.
But it is not enough to remember that they are false, but for the sake of the astonishment they must be removed altogether. For what is the use of keeping them? Rather, just as no one has to suffer annoying images in his home, so they must be removed from the public churches, where everything that is said, written, sung, painted, formed, in short, everything.
What we see and hear should serve for edification. And in this one must take into consideration the descendants, to whom this can lead to the annoyance and to the trap, as in the holy histories examples are present, where some good diuge, if they had become the annoyance, are taken away, as, the brazen snake etc. But about this I will perhaps say more below.
But what he adds: Samaria hath gathered them of whoredoms, and they shall become whoredoms again, this saying hath the appearance of a proverb, as we say, that that which is evil won shall be evil torn. For he calls with a common image the people who whored with idols a harlot, since they have forsaken the right bridegroom, God. These idols, the temple gifts, the magnificently decorated temples, all this, he says, is the reward of idolatry, which is obtained through the preaching of confidence in other gods; but just as all this is obtained, so it shall also perish. There will come a godless people who are without God, to whom these idols will become a prey etc.
Furthermore, we complain here, not inappropriately, about the extreme blindness and wickedness of the world. For we learn nowadays, as people are properly taught about God and God's service, as well as about truly good works, that an insatiable avarice has taken over the hearts and minds of all. No one supports the poor as liberally as he should. There are innumerable ways to raise prices even in the smallest things. But of all that is spent on the servants of the churches, on schools, one thinks that it is too much. Therefore, we see what is not only the greatest shame, but also the greatest sin of our time, that through the avarice of the people many parishes either completely fall away or are most miserably neglected.
But look at the earlier times, when there was no proper way of worshipping God, when people were led to the service of idols and the vain trust in their own works, there was no end of giving. All the monasteries, all the monasteries of the monks of the mass were maintained in the greatest abundance in all things, the churches were filled with gold and
Silver adorned that one had to be surprised about it. In short, one would like to say that gold and silver were considered inferior by the people at that time than the stones are now. Rightly this deplorable blindness of the race occurred, which the prophet indicates here, that idolatry had the best prosperity and the richest income, while the Levites, who presided over the true ministry in Jerusalem, were miserably starving.
But what punishment is inflicted on those who gather riches through wickedness? Certainly the one of which the prophet says: He has collected them from the wages of harlots, 1) and to the wages of harlots they shall become again. Nowadays it is a great complaint that the spiritual goods are taken by our princes and are used for worldly custom. But first, if they are spiritual goods, dear one, how are they obtained? Has it not been through vain and ungodly preaching of masses, indulgences, merits, and similar antics? Then tell me, how do those use them who have the richest spiritual income? How many are they who teach the Gospel? who care for the poor, who in some way render such service to the Church? Are they almost not the only ones who persecute the Gospel in the most cruel way? who stubbornly hold on to idolatries of every kind and defend them with the greatest cruelty? who defile the church with innumerable aversions and the most shameful life? In short, they are in truth whore goods, and are used by those who have them for no other purpose than whorish ones. For either they squander them most shamefully, or they are cruelly sparing. But this is not yet the right punishment; they become the prey of others who neither know the right doctrine nor strive to propagate it.
As for our princes, they are worthy of all praise, because they promote good studies and the teaching of religion excellently and at very great expense. Therefore, they are unjustly accused of having robbed and stolen the spiritual goods. Rather, those should be accused who do not support the church and yet rob the monasteries.
1) Erlanger: eoltiMt instead of: cotteKit.
But this also happens to the papists according to the words of the prophet: "They are whores' wages, and shall become whores' wages again."
V. 8. I must lament and howl over this; I must go about bereft and naked; I must lament against the dragons, and mourn against the ostriches.
Although what follows is clear as far as the meaning is concerned (for the devastation, which he has prophesied briefly up to now, he now sets forth more abundantly and, as it were, in detail), the understanding of the words is nevertheless very obscure for the sake of the various allusions.
And here, those who study the Scriptures are rightly reminded that they should apply themselves with great diligence to the study of the languages. For though one hears this interpreted in the best way, it is impossible for one who is wholly ignorant of the Hebrew language to understand it fully, for the sake of the images which no other language can imitate.
The prophet has so far indicated that the desolation of the kingdom of Israel and Judah by the Assyrian will take place. Now he leads the reader, as it were, into the middle of the matter as a present one, and prophesies not differently, as if everything was before the eyes. Therefore these words are to be understood as of what will possibly occur (potentialiter), which in Hebrew is expressed by the future tense; for the Hebrew language has no optative. So great, he says, will be the calamity, that someone might or must howl Iran and howl like the dragons etc.
Furthermore, it is common in the Scriptures that whenever a desolation is indicated, it uses the simile of dragons and ostriches howling in desolate places, as it happens in Isaiah Cap. 13, 21, where he speaks of the destruction of Babylon, and Cap. 34, 13. of the destruction of the kingdom of Edom, and in Lamentations Cap. 4, 3, where he speaks of the destruction of Jerusalem etc. The prophet mentions large beasts mainly for this reason, so that he may make the future sorrow great, because because of the size of their bodies they also emit a great roar.
Of the ostriches it is written in Job
[Cap. 39, 14. ff.] that it is a stupid animal and cruel to its young, since they lay their eggs on the ground and do not pay attention to them afterwards. The prophet therefore expressly remembers the young, so that he indicates that the people are completely abandoned, as a young is abandoned in truth, if the mother does not take care of it.
The fact that he says: "I have to go naked" is to be referred to the exceedingly exquisite adornment; not as if he wanted to go completely naked, but that he wanted to take off the more splendid clothing and go in a bad dress (as the mourners used to do). So Isaiah was commanded [Cap. 20, 2. ff.] to go naked to indicate the captivity of Egypt. But we must not think that he went with his body completely bare; he was dressed in a bad and very short garment, but had taken off the long and more respectable garment. So it is said in the history of the gospel [Marc. 14, 52.] that the disciple merely fled from them, but let the linen go, which was the upper and more respectable garment.
V. 9 For their plague is no counsel, which shall come unto Judah, and shall reach unto the gates of my people unto Jerusalem.
The word means a fierce, severe and miserable plague that cannot be healed. This devastation, he says, which will begin in Israel, will not stop there; Judah will also feel this blow, yes, it will be felt in the gates of Jerusalem. For it is known from history that, as the prophet will prophesy shortly thereafter, Sanherib also devastated the kingdom of Judah and advanced as far as Jerusalem; when he besieged and surrounded it, he was driven out of there by the angel of the Lord and many of his own were killed. This is what the prophet indicates here.
V. 10. Do not proclaim it in Gath, do not let yourselves be heard weeping; but go into the mourning chamber (in domo Aphra), and sit down in the ashes.
This is where the images that cause difficulty begin, because there is no difficulty in the matter.
What he says about Gath of the Philistines is taken from the Song of David 2 Sam. 1, 20, because the prophets often borrow something from the histories when there is some similarity in the matter. David sees that the kingdom has received a great wound through the death of Saul and his sons. He wishes that this misfortune could be concealed in such a way that the uncircumcised Philistines would not know about it and rejoice. The prophet wishes the same here, for the calamity is increased when the enemies are seen to rejoice.
"Aphrah is in the tribe of Benjamin. For because he said that this plague of the kingdom of Israel would reach into Judah and to the gates of Jerusalem, he remembers the cities located in Benjamin and in the tribe of Judah.
And here is the first pun: in the house of Aphra roll 1) in Aphar - dust]. The word aphar actually denotes the excavated earth, which is loose and not cohesive, like that which is dug out of the graves, and is commonly rendered by the word earth or dust. The opinion is therefore this: The city of Aphra rightly takes its name from the dust, for at that time its calamity will be so great that it will cheaply, as in the highest mourning, want to sprinkle itself with ashes. This was customary among the Jews in great dangers and in great mourning.
V. 11. You beautiful city must go with all the shame.
Here is no play in the word, but a beautiful contrast in the thing. means to be beautiful and adorned. This name, he says, Samaria has had hitherto; but whither has thy name come? Where has your adornment and beauty gone? For thou liest desolate, as if thou hadst never been, and thou art all covered with shame, even as if someone should strip a beautiful maiden adorned with delectable garments, and present her naked to the eyes of men to behold.
Here is a Hebrew idiom which is used in the
1) Erlanger: volntutk instead of: volnta t6.
Latin can only be rendered by a paraphrase. For so it reads from word to word: Transi vobis civitas decora, XXX XXXX, that is, go away and flee to another place, for that will serve thee, that will profit thee, counsel thee by flight. And there is also in these words a picture, xxxx and xxx. You have been until now, who has lived there safely; you are not used to wandering, but now you will have to wander. go there, "up and away, there is no more staying".
The inhabitant of Zaenan will not move out for the sake of suffering.
"Zaenan" is in the tribe of Judah, as is clear from Joshua [Cap. 15, 37? But it has its name from going out [xxx], as if one said: the walker.
But here again there is a play on words: xxxx non xxx that is, [Zaenan] will not go out; it will stay in its house, as those who are in mourning are wont to do. For these flee of their own free will from the sight of men, that they may give free vent to their tears, as the prophet adds the cause.
The neighboring house will take your belongings. 2)
This is how I understand this passage, especially since other interpretations, which are brought by the commentators, 3) seem to be too forced, because if one also takes Beth Ezel [xxxxx xxx] as a proper name, then what should xxxxx be? It is interpreted as the camp of the enemy, but the opinion is too forced that it should be referred to the enemy receiving this reward for the stay he made there. Therefore, since this opinion is closer to the matter and also does not contradict the understanding of the word, I wanted to keep it, that Beth
2) In our Bible translation "of the next house" is drawn with to the preceding, but here it is made the subject of the following. The sense is however also here the same, because "the neighboring house" is interpreted by the Asshrier. By the way, Dietrich deviates here from the Zwickau, the Hallischen and the Altenburger manuscript; these interpret "the neighboring house" from the kingdom Juda.
3) Erlanger: atkereMur instead of: aükrnntnr.
Ezel in appellative meaning, "the neighboring house", namely Assur, would receive from the inhabitants of Zaenan their belongings, that is, even that which they thought would remain and be safe for them.
V. 12 The afflicted city (civitas Maroth) cannot comfort itself, for disaster will come from the Lord even to the gate of Jerusalem.
There is no less darkness in this saying than there was in the previous one. For some declare xxx by suffering that the city of Maroth will suffer because of the lost goods. Others, that it is weakened in doing good, because it has not practiced obedience to the law and the word of God, as xxx means rebellious and disobedient.
Some think that this is the meaning, that the city is weakened by its good or prosperity and good success, that is, it has become nonsensical, as the proverb says: To whom fortune favors, it makes a fool. For this is a common affliction of all flourishing communities, that they are deceived by good success and believe, because of their wealth and power, that they and theirs are safe when they are closest to danger. Therefore, when they are called to repentance by threats of future misfortune, they do not allow or believe them. Therefore, happiness and good fortune are in truth fatal diseases; for where the word is not heeded and repentance does not follow, punishment can no longer fail.
But the simplest conception is this, may one take Maroth as a proper name or appellatively as a rebellious city, that it waits anxiously for good, because the people who are in danger become sorrowful and weak precisely because they wait for help, and wait in vain. This position of the heart is indicated by the word at this point.
V.13. O city of Lachish, hire runners and depart; for thou art the beginning of sin to the daughter of Zion, and in thee are found the transgressions of Israel.
Lachis is well enough known; Sanherib also conquered it, as history shows. The prophet predicts this disaster, and as soon as the danger is present, he tells her to prepare a chariot and to flee.
Furthermore, the prophet reminds us here of a peculiar history of which no certain traces are found elsewhere, namely, that Lachish first adopted in the kingdom of Judah the idolatry and the godless worship of the kingdom of Israel.
But we are first instructed here that God uses to punish idolatry by wars and devastation. Secondly, that those deserve greater punishment who give others cause for idolatry by their example. In the Gospel [Matth. 18, 6. f.], Christ also threatens those most severely who cause others to be angry by their example. Therefore it behooves kings and princes in particular to take heed lest, while they themselves care little for religion, others spread idolatry and godless worship, as happens today. The authorities think that it is not their duty to see to it what is done in the church, therefore godless people insist on the abominations of the Pabst with all the greater audacity. But woe to those who, although they should prevent this according to God's commandment and could do so through their reputation, nevertheless do not do so. For, as this passage reminds us, those will suffer greater punishment after whose example others sin.
V. 14. Therefore send envoys to Maresh Gath. The house of Achsib will deceive the kings of Israel. 1)
The word comes from send. Therefore, it is free to interpret it either as a gift that is sent, or by messengers; for the sense remains the same. For he mockingly invites them to seek help from their neighbors, of whom he says that they have to struggle with the same dangers.
Further, there is a darkness in this: some associate this saying with your going before-
1) This verse reads in our Bible: "You will have to give sung as well as Gath. The city of Achsib will lack the kings of Israel."
den that Lachish should send gifts to the inhabitants of Maresa, neighbors of Gath of the Philistines; others relate it to Achsib.
However, the prophet also uses a very beautiful play on words here: "The house of Achsib xxxx) will be for the kings of Israel to deceive (Achsab [xxxx]." But it means eiue lie, vou the verbum lügeu, to deceive, to be in vain. Jos. 15, 44. Achsib is mentioned by name as being a city of Judah. This, as the prophet seems to indicate here, made a covenant with the kingdom of Israel. But as it happens in general, the prophet says, this alliance will not help them in the calamity that will come through the Asiprian. But it would not be inconsistent to take "the kings of Israel to lie" passively, i.e., those to whom the kings of Israel have lied, those who have deceived the kings of Israel by idolatry.
V. 15. I will bring you, Maresa, the right heir.
The prophet has given a brief register of the cities of Jnda, which the king Sanherib would lay waste after your kingdom of Israel. But also here is a dainty play on words: Maresa [xxxx] I will bring you xxxx, that is, an heir. The word xxxx means an inheritance or possession, for it comes from the verbum As if the prophet meant to say, You, Maresa, have the name of an heir; behold, I will make you the heir of a mighty enemy who will conquer and rob you. But all this, as I have said, is to teach repentance, so that they may believe that such punishments of ungodliness will surely follow, and therefore at times abandon ungodly worship and turn to the right religion.
And the glory of Israel shall come unto Adullam.
The cave "Adullam" is known from the history of David [J Sam. 22, 1].But I think that this is, as it were, the end of the threat; as if he wanted to say: The glory of Israel is great; it relies on its riches and its power, and therefore it is safe in the greatest sins. But
verily it shall come to pass that all this glory, so many glorious and rich cities shall become as Adullam, a miserable and desolate cave, because of the desolation which Sanherib shall make.
Thus we are now out of these dark places, although there is no great difficulty in the matter. The explanation of words (grammatica) is somewhat difficult, as is sufficiently evident from the translation of Jerome, who generally makes common names out of proper names, as elsewhere common names out of proper names. This passage, however, shows sufficiently how necessary the knowledge of the sacred language is for those concerned with theology.
V. 16. Let the hair be shorn, and go bald over thy tender children; make thyself as bald as an eagle; for they are led away captive from thee.
In mourning, they used to either pull out their hair or shave it off and go bald. Now that the kingdom of Israel was facing such a terrible devastation, and the kingdom of Judah was also facing such a devastation, the prophet wants the people to cover themselves with hair, as they do in the greatest mourning, and not to take care of their hair, as they do in well-being, good rest and happy days. For, he says, your children, whom you have brought up with great hopes, will be taken away by the enemy to a foreign land.
Thus, this first sermon refers entirely to the fact that we should flee idolatry with the utmost diligence, which is not followed by light punishments, but by the utmost desolation. For if God avenges injustice against one's neighbor with terrible punishments, as the following chapter will show, how much more should we believe that God will be an even harsher avenger when He sees that His honor is suppressed by godless people through idolatry, through godless teaching and godless worship!
But this sermon is also necessary for our times. For how many abominations have been introduced into the church by the popes for more than six hundred years! Necessity has forced them to read at least the text of the Gospel in the churches.
This, too, happened much less frequently in Italy and other nations than in Germany. Thus they had to retain baptism and Holy Communion, even though they have defiled both sacraments in many ways, one of which they have also mutilated in an ungodly manner. Necessity forced them to keep them.
But putting this aside, nothing has been done in the whole of life by a pope as pope, by a bishop as bishop, by a mass priest as mass priest, by a monk as monk, by a nun as nun, for so many centuries, that has not been done by a bishop as a bishop, by a mass priest as a mass priest, by a monk as a monk, by a nun as a nun, that has not been done by a bishop as a bishop, by a mass priest as a mass priest.
The people of the world are not in the same position. For even their good works have been disgraced by the ungodly delusion of merit. Since even today the popes want this godlessness to remain unharmed, since they stubbornly hold on to it and defend it with inhuman cruelty, how is it possible that God should not punish in His time, and in a short time, with the devastation of all of Germany? For he will not go unpunished who blasphemes the name of God and despises His word and His will, as this example of the kingdom of Israel clearly shows.