V. 1.1) And thou Bethlehem Ephrathah, which art little.
So far he has prophesied about the victorious army under Christ. Through this victory vengeance will be taken on the physical victors etc. After this victory is described, he now describes the prince and the head of this victory, where he shall be born. Clearly he designates the place, so that for the church in its coming into being the place, the person, the time would be certain, so that the faith could be established. Therefore he describes a visible person, a visible place and the time, namely after the Babylonian captivity. This had to happen so that it could be said: Here in Bethlehem it begins, through this person, at this time. Bethlehem is located in Judah. This is a Hebrew way of speaking:
Among the thousands in Judah.
This is taken from the fifth book of Moses [Cap. 1, 15.), which set heads over a thousand etc. It indicates the whole nation of Judah. He describes the place certainly, so that one cannot miss. So Christ shall be born in Judah and of the tribe of Judah.
[Out of you shall come to me.)
Here you see how great a spirit the prophet was gifted with. He did not have this from the earlier prophets. It takes a great spirit to describe the place with such certainty. Among all the prophets, he alone2) indicates the place where Christ was to be born.
[Who is Lord in Israel].
He says how God with one word abolishes the physical kingdom and puts the spiritual kingdom in its place etc. He says that He will be Lord in Israel, and yet He has said before that the
1) The Weimar edition has here the verse number "2." According to the Vulgate counting, in the whole remaining chapter only the verse numbers "4.", "7." and "10." are found.
2) Instead of 8o1nin, the Hallic manuscript should probably read 8o1u8.
Kingdom of Judah and Israel should be disturbed, but Israel should not be restored because it was in Assyria. The duke will come from Judah, but will spread his kingdom over Israel. This is obviously spoken of the spiritual kingdom of Christ. Before it happened, it was not understood. It argues against itself, both in the sense and in the words. Thus find the counsels of God and the prophecies. Though ye be scattered to the ends of the earth, yet Judah shall remain unto me, and that there may be a duke in Israel, I will raise up unto me a duke etc. This is spiritual way.
Which exit has been from the beginning and from eternity.
"From the beginning," namely, of the world or of the time of the world, as Titus [Cap. 1, 2.) says: "Before the times of the world." He went out from the beginning (ab ante), even from the times of the world, since now the time of the world began. He does not go out only after the captivity, but He has already gone out. Joh. 1, 1.: "In the beginning." At the same time as the beginning he did not begin, but he was. Since he could not call eiil former (ante), because a former was not, therefore he says here: "From the beginning", from the times of the world (a seculo) you are. [Joh. 8, 58.:) "Before Abraham was, I am." The exit can be understood in two ways, either from the exit after the accident, or through the birth. If it is understood according to the providence, it would be as Paul says in the letter to Titus, "Before the times of the world." In the Revelation it shits, Cap. 13, 8.: "The Lamb slain from the foundation of the world"], and in the Epistle to all the Ephesians [Cap. 1, 4.]: "Before the foundation of the world was laid. "3) So here: "From the beginning", that is, it was determined that this duke should go out in this way, so that no one would think that Christ would be
3) In our original: in ^x>ooat^p8i: ante eon8titntion6in mundi, ad LpNsmob: ants sto. We have corrected this passage according to the Hall manuscript.
come through our merit, but it is pure mercy. I like this opinion and it is true. The other opinion is: He came forth, that is, he was born of the Father. To whom this pleases, it may please. (Joh. 16, 28.:) "I came forth from the Father, and am come into the world" speaks of the outward going forth. But the former opinion pleases me, that it was determined: He went forth when the world was created.
V. 2. But he lets them plague etc.
The text here is dark. After the person of the duke or lord is described, now the office of this duke follows, how he will rule, with which weapons. It will not be a fleshly kingdom as before, but a spiritual one. After the manner of the prophets he says, "they" [, without mentioning the name), meaning that all understand; as in John [Cap. 20, 15.], "Lord, hast thou carried him away?" Out of great emotion of heart he says, "they," the Jews, the rest of the synagogue.
Until the time that she who is to give birth has given birth.
Until the church was born. Since the apostles were in the highest fear, the church was born. When the Church was born, everything was fulfilled. With regard to the one who gives birth to the fruit (that is the Church), he will provide this:
sThen the rest of his brothers will come back to the children of Israel).
The rest of their brothers will convert to the children of Israel and the children of Israel to their brothers etc. In order that he may reign over Israel, that he may establish this, it is necessary that this kingdom be bodily maintained. "The rest" are the apostles; they are converted that they may teach and preach. This happened after the ascension of Christ. With this he will deal, desiring [that] the hearts of the fathers might be (converted) to the children etc. [Luc. 1, 17.] The apostles will be converted, that is, they will be sent and seek the brethren through the gospel in all the earth etc. It is not Israel that will return etc. It will not
be an [outwardly glorious] kingdom etc. but a kingdom of peace. He will establish it through the word of the gospel, which will not be other than despised. Therefore great courage is needed. He indicates what the ministry of the word must suffer.
V. 3. But he will appear and feed in the power of the Lord.
The duke will appear. He will pasture [, that is, he will) the word of the gospel [proclaim]; he will give glorious victory through the majesty [of the name of God]; he will conquer, he will triumph, although the gates of hell rush and rage. The cross is connected with the word, and the strength of the word is that they [who adhere to the word) overcome through death. "These are" the weapons, the powers, the splendor of the kingdom of Christ etc.
And they will live.
Et convertentur should [according to the Hebrew rather) mean: "And they will dwell." By this One Word he sums up the whole security of peace. That is, they will be secure in so great a trouble and cross, for the spirit of strength is in them, Isa. 11, 2. 1) So it will not be a fleshly kingdom, but a spiritual one to the ends of the earth etc.
V. 4. To this end we will also have peace before Asshur, who has now fallen into our land.
Now he attacks the false prophets. Above [Cap. 3, 5. Vulg.] it says: "They bite with their teeth", who say peace, and yet is no peace etc. There will be a true and certain peace, "but [you] must [too]suffer a distemper," not as you imagine. There will certainly be a kingdom of peace, but a spiritual one, but you shall first suffer me the opposite of peace; to this you shall first look. You have not recognized the way of peace. Before that you will have the Assyrian in the land. As if he wanted to say: I preach a new kingdom to you; only do not hope that it will come while this physical kingdom still exists.
1) In our original: psalrn. 2.
For seven shepherds and eight princes (primates hominum) will be raised up over him.
First the Assyrian will take revenge on you, and then you in turn on him. "Over him," namely the Assyrian. Shepherds, chiefs (principes) they [the apostles] have been called from the setting up (a constituendo) [of the church] etc. Ps. 2, 2. ^means prineipos ("lords")] "officers," chiefs (praefecti), superiors. The prophet seems to speak foolishly here; if I spoke so, you would laugh. He wants to say: we will attack the king of Assyria, not with princes, but with shepherds who preach the word. Hominum is emphatic: uneducated superiors, not exalted (magnates), "delicious people." He is not talking about the princes of the earth etc. A human child (filius hominum) is a "common man" and terrigenae [are] "great Hanses." [Primates hominum are] "a rabble, a heap" without rulership, lowly people, like shepherds, who are also chiefs. He indicates that the least and most despised people are to be awakened against the Assyrians. These are the apostles, lowly, common people, who are like other people. Then [indicates primates hominum) in general the person of external superiors. He puts a definite number ["seven" and "eight"] for an indefinite one. But he indicates that a large country is to be converted by a small team and a small number etc. It is a Hebrew figure of speech [Eccl. 11, 2.], "divide out of 1) among seven and among eight," that is, "give always, to and fro" etc. "The shepherds" are the preachers, and the "eight princes" are like the rest of the common people.
V. 5. who destroy the land of Assyria with the sword. 2)
"With the sword," namely of the Spirit [Eph. 6:17]. This is the fruit of this duke.
And the land of Nimrod with their bare arms
(in lanceis ejus).
"The land of Assyria" and "Nimrod" is one and the same, Gen. 10:8. Instead of in lanceis.
1) Instead of partes, the Hall manuscript reads Da Partes. Vulgate: Da partem.
2) Vulgate: Lt paseent terram ^ssur in glaäio - and they will feed the land of Assur with the sword.
it should also read "with your sword". So it is said of the drawing out. 3) Ps. 37, 14: "The wicked draw out the sword" etc. He says quite actually, "With their weapons." He wants to say: I will not send peace, but the sword, with which they will kill themselves. They will preach against each other, I will give them the word. All for the Assyrians to be defeated again by Judah etc. through the word of the gospel.
So we will be saved from Assur.
This is how the liberation from the Assyrians will happen: first we must perish before we will be victorious. So also Christ is our peace, but we must first be in the cross.
V. 6. The rest of Jacob will also be among many peoples.
We hear what kind of vengeance it will be against the Assyrian kingdom because of the captivity of Israel and Judah, namely that Judah will be destroyed physically, but the Assyrians will be captured spiritually. Physically they will take captive those whom they take captive spiritually. He joins the kingdom of Judah and Israel, he joins the kingdom of the Assyrians and Babylonians, so that we must understand it spiritually. He makes no distinction between these two kingdoms, whether it was Assyria that took Israel captive or Babylon that did so to Judah. He indicates that he is not talking about physical kingdoms. By these words: "The rest also" etc., he describes by which power this will happen, namely that this vengeance is to be carried out by the children of Israel. Again he names both kingdoms with the name "Jacob". He describes the ministry and the power of the first apostles and the fathers, first what kind of people they would be among their people, then among the Gentiles. He connects the church of the Jews and the Gentiles. - "The rest", the yeast also came together in Jerusalem, Apost. This text is intended for the Pentecosts, when this prophecy is fulfilled.
3) This explanation is based on a confusion of ll'Nrw [Thorel which stands here, and rön MP ^drawn swords].
Like a dew from the Lord.
That is, they will be sent by the Holy Spirit, not by human beings. The thing will be led from above, not by human powers. No one knows where and from where the dew will come, and yet it descends on the grass and fertilizes. Paul says in the first letter to the Corinthians, Cap. 3, 9: "You are God's field work" etc. Thus the gospel is a dew and the word sent down from heaven through the apostles, and they themselves are called a dew.
Which waits for no one. 1)
Quae can be related both to the thau and to the grass, or is unrelated. He wants to say: The peoples will be like herbs and grass, since one does not wait for the hand of the people, which is not cultivated with the hands, as the country ducks say: If you have wood [land], make meadows from it. These are the best possessions, because they yield without cultivation and effort on the part of men, as the Psalm [Ps. 72, 16. Vulg.] 2) says, "They shall flourish like grass," that is, without human labor and effort; Rather, through the Word and the Holy Spirit alone, the Gospel makes men in the Holy Spirit to bear fruit without being forced. - That is, the Holy Spirit and the Word are sufficient to nourish and fertilize Christians; human strength is not necessary. This is fulfilled on the day of Pentecost and in the following days. In Isaiah [Cap. 45, 8.] it says: "Drip, you heavens, from above" etc. Peter's sermon [Apost. 2 was such a thaus etc. - Virum, that is,
1) Our template provides: ... ros, (st a<I rorsrn et acl lr6rlmm vst N6ntra1it6r) vnit diesrs: them. In the Erlanger, the parentheses are not; otherwise, likewise. Huas is keyword. Vulgate: super üsrdaru, g'Aae uou sxp6c:tat virum 6te.
2) Both the Erlangen and the Weimarsche have incorrectly in the margin: Ps. 103, 15. The Weimarsche has even added the question mark to the correct citation of the Hall manuscript: "st Üor6buut 46 eivitate s?st".
every one among men. Through the dew alone, that is, through the word of the Holy Spirit, etc.
V. 7. yes, the remnant of Jacob will be among the nations of many peoples, like a lion among the beasts in the forest, like a young lion among a flock of sheep (in gregibus pecorum), which no one can resist when it goes through, trampling and tearing (Erit3 ) etc).
(Instead of) gregibus pecorum [it should read:] Schasheerden.-- Interibunt (v. 8.), that is, they will be exterminated. - Thus (like the preceding) this is also to be understood of the Holy Spirit. The apostles and the first fathers, who laid the foundation, were taken from the children of Israel, that they should be heirs on the earth, according to the promises. These are scattered among the Gentiles, that they should found the Church of the Gentiles. - "A lion" denotes the power of the Word and the power of the Holy Spirit. The lion tramples, robs etc. It is a picture: he fears no one who would oppose him etc. This is how the word will be. This has also been fulfilled. The power of Rome is nothing against the word; it has so torn the kingdoms of the Gentiles 4) that they cannot be saved from this robbery. This edge and rending of the old man is salutary, that he may be born anew. The gospel is compared to the power of the lion, the apostles to the lions, as it says above [Cap. 4, 13.]: "I will make you horns of iron" etc.
31 Instead of Drit, according to the Vulgate, 14 should read srunt. - According to this inverted keyword in our original follows: keooribns poooruiri oraniurn intsridunt, sraäioaduntur, sie etiom üoo üe spiritu saneto upostoli et putrss etc. Instead, it should read: peeornm si. sZ om'Anr.- Intoribnnt s( v. 9 vuiA.) i. 6.) eraZieaduntnr. -8io etiam üoe üe spiritu sanoto. Xpostoli et patres etc. The word Vooorivus is a scribal error of the rewriter; omniurn a reading error of the Erlanger and the Weimar edition. Already once we had in the Weimar edition, vol. XIII, p 93, .]. 20, ^r6A68 omninm instead of o:r6M8 oviurn, in the interpretation of the prophet Joel (Cap. 1, 18.) according to the Altenburg manuscript. St. Louis edition, vol. VI, 1436, note 3.
4) Instead of üiripiunt, we have assumed üirixuit according to the Altenburg manuscript. If üiripiunt should remain, then upostoli would have to be inserted as a subject, which the Hallische manuscript suggests.
V. 8 For your hand will prevail against all your adversaries.
Those who have troubled and disturbed you until now will be subdued to you, that is, you will be lord over your enemies; datz means spiritually.
V. 9. 10. In that day, saith the Lord, will I put away thy horses from thee, and destroy thy chariots etc.
I will take away the fortified castles, the soothsayers, the diarists, those who listen to the cries of the birds, the interpreters of signs. 1) He adds this to indicate that he is speaking of a spiritual kingdom. He ascribes to the apostles an exceeding great power, lest a Jew should say according to reason: Will they then be armed? No. You will be unarmed and scattered over the whole earth, and yet you will accomplish it. You will have no human help, and yet you will accomplish it. How does this "rhyme?" Therefore, it must be understood spiritually: through the gospel we will triumph and rule in the whole world. Paul says [1 Cor. 4:11]: "We suffer hunger and thirst"; [2 Cor. 6:10] "as those who have nothing) yet make many rich" etc. I will give thee such a mind that thou shalt despise this showiness and the power of the flesh; I will give thee another power, the Holy Ghost. When this contends, thou shalt not need chariots, 3) not a [human] word, that thou mayest lean upon human strength.
V. 11. [And will cut off thy sorcerers from among thee, that no diviners of signs shall abide with thee.
In Hebrew there are many words that mean "soothsayer". In the 5th book of Moses, Cap. 18, 10. f. [almost all of them are found]. We have a
1) In the Gallic manuscript, the Weimar offers here: 8Ä6ril6M8 instead of: sortitkAos.
2) Instead of: uikil Badentes tanHuam is to be read according to the Vulgate: tan^uam nibit Uakentes.
3) In the Erlangen and Weimar eZed is not well completed in the original: eZeksitis^; it should be "86dis, as the immediately following nitaris proves. - Immediately after this, either uumano or üvminis is to be added to verbo.
Difference made as much as we could. XXXXX4 ) are soothsayers (augures), who from the flight of birds etc. In the 4th book of Moses, Cap. 24, 1. where it is said of Balaam 5) etc., the sign interpreters or soothsayers are named with another word, who took upon themselves to interpret signs; soothsayers or soothsayers from the cries of birds (augures), diviners, sign interpreters, dream interpreters. He stabs covertly at the false prophets. I want to see to it that you no longer use human advice, "human help is of no use", Psalm [60, 13]. They only advise, but do not have the word. We must teach the poor consciences what is quite certain, what can fortify them, we must not grope in darkness etc., Ps. 14. They do not have the word with which to fortify themselves. They are uncertain teachers who make fleeting and uncertain consciences etc. I will give you certain teachers who shall certainly instruct you.
V. 12 [I will cut off from you your images and idols, and you will no longer worship the works of your hands.
[Perire faciam, that is] "I will exterminate." - [Non ultra, that is, "nothing more." - This is all spoken comparatively. Now it is so with your kingdom that you rely on your horses, your priests, your idolatry. Then, when I take away this old kingdom, I will give you those things [the gospel, the Holy Spirit, a sure conscience, peace] 6) etc. Therefore, this kingdom had to be laid waste that that one might be put in its place 'rc. - "The work of the hands," that is, idols. [An idolater is,] he who trusts in his righteousness. An idol is nothing. It is only a delusion that makes him. Because I think that God would have it so, therefore I also make an idol by heart etc. My own opinion is that I worship him, but this is really worshipping the work of hands. There is no confidence of the human heart
4) In our prelims: kosbavim. The Erlanger has: koseavim; in the margin: "vny'si" (they!).
5) In the original: de Mia instead of: de Bileam.
6) Supplemented by us according to the Altenburg manuscript.
except God; in whom, therefore, I put my confidence, that is my God. - ["No] more", 1) because I will give the Holy Spirit etc.
V. 13. [And will break up thy groves, and destroy thy cities].
And [evellam, that means I want to destroy. This is spoken comparatively. Now you have many groves and idols, then you will be another; there will be the right worship through the Word and the Holy Spirit.
V.14. And I will take vengeance with fury and wrath on the nations that will not obey.
This he adds as a threat. It is a great and salutary word. It is a threat, so that the greatness of the good deed will not be ignored. It will happen that few will believe; it will be despised, but not in vain: I will take vengeance. This is said to frighten the wicked and to comfort the father 2). Fear not, avenge
1) The Erlanger reads here: vstra; the Weimarsche offers: LvtzHam. We assume: [Aonf ultra according to the Vulgate.
2) Instead of patres, the Hall manuscript has praeäieatvres.
Neither do you; it is the Lord who takes vengeance. Peter [says of Christ 1 Ep. 2, 23]: "He put vengeance in the home of him who judges rightly." "Our God will avenge" etc. Here you have described the kingdom of Christ with glorious words. The rest serves to punish the people because of fleshly vices etc. He has spoken clearly about Christ and his kingdom. Now he returns to his ministry, which was to punish them for idolatry. First of all he directs his attention to their lives. Good teachers first attack the ungodliness of idolatry, teach with good doctrines; then good manners are taught rightly. The godless teachers do not do this, [who] teach rewards and punishments, virtues and vices only so far [as it concerns the outward life, without presenting the doctrine of godliness of the justification of the heart]. 3) Thus Paul first condemns ungodliness, lays the foundation of godliness, then he described life. This is what the prophet does here.
3) Supplemented by us according to the Altenburg manuscript. Our original offers only: 8oe of impil üoetores: prasruia st posnas, virtuos, vitia üaettzmis.