This is the last sermon of this prophet. In the beginning is a lament about the wickedness and ungodliness of his people, who had the word, but did not use it for repentance and correction, but continued safely in sins. Then a teaching or exhortation is added that the godly should rely solely on God and His word, and not be dissuaded from the word either by reputation or power, or by association with anyone or friendship.
After this, a consolation is added that, although the captivity must be suffered for the sake of sins, God will not nevertheless reject His people, but will comfort His own, not only by bringing them back to the land of Canaan and taking vengeance on their enemies, but also by sending Christ, who will have a kingdom of grace and mercy throughout the whole world. In this way, the excellent teacher closes his prophecy with a very beautiful sermon about the kingdom of Christ and the forgiveness of sins out of pure grace and mercy, for nothing. But now let us interpret the text in order.
V. 1. Oh, I am like one who slackens in the vineyard when there are no grapes to eat, yet he would like to have the best fruit.
This is a lament. For it grieves a godly teacher that the perverseness
of men is so great that the wicked not only do not mend their ways, but also deliberately grow worse day by day and sin more rampantly, while God sends His word with the intention that men may be warned and refrain from sinning, and escape future punishments, both temporal and eternal.
But he uses the simile of the vineyard, which is also used by Isaiah Cap. 5, 2. For we have often seen that these two prophets, who taught at the same time, also use the same words. But this simile is taken from the song of Moses, Deut. 32, 32, where he says of the godless Jews: "For their vine is of the vine of Sodom, and of the field of Gomorrah; their grapes are gall, they have bitter berries."
Christ also used this simile in Matth. 21, 41, where the scribes and Pharisees are prophets about themselves, that the vineyard will be given to others, but God will kill the evildoers. And Joh. 15, 1. Christ compares his church with a vineyard and interprets the single pieces of the parable very beautifully. For he says that he is the vine, but his disciples or the church are the branches; God, he says, is the vinedresser and purifies the vine by his word, so that it bears more abundant fruit. But just as the branches that are cut off from the vine cannot bear fruit, so, he says, it will happen.
if we abide in the vine of Christ, that we may bear fruit through Him, for it is He alone who gives the Spirit and the life.
In this way, the prophet compares the people to a vineyard in this passage, but says that he is the vine dresser who has cultivated the same until now, but complains that he finds no fruit.
The word XXXXX 1)translates Jerome
by early figs, but in general it means the firstfruits of all fruits. But expressly the prophet says: My soul desired the firstfruits. For because he says that he cannot find them at the time of the harvest, one expects the tithes in vain, an abundance of grapes in vain.
But this is part of the common annoyance that has plagued godly teachers at all times. For this is what the world is wont to do, to lay the infirmities of men upon the doctrine and upon the teachers, as our adversaries today, when they speak most abominably against our doctrine, press upon the fruits, lay upon us sedition, mobs, avarice, the tyranny of princes, and other things.
But tell me, can we accuse Micah of either being too lax in teaching or not severe enough in punishing? For you will not dare to accuse his teaching. And yet he himself testifies that he saw no fruit of his teaching in the people; indeed, the more severely he punished the vices, the more they increased. What is the cause of this damage? Truly not the teachers, and much less the teaching, but Satan is the cause, who, while the people sleep, sows tares in the good field. This then grows and proliferates in such a way that the good seed is not only covered but completely choked.
But this does not mean that a man must abandon his profession altogether or be negligent in his duties. For these two things are laid upon the teachers: first, that they may save their souls, as Ezekiel says [Cap. 3:19]. Secondly, that the ungodly world may have a public witness against them, 2) as Christ said.
1) In the issues: Lsbuäab.
2) Erlanger: Pabst instead of: badest.
Says John 15:22: "If I had not come and told them, they would have had no sin: but now they have nothing to excuse their sin."
In addition, there is a third reason, and the most important one, that the name of God must be sanctified, even if all others blaspheme; and there will always be some who accept the word. For God always has His Church where the Word is, even though it is distorted and almost suppressed by various aversions.
V. 2 The righteous (sanctus) are gone from this land, and the righteous are no more among the people. They all lie in wait for blood; each one chases the other to destroy him.
It is usual with the prophets that they express what they have said before in pictures, afterwards simply and without picture. This is exactly what Micah does in this passage. The grapes he sought in his vineyard were those of which he said in the previous chapter [v. 8]: "Keep God's word, practice love, and be humble before God." But since he seeks this among his people, he finds the opposite. He says, "The pious people are gone in this land, and the righteous are no more among the people."
The word sanctus, XXXX, has an active and passive meaning among the Hebrews, namely, he who has obtained mercy from God, and he who practices mercy toward others. For these two things must be with one another: that the servant who is forgiven a debt of ten thousand pounds should in turn forgive his fellow servant a hundred pennies [Matt. 18:28].
"The righteous" (rectum) he calls the one who walks on the right road and deviates neither to the left nor to the right, that is, the one who walks in the fear of God and hopes in His mercy. He says that such a one can no longer be found, because he saw that in prosperity all lived without fear and in the highest licentiousness, but in adversity either despaired or turned to carnal help.
This is quite properly contrasted with what he said above, "Keeping God's word," that is. To pay attention to the word which
These two services command fear and confidence in God. If these services are not there, then follows that which the prophet remembers, "that all lie in wait for blood.
Although this could be referred to the murder that ambition and avarice often induce, it is more correctly referred to the killing of the prophets who oppose the lusts of the world, as we see that those who freely attack the godless nature of the papists have to suffer persecutions and tortures of every kind. But since there are very few of them who obey the prophets who advise what is right, what do you think will happen when those who advise what is right are removed by cruelty?
What he adds: "Every man chaseth another to destroy him" is the same as that which Isaiah Cap. 5:7 f. says: "The Lord waiteth for justice, behold, it is drudgery; for righteousness, behold, it is lamentation. Woe to them that draw one hall to another, and bring one field to another, until there be no more room for the poor, that they alone may possess the land" etc. He punishes at the same time the tyranny and the avarice, which goes with the godless ones in the swing.
The hunt is a laborious thing. The dogs are used for force and the nets for cunning. And the hunter does not face the wild animals 1) unarmed, he is armed with spears, rifles and swords. Apply this to the courts of princes who pursue the goods and chattels of their subjects, to merchandising, to other profitable businesses, and you will find marvelous tricks by which all men are bent on gathering as much as possible, even if all the others should suffer want and perish from hunger.
V. 3: They think they are doing well when they do evil.
This is also a great folly, that the world not only excuses its sins, but also adorns them. Isaiah also complains about this army in the vineyard of the Lord.
1) Erlanger: seris instead of: teris.
[Cap. 5, 20]: "Woe to those who call evil good and good evil, who turn darkness into light and light into darkness, who turn sour into sweet and sweet into sour."
But this happens most in the things concerning the Word and the Church. Since the Jews killed Stephen, they do not want to be considered as having sinned, but even seek the praise of godliness, because they killed him who blasphemed against Moses and God, Acts 6, 13. 6, 13, as Christ prophesied [Joh. 16, 2?: "They will think 2) they are doing God a service by killing you."
Do not the popes and bishops of today also think in this way that the evil they do is well done, since they defend and fortify their own, but condemn the true teaching of the Gospel as the most harmful heresy? But although they cannot defend the obvious shameful deeds they commit, as if they had done well in them, we see that they give free rein to their vapors in the utmost certainty, as if everything were well. Avarice in particular, however, is painted in the most beautiful colors, so that it is considered and honored not as a vice but as a virtue. Not even the most outstanding usurers acknowledge their usury, but defend even usury that takes more than twelve of a hundred in one year (centesimam). Thus the wicked think that they do well when they do evil.
What the prince wants, the judge says, that he should do him a service again (Princeps petit, judex munera accipit). The rulers advise according to their will to do harm, and turn it as they will.
The prophet uses distributione here to show that all classes have become utterly corrupt and evil, who were supposed to inspire the others to godliness and respectability by their example.
It is incumbent upon princes to provide for the welfare of their subjects, so that they may acquire their food in peace, and that the
2) Erlanger: xntakant instead of: putakunt.
They can well provide for their own. But this, he says, our princes do not do, but demand without ceasing from the subjects. But it is true what the Greeks say: xxxxxxxx xxxxxxx xxxxxx [the princes' requests
is compulsory. Since Naboth does not want to give the vineyard to Ahab at his request, he is killed [1 Kings 21:1 ff]. The rest of the court follows this way of the princes.
the judge because of counter-service, that is, he administers the right not according to equity, but according to his benefit. To him who gives him something, he awards the right, although his cause is the worse. To him who gives him nothing he denies justice, though his cause is the better, as Isaiah also beautifully interprets this saying [Isa. 5:23.], saying, "Who render justice to the wicked for the sake of gift, and turn away from them the justice of the righteous." With this opinion does not argue, if one refers to the prince himself, whose tyranny the judge supports and defends, because he expects from the same counter-services.
The third season is that of the private lords, but the powerful and rich. What are they like? They speak, he says, according to their evil hearts, that is, they follow their lusts; they arrange everything according to their will, relying on their wealth and their power.
This I refer in general to all these three estates, for it is in the plural that they keep the upper hand and penetrate with united striving for wickedness. For the word signifies to interlace, to make thick, and, according to the figure of metalepsis, which is very common in this language, to strengthen, to make strong, as the proverb testifies ^Pred. 4:12.], "A threefold cord is not easily broken in two." Hence they call, from twisting together, a thick and strong cord.
What Jerome has translated: after the desire of his soul, has rendered more the sense than the words, though the sense is not quite clearly expressed. For the word means punishment and guilt, as we say in German, "to strive after misfortune, to cause misfortune." So it is in 91, Psalm, v. 3. where our [Latin] translation has:
noxia, in Hebrew XXXX XXXx, "from the harmful
The word "pestilence" or "an unfortunate thing" is used. Hence the meaning is: Those who have much wealth are full of evil desires; they obey them and let them shoot freely.
But see, with how short and yet extraordinarily expressive words you find here the courts of almost all princes described and painted with their actual colors. To what lines has one ever heard that such great burdens have been imposed on the subjects, only so that they could build deliciously, dress splendidly and receive a large crowd of courtiers, who are good and useful for nothing more than to consume the income? For this they do, so that no proper income is sufficient for them. For this reason, they also become a miser to other teachers, who should exercise the law and administer the public offices that are necessary for the secular government.
The same infirmities exist in large communities, for where there are riches, all vices run free. For powerful lords think that with wealth they also possess the freedom to practice all deeds of shame. Hence comes the oppression of the poor, the abominable usury, adultery, fornication, the open contempt of the word and of the servants of the word, the open and indeed the most disgraceful injustice. These, therefore, are the fertile seeds from which the devastation and ruin of kingdoms and commonwealths will follow if these public outrages are not countered both by the diligence of preachers and by the strict discipline of the authorities.
V. 4. The best of them is like a thorn, and the most upright like a hedge.
Similar is what Isaiah [Cap. 5, 2.] says: "The Lord waited for the vineyard to bring forth grapes. But it brought forth heaplings." For the prophet here also alludes to the similitude of the vineyard. As if he wanted to say: My princes and citizens should be lovely and sweet grapes, because for this reason I teach and try to bring them to repentance. But they are thorns and hedges, whose whole life is such that they prick and tear everywhere.
For they not only do harm by their example, but also injure their neighbor.
In this way Christ uses this simile, Matth. 7, 16: "Is it possible to gather grapes from thorns and figs from thistles? David also uses this image in his last words, 2 Sam. 23:6, but he looks at the outcome, saying, "The transgressors will be plucked up like thorns. But our prophet looks more at their whole manner, that they prick like thorns, and yet have a very smooth bark. In this way, those who seek their advantage by harming others, and live most unrestrainedly in all deeds of shame, still disguise their ungodly nature.
But when the day of your preachers comes, when you are to be visited, they will not know where from.
Here he also threatens the godless teachers who flattered the princes because of their avarice. They did not punish the vices, they did not threaten the sins with punishment, but also sat down against the godly prophets, as if what they had threatened the sinners would not come. Therefore he says: Because such is your way, the punishment and the divine vengeance will truly not slumber, but the day will come when your watchmen, that is, the bishops and teachers, will be accused of lying, and you will be afflicted by the Assyrian and the Babylonian, and then it will happen that those who comfort you now, who promise you glorious things, as if God would turn a blind eye to your sins for the sake of the temple and its worship, will be assailed by sudden terror and calamity, not knowing which way to turn. For this is the general meaning of the Hebrew word
V. 5. 6. Let no man believe his neighbor, let no man trust in princes; keep the door of thy mouth from her that sleepeth in thine arms. For the son despises the father, the daughter sets herself against the mother, the cord is against the in-law; and a man's enemies are his own household.
The prophet's complaint about the corruption of the morals of the whole people goes as far as this.
and about the aggravations that raged with great impetuosity in all classes. Now he adds a very necessary warning to it. Jerome applies this to the false prophets, and Lyra follows him. The glossa ordinaria 1) refers it in an inconsistent way to the dignitaries in the church, whom one should honor but not trust. Those who follow the rabbis think that the prophet speaks in a worldly way against the unfaithfulness of men, as the old woman says in the comic poet: What can one believe now, or what can one believe? And indeed, the well-known precept of the Greeks is not useless: xxxxxxx xxxxxxx [remember that you must not trust]. For the recesses of human hearts are so deep, the corruption of character and morals is so great, that one does not know whom to believe. Nor is there a lack of examples; as Jerome also laments in this passage, that a son has longed for his father's life, a brother for another. For, as the poet says 2):
Vivitur ex rapto; non hospes ab hospite tutus, Non socer a genero. Fratrum concordia rara est.
Imminet exitio vir conjugis, illa mariti. Lucida terribiles miscent aconita novercae. Filius ante diem patrios inquirit in annos.
[One lives from robbery. The host is not safe from the guest, the father-in-law not from the son-in-law. There is seldom harmony between brothers. The husband is intent on the death of his wife, and she on that of her husband. The frightening stepmothers mix clear poison potions. The son counts the years until the death of his father.
Since such examples are not infrequent, people are rightly reminded that they should not believe anyone lightly, and Scripture does the same reminding, but in a somewhat different way. For it forbids trusting in men in such a way that we should place all our confidence in divine help, which cannot fail. But the counsel and help of men deceives, indeed, brings about
1) Cf. Walch, St. Louis Edition, vol. XVIII, 164, note -.
2) Marginal gloss of the Jena edition: Oviäius.
Also often harm, as Isaiah says [Cap. 36, 6.] that the Egyptians would be like a reed stick to the Jews, which breaks when one leans on it and wounds the arm. And all the histories of the Gentiles are full of examples that show that those who have undertaken new things by trusting in human help have come to ruin. For this trust in man is a sin against the first commandment: "I am the Lord your God. Therefore, certain punishments follow the same.
Therefore, as Scripture everywhere exhorts to trust in God, so it everywhere condemns trust in men. But it allows the trust, that I say so, oeconomicam et politicam, in the household and in the worldly regime. Paul says [1 Cor. 13:7]: Love is not suspicious. Since husbands are commanded to love their wives, distrust and suspicion must be completely removed from the married couple, as Solomon says, Proverbs 31:11: "A man's heart can rely on his wife." That is, he not only entrusts her with the management of the household, but also believes that he will be loved by her again and that she will not be moved by love toward others. This trust between husbands and wives must be there from time to time, unless facts should make it otherwise.
Thus, a householder entrusts the domestic work to his servants. A prince believes that he is loved by his subjects. In turn, the subjects have the confidence that they are dear and valuable to their prince and that he cares for them. This trust not only nourishes love, but it is also the only bond for the heart and for all affairs. Therefore it is necessary and commanded by God. But it is, as I have said, a trust that concerns the household and the worldly government, and does not have to override trust in God. But because it can happen that we are deceived here and there, we must also ask God to preserve this bond of hearts, and at the same time careful attention and diligence are necessary. For often careless people, by their carelessness, give others cause to sin. If a householder has no care
If a prince is not concerned with the work of the servants and governs them, it is no wonder that the servants sometimes either stop working or spoil something. A prince should also order others to take care of his affairs in such a way that he nevertheless governs himself to some extent.
But as for the present passage, the prophet does not speak of the civil distrust which must sometimes take place because of the unfaithfulness of men; this memory must be referred to more important things. He has lamented that neither princes nor judges exercise their office, has also said of the lusts of private men. Now, therefore, he adds this warning, so that the godly may not also be distracted by such aversions into godlessness. For there is a great danger in the multitude of distractions, as the so many sermons of the prophets testify. In the 125th Psalm, v. 3, it says: "The Lord will not let the scepter of the wicked remain over the company of the righteous, lest the righteous also stretch forth their hand unto iniquity."
And Christ, Matth. 18, 8. f., warns seriously: "But if your hand or your foot offends you, cut it off and throw it from you. It is better for you to become lame or crippled, than to have two hands or two feet and be thrown into eternal fire. And if thine eye offend thee, pluck it out, and cast it from thee. It is better for thee to enter into life with one eye, than to have two eyes, and be cast into hell fire." That is, don't let anyone make you angry, even if it seems that you can't do without them any more than you can do without an eye or feet. Tear out the eye, cut off the foot, and get rid of it however you can, do not consent etc.
In this way, the prophet also preaches in this passage that we should not have such great regard for friends, that we should not have such great regard for princes, even that we should not have such great regard for those who are most closely associated with us, that we should be provoked by their example to depart from the word or to do contrary to the word; for they are men, whoever they may be.
Therefore, one must live to God's will and follow His word, for He is greater than man, and can snatch out of the misfortune that men cause, while on the other hand men deceive, and, though they do not bring us into danger, yet they leave us in danger.
V. 7. But I will look to the Lord, and wait for the God of my salvation; my God will hear me.
Here the prophet interprets himself. For what he said above in a negative way, he now says in an affirmative way and transfers the matter to his person. He says: Do not trust in men; trust in God, if you want to be preserved as I do. These words are full of faith and comfort. In order that we may understand them all the more correctly, we must direct our thoughts, as it were, to the matter at hand.
This is the last sermon of the prophet who, as we can see, attacked the vices of his time with great courage and threatened punishment. And even with this he was not satisfied; he also shows the way how to improve life and reconcile the wrath of God. Since he now sees that the ungodly world does not heed the threats and the salutary teaching, but continues in sin, he does two things that are especially glorious. First, he does not let himself be moved by the aggravations of the godless crowd, but remains firm in his mind, and will not change it, even if for this reason he should make enemies of all men. This prophetic and heroic steadfastness is necessary above all for a faithful teacher.
But the other thing is even greater, that he, since with such an ungodly life the punishment and vengeance of God could not be avoided any longer, does not abandon all hope, but turns his eyes to God, being sure that even though the general punishment should be like a flood of sin, God knows how to save and preserve His own, as Peter also says [2 Ep. 2, 9].
It is completely the same in our times. The world is so immersed in sins that nothing can be done.
can expect other than a certain devastation of the whole of Germany. For not only the idolatry and blasphemies of the time of the Pabst deserved this, 1) but even greater causes of such punishment are the contempt of the revealed word, the ingratitude, the disobedience, yes, also the boundless licentiousness in all vices. Therefore, we too must follow the example of the prophet. First of all, we must not allow ourselves to be seduced by the astonishments and turn away to the ungodly nature. For let every one of us think in such a way that, even if the whole world were given over to fornication, avarice, eating and drinking, we would still want to live chastely, charitably and moderately. Secondly, that we do not completely abandon the hope of salvation, even though at this hour the Turk and all misfortune would come.
The prophet was not supposed to see the destruction of Jerusalem. He saw the desolation of the kingdom of Israel and perhaps also the siege of Jerusalem, which happened by Sanherib in the eighth year after the kingdom of Israel was conquered. Therefore, these words of his go to the church that would be there at the time of the desolation, and are addressed to the small flock of the godly who saw that calamity. He instructs them not to give up hope of salvation, but to lift up their eyes to the Lord, who is a God of salvation and hears the prayers of His own. These are short words, but they weigh very heavily and comprehend the most important things. For they not only include a beautiful contrast, but also contain a very necessary lesson.
I will take heed or "look to the Lord", he says, I will not follow those who have their righteousness, wisdom and power in mind, who trust in the riches and friendship of other people. For all that can be accomplished by men is deceitful. Therefore I will turn my eyes to him who is the almighty God; from his hand I will receive. The 123rd Psalm, v. 1. 2. paints such an attitude.
1) Wittenberger and Erlanger: mktuvrunt instead of: merusrunt.
I lift up mine eyes unto thee that sitteth in heaven. Behold, as the eyes of servants look on the hands of their masters, as the eyes of a maid on the hands of her wife, so our eyes look on the Lord our God, until he be gracious unto us." There is therefore a special emphasis in the word "to the Lord," for he opposes it to all human help.
Secondly, he adds, "I will expect of the GOd of my salvation." A great faith, that he calls him "the GOt of salvation", who wants to and can save him. But he adds expressly, "mine," for only this is the right faith, which appropriates to itself (sibi ipsi applicat) the mercy of GOtt and salvation. This God, he says, I will expect. Why does he add this? Certainly, to indicate that, although he is certain of his salvation, he does not want to dictate to God the time, the manner, or the center of salvation. For that would be tempting God, as if, if this time passed by unused, salvation would be impossible afterwards, as if salvation could only come to us in one way and by one means. Those who want to free themselves from this temptation wait until God Himself determines the right time and the way, for He is a helper at the right time, but what the right time is, He determines Himself.
Third, he says, "My God will hear me." See how stubbornly he insists that he has God, as if the rest of the wicked do not have God. The wicked also have God, but an angry God, and the God of vengeance, not of salvation. But the prophet boasts of his salvation, and of his God, who does not take pleasure in the godless nature of the despisers of the Word.
This my God, he says, will hear me. Why is that? Of course, because the prophet, while the help is going away, will not stop praying, will not cease crying for help. Because in this way, when we pray without ceasing, we prove to God our faith that we do not yet despair of his salvation; we also prove to God our patience that this delay does not make our hearts despondent. For this is a not uncommon temptation, that men, when they wait for help, and therefore
and see that it is postponed, think that either God does not care about them or that their prayer is not pleasing to Him. Therefore, they leave the prayer pending out of a kind of desperation.
But the prophet who waits and still hopes for salvation also persistently hopes that God will hear. Therefore, he indicates that he does not slacken his prayers, but rather that he continues to do so day by day in the hope of obtaining salvation, as Christ teaches in the parable of the unjust judge and of the friend who asked for bread in an insolent manner [Luc. 18, 5. ff. and 11, 5. ff.]. Such commandments and examples should be before our eyes in all perils, so that we may awaken ourselves to persevering hope, 1) even when it seems that one must despair altogether.
V. 8. Do not rejoice, my enemy, that I am down; I will rise again. And though I sit in darkness, yet the Lord is my light.
The prophet has directed his ministry in regard to the sure and impenitent sinners, for he has punished the sins and threatened the most severe punishments. And so that he would not omit anything, he also indicated the way in which they could be reconciled to the Lord, namely, if they did not surrender to the aversions, but followed the word and looked to God. But when he sees that he is of no avail, he lets them go and pursue the lusts of their hearts. For with such people nothing remains but that they learn that what they laughed at when they heard from the prophets that it would come is true.
Therefore, he now turns to the other part, to the godly, who let themselves be reminded by the sermons of the prophet, recognized their sins and repented, and nevertheless had to suffer the common misfortune at the same time according to God's determined decision. But he consoles them in the most beautiful way and promises that not only the enemies will suffer severe punishments for their cruelty, but that they will also be punished for their sins.
1) Wittenberger and Erlanger: exeitenauk instead of: excitsrnur.
but also that Jerusalem will be rebuilt and become much more glorious than it has ever been. For although it has had all its neighbors as enemies until now, it will happen afterward that it will rule over all of them, and its enemies will show it honors of every kind. God will also give much more glorious signs of His favor than those in Egypt. But all this comfort must be related to the spiritual kingdom of Christ through the gospel.
In the beginning there is an address to the Assyrians and Babylonians, by whom the people of Israel were most severely afflicted at various times. For the latter devastated the kingdom of Judah, the latter the ten tribes of Israel, and led the people away captive. It could not fail that the crude and godless Gentiles became arrogant because of these victories, as we see in Rabshakeh in Isaiah [Cap. 36, 2. ff.] and in Belshazzar in Daniel [Cap. 5, 2. ff.]. For both are proud because of the victory, and blaspheme the God of heaven. They praise their idols, as if these had given them such great success, but despise the GOt of Israel and ridicule Him as a non-contentious GOt who had not been able to save His own, as they say here [v. 10.], "Where is your GOt?" This exceedingly great certainty of the wicked adds to the misfortune of the godly, that it seems to them as if they were completely forsaken by God, and think that there is no hope of salvation. For this is always the way of our flesh, if it is not governed by the Word of God and the Holy Spirit, that it is overconfident in prosperity but despondent in adversity.
Therefore the prophet sees, as if it were before him, the faintheartedness of his own and the arrogance of the adversaries. Therefore he admonishes them not to exalt themselves because of the misfortune of his people and adds the causes, namely that it will happen that the fallen will rise again. This, however, is so that he may raise his people to the hope of salvation and fortify their wavering hearts. Therefore he says: "Do not rejoice, my enemy, that I am down." He sees that it belongs to humanity that we come to the aid of the fallen and either raise them up if we
or at least let us be moved to mercy by their misfortune.
But this is the fate of the church, that no one is moved by its misfortune, but that the enemies inflict one misfortune after another on it, and cannot be satisfied by any torture, however bitter. In this way Christ, the head of the Church, saw on the cross how the synagogue shouted for joy and mocked the dying man. But this mirth of the wicked and their laughter was of very short duration. Since Christ was scarcely laid in the tomb, and it now seemed that the satiated cruelty of his enemies would rest, a new and unusual fear seized them, that they were afraid even of the dead corpse, and Christ rising on the third day compels them that they must seek in falsehood an altogether untenable protection. For the enemies of Christ themselves are the messengers and witnesses of Christ's resurrection. In this way, the prophet also consoles his own, who lay depressed by heavy misfortune and therefore trembled in their hearts, while the enemies were joyful. He says: You will rise again. Truly a wonderful and almost unbelievable word for those who saw that they were so depressed that it seemed as if no human power 1) could raise them up. The largest part of the people was worn out by the war, the remaining were led away captive. An almost endless time of captivity was predicted by Jeremiah, namely seventy years; for very few of those who had seen Jerusalem returned to the land of Canaan. The other great multitude had been put forth in Babylon among the Gentiles without the fatherly ceremonies and customs. Therefore, it seemed that all would degenerate into pagans under so many and so great aergernissen of the godless Gentiles. And yet the prophet promises the certain hope that the people shall remain unharmed, saying, "I will arise again." And he was not mistaken, for the kingdom of Judah has been restored to its land, the walls of Jerusalem, though in puny time, are as
1) VI is missing in the Erlanger.
Daniel, until Christ finally came, and through the preaching of the Gospel the ten tribes of Israel were also resurrected and united with the true church of believers.
But it is especially remarkable that the prophet adds: "Though I sit in darkness, yet the Lord is my light." For it can be held against the prophet: that lies in the distant future, what you promise; meanwhile all will be afflicted in various ways, but many will be carried away by death. What will happen to these? Verily, these promises, which will come to pass only after so long a time, will avail them nothing. Therefore, he answers that this calamity and death are like a terrifying darkness, which will be illuminated by a spiritual and eternal light, namely by God Himself, whose word shines like a light in a dark place [2 Pet. 1:9], so that we will not become fainthearted and despondent because of the calamity.
This is the glorious consolation by which all bodily adversity must be overcome, even death. For what is it when a man suffers from an incurable disease and is consumed, as it were, by a daily death? - What is it when he is imprisoned in Turkey? What is it when he suffers want and is oppressed by poverty? What is it when he endures other hardships, whether in the home or in the worldly regiment? Is not all this temporal, and has constantly this condition with itself, that it must become once differently, at least then, if with the life a change must proceed? Therefore these things, as the prophet calls them, are darknesses, and indeed terrifying ones, which we all by nature flee and abhor, for the flesh cannot but abhor this adversity. But look at the word, at this spiritual light of which the prophet speaks here, and you will realize that this darkness will be overcome by the light from which these rays of consolation burst forth: "A father chastens his son whom he loves" [Proverbs 13:24]. "We are chastened of the Lord, lest we be condemned with the world" [1 Cor. 11:32]. "The sufferings of this time are the Lord's
We are not worthy of the glory that will be revealed in us" [Rom. 8:18]. "Come unto me, all ye that labor and are heavy laden, and I will give you rest" [Matt. 11:28]. "I have no pleasure in the death of the wicked, but that the wicked turn from his way of being, and live" [Ezek. 33:11]. "The smoldering wick he will not quench" [Isa. 42:3.]. "A troubled and a bruised heart Thou, God, wilt not despise" [Ps. 51, 19.]. "He that forsaketh father and mother for my sake, the same shall take it a hundredfold" [Matth. 19, 29.]. "He that loseth his life for my sake shall find it" [Matth. 16, 25.]. For there are innumerable sayings of this kind in the sermons of the prophets, the apostles and Christ, which shine before the godly in the midst of the feeling of misfortune, so that they do not despair, that is, they illuminate the darkness that is unbearable to the flesh.
But it does not prevent that these hardships are punishments of sins, because the prophet confesses and acknowledges the sin immediately, in his person and that of all saints. The only thing that remains is that you also recognize your sins and do not persist in them. Even a father chastises his son for sins, and yet this very chastisement is the sign of a fatherly heart. Thus Paul says [1 Cor. 11:32] that we are chastened of the Lord, lest we be damned with the race. Therefore, the hardships that God imposes on the godly or penitent for the sake of sin are certain signs of God's grace and proper sacraments, as the epistle to the Hebrews, Cap. 12, 5, beautifully interprets this very passage. They also become exercises of faith; they become works of obedience to God, and have the promise of eternal rewards. We too should see all this light with our eyes and with our heart, and then it will happen, as Paul says [Rom. 5:3-5], "that we may boast even in tribulations, knowing that tribulation brings patience, and patience brings experience, and experience brings hope, and hope does not bring to shame". For we know through the Holy Spirit, who is given to us, that we are loved by God, and that grace flows down upon us like a flood of sin.
V. 9 I will bear the Lord's wrath, for I have sinned against him, until he execute my cause and do me justice; he will bring me to the light, that I may see my delight in his mercy.
Here he interprets more clearly what he said above about darkness and light. And in the beginning there is a glorious confession. He acknowledges that this misfortune comes from wrath, namely from the wrath of the Lord. Then, not covering anything up, he adds the cause: "I have sinned against the Lord, therefore I am smitten.
Therefore, this passage contains by far the most useful lesson, that even in misfortune we should not merely lament and weep after the manner of women, but lift up our eyes and look for the cause of the misfortune. For then it will happen that we will not only firmly believe that we will be punished more easily than we deserve, and therefore be more patient and composed. But we should also refrain from sinning and live in the fear of the Lord, which is true repentance.
Therefore, this passage contains the extremely important doctrine of repentance. For since he expressly says: "I will bear the Lord's wrath, for I have sinned against him," he thereby truly indicates that it will happen that sins will always be followed by their proper punishments. If an adulterer, a usurer, an ungodly despiser of the Word and the servant of the Word thought this to be certain, do you think that he would then sin so surely? They believe the opposite; for seeing that men can be deceived by an honorable appearance, they have confidence that they can also deceive God. For they think that God, like Cupid, 1) flies around among men with closed eyes without feeling, without caring about men in any way. Therefore, they sin so surely, without any fear that the punishment will follow, until, after the long time that God gives from the treasure of His goodness for repentance, the punishment seizes them. Then they lapse into a frightening apathy or
despair, as the examples are before eyes, where iil your very slightest adversity an extra-
1) Erlanger: eupictinsm instead of: Eupiclinkm.
orderly consternation of hearts is felt.
Therefore, this teaching is necessary, so that we may follow the example of the prophet in all misfortunes and dangers, and pay attention to the cause of the misfortune, and confess that our sins are not merely the cause of such misfortunes, but the real cause. Then it will happen that we will say with the prophet, with a humble and yet with a strong and constant heart, "I will bear the Lord's wrath," while the world, on the other hand, in the highest impatience, either despairs or looks for illicit help from men and devils.
It may seem ridiculous that Basil, in a letter in which he laments the death of his mother, adds that this happened because of his sins. But truly, he who would have the least trouble flow from this source does not err, but lives finely in the fear of the Lord.
Almost the same teaching is presented to us in the 116th Psalm, v. 11. First, he laments that he is afflicted and freely confesses that all men are liars, that is, that all men are sinners before God and are justly punished. Afterwards he adds [v. 13.], "I will take the healing cup, and preach the name of the Lord," that is, I will bear the punishment patiently, I will present myself for chastening, and at the same time call upon the name of the Lord, since he will deliver me again, and as Micah says below [v. 18.], whose wrath is not eternal, but lasts only a moment. For this hope must be persevered in. For those who lose this hope cannot consider God to be a Father, but consider Him to be a tyrant who is eternally angry and leaves no room for forgiveness.
But the prophet has expressed this hope very beautifully in this passage. He says: "I will bear the Lord's wrath," but not forever; I will bear it only until "he executes my cause and brings me justice.
Dear one, how does this agree with each other? For he also confessed that he was a sinner and bore the wrath of God because of sins. And yet he says that God is in his cause.
Right will create. But what cause? What justice? What is due to a sinner other than punishment?
This is true if you go by the law. But the prophet has another light to follow. He sees that the church in this life not only participates in the evils, but also that the church itself stumbles in many ways due to weakness. This, therefore, is the right that God establishes, and this is the thing that He carries out, that He both punishes the ungrateful world according to merit, and involves His Church in common dangers, so that it, chastened by the Lord, may recognize its sin, ask only forgiveness, live in the fear of God, resist the flesh, and not indulge in sin. Since the Lord does this by corporal punishment, like a kind father, he again caresses the children and accepts them back. This is the controversy and the judgment, that he smites, not that he may destroy, but that he may punish and destroy sin in us, but save us and comfort us again.
Thus the church is burdened with many misfortunes in these last times. For the popes persecute the doctrine and want to protect the old idolatry, and the Turk rages cruelly, and with great success. Here, therefore, according to the example of the prophet, we must recognize the wrath of God and confess our sins, and at the same time hold on to this hope that the Lord, by striking us, will establish justice for us and guide our cause, namely, so that He may bring us to repentance through this ruth, and finally free and make holy those who repent, but destroy and condemn the Turk in his own time.
Thus the prophet says here: "He will bring me to the light," that is, he will again comfort the captive and oppressed people, and I will see his righteousness, that is, "I will see my delight in his mercy," by which he justifies those who recognize their sins and hope in his mercy. For this piece explains what he said above about the "right," that you understand such a right, which is connected with the righteousness of God, that is, with the forgiveness of sins, that God will give those who recognize their sins and hope for His mercy.
patiently suffer the deserved punishments, will forgive, have mercy on them and give them bliss.
V. 10. My enemy will have to see it and stand with all shame, who now says to me, "Where is the Lord your God? My eyes will see that she will then be trodden down like dung in the street.
The emphasis that lies in the word XXX is well known, for it means to look at something with special care and thought. Furthermore, this passage shows that God allows the temptations to become so strong that the wicked think that the Church is not only without God, but rejected by God altogether. But when it has come to this point, as it were to the peak of the contestation, then the hope must be held out that those who are now trodden down will be trodden down again. This consolation must also be applied to the other, spiritual temptations of sin and death. For faith and the mercy of God must necessarily retain the victory, even in the midst of death.
But what shall we say to this? The prophet has accused the Gentiles above that they rejoiced over this misfortune of the Jewish people. But now he says that he himself wants to do what he condemned in the Gentiles, namely to look with joy at the downfall and the trampling of Babylon. Rather, it would have been fitting for him to have been moved by the misfortune of those as well and to have borne sorrow over it, but not to mock the afflicted, not to rejoice over their misfortune etc.
I answer: The enemies of the church have twofold sin, for they not only sin against the second tablet by treating the people of God exceedingly cruelly, but also against the first. For out of hatred against God and the right worship, they rage against the people of God. Since these people are handed over to punishment by God, not only is the church freed, but blasphemy is also prevented, and space is created for the Word and for the practice of divine service. Is this not worthy of joy and to be desired and implored with all our heart? Thus also writes the Lord's Prayer
that one should ask for the sanctification of the name of God. But this is always connected with the downfall of those who blaspheme and persecute the Church and the Word of God. Therefore the saints do not rejoice in the destruction of the ungodly, for they would rather that they believed and were preserved; but since they do not want this, the saints rejoice and are glad that the Lord opposes the pretensions of the ungodly, that he does not allow his word and his worship to be completely suppressed, even though he allows [his own] to suffer for a time.
V. 11: At that time your walls will be built.
It is known how Jerome interprets this passage. He connects it with the preceding, and draws it to the desolation of the kingdom of Babylon by the Medes and the Persians. But the opinion of the prophet is quite different. He has ended the consolations concerning the kingdom of the flesh, that the people should be brought back, and disturbed the heathen who held the same captive.
Now he goes on to what followed the bodily restoration of the kingdom of Judah, namely that Christ would then be revealed in the flesh and bring a new kind of teaching, of the forgiveness of sins by grace, free of charge. When this time shall come, he says, the time shall be when thy walls shall be built up. For only then will the throne of David's kingdom be confirmed, not the one that is on earth and will be destroyed like other kingdoms of the world, but a spiritual and eternal one, namely the kingdom of forgiveness of sins and eternal life.
And God's word (praeceptum) far out.
Here he interprets the "building" of which he said that Jerusalem will be built in such a way that the word (praeceptum) will be spread into distant lands. For here is the word XX, which is used in the second Psalm [v. 7.] in quite the same sense, where the prophet preaches of the kingdom of Christ, and says that Christ will preach the commandment, namely this: "The Lord hath spoken to
said to me, "You are my Son. For this is the word of the gospel, that Jesus, born of the Virgin Mary, is the Son of God, in whom the Father was well pleased, so that whoever believes in him shall not perish but have eternal life.
This commandment of the Lord or this teaching began in Jerusalem and on Mount Zion, as was also said above. But it did not stop there, but spread out into the whole world, and this spreading out was the right bar of the city of Jerusalem, that is, of the kingdom of Christ. For so a great and infinite kingdom was prepared for Christ by the word of the Gospel, as the prophet also now interprets this more clearly, so that it is not necessary to invent strange and unruly opinions.
But here also the contrast is to be noted. He does not say of the commandment of Moses that this should be spread among the Gentiles, that the Gentiles should be circumcised, that they should be required to sacrifice according to the law and other customs, for this commandment remained only with the people of God. But this commandment, that the Son should be heard, worshipped, kissed, that, he says, will be spread far and wide, from sea to sea, from the waters to the ends of the earth. For this reason, Christ also compares the gospel to leaven, which will penetrate the whole world, and to lightning, which travels suddenly from the beginning to the end and cannot be hindered by any human power.
V. 12 And in that day shall they come unto thee from Assyria, and from strong cities unto thee, from strong cities unto the waters, from sea to sea, and from mountain to mountain.
I pass over the useless games, whether it consists of two words, as the Septuagint translated, and Tyre is meant, or whether it is one word and means a fortress. For the prophet keeps here the usual way of speaking, which the other prophets have also used when they speak of the kingdom of Christ. Thus it is said in the 72nd Psalm, v. 8: "He will reign from a sea to a fortress.
from one sea to another, and from the waters to the ends of the earth. Who does not see that Micah wanted to imitate this passage, as also Zechariah does, Cap. 9, 10: "He will teach peace among the nations, and his dominion will be from sea to sea, and from the waters to the end of the world. Here, therefore, it is not necessary to dispute which are the waters, which are the mountains, which are the strong cities of which the prophet speaks. For he wants quite generally and absolutely that the word of the gospel should be spread into the whole world.
V. 13 For the land will be desolate because of its inhabitants, because of the fruit of their works.
See the special care of the Holy Spirit. He sees what thoughts the godless synagogue will have in the future, that they will hope for a fleshly kingdom and not respect the word of the gospel. The Holy Spirit wants to remedy this error, which not only obscures the kingdom of Christ, but also abolishes it. Therefore, he adds of the land of the Jews that it will be desolate, that is, that the physical kingdom together with the priesthood and legal worship will be completely destroyed and laid waste.
Therefore, what he said about the walls not at all referring to the physical Jerusalem, but to the kingdom of Christ, which is spiritual and is built by the word of the Gospel. If you do not follow this opinion, it is as if the prophet contradicts himself. For how is it true that Jerusalem shall be built, and all the land laid waste? But this does not dispute with each other, if it is understood of spiritual building.
But where does this anger come from? Certainly "because of its inhabitants and because of the fruit of their works". Here he summarizes in short words the doctrine of repentance which all the prophets treat. The world is quite secure in all sins, but most of all in the sins against the first tablet, because it defends them and presses on them as a righteousness. For where is there a monk who thinks that he sins when he keeps the Sacrifice of the Mass?
when he fasts, when he prays? And yet the saying is true [Rom. 14:23], "That which is not of faith is sin." But since a monk offers mass, fasts, prays according to his way, it is impossible for him to believe, because he has no word by which he is commanded to do these things in such a way.
Although the sins against the second table cannot always be excused by the wicked, we see that their security is increased by the fact that God does not punish them immediately. Therefore, the miser continues in his miserliness, and heaps up riches wherever there is opportunity, the fornicator pursues his fornication etc.
But what will finally be the end of such doing? Certainly what the prophet indicates here: "The land will be desolate because of its inhabitants, because of the fruit of their works. Their deeds are evil, and therefore evil fruits are born of them. But this will be the end, that the tree will finally be cut down and thrown into the fire. This is the general rule that is held against all who do not repent.
V. 14 But feed thy people with thy rod, the flock of thine inheritance, which dwell both in the forest alone, and in the field; let them feed in Bashan and Gilead, as of old.
This piece is, as it were, a prayer of the Church that believes the Gospel and sees that downfall of the synagogue.
Furthermore, every single word must be carefully considered. It is something great that the church that believes the gospel calls itself the people of God. For this was previously the name of the synagogue, which had the law given to it by God, the circumcision, the sacrifices, the Temple, the prophets, the fathers. These were glorious testimonies by which God testified that this people belonged to Him. What similarity has the church, which is gathered from the remnants of the Jews and the Gentiles? which also departs from the law. And this was also the reason why the synagogue set itself against the gospel with such great power.
Therefore, if you follow the outward appearance, the synagogue had greater and more testimonies than the church of the New Testament. For here you do not see the temple, not the circumcision as a sign pronounced to the body, not the magnificent services. Therefore the church of the faithful in this place itself confesses that it dwells both in the forest alone, and out of the field, while the synagogue dwelt, as it were, in a very well-kept garden, and in an exceedingly strong city. For that which she has is without all outward appearance. The forgiveness of sins and eternal life are held out to her, but only in word. The sign of this promise is baptism, by which the skin is washed away; likewise the Holy Communion; these are ridiculous spectacles to the Gentiles and the Jews, even to the Papists. For to them it seemed too little to be baptized with water, therefore they devised another more brilliant baptism, namely the vows of the monks. They abjured marriage, not of food, not of clothing, not of other things used in a mean way. And these they considered glorious marks worthy of the people of God, and called those who had them spiritual people and the people of God.
But the wretched and double-blind people do not see that the church and the people of Christ are a spiritual kingdom. Therefore, it has no outward characteristics other than those that are very contemptible, namely, the word of the forgiveness of sins, baptism into the death of Christ, and the Holy Communion. When the pagans, the Jews and the papists look at these, they consider them small, because they do not consider what these things are based on, namely the blood of the Son of God.
But the church pays attention to it and recognizes this treasure. She sees that the Son of God is given and born to her, as the prophet [Isaiah, Cap. 9, 6] speaks. Yes, she sees that he was also killed on the cross for us, so that we might live. She recognizes that the word of the Gospel, baptism and Holy Communion are sealed with the blood of the Son of God. Therefore, it boasts with truth that it is God's people.
For compare hiemit the law, the Be
the sacrifices, the temple, the land of Canaan, and everything else that this people had, and of which they boasted highly. Dear one, what is this against the blood of the Son of God? Furthermore, if what is decreed and done by God's commandment does not deserve to be compared to this. Dear, where then will the vows of the monks, the impure celibate state and other things of this kind remain, which are invented by men, but nowhere commanded nor approved by God?
Therefore, with the prophet, we do not describe the Church or the people of God as the carnal Israel, which was adorned with circumcision, endowed with the land of Canaan, ordered by God with ceremonies and laws. For if one were to describe the people of God in this way, one would be forced to exclude all the fathers who were before circumcision; for these things were the adornment of an outward kingdom. But the people of God are and always were those who believed in the promised Seed. Therefore, in the Church there were always the promises of the Seed, and after this Seed appeared, it is commanded to us, not only by the Word, but also by Baptism and Holy Communion, both of which are instituted so that we may know that the Son of God was given to us and sacrificed for us on the Cross etc., just as before the appearance of this Seed, the sacrifices were the models of this sacrifice that was to be offered through the Son of God.
This description of the people of God is true and certain, therefore one can base a certain judgment on it. For wherever there is not the blood of the Son of God, or faith in the promised Seed, there is not the people of God, even though there is the law, sacrifice, good conduct, power and prosperity, and all that can be desired or praised by men.
But just as the church of the faithful has snatched the name and title of the people of God from the synagogue, and calls itself the people of God, so it also snatches the glorious name of the inheritance of God from the synagogue and calls itself the herd of the inheritance of God. Until now, the synagogue had had this title, for this people alone the Lord had inherited.
chooses to dwell in it, to speak with it, to protect it; in it Christ was to be born. But since the synagogue did not want to accept Christ and his gospel, it was cast out, and the church of believers was accepted as an inheritance, as David says in the second Psalm [v. 8]: "Cry out from me, and I will give you the Gentiles as an inheritance", as if he wanted to say: This is too little for Christ, that he has the Jews who spurn the gospel, he must be the Lord of the whole world.
As far as this passage is concerned, the church, which recognizes that it is the people and the herd of Christ's inheritance, asks him to feed them with his staff. Here, first of all, a different nature of this king is indicated than that of the kings of the world. For these rule and enjoy the labors of their subjects. But Christ, as a shepherd, cares for his subjects, he lays down his life for them. He does not flee from the wolf, as the hirelings do, but throws himself against the wolf, so that the sheep may be provided with safety.
But he expressly says, "Feed me with thy rod." For here is the word which is found in the 23rd Psalm, v. 4: "Thy rod and thy staff comfort me." He does not, therefore, want the rod of Moses, which chastens the erring sheep, but that by which the pasture is shown, and the wolves are kept away. For the church sees that it constantly needs the protection of the Word against Satan and his members. And there is no other means against spiritual malice and deceitfulness than the rod of the shepherd, that is, the word of the gospel, which shows that the prince of this world is judged.
This danger is beautifully indicated by the prophet, when he says that this host dwells alone in the forest, where there is a great multitude of ferocious wild beasts, and therefore all the greater danger for the host. For he indicates that the church is surrounded on all sides by enemies, as Christ says [Matt. 10:16.], "Behold, I send you as sheep into the midst of wolves." Yet even in this danger there is no lack of the consolations of the Word. That is why he says the forest is on Carmel, in a fertile place.
It belongs here that he adds: "Let them feed in Bashan and Gilead." These were fertile pastures in the kingdom of Israel. But the prophet also wanted to indicate that the rest of the kingdom of Israel would return to the kingdom of Christ. But the prophets, when they speak of the kingdom of Christ, like to use the likeness of the former kingdom, which was a model of the future one, as shortly after Micah also uses the likeness of the exodus from Egypt. But for this reason this is not to be taken from a bodily restoration, as Jerome and after him Lyra do. This is figuratively speaking and denotes a great abundance, in teachers and in words. These are the happy pastures, Basan's and Gilead's in this kingdom, which the sheep of Christ desire and ask for.
V. 15. I will make them see miracles, just as when they came out of Egypt.
The prayer is answered. For he promises that he will also take care of this people, just as he did for the old.
Lyra refers to the people brought back from captivity, just as the Jews do. But who does not see that the people of the law after the captivity saw nothing of the glory and the miracles that the first Israel saw in Egypt. Therefore Daniel [Cap. 9, 25] promises that the walls of Jerusalem will be rebuilt, but "in a short time", that is, not without great dangers and adversities.
That the Lord therefore says: "I will make them see miraculous signs, as at the time when they went out of Egypt", can truly not be understood of the people of the law and of the fleshly kingdom. This belongs to the kingdom of Christ, through which a far more glorious and better salvation has taken place than that which was in Egypt. For Christ did not deliver his church from a tyranny of men, but he saved it from death, from sin, and from the tyranny of the devil. These siud the spiritual and eternal enemies of the human race, and cannot be defeated by any human power. Therefore, God's
Son become the sacrificial lamb. He alone bears the sins of the world, as the Baptist says [John 1:29], and does enough for them, so that those who believe in him may have forgiveness of sins, the Holy Spirit and eternal life. Is this not an infinitely greater possession than that of the land of Canaan, which was granted to the people of the Law?
But why does he call it "miracles" or admirable things? Rather, those things were miracles among the ancient people, when the sea parted, when the Jordan stopped its course while the people passed through, when the sun receded by the space of several hours etc.
But just as the redemption in the New Testament was much greater and more glorious than that from Egypt, so also the miracles are infinitely greater. For what can be said that is more marvelous than that the Son of God takes on the flesh of a man and is born of a virgin? What is more marvelous than that the Son of God, struggling with death and the devil, allows himself to be overcome, offers his life to these enemies and, while being overcome, overcomes? Thus it is the highest miracle that the man Christ, who died on the cross, rises again on the "third" day from death and the closed grave, and goes to heaven with his flesh, which was immortal thereafter, and sits at the right hand of God. What can be said, or even conceived, that would be equal to these miracles? But this alone is not in the kingdom of Christ, for the prophet also thinks of other things:
V. 16, 17: That the heathen may see, and all their mighty men be ashamed, and lay their hand upon their mouth, and stop their ears. They shall lick dust like serpents, and tremble in their holes like the creeping things of the earth; they shall be afraid of the Lord our God, and shall be astonished at thee.
Lyra agonizes here in many ways by drawing this on the people who were brought back from captivity. But if one looks at the New Testament and the preaching of the Gospel, everything becomes easy and is well suited. Christ redeems the
The rest of the Jews in a miraculous way. Since these miracles are preached by the apostles among the Gentiles, they are also added to the church, which is also rightly considered an exceedingly great miracle. For first, "they and all their mighty ones are put to shame," that is, they recognize that their religion, their worship, and all the trust they had placed in idols is void. For that is actually to become ashamed, when you see that you have been deceived, that you have placed your hope in something void, yes, that you have most offended the true God, since you thought that you worshipped him in the most holy way.
This shame is followed by "-they put their hand on their mouth," that is, they will no longer preach these idolatrous services of theirs, but will rejoice that they have been taken out of the mouth and out of the memory of all men.
The third is "that they also stop their ears," that is, that they not only do not teach idolatry themselves, but do not even want to suffer hearing others teach it.
The fourth is, "that they lick dust like serpents. By this image the prophet not only shows the outward humiliation, but also the cause of the humiliation, namely the knowledge of sin and the feeling of the curse because of sin. Therefore, he also uses the simile of the serpent that is cursed because of man's sin, Gen. 3, 14. Furthermore, an excellent image of this feeling of the curse is presented to us in the adulterer David, since he is punished by the prophet [2 Sam. 12, 7. ff].
What he adds of the "worms" also belongs to these terrors of the conscience. As the prophet interprets himself, "they will fear the Lord our God and be terrified of you". This fear is in truth the beginning of wisdom and salvation. For those who are thus terrified and afraid listen to the most eager Christ, who teaches about the forgiveness of sins and eternal life, and take the kingdom of God by force, Matth. 11, 12.
Furthermore, this does not take place only at one time, for wherever and whenever the gospel is taught, it bears fruit among the Gentiles in this way, as our experience also testifies. For how great was the zeal to buy masses! How frequent the invocation of the saints! How much was spent on pilgrimages! How much on the adornment of the churches! etc. All this is so driven from our hearts by the Gospel of the death of the Son of God for our sins that we are horrified even at the mention of such idolatry . .
But, you will say, not all of them do this. For so many meetings [of the princes] (conventus) prove how nothing at all the greater part of the princes wants to change this idolatry, and they are joined by the sacrilegious sophists. These do theology in a new way. They do not want to recognize any infirmity neither in the old doctrine nor in the ceremonies, but defend even blatant blasphemies in the most impudent way. How does this rhyme with this promise of the prophet?
I answer: Nowadays the Gospel is no better than when Christ and the apostles preached it. For the gospel is preached only to the poor; the great, the mighty, and the wise of the world hate and persecute it. After that they find their priests who defend the Baal service and persecute the godly Elijah. But it is enough for the prophet that among all the nations where the gospel is preached, such fruits will surely follow that some will see these miracles and be converted to faith in the Son of God, who became the sacrifice for the sins of the world.
V. 18-20. Where is such a God as thou art? Who forgiveth sin, and pardoneth iniquity unto the remnant of his inheritance; who keepeth not his wrath for ever: for he is merciful. He will have mercy on us again, curb our iniquity, and cast all our sin" into the depths of the sea. You will be faithful to Jacob and merciful to Abraham, as you swore to our fathers long ago.
Here is one of the most glorious passages in all of Scripture, in which we are instructed about the gracious will of God toward us. This part, however, serves to explain the preceding, so that we may clearly understand what it is that the walls of Jerusalem are to be spread, what the pasture is for the host of the Lord, and what the miracles are that God shows to His people, namely the preaching of the Gospel, which teaches us about God in a completely different way than both the law and our reason. Therefore, as the redemption through the Son of God is full of miracles, so is the teaching of the Gospel, which teaches about this redemption, full of miracles.
We human beings are all such that, if we look at ourselves and all that is ours quite closely, we must confess that we are sinners. For the fact that we know God's will from the law does not make it easier for us, but rather increases sin, as Christ shows in the parable of the servant who knows his master's will, but does not do it. Therefore, if we want to judge according to the law what kind of judgment awaits us, it is obvious what we have to hope for. For God Himself preaches in the law [Ex. 20:5]: "I, the Lord thy God, am a zealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation that hate me, and shewing mercy unto many thousands that love me and keep my commandments.
It is impossible to look at this sentence without immense fear and sorrow of heart. For we cannot deny the sins, and the inevitability of the punishment inevitably brings the thus frightened hearts into despair. Therefore, a frightened mind looks around for help and falls into hypocrisy on this occasion, as the examples of Pabstism show; for those who wanted to escape sadness in this way turned to the merit of the saints, to their own good works, to the monastic life etc. For what else can reason do, which has no other knowledge of God than that which is prescribed in the Law, namely that God is good toward the good and evil toward the evil, as Micah also said above. This knowledge
niss drives either to despair or to hypocrisy and the futile protection of works.
Therefore, Micah turns his eyes away from the law and does not want to know such a God who is angry with sins and sinners, but describes another God, namely the one who does not punish sins but remits them. This is a doctrine that seems to be completely at odds with the law. Therefore, it behooves us to look at the causes of both doctrines, why God threatens sinners through the Law, and why He comforts sinners through the Gospel and promises them mercy. And we see both in the sermons of Micah. The sermons addressed to the people of that time are legal, and make God a terrible avenger against the sinners. But the sermons about the kingdom of Christ do not threaten punishment, but promise forgiveness of sins.
Is the prophet arguing with himself, or is the word of God wrong? Not at all. But just as the fear of God and faith in the heart do not conflict with each other, so the teaching of the Law and that of the Gospel do not conflict with each other, if only they are interpreted correctly. The law threatens sinners with wrath, so that people may recognize their sins and humble themselves before God; but the gospel promises grace to the humble through Christ, who has both paid for sins and earned eternal life for all who believe in him, as he says [John 11:26]: "Whoever believes in me will never die."
Therefore, it remains eternally true that God will be angry with sinners who do not repent, and will also condemn sinners who do not repent and humble themselves. Therefore, it remains eternally true that God forgives the sins of the penitent, or the brokenhearted, or the humble, and those who believe in Christ. And this opinion is beautifully indicated by the prophet himself. Above he threatened misfortune of every kind, both to the kingdom of Judah and to Israel; but to those who are humbled in this way he promises grace and forgiveness of sins.
But here in Hebrew there are two after
The other word means to pass by, to pass over. This also beautifully illustrates the mercy of God, who, if we believe in Christ, does not allow himself to be endured by our sins. He passes over them or passes them by as if they were things that are not worth dwelling on, just as a wanderer pursues his way and does not care what he encounters as he walks. For God is well pleased with His Son; those who believe in Him, He passes by their sins, not inquiring after them. etc.
But exceedingly beautiful is what the prophet adds: "He does not keep his anger forever." For here he summarizes both, that God is angry with sins and punishes them, and yet that he does not let this anger rage persistently without measure, but abates it when we humble ourselves before God, that is, when we recognize sin and ask for forgiveness through Christ and hope for it. This, therefore, is the doctrine that instructs hearts that are frightened by fear of death and the wrath of God, that although God is angry, as we feel His wrath in many ways, He is not angry forever, but sets a measure to the wrath when we repent, as Ezekiel also teaches, Cap. 18, 23. and 33, 11.
But what is the cause of this goodness? Is it merit? Some intercessions of the saints? Some other things that people make up? Not at all, but what the Prophet says: XXX XXX XXXXX, because you have
your joy in doing good, because you are merciful, "it is your heart and desire to people
help". That is actually and rightly speaking of God. And this is also proven by experience. For shall we not say that he who in the beginning created man immortal and in his own image, and commanded that the earth and all that is in the world should serve him, is merciful and kind? Then, is He not merciful and kind, who did not reject man fallen into sin and death, but promised him salvation through the Blessed Seed? If you consider this, how can you think differently of God than the prophet does here?
But because this knowledge of God brings life and blessedness, Satan tries to suppress it in many ways. He raises false prophets who teach reliance on works and merits, as the entire Pabstacy does. Then he paints a completely different picture of God in our hearts than the one described here by the prophet. For he frightens with the sins, he presents death before our eyes in such a way that this friendly appearance of God disappears completely from our hearts and eyes, and another, tyrannical one is put in its place, as if God, once he has begun to strike, does not know how to find an end to his wrath. Therefore, hearts flee from God, and begin to hate Him, and fall into despair.
Therefore, this sermon of Micah must be carefully recorded, in which he presents God as merciful and kind, just as Christ does John 3:16, when he says: "God so loved the world that he gave his only begotten Son. He does not say that he hates the world, that he abhors it or rejects it, but that he loves it and gives it the highest good, his Son. Because this language is firmly imprinted on the heart, it will follow that even in the midst of dangers and misfortunes we will believe with the prophet and firmly believe that he will have mercy on us again. For what else should the merciful God do?
But what does it mean: "to have mercy again"? Nothing other than trampling sin underfoot and throwing our sins into the depths of the sea, that is, to a
The word "subjugate" is also used here to mean to subjugate or subjugate. But here, too, it is an emphatic word that means to subjugate, to subdue, to bring to ruin. And Paul used a similar expression, but in a negative way, Rom. 6, 6: "Our old man is crucified together with him, that we should serve sin no more." Likewise [v. 12.], "Let not sin therefore reign in your mortal body, to render it obedience in its lusts." But these sayings arose from Adam's sermon to the murderer Cain, where he commands him that he should rule over sin and resist it.
Therefore, the prophet understands here a twofold benefit, the forgiveness of sins and the Holy Spirit. For first of all, sin is so trampled on or destroyed that it cannot accuse or condemn us. For for Christ's sake it is reconciled and forgiven. Then the Holy Spirit is given to believers so that they may rule over sin in truth, that is, resist it, put it to death, and awaken themselves to right and voluntary obedience etc.
Furthermore, it is not inconsistent to refer what he says about the sinking of sins in the sea or in the water to baptism. In truth, sins are washed away and canceled by the blood of Christ (for we are baptized into the death of Christ). Thus Peter [1 Petr. 3, 21.) used a similar image of the flood of sins, and the Fathers transferred many similar passages of the prophets to baptism.
The last part, about the faithfulness and mercy promised to the fathers and faithfully kept, serves to teach us that the cause of such great benefits is none other than that God is merciful by nature. Therefore, he did not want us to perish, sunk in death and the wrath of God; he wanted to save us, and promised Abraham salvation through the blessed seed. Jacob also had this promise. For he saw that Christ would be born from the descendants of Judah, as his prophecy, Genesis 49:9 ff, testifies.
In this way, Mary commemorates these ver-
in their song [Luc. 1, 54. f.]: "He remembers mercy, and helps up his servant Israel, as he spoke to our fathers, to Abraham and his seed forever." And Zacharias, the father of John the Baptist, Luc. 1, 72. f.: "He remembered his holy covenant, and his oath, which he swore to Abraham our father" etc.
In this way we see how diligent a teacher Micah is, who so beautifully combines the teaching of the Law and the Gospel. To the law belongs what he preached in the first chapter of the punishments of idolatry, in the second and third of the punishments of avarice, and in the sixth of false worship. Since similar sins burden Germany, it is easy to see what we have to expect, especially since we have a cruel enemy in such close proximity.
To the gospel belongs what he prophesied about Christ and his kingdom in abundance. For he taught about the person of Christ that he was to be born in Bethlehem and that he was the Son of God who had been from eternity. Then he also taught about the kingdom of Christ that it would begin in Jerusalem and then spread throughout the whole world.
but in such a way that the other nations will all go in the name of their God, that is, that the world will have its own worship services, and the true church, while seeking to fortify them, will be in danger, but will not be completely suppressed. These and other things have a manifold benefit, for they straighten the troubled hearts, they teach, they increase the faith, they awaken to prayer with the certain hope of being heard. Therefore, we rightly thank God through Christ for this rich knowledge and pray with the prophet, as Jerome does at the end of his interpretation:
O God, who is like you? who forgives sin, and pardons iniquity to the remnant of his inheritance; who does not keep your wrath forever, but wills to be merciful. Thou hast turned again to us, and hast had mercy upon us. Thou hast subdued our iniquity, and cast all our sins into the depth of the sea. This mercy keep us for ever, that we may walk in the light of thy word, and escape all dangers that threaten us from Satan and from the world, through JEsum Christ, thy Son and our Redeemer. Amen, amen, amen.
End of the interpretation about the prophet Micah.