Now the prophet moves on from the physical realm to the spiritual, that is, from the punishment of the wicked to the consolation of the saints, so that they may have something to comfort them in their common misfortune.
and overcome those evils through the salvation that would come through Christ. For although it was a comfort that this captivity would come to an end in a certain number of years, still
few who lived until the fulfillment of this promise, for the captivity lasted seventy years. But this was a firm consolation for all, that they knew for certain that Christ's kingdom would be revealed, through whom forgiveness of sins and eternal life would be granted to all believers. And the first part was written by Isaiah in his prophecy [Is. 2, 2] from word to word, who, as I said in the beginning, was a contemporary of Micah, but Micah was the older one.
But the reader must be reminded at the beginning to flee the dreams of the Jews, who transfer these spiritual promises to the bodily kingdom, and thus fall into double error. For in this way they lose both Christ, whose kingdom is spiritual, and the kingdom of the flesh, which they expect in vain. For as experience shows, day by day they sink deeper into misfortune and are forced to despair of their hope.
Secondly, the deviation of the prophecies from each other must also be taken into account here, because of which 1) the wicked were annoyed and could not believe the right prophets. For as in Zechariah, in the seventh and eighth chapters, the miserable desolation of both the city and the people is first prophesied; for he says thus [Zech. 7:14], "I have scattered them among all the nations which know them not; and the land is left desolate behind them"; after which is added [Cap. 8:4, 5.], "There shall yet dwell in the streets of Jerusalem old men and women, and they that walk by sticks of great age; and the streets of the city shall be full of babes and maidens playing in the streets thereof": so Micah seems to be arguing with himself entirely in the same way, since he [Cap. 3, 12.] that the temple shall be like a wild height, and afterwards adds [Cap. 4, 1. f.] that the mountain of the Lord shall be exalted above all hills, that the heathen shall come running, and that a new word shall be proclaimed from Zion.
So Jeremiah was sent to prophesy a certain desolation. And it had already come to this, that after the city had been destroyed by the
1) Erlanger: Hui instead of:
When the city was taken over by the Chaldeans, most of the citizens were led away captive. And still, when the situation was so desperate, he was commanded by the Lord to promise salvation. And as a sign that everything should be restored, the Lord commanded him to buy a field that the enemies had already taken possession of. This difference could not always be understood even by the godly, as we see in Jeremiah, who marvels at the counsel of the Lord, saying [Jer. 32:24, 25], Behold, this city is besieged, that it must be won and given into the hands of the Chaldeans. And thou, O Lord, sayest unto me, Buy thou a field for money, and take witnesses thereto; if the city be given into the hand of the Chaldeans?
This difference has appeared to godless people as a completely sufficient cause for which they did not believe the prophets. And yet the outcome shows that God did both. For He gave the ungodly into captivity among the Gentiles for 'sin's sake, and yet also preserved among the Gentiles the remnant and the holy seed until Christ was born, who was to establish a new kingdom and fulfill these promises, which are not bodily but spiritual, through the word of the Gospel. And at that time the scattered kingdom of Israel, together with the other nations, returned to its King Christ and was saved.
V. 1. But in the last days the mountain on which the Lord's house stands will surely be higher than all the mountains, and will be exalted above the hills, 2) and the nations will come running to it.
Because I have said that the prophet speaks of the spiritual kingdom, for the sake of which also the physical kingdom, which was destroyed by the Assyrians and Chaldeans, had to be restored, one must look not to riches, not to power, not to physical majesty, if one wants to find this kingdom, but to the word of the gospel; for where the gospel is, there is also infallibly Christ and the kingdom of Christ or the church. Since the latter is in the world, there must also be some
2) In the original, as in the Vulgate, the following words are still added to the first verse.
place where it began. Therefore the prophet names the mountain Zion, as also David does, when he says [Ps. 110, 2.]: "The Lord will send the scepter of your kingdom out of Zion."
But he promises that this mountain Zion shall be fortified in such a way that it is higher than all mountains, and that it is as it were the head of all mountains. Now this cannot be referred to a physical place, as the Jews do in an inconsistent way, because the temple, which was rebuilt after the captivity, was by no means as glorious as the former one, so that even some wept, who had missed the former temple of Solomon, as the history in the first 1) book of Ezra, Cap. 3, 12, testifies. But although he mentions a physical place, this must be transferred to the spiritual realm, to the church and the word of the gospel, which was first taught in Zion, where the first church was.
What he therefore says about the elevation and fortification of the mountain must actually be referred to the bodily place, which for the sake of the sins of the people is desolate and turned into a wild height. But the kingdom of Christ, or the gospel, is so fortified that no power can oppress or overthrow it, as Christ says [Matt. 16:18.], "The gates of hell shall not prevail against it." Not that it should always be glorious through miracles, which were necessary in the beginning for a twofold reason, namely, because they were promised in the prophets, and the new doctrine had to be advertised to men as having a testimony from God, so that Christ might be known; but that it should always be victorious and triumphant against all its enemies. Therefore the prophet used the word XXX, which not only means to bring to pass, but also to confirm and fortify, so that the kingdom of Christ, as it is above all kingdoms, shall also remain, according to the saying [Isa.40, 8.]: "But the word of our God abideth forever."
But in what is added: "And the nations will come here", the difference of this kingdom from other, physical kingdoms is shown quite nicely. For there the bonds of the laws and compulsion are necessary, because-
1) In the Vulgate, "Nehemiah" is called the second book of Ezra.
so that the people remain in their duty and do not cause any disorder. Therefore, weapons are necessary to keep the dominions and to defend the prestige of the princes, but in Christ's kingdom this care is not necessary. He has no need of weapons with which to force men; as soon as the word has begun to resound in the ears and hearts of men, men run to it of their own free will, or rather, as he says, forced by their will, and want to have a share in this kingdom, as Christ says [Matt. 11:12]: "The kingdom of heaven now suffers violence, and those who do violence snatch it to themselves." For what more joyful thing can be heard than that through Christ the Father is reconciled, sins forgiven, and eternal life given to us? Who would not wish to be made a partaker of such great things?
Just as the rivers are not forced by anyone, but run over steep places by their own power, so the nations, as soon as this word is proclaimed, flow towards this mountain, that is, towards the church, in which the treasures of God's mercy are displayed and distributed to the believers through the gospel. For the word XXX comprehends in itself the likeness of a river that runs with great force over steep places, as the Hebrews therefore also call a river, from its course or downstream.
Above all, the prophet wanted to show the difference between this kingdom and the kingdom of the law or Moses. For he is a teacher who uses force and can hardly squeeze out a small shadow of obedience with threats and many plagues. For we see what the law accomplishes; when it most compels and presses, it makes either desperate men, or presumptuous, or hypocrites.
But the kingdom of Christ, as the 110th Psalm, v. 3, beautifully says, has a willing people, who follow of their own free will, like sheep follow their shepherd. For they are attracted by good deeds, not by threats or angry words. For God is not angry for Christ's sake, but supremely gracious and merciful. Therefore, with such a barm-
They do not postpone the matter until they are forced, but their will and their own desire forces them, as Christ also says very beautifully in the Gospel [Luc. 14, 21]. For since the people, 1) who are completely immersed in their doings and their lusts, despised the kindness of the most friendly host, he commands that the servants force the lame and the blind to the wedding and compel them to come in.
But it is a wonderful forcing or coercion, if a man loaded with misfortune and hungry is forced to the richly occupied table. For has he not only this one desire, that he may satisfy himself with the poor Lazarus of the "fragments and remains"? Therefore, if we want to speak of forcing, it is such a forcing that they themselves do not desire anything else, that they cannot rest if they are not called to the so deliciously prepared meal. For there is the highest willingness to obtain this benefit, while Moses, on the other hand, can do nothing else with threats of any kind than that people do something for appearance, but the heart is extremely far away from what they do. Thus the prophets comprehend in one word the most important and longest sermons.
V. 2 And the Gentiles shall go, saying, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob, that he may teach us his ways, and that we may walk in his highway: for out of Zion shall go forth the law, and the word of the Lord out of Jerusalem.
The word "they will go" also signifies the highest willingness, without anyone's compulsion; as also that they call to one another, saying, "Come, let us go forth." This shows that the kingdom of Christ is a kingdom of grace, which all those who feel the burden of their sins accept with the greatest pleasure and willingness.
But it is especially noteworthy that they say that they want to go "to the mountain of the house of the Lord and to the house of the God of Jacob". And they add the reason why they want to go in this way, namely so that the
1) Erlanger: NoroiMs held: Nominss.
The Lord himself teaches them his ways. Here the prophet points as with a finger that the kingdom of Christ shall be revealed in the last days; so he also wants us to look backward and see what the kingdom of the law was like. As if he wanted to say: Today all come from all corners of Judea at the appointed times to the mountain of the Lord and to Jerusalem, to perform their sacrifices there, to worship before the mercy seat, to eat the Passover there etc. For all the worship was ordered toward Jerusalem and the place of the tabernacle alone; but in the last days, when Christ shall be revealed, then shall the nations and the Gentiles run to the mountain of the Lord, and to the city of Jerusalem, but for far other causes. For they will not sacrifice, they will not worship there, but there they will hear and be taught the ways of the Lord by the? The Lord himself.
In this way, the prophet not only shows the abandonment of the services of the law and the sacrifices, but also teaches about a new word, of which men do not have any knowledge, as they do of the teaching of the law, but a teaching that is purely heavenly and hidden in the hearts of all men. For into whose heart has it ever come that we are blessed through the merit of Jesus Christ, who died for us? The Son, who is in the bosom of the Father, he hath declared it unto us [Joh. 1, 18.], of whom the Father commandeth from heaven [Luc. 9, 35.], "This is my dear Son, him shall ye hear."
Furthermore, that the law is implanted in nature by God, as Paul beautifully discusses [Rom. 2, 14. ff.], that there are also thoughts in the hearts of the Gentiles, by which either the evil deeds are accused or the good deeds are defended, it was also given beforehand by Moses and indicated to the Jews. Therefore, in the New Testament, Christ brings a new kind of teaching by which we are instructed about the forgiveness of sins and endowed with the Holy Spirit, so that we may walk in the ways of the Lord, believing the promises of Christ and resisting sin by the assistance of the Holy Spirit and being encouraged to obey God in all things.
In this way the prophet here teaches of the church of the New Testament that it will have the Lord Himself for a teacher, who will teach it His ways, as is also said in the second Psalm, v. 6. f.: "I have set my king upon my holy mountain Zion." This king will proclaim the commandment, saying, "The Lord hath said unto me, Thou art my son. "etc. . This is a clear saying that the kingdom of Christ stands in teaching, as the prophets for this reason call the gospel a scepter, as the 110th Psalm, v. 2. does, and Ps. 45, 7. says: "The scepter of thy kingdom is a straight scepter." For he speaks of the word that is sure and firm, and cannot fail.
But as the king is a teacher, it follows that the subjects of this king are hearers and disciples who must hear their king and never grow weary of hearing. For the gospel is a quite inexhaustible teaching, which we never hear without special fruit. It is also profitable for us to persevere in hearing this King of ours, especially since no time passes when we do not need either teaching or comfort or remembrance or even strengthening, both because of the constant attempts of our enemy, Satan, and because of the weakness of our flesh, and because of the various aversions with which we are plagued and enticed in the world. But there can be no firm comfort of heart against sin, the devil and death, if it is not drawn from the Word.
The prophet therefore rightly remembers this first benefit of this kingdom and praises it, that the Lord himself will teach his own ways, and that according to this teaching it will happen that we walk in his ways. For Christ pours out his Spirit upon us through the gospel and is effective in us, so that, just as Satan works death and sins in his own, so Christ through his Spirit awakens and works in us faith, love, patience, and all the other virtues that obedience to the law of God requires.
But it is also to be noted here that everything else is excluded (exclusiva). For just as those who listen to this teacher
walk in the ways of the Lord, that is, after they have been born again through the Holy Spirit, fallen to God for the sake of faith, and their obedience is pleasing, it is impossible, if you do not hear this teacher, that you could boast that you are walking in the ways of the Lord. Your ways may be those of Franciscus, Dominic, Benedictus, that is, human ways, but not the ways of the Lord.
All the greater must be our reverence, diligence and care for the word. For if we hold on to this, we have the ways of the Lord, and even though our weakness is great, the firstfruits of the Spirit will not be without all fruit. They will prove themselves by resisting the flesh and its lusts; they will awaken confidence in God's help in adversity; they will inspire the fear of God, lest we be secure in our well-being; they will kindle hearts to strive for harmony, for love, for patience, for forgiveness etc. The prophet understands all this when he says: "the ways of the Lord", although, as I have said, with so much weakness of heart, this is also weak and often covered by sinful movements of the heart.
But where the word is not, there, even if there is some discipline, still the ways of the Lord cannot be. And Satan stirs up the opposite movements in the ungodly; he fills the hearts with certainty and confidence from their own gifts. Therefore, when disaster strikes, there is no earnest appeal, but human help is sought, and other impulses worthy of such an author flare up: Contempt of the brethren, avarice, gluttony, greed, etc., although this is usually covered by the hypocrites with a peculiar appearance of godliness and apparent works. These are the devil's and man's own ways, on which all those must walk who either do not have this teacher or do not want to hear him.
But what is the purpose of the reason added: "For out of Zion shall go forth the law, and the word of the Lord out of Jerusalem"? Certainly for the purpose that we recognize the real cause why the peoples in such great
number gather on the mountain of the Lord, and we learn to distinguish this word from the word of the law. For here again he puts all the treasures of this kingdom in the word.
But he says it will be a different word than went out from Sinai through Moses. He says that the law will go out from Zion and the word from Jerusalem. If the Jews were not struck with foolishness and blindness, - does not the prophet here clearly show that this kingdom will not be bodily? For after that glorious sermon about the running of the nations to the heart, he says nothing else than that the Lord will teach, and the word, he says, will go out of Zion.
But why does he promise a new word, if the one given by Moses is to be valid? It is true that the law is valid and must be valid in order to teach us about obedience to God in this life. But it not only promises nothing about the possession of the life to come, but also takes away our hope for it, since it convicts us that we have not done enough for God's will. From this arises the frightening danger of the heart, that after we have recognized the will of God from the law, we feel nothing but death and our damnation. Therefore, hearts are filled with despair and anger against God's judgment.
It is therefore the highest goodness of God that he instructs us differently about his will through the gospel. In it, the forgiveness of sins through Christ is announced. The hearts that are frightened by the law accept this with the highest pleasure, praise God, admire His goodness, trust in His mercy, call upon Him in the name of Christ, and joyfully expect the promised eternal life. They resist Satan and the flesh. And they do all this through the teacher of this word which goes out to Zion. For this word is taught in such a way that the Lord also gives the spirit to it.
Of these things Moses proclaims nothing at Sinai through the Law. He does show what to do, but because he does not give the Holy Spirit at the same time, he not only teaches this in vain, but also fills the hearts with doubt, despair and blasphemy, because they do not know what to do.
see another law in their members, which contradicts the law of God and accuses them. Therefore Moses is a fearful teacher, whom the people flee, as the crowd at Mount Sinai was afraid of the frightening sight. But to this word, which goes out in Zion, the nations run in great numbers etc.
But there is a great emphasis on the words "law" and "the word of the Lord". For whenever the prophets praise this new kingdom, they look at the kingdom of the law in passing. But the Jews boasted immensely that they had the Law of God and the Word of God, as also the Psalm praises this advantage [Ps. 147, 20.]: "He does not do such things to Gentiles." And Paul says [Rom. 3, 2.], "To them is trusted what God has spoken."
This boast and this advantage, which the Jews at the time of the Gospel would misuse to despise the Gospel, is here rebuked by the prophet. As if he wanted to say: "You are gloriously exalted because you have the law and the word of God. But rejoice and rather boast because of the law and the word of God, which did not go out from Sinai, but which will go out from Zion. For by it you will not be taught what you should do, but your sins will be forgiven you, and the Holy Spirit will be given to you so that you can do what God has commanded. Even if this satisfaction or obedience is not complete but deficient, the forgiveness of sins will take away what is deficient, and yet this same obedience will be pleasing for the sake of faith in Christ.
This "law" (which he calls "the law of the Spirit" for the sake of contrast, as Paul also calls the teaching of the Gospel or the faith that takes hold of the forgiveness of sins), this "word", he says, comforts the hearts, while the law of Moses, since it teaches what we should do, but does not provide the ability to do it, terrifies, torments the consciences, and kills. Therefore, if you want to praise the law, if you want to praise the word of God, praise the one that will go out from Zion. Now he will say about the fruit of the teaching that the Lord will teach in Zion.
V. 3. He will judge great nations and punish many nations in faraway lands.
This the prophet adds, as it were, as an interpretation of the foregoing, to teach clearly that this kingdom is not in outward power or arms, but in word, and that the Gentiles belong to it. It was not uncommon even under the law for the Gentiles to come to Jerusalem, as Naaman, the queen of Sheba, and no doubt some neighboring kings, as the king of Tyre and others. But the prophet says here that it would happen that the king who would teach his citizens in Jerusalem would also teach the great nations and punish the strong Gentiles who were far from Jerusalem. That means, as Luc. 24, 47. says, repentance and forgiveness of sins will be preached xxx xxxxx xx xxxx, among all nations, but in such a way that it starts from Jerusalem.
Furthermore, since Scripture says that the Gentiles will also be added to the kingdom of Christ, it not only rejects Moses with his worldly rule as a teacher unfit for eternal life, but also shows that the kingdom of Christ is a kingdom of grace and forgiveness of sins. For what else does "being a Gentile" mean than not belonging to God's people, being without law, living in sins, in idolatry, in godlessness? Since such people are therefore called to the kingdom of Christ, is not the kingdom of Christ in truth such a kingdom, in which no judgment is made according to works, but the forgiveness of sins is proclaimed by grace, for free, for Christ's sake?
Paul also says [Rom. 3, 25. ff.] that the righteousness that is valid before God is revealed without the law, that is, that in the kingdom of Christ those who lack the righteousness of the law and are sinners are considered righteous, if they believe that for the sake of Christ their sins have been taken away.
And this is "the mystery", as Paul calls it [Col. 1, 26.]. For when our hearts see their unworthiness, they doubt the grace of God; for if the sins of which we are conscious were not there, we would have confidence that God would give us
is weighed. But this doubt must be countered by this saying that Christ preaches the gospel, that is, the forgiveness of sins, not only to the Jews, who have the righteousness of the law and are the people of God, but also to the Gentiles, that is, to those who are not God's people but miserable sinners.
But the prophet uses expressive words when he says many or "great nations", because the word is there and "strong nations". For in this way he praises the power of the word, which of all things in the world is the most despised. And yet, if the Gentiles and nations, however great and strong they may be, do not believe this despised word, they will perish, as the saying goes [Marc. 16:16.], "He that believeth not shall be damned." By this danger the nations and the Gentiles are moved, and bowing their necks under the gospel, suffer that they may be judged, that is, that their sins may be pointed out to them and punished. They recognize them and believe that they are forgiven for Christ's sake.
The prophet uses the word "judge" and "punish" at this point, like Christ John 16:8.: "The Holy Spirit will punish the world for sin, for righteousness, and for judgment," that is, in the Gospel men will be punished so that they will recognize that unbelief is the greatest sin, and will be taught to believe that forgiveness of sins is given for Christ's sake, and that they will firmly believe that Satan's tyranny is broken, so that he cannot harm those who believe in Christ; As the prophet also adds here about the fruit that will follow this judgment and punishment.
They will turn their swords into plowshares and their spears into pruning hooks. No nation will pick up a sword against another, and they will learn to fight no more.
The same is also written in Isa. 2, 4. But before I speak of the opinion of the prophet, the error of those must be punished, who have been in error for a long time.
1) Erlanger: xroxüeta instead of: xroxüetas.
new that Christians are forbidden the lawful use of arms, just as the Anabaptists not only consider it ungodly for war to be waged, but also think that it is praiseworthy holiness for someone to go about without arms and weapons.
But first of all, it is clear that the prophet is not talking about the civil authorities here, but about the kingdom of Christ. Therefore, he leaves the rule of the secular authorities untouched, so that the common peace may be preserved, which the church also needs. Furthermore, peace cannot be maintained without weapons. And wars are waged for the purpose not only of preventing injustice but also of establishing a lasting peace.
Therefore, if anyone is so ignorant of the Scriptures that he interprets this to mean that a Christian is not permitted to bear arms or to use them lawfully, he reverses the opinion of the prophet in a quite inconsistent way, for he transfers this saying from Christ's spiritual kingdom to the physical kingdom, and that against the revealed Scriptures, which interpret the duty of the authorities to defend their subjects against unjust violence and to preserve peace. Thus Abraham defended Lot with weapons, and the histories of the kings show that godly kings not only waged very great wars, but also that God prospered their counsels. And clear is the saying in John's sermon on repentance [Luc. 3, 14], where he commands the men of war to be content with their military service. For he approves the lawful use of weapons, which is either permitted or commanded by the authorities; he does not command that weapons be thrown away.
Therefore, the correct understanding of this passage is that the prophet speaks figuratively of the fruit that follows the proclamation of the Gospel among the nations. For after men have been admonished for their sins, and reminded of the wrath and judgment of God (for this is what the prophet said about judging the nations and punishing the Gentiles), they are also instructed about the remedy by which this evil can be countered, namely, the forgiveness of the sins of the nations.
The forgiveness of sins acquired through the Son of God, who gave Himself as a sacrifice, or, as Paul beautifully says, that is, as a ransom with which our sins would be paid.
This promise of the Gospel cancels the terrors of sin and the law and makes hearts calm. For they see that God is no longer angry with us because of the death of His Son; therefore they love God again, trust in His goodness, thank Him that He has freed us from death and sins through His Son; as Paul says the same thing without a picture, what the prophet wanted to say here in pictures. He says [Rom. 5:1]: "Now that we have been justified by faith, we have peace with God," that is, after the hearts have been convinced that our sins have been taken away by the Son of God, and God has been reconciled to us through His Son (for this is what Paul calls "faith"), so it comes about that people fear nothing of God, of whom they know that He is "reconciled," but they take comfort in His mercy and are of good cheer even in the cross and in dangers. Such peace is spoken of here by the prophet, through whom the hearts are freed from the fear of death and the judgment of God through the gospel of the Son of God, who was given for our sins.
But since through the gospel all are made equal (for just as God has decided all things under sin, so He also wants to have mercy on 1) all), so from this equalization also follows the outward peace among the members of the church, and there also no longer remains the exceedingly bitter hatred that was there between Jews and Gentiles when the fence of the law was still standing [Eph. 2:14]. For why should a Jew exalt himself over a Gentile, or a Gentile over a Jew, since Jesus Christ, the Son of God, is the equal and common possession of all, since we are all baptized into the death of Christ and live in the hope of eternal life, which is to be obtained through Christ?
Hence it comes that those who, before the knowledge of the gospel, have been
1) Erlanger: enina instead of: "tiara.
have used, as it were, sharp swords and poisoned arrows, now live in harmony with one another and use this holy harmony, as it were, as plowshares and sickles to cut and reap the noble fruits of faith, instructing others in righteousness and enticing them, through godliness and blameless living, to recognize and obtain the benefits which, as the Gospel tells us, the Son of God has shown us.
Therefore the prophet adds: "No nation shall lift up a sword against another, and they shall learn war no more. That is, the highest union of hearts with one another will take place after people have known Christ in this way and their hearts are pacified through the forgiveness of sins. "They will no longer learn to war", that is, they will not only not harm others, but will render every kind of service to one another, assisting the brethren with counsel and action, and especially performing the glorious benefits of instructing the uninformed, warning the unwary, urging the weary, comforting the fearful, admonishing those in danger, strengthening the weak etc. For these services must be constantly practiced in the church.
Although this is not done by all in such a way because of the vexatious and sinful lusts of the flesh, and also because of the persecutions of Satan, but even the saints often stumble and sin, the Word always goes ahead as a lamp, as it were, exhorting and teaching, so that at least the faithful recognize their weakness and do not let it take the reins, but resist the evil lusts and kill their flesh. This constant exhortation of the word does not go off without fruit in the church, although these fruits are less conspicuous because of the weakness.
V. 4 Every man shall dwell under his vine and under his fig tree without fear: for the mouth of the Lord of hosts hath spoken it.
This, too, indicates the supreme tranquility of which the hearts resting in this preaching of the Gospel will enjoy. And yet seems
The prophet's special advice was, first, not to name only one kind of tree, and second, to name trees that are extremely fruitful and are grown for their fruit alone, not for their shade or their beautiful appearance. For even in the church there are many kinds of offices and many kinds of functions, and there is no Christian who is not in his kind, as it were, a vine or a fig tree.
They are different offices, teaching churches and wielding the sword, just as the vine and the fig tree are different species, yet both have their very beautiful fruits.
A teacher by his diligence shows the will of God and the blessedness. The civil authority is the guardian of peace, protects the good, punishes the bad. How great is the diversity among those who are in the household. But if they are Christians, each of them has his noble fruits with which they help others. Then this is the care of all and of each one, that they spread the knowledge of God, that they raise themselves and others in dangers by trusting in divine help, that they call upon God, that they overcome present ills by the hope of future immortality, that they be patient, not revengeful etc. In this way, each one has his vine and his fig tree full of the sweetest fruits in his state.
And there is no one to frighten them. Not as if the world or Satan will not arouse very many dangers against them, but first of all, they will not be deprived of this trust in mercy and its right fruit, namely, eternal life; then, the more fiercely the temptations break in, the more ample opportunity there is to exercise faith by invocation, which has the certain promise of salvation and security of which the prophet speaks here.
The little piece that is added: "For the mouth of the Lord of hosts has spoken it" is a confirmation of the so glorious promise of the kingdom of Christ, which was necessary because of the tremendous astonishment of the desolation and captivity of the kingdom of Judah. For it seemed not only to the whole nation and the religion of the
The prophet comforts the godly so that they will be undaunted in that common calamity and be comforted by the certain hope of the future kingdom of Christ. Therefore, the prophet comforts the godly, so that they may be undaunted in this common calamity and console themselves with the certain hope of the future kingdom of Christ, in which all who believe in Christ will obtain forgiveness of sins and eternal life, that is, supreme peace and safety; "for the mouth of the Lord of hosts has spoken it.
V. 5 For every nation shall walk in the name of its God: but we shall walk in the name of the Lord our God for ever and ever.
This piece seems to argue with the previous one. For how does what he said above [v. 2], that many nations and peoples will come, rhyme with what he now adds: that every nation will walk in the name of its God? But the prophet looks on the wickedness of Satan and the world. For just as at that time, when Christ was the herald of this kingdom, the godless Jews, the Pharisees, the priests, the kings were stirred up by Satan against Christ and the apostles, so it always happens in the world. Never has this word of the kingdom of Christ been preached without others opposing it, without others following other gods and another worship of God, as Christ also indicates when he says [Matth. 11, 5.]: "To the poor the gospel is preached." Likewise [John 15:20], "If they have kept my word, they will keep yours also."
Therefore, this piece serves to instruct the church about the offense and to warn them against it, because wherever this kingdom is in the world, there will also be people who do not want to follow this God and boast of other gods, another worship and other services; yes, that there will always be people who will condemn the true church, 1) as if it did not have [the right God. For so 2) does every people walk in the name of their God, that
1) Erlanger: üam vakant instead of: äaivvakuvt.
2) Erlanger: 8i instead of: 8ic.
they judge that those who do not hold with them are ungodly, as today our adversaries condemn us as heretics, call us members who are cut off from the body of the church, etc. because they are convinced that we are rejected by God, but that they alone have the true God and are the true church. This is a great annoyance, for first of all it is very painful to the godly hearts that the true doctrine is so blasphemed by the world, and secondly they are sometimes led to doubt by this certainty of the adversaries.
Now that the prophet has warned about this danger, he adds comfort, saying: "But we walk in the name of the Lord our God. That is, if our adversaries boast of their gods, if they condemn, despise, and blaspheme God and our Word, let us in turn boast of our God, let us in turn condemn them, for we know that we have the Lord, who is Jehovah, that is, we know that we have the true God, but they are idolaters.
Therefore, in this passage, the prophet gives the church the free confession that it should not be frightened by the judgment of the false church, but that it should first continue with great courage in the ways of the Lord its God, and then freely condemn those who do not agree with it. The church should be patient, humble and willing to serve, but only when it concerns (the Christians') own affairs. But when it is a matter of doctrine, of worship, of God Himself, then she must be proud and fierce, and freely, without hypocrisy, condemn all errors and defend what is hers. For this serves not only the glory of Christ, but also the salvation of the soul.
For if the adversaries were to spread their teachings freely in public, without anyone condemning them, many more people would be deceived. But now that we condemn them and defend what is ours, since we also boast of the light of the Word that is with us, and according to Paul's example also curse the angels if they should teach otherwise, Christ will receive his glory and the efforts of Satan, who is not able to deceive so many people, will be nullified.
The prophet calls the church to this hopefulness and persistence and promises that those who have this Lord and walk in his ways, that is, those who follow and keep his word, will be forever and ever, that is, will remain the people of God, even after this life, forever. This testimony of the resurrection and eternal life should be well remembered. We should therefore recognize this treasure that the Lord has given us. Therefore, we should recognize this treasure that the Lord has given us after the kingdom of Christ has been revealed, and when we suffer in adversity, hold on to this glory of right doctrine and the hope of eternal life, and not respect those who follow other gods and other gods and condemn our doctrine.
V. 6 At that time, saith the Lord, I will gather together the lame, and will gather together the outcast, and them that I have afflicted.
So far he has said of the kingdom of Christ that it will begin in Jerusalem through the teaching of the Gospel, and he has also added of the Gentiles that they will join themselves to the King Christ. At that time, he says, when this will happen, there will be a lame woman somewhere who has been cast out into distant lands; I will also bring her to this kingdom and accept her.
It is common in the prophets to use the name "woman" 1) to designate a generation or a people. This lame and rejected woman is therefore the house of Israel, of which the prophet says above in the second chapter [v.] that he will so cast out and scatter it among the Gentiles that it will no longer be a part of those who belong to the Lord; that is, that as long as the Mosaic regiment and worship still exist, it should not return to its land.
But he calls it "the lame", whether it is because of the barrenness, because the women, whose hip bone is dislocated, are little capable to give birth, whether it is because the house of Israel (as also Elijah [1 Kings 18:21] speaks), after it had broken away from the kingdom of Judah, lived in constant idolatry, and did not walk rightly in the service of God.
1) Erlanger: muIisrtzZ instead of: mulisri8.
had ordered. And this name shows the cause of the calamity, that because of idolatry the kingdom of Israel is disturbed.
Therefore, this consolation was necessary, so that even though their hope of returning to the Jewish people was cut off, they would still hear that they should not be excluded from the kingdom of Christ for that reason. Therefore, the prophet does not want them to look only at the present disturbance that the Assyrian will cause, but rather to look at the future gathering that the Lord Himself will bring, so that, gathered into the church, they will enjoy the promised seed and the eternal goods that are acquired through the seed for the church of believers.
These are such great things that it was easy for the pious to bear the hardship of the present captivity and disturbance. For who, having the certain hope of eternal goods, should not easily suffer temporal things to be taken from him? But this was only a comfort for the believers. The majority, however, were the godless, who did not respect the promises of spiritual salvation and, out of lust for physical gain, not unwillingly united with the heathen, and thus perished in their godless nature.
Furthermore, this passage clearly explains the darker sayings of other prophets about the restoration of the ten tribes of Israel. For since he expressly says that they shall be restored after the kingdom of Christ has begun in Jerusalem and the Gentiles have accepted the gospel, the restoration will undoubtedly be of the same nature as this kingdom is established, namely not bodily, as the Jews still dream, but spiritually, so that they too will believe your gospel, which is preached among the Gentiles, and become partakers of the benefits of Christ through faith in Christ. And according to this opinion, what follows must also be understood.
V. 7 And I will make the lame to have heirs, and will make the outcast a great nation, and the Lord shall be king over them in mount Zion from henceforth even for ever.
It is not his will that they should gain power and riches. For just as the king of this kingdom was poor and laden with misfortune in this life, so all who believe in him will be poor and miserable in this life. Therefore, the Jews wait in vain for a fleshly reign. All the glory of this king and his subjects will be that they will live with their king forever.
For in this passage there is first of all a glorious testimony that the head of this kingdom, Christ, is true God, for he attaches to him the name of the true God, Jehovah.
Secondly, there is also a clear testimony of the resurrection of the dead and another life after this life. For if the Lord will be King over them, not only in this life, but forever, then they must indeed live forever. For God is not a God of the dead, but of the living, And why should a kingdom be so gloriously praised here over the dead, who are nothing? If it is a kingdom, it is a kingdom of the living. Just as it is therefore necessary that all men die once, so this kingdom has the power that in it the dead live again and do not die, as this is said more clearly in the New Testament [Joh. 11, 25.]: "He who believes in me, though he die, yet shall he live." Likewise [John 3:15,j: "That whosoever believeth in the Son of God should not perish, but have everlasting life." This comfort he holds out to your forsaken and rejected Hanse Israel, so that they may be lifted up by the hope of these eternal goods and overcome the physical adversity they have earned with their sins.
But what0 is it that he says, "He will be king over them in Mount Zion"? Why does he mention a bodily place, if this restoration is only spiritual, and not also bodily? This is the reason why the Jews still expect a bodily restoration, since the prophets remember bodily places. And also the teachers fall into this fleshly delusion in some places. But if one listens to the words of the prophet
1) Erlanger: yni instead of: yuiä.
it agrees quite nicely with experience. For the matter shows that Zion is disturbed and devastated from the bottom. Therefore, a physical restoration of the place and the people is expected in vain.
Nor does the prophet speak of the physical Zion. For he speaks of such a Zion, which endures forever. Therefore, he does not speak of stone and wood, but of Zion, that is, of the people who believe the word that was first spread in Zion and thus become blessed. This people, this congregation of believers in Christ, is the eternal Zion, over which the Lord will be king. In the same way, the prophets elsewhere use the name Jerusalem for the people who believe the word that was first preached in Jerusalem. In this way, the prophets cut off, in the most careful way, all the inconsistent opinions of the Jews. But the blind people also do not see what they see. Christ says [Luc. 21, 33.]: "Heaven and earth will pass away", and still the blind people dream of an eternal place on earth.
And here it is also not inappropriate to chastise the blasphemous insolence of the papists, who in the so great light of the Word still do not cease to defend the primacy of the pope, that the pope at Rome is the head of the church on earth. But the prophet expressly says: "The Lord will be king over them on Mount Zion, full zero to eternity." He remembers Mount Zion to allude to a nation or church on earth. This will have no other head than the Lord Christ, for he has not left his church in such a way that it should need another, a governor. He has servants in his church; he does not have lords and kings. Therefore it is anti-Christian that the pope arrogates this dignity to himself, and quite ungodly that he defends it. For the godly follow the rule of Christ [Matth. 20, 25. f.]: "The worldly kings rule over the people, but it shall not be so among you."
V. 8. and thou tower of Eder, a stronghold of the daughter of Zion, thy golden rose shall come, the former dominion, the kingdom of the daughter of Jerusalem.
Here he returns to the kingdom of Judah. Because this was also to be desolated by the Babylonians and the people led away captive, he also comforts them so that they do not despair of the so glorious kingdom of Christ.
But he calls the kingdom of Judah "the tower of Eder" according to the figure of the synecdoche, because the tower of Eder was in the tribe of Judah, as can be seen in the first book of Moses Cap. 35, 1) 21. However, it is customary to name the whole after a part, as large countries often get their name from small towns. Furthermore, "Eder" means a herd. Therefore, according to the secret interpretation, this name also fits the kingdom of Judah, in which the temple and the service of God were, to which the people were gathered, as it were, as herds at a certain place.
Ophel actually means that which is hidden, as it were, under mists and cannot easily be seen, as if you said: dark or shrouded in clouds. This name fits very well to the church, whose gifts are very high; but they are hidden by weaknesses and aversions, so that they cannot be seen with the eyes of the flesh. That is why the church is rightly called the holy one (alma), the veiled and hidden one.
Others take after the figure of Metalepsis 2) the word XXX for fortification or protective defense, and this is not inappropriate. For as far as the prophet is concerned, he does not speak of the stones of which this tower was built, but of the supreme gift of this people, that they had the word and the service of God, and the place of worship which the Lord Himself had appointed. Other fortifications, power, wealth, however great they may be, perish and are often harmful to those who possess them; but the knowledge of God, the Word, the right worship, where these are, men are safe from spiritual wickedness. On the other hand, where they are not, everything is full of the greatest dangers. So much for the grammar, now let us see the opinion.
1) In the Latin editions: den. 25.
2) Compare Walch, St. Louis Edition, Vol. XVIII, 1124.
The people were in for a terrible devastation. So that they would not despair completely, he comforted them that they should not judge according to the present appearance, because all the adornment, which was both in the secular government and in the priesthood, would be taken away by this disturbance. But here, he says, is a temporal adornment, which must also cease, therefore do not be very distressed for its sake. But there is a spiritual and eternal adornment, which is due to this kingdom; look to it, and in the hope of it forget the temporal adornment.
But this adornment is "the former dominion" or the former kingdom of the daughter Jerusalem. As if he wanted to say: Until now you have had no real kingdom. When you look at wealth, power and other things, the kingdom was flourishing under David, Solomon and several other kings. But what kind of kingdom was it, since everything was entangled by death, stained by sins and oppressed by God's wrath? But when Christ will come, only then will come the right adornment and the most noble reign, which nothing equaled before. For death will no longer reign over you, sin will not accuse you, Satan with his tyranny will not be hostile to you, but you will be free, because the Son has made you free. Therefore he adds:
V. 9. Why then do you now cling to other friends? 3) Is the king not with thee? and are all thy counselors gone, that thus woe hath come upon thee, as one in childish trouble?
This is an exhortation added to the promise. He sees that the people are so bowed down by the fear of captivity and calamity that they forget all the promises. Therefore he admonishes them not to do so. Sorrow seizes you, he says, like one in childish distress. Therefore you cry out as if the king of whom I speak were not among you, and as if this Counselor were gone from you. But you
3) Instead of this first phrase (in our Bible), the Latin has, "Why are you crying out so miserably now?" This is what the interpretation refers to.
do evil to it. He will truly come. Therefore, do not let this hope be taken away from you.
But this piece serves to teach us about our weakness in danger. For just as, when there is no danger and everything is well, hearts fall into security, so we despair and despair as soon as danger comes. For we think that God is angry with us, rejects us, and no longer cares for us. For it is true what David says [Ps. 116:11], "All men are liars." For in temptation we are so overwhelmed by thoughts of God's wrath that we forget almost all of God's promises.
But here the prophet ascribes the name of a "Counselor" to the King Christ, as also Isaiah Cap. 9, 6. does, because even when He allows us to be afflicted, He provides counsel for us so that we do not perish. But since the Jews were led away captive, they thought that they had lost God as their Counselor and were being led away among the Gentiles without any hope of help. Therefore, the prophet reminds them that their hearts should fight against this doubt in the time of trial, because their King and Counselor cares for the Church.
He also reminds us that we should refrain from relying on human help in times of danger, for this would take away the name and honor of Christ the King. For then we ourselves would have to be our own counselors, if we had no other counselor. Since Christ the King has the name of a counselor and is ours, why do we follow or try other counsel? For if we have to trust in advice or help, who should not trust first of all in the advice of this eternal and almighty Counselor?
But these counsels have a different appearance than the counsels of the world. The counsels of the world seem to be glorious and infallible, because they are based on things that reason sees and understands, on wealth, power, wisdom etc. But the counsels of this king, as well as his kingdom, are weak and lack all outward appearance.
For God saves his own then, if he has let them plague before. Then he raises up, if he has pushed down before. Then he makes just, if he has accused before in the conscience. That is why the world flees from this counselor and would rather rely on wealth and power than on the word. And yet experience shows what Christ says [Luc. 21, 33.], "Heaven and earth shall pass away, but my words shall not pass away." For those who rely on this counsel will be preserved and saved, as the example of the Jews in captivity and the whole history of the church teaches.
V. 10. Suffer thou, O daughter of Zion, such affliction, and croak as one in childish distress. For thou shalt go out of the city, and dwell in the field, and come to Babylon: but thou shalt be delivered from thence; there shall the Lord deliver thee from thine enemies.
This also belongs to the comfort that he predicts the captivity so certainly. For unavoidable misfortunes are borne more easily. Therefore he also uses the simile of a woman in childbirth, not only to indicate the greatness of the danger and the pain, but even more to awaken the certain hope of salvation 1). For when a woman is seized with birth pains, what do these pains indicate but that the fruit is now ripe to come forth from the womb of the mother into another life? Therefore, these pains do not indicate death, but a twofold life, that both the mother is to be freed from this burden and a new man is to be born into the world.
This, says the prophet, is how you too should think; you will be afflicted and ill-treated by the heathen. Therefore, you will groan and suffer. I certainly do not hinder this, for I see that it is impossible not to bear sorrow in the highest woe, but there must be a measure in this sorrow. Captivity is certain; but do you hope, as in a birth, that a certain fruit will come forth?
1) Erlanger: liböratioulpus instead of: Uksratiouis.
will follow. Therefore, make an effort to give birth, that is, accelerate with hope and prayer the forthcoming change that your Nath-giver will bring about, do not let your courage sink etc.
V.11. For many nations will almost rise up against you, saying, "She is banished; let us see our delight in her.
Just as the prophet had previously indicated how the people would judge when disaster struck, namely, that they would despair and look for human help, and he comforted the people against this, that the Lord was the Counselor who would strike in such a way that he would save again, so he shows in this passage how the Gentiles will judge the Israelite people who are thus afflicted, and he also comforts his own against such a judgment of the Gentiles.
He says: "It will happen that strong and many nations will gather against you, and then there will be no sign that you can expect help from them. Rather, it will happen that they will rejoice over your misfortune. They will judge, as it is true, that you are suffering the punishment of your sins, that you are defiled and rejected and abandoned by God; therefore they will prepare to destroy you, but you will wait for something better.
The 137th Psalm also preaches about this attitude. For the neighboring nations also take pleasure in the extermination of this people, and the enemies mock the captive Jews, as they say [Ps. 137, 3.]: "Dear, sing us a song from Zion." For this is always the fate of God's people, that Satan cannot satisfy his hatred, unless he also mocks them in their highest calamity, as the godless Jews mock Christ as he hangs on the cross, crying [Matt. 27:46 ff.], "Eli," and saying, "Let us see if Elias will come and help him." For this is what the world is wont to do: when the time calls for mercy, comfort and help, it adds cruelty, mockery and scorn. This, says the prophet, will also happen to you, but do not be offended by it.
It is in the words: "Our eye will be
see" is a Hebrew way to redeu, because it means to see with joy and to have pleasure in seeing.
V. 12 But they know not the thoughts of the Lord, neither perceive his counsel, that he hath gathered them together like sheaves in the threshingfloor.
Here he starts to comfort his people against the mockery and the malicious intentions of the Gentiles. You will not be plagued by chance, nor will everything turn out as the godless heathen now think; for the Lord also has his thoughts and his counsels. You must look to these, not to your own judgment or that of the godless heathen. It seems to you 1) and to the heathen that you are now being brought in heaps like sheaves to be threshed on the Babylonian threshing floor. But believe me, the counsel of the Lord is different, that the Gentiles should be gathered like sheaves, and that you should thresh them.
And this is, as it were, a general teaching that we should follow carefully in all temptations and dangers. For in every challenge, the first thing is that we think that we are rejected or abandoned by God, and that God will allow everything to the lust 2) of our enemies and of Satan. Against these thoughts the prophet comforts us, and teaches that no temptation, no calamity will come without the certain counsel of God. For God does not afflict us in order to repay us according to our sins, for otherwise He would not impose corporal but eternal punishments and calamities, for in truth our sins deserve eternal punishments; but in order that He may counsel us. For he is as the prophet called him above, or a counselor.
But what is this counsel? Certainly, that God may call us to repentance in this way, so that we may recognize our sins, convert and amend, and God may save us again, and thus His name may be glorified.
Therefore, in every challenge, we should first look at our life and our conduct. That which is not good should be improved;
1) Erlanger: nodis instead of: vopis.
2) Erlanger: NdiNim instead of: INMini.
God reminds us of this through misfortune, so that we may correct it. But people generally do the opposite. First of all, they continue in their sins, so that their misfortune increases daily. Then they seek another way of salvation, namely help from men, while God interprets misfortune with the intention that we recognize our sins and mend our ways, and, saved by the Lord, give thanks to His name etc.
Furthermore, this prophecy is usually interpreted of the kingdom of Christ, that through the apostles the Gentiles were threshed, that is, brought to the obedience of the gospel and of faith. But because this prophecy has its place below, where he prophesies of the head of this kingdom that it should be born in Bethlehem, this seems to be more correctly related to history, namely that the captive Jews in Babylon will bring the Gentiles to the right knowledge of God and the right worship through the Word.
Thus, through a miraculous event, Daniel became known in the court of King Nebuchadnezzar, and through him and other godly people, the knowledge of God was spread throughout the kingdom, as the decrees existed by which the king called all subjects to the service of the true God. The same happened with his son EvilMerodach. For if he had not considered the God of the Jews to be the true God, he would not have freed their king from prison and kept him royal.
At the time when Daniel is in Media, he instructs Darius and Cyrus to godliness. And there is [Dan. 6, 26.] a glorious command which Darius issued because of the God of Daniel. But Cyrus has glorious testimonies of godliness, both in Isaiah and Jeremiah. And this is a wonderful work that he did, that he let the captive Jews go and contributed to the costs of the building of the temple, Ezra 5:14 f. Thus the godliness of Artaxerxes is gloriously praised, who wants that prayers are made for him and his kingdom in the temple, and spends great goods on the building as well as on the sacrifices, Ezra 7:11 ff.
This is the threshing, of which he says that the Lord thinks on it, to which the Jews would never have come if they had not been scattered among the Gentiles in this way. Therefore, a great change occurs here. At home, where they had the temple, they had sinned in many ways; therefore they suffer the punishment of ungodliness and are led into exile. In the exile, however, they worshipped God and did the most holy works, not with sacrifices, for that was not permitted outside the Temple, but by sanctifying the name of God and spreading His kingdom by instructing others in godliness and righteousness. This is the comfort he wants them to remember when they are led away captive, and he tells them to be fearless, as follows:
V. 13. Therefore arise and thresh, O daughter of Zion, for I will make you horns of iron and claws of brass, and you shall smite many nations.
He looks at the custom of threshing that the Jews had. For they did not thresh the grain with flails, as we do in Germany, but, as still happens in Italy and other foreign nations, they used draught cattle. Therefore he says: You are my ox, which I will arm with iron horns and with brazen claws. The brazen horns are necessary, so that they are not tired and not worn out by the leakage of the grain.
It indicates the power added to the ministry of teaching among the Gentiles, that they will not teach in vain, but as they are wont to say: A weary ox puts his foot down the stronger. Thus they will press and tread down the Gentiles in such a way that much fruit will come from it for God and man.
But what need is there of iron horns for threshing, since the ox alone uses its hooves for this purpose? The strength of the ox is in the horns. Therefore, it indicates confidence and unbroken courage in those who will teach among the Gentiles; as this was an excellent strength of Daniel's companions, that they would not worship before the image for the honor of their God [Dan. 3:18]. It
There was also great courage in Daniel to remind the king of the future punishment and to teach him about it. Likewise, he punished the wicked Belshazzar. The Lord Himself gave these iron horns to the threshing ox, so that many nations would be crushed, namely those who had gathered against Zion.
So I will banish their goods to the Lord, and their possessions to the ruler of the whole world.
The prophet sees beautifully everywhere how he opposes the thoughts of the frightened with suitable and appropriate remedies. The pious feared that in such a long time, which they had to live in captivity, everything would be absorbed in paganism. But the Lord promises that also the Gentiles will come to the knowledge of God. They also feared that, since they had been robbed of their possessions, they would never be able to restore the temple and the city. But, says the Lord, even in this I will provide for you. Let the heathen rob you of your goods according to their desire; let them heap up riches for themselves out of the robbery. For many are piling up these goods so that your descendants may have something from which to rebuild the temple. Thus shall
Ezra Cap. 5, 13. ff. the command of Cyrus is mentioned, And above we have also said about the generosity of Artaxerxes Longimanus. Also Josephus remembers other kings, who generously helped the Jews, so that they could raise the costs for the annual 1) sacrifices.
Here, however, the princes are reminded of their office, that they should also help the needy churches according to their ability. And this passage of the prophet testifies that those who do so are moved to do so by God. For thus says the Lord: "I will banish their goods to the Lord." It is truly a divine work that Cyrus, Darius and others promote the service of God. On the other hand, nowadays the majority of princes interfere with the goods given to the churches, and misuse them for buildings, for the payment of robber warriors and other unholy things - who can doubt that they are ruled and driven by Satan? It is useful for them that the parishes either lie desolate or are administered by such people who do not understand their office and for that reason live contentedly in any position.
1) Erlanger: arniorum instead of: anQuorum.