V. 1.4) Hear ye what the Lord saith, Arise, and rebuke (contende judicio) the mountains, and let the hills hear thy voice].
Judicium, rather a matter of strife. He punishes the rich. He is all about punishing their customs and their vices, and admonishing them to walk rightly. He is bold, for the Lord has commanded him to speak thus. Lead the cause against "the hills," chastising, contending, and answering against princes and kings. "The hills" are the lowly, and the rich, and all that [is] great. 5) His word attacks to strike that which is very high. Ovid says: The high ones strike
4) The first five verse numbers are missing in the Weimar.
5) Inserted according to the Hall manuscript.
the lightning etc. Hear what cause the Lord has against you.
V. 2 [Hear, ye mountains, how the Lord will punish with the strong foundations of the earth].
Elsewhere the princes, the priests, the prophets are called [also] foundations of the earth, because the nations are governed [by them] etc. [He uses a peculiar epithet [: fortia, that is] "hard", that is, you are hard etc. The Lord will deal with you, it will be scolded, he will make a rebuke or a right (argumentationem) with Israel. Here he distinguishes his people from the people of Israel. It is not necessary to look at the order in the prophets; this is how he speaks while the kingdom of Israel still existed.
He attacks both kingdoms for their corrupt customs. Now let us hear the matter; he will make a complaint:
V. 3. 4. What have I done to you, my people, and how have I offended you? Tell me. I have brought thee out of the land of Egypt rcZ
You have always received benefits and repaid evil for it. You do such great evil against me, you dishonor me, you cause me to get an evil rumor among the nations for your sake, as Moses says in his song [Deut. 32:37]. It is a great thing that is brought upon them by the advancement of benevolence and the accusation of ingratitude. You live in the most vicious way. God "must always be a cover of shame." Nnn he moves up this benefaction [of the execution from Egypt] to them; .it is always inculcated. The Lord must always be seized by some visible sign. Such is the Exodus from Egypt, such the Sacrament. It is a disgrace for us, and a very strong one, if we have been ungrateful. I have done this and that; you always blaspheme and kill the prophets. The other benefit is:
V. 5 My people, remember what Balak king of Moab said and what Balaam son of Beor said to him.
First, he protected the people against Pharaoh's violence. Balaam was appointed to curse, so that [the people would be corrupted] by the treachery. etc. He transforms Pharaoh's power 1) into weakness, Balaam's curse into blessing etc. From all evil, which threatens us both by power and by treachery, he protects us. See Num. 4, Cap. 24. and this has happened
From Sittim to Gilgal. 2)
See in the book of Joshua Cap. 2, 1. or 3, 1. 4 Mos. 25, 1. [Sittim] is a place in the Ge-
1) Instead of verdum in our original, which does not fit at all, the Altenburg manuscript reads either rodur or vires.
2) In our template: Oilsack instead of: Gilgal. Likewise in the Altenburg manuscript.
filden of Moab. It extends from Moab to the Jordan; it is a field. The curse did not come to pass; God preserved His people from the curse. This is a description of the place where this happened, that the righteousness of the Lord might be known, that the righteousness of the Lord might be known, and the same might be known. This was done so that the righteousness of the Lord might be known to you forever, that is, in what way someone is righteous before the Lord, Rom. 3:25, 28, so that you might know that this is not done by [your] strength and works, but by my power etc. By my blessing you will be preserved, not by your works or merits. Justitiae ["all good"] ,whereby we are justified before God etc. Now he attacks the false worship.
V. 6. With what shall I propitiate the Lord? By stooping before the high God?^
[Quid dignum offeram Domino? in the Vulgate, according to the Hebrew, means:] "With what shall I reconcile the Lord?" 3) - Curvabo, that is, I will stoop before the high God, that is, say with what I will propitiate the Lord, that I may forestall His wrath. Not with your works, not with your righteousness. He condemns false righteousness and false worship, as if to say, Not with those things in which you rely. The whole pretense (larvam) of outward worship he rejects. "By stooping, pressing, thinkest thou that God can be deceived thereby?" Not by such hypocrisy. Thus the priests will teach, thus the princes will do, thus the foolish people will imitate. This is also how we have set up processions etc.
3) These words: "<mo prnsvsQiain Vominuiri." are added to the previous paragraph in the Weimar one with a preceding comma, in the Erlangen one without punctuation mark. Both editions have failed to recognize that these words belong to the sixth verse as an explanation of the Vulgate. In the Zwickau manuscript, it also often happens that only the explanatory words are written down, without the words that are explained. That the Weimar edition has made this mistake is very surprising, because on the same page in the Hall manuscript is found: tzulä, üobr. Huo prasvoniaru voruiunru them.
V. 7 [Do you think the Lord is pleased with many thousands of rams?]
[Instead of] placari it should rather read.] "to be well pleased"; as you consider it. See how it stood in this kingdom etc. If the sacrifice of rams did not please Him, much less our serried works etc. because they are done with confidence in it and in carnal righteousness. God is not reconciled by this glissistic pretense (larvis).
Or shall I give my first son for my transgression?
He is talking about the service of Moloch. In the book of Kings [2 Kings 16:3 (?)]: 1) He sacrificed his firstborn on the wall etc. An anger arose in Israel, that is, it became so indignant etc. This nonsensical nature was common among the Jews, that they sacrificed their children. They wanted to follow Abraham, but did so by their own power etc. This is an excellent text against righteousness from such outward worship etc.
V. 8. It is told you, 2) man, what is good.
Namely, it is absolutely the office of the prophets that they not only punish the gross evil customs and vices, but also hypocrisy. Ps. 51, 8: "You have a desire for truth" etc. God demands the truly righteous, the truly holy, and hates the hypocrites fiercely. So here he calls the people back to true and right morals and godliness. He says three things here:
[Keeping God's word (facere judicium), and practicing love (diligere misericordiam), and being humble before your God (t sollicitum ambulare cum Deo tuo).]
First, he deals here with the outward life in which men prove themselves unrighteous, and finally 3) he attaches that which relates to God, as God ver-
1) In the Weimar: "flll, 11^", that is: I Kings 11, 7. But this fits even less than the passage we cited. The two following sentences are incomprehensible to us.
2) The Weimar edition has luäioabo as the keyword instead of IrMioabo, which is to be read according to the Vulgate. This is not a printing error, because the Erlangen also reads this way.
3) Here the Weimar edition has the note: "tum instead of taintnrn?". Obviously is meant: "taMnm instead of tauäsiu". We have assumed turMsna.
be honored, as Christ says [Matth. 22, 21.]: "Pray for what is God's" etc. So it is said [Matth. 5, 24]: "Be reconciled to your brother first" etc. Facere judicium, "do as is right," includes that I hurt no one. First, that I give to each one what is his, and leave to him what is his, his honor, his goods and chattels etc., that I be not burdensome to anyone; then that peace be taken care of as much as is in me etc., as the 140th Psalm, v. 13, says: "I know that the Lord will do the cause of the wretched and the right of the poor," so that the wicked may be kept in check, and the good may be protected, that no one may be wronged etc. This is said both to the people and to the judges, that they should make every effort to keep peace and tranquility, so that no one is hurt. The priests should not teach and write this, but it must be fulfilled with action, therefore he says: "keep" (facere) etc. That I do not injure the neighbor, that includes killing. I must have a tongue that does not lie and deceive. One must hold [one's tongue] in check (cohibeat) etc. I must not desire to harm [the next person's] servants, his goods etc., I must see to it that another does not harm either etc. Whoever does so will incur the hatred of many people. It is a great thing to oppose those who injure and not to injure. One loses favor and possessions over it. I put my whole life in danger. To oppose completely all those who do violence, that is, to bear hatred and danger in the world. This is a great work; the flesh does not do it. - Secondly, "that you practice love" (ut diligas misericordiam). 4) In very evident words, "that he may delight in doing good," that mercy may delight him, namely, the mercy that is shown. [Hos. 6, 6.:] "I delight in love (misericordiam volo) and not in sacrifice." In doing works, God does not demand anything from us; He wants them to be shown to the neighbor. He is satisfied with the honor and praise that follow faith, namely, that we are justified by grace alone:
4) This is separated from the preceding in our prelims only by a comma.
that we preach the gospel and offer Christ as a sacrifice, that is, preach Christ who was crucified for us etc. The first work is that we keep God's word, then that we practice charity and love etc. [2 Cor. 9:7: "God loves a cheerful giver." [Such a one] sees to it that others also become benevolent and charitable. "Love" (misericordia) is passive, which another receives from us. - "And be humble (sollicitum) before thy God." The order is fixed: first, we are justified by faith; second, we give thanks; third, we do good to our neighbor. So he is talking here about the outward life etc. The third part is the warning not to be puffed up or presumptuous. He is not directing service against God; he has presupposed it to be before good works. See that you do not seek glory in good works, which he wants to prevent by this third piece etc. Vain glory soon follows; I please myself etc. In such a manner shalt thou live godly, so shalt thou do good to thy neighbor, that thou abide in humility. In the books of Kings
[1 Sam. 15, 17.] it says of Saul: "Since you were small in your eyes" etc. The first two pieces he had, the third he lost. He was puffed up and presumptuous etc. This arrogance spoils all works. It is a well-known saying that when an onion has been cut 1) and peeled, there is always one peel hidden under the other in it. It is an indomitable 2) vice of which the holy fathers have quite rightly said]: A thistle head always stands [upright wherever it is thrown]. 3) Augustine also makes such a complaint. Therefore he [God] makes the saints fall etc., [as the] David, so that they would have this constantly before their eyes, and be humbled by the appearance of weakness and not be puffed up by the greatness of goods etc. In Proverbs [Cap. 11, 2.] this word [xxx] also stands, and no more. Another interpreter has translated it: a-.
1) In our submission In ässsrto ospo, to which the Weimar one notes, "To us ässsrto seems not quite certain." We have assumed or äi8866tu.
2) Instead of inäumnabilk we have assumed inNowadiis.
3) Supplemented by us according to the Altenburg manuscript.
It is: oppressed and looking for a corner, so that it is hidden, so that it struggles with self-love, with vain honor. 4) A hasty, simple eye is one that is full of the spirit and strives to do good to all. "When you give alms", Matth. 6, 3. hide the alms in the "bosom of the poor 5) etc. Those who have to preside and teach "belong to good people. This beast does not let up. Confess that it is entirely so, because the hand of the Lord does not come to help etc. He [God] lets them reign, so that He may rebuke us etc. Nothing is to be done, but that we command ourselves to the hand of God. This is what God wants, that you be full of faith and do good to your neighbor, and be free from boasting in these things, so that you may humble yourself. If you put God out of your sight, then your confidence (fides [?]) and your good works will make you puffed up. This is the Christian life, as far as the outward customs are concerned.
V. 9 The voice of the Lord shall call upon the city: but he that feareth thy name shall prosper.
This is a new section. The prophets have not always spoken the same thing; they have distributed it to different times and oerters. ["He who] fears your name [will succeed." "To whom [Salus erit (XXXXX)], "it goeth speedily," who accomplishes happily that which is before hands. In Job [Cap. 6, 13.] it is said, "It will go nowhere" [XXXX] etc. Proverbs 8:14: ["Mine is both counsel and action," or wisdom; it is the Lord who preaches, it is not I; his is the voice in my mouth. As if he wanted to say the opposite: Those who do not fear him will be completely miserable. Bliss will be with those who fear him. Unhappiness will be with those who do not fear him.
Hear, you tribes, what is being preached. 6)
The voice of the Lord calls city by city, "makes enough cry out". Therefore he says: "Hear
4) In both the Erlanger and the Weimarschen: xsnoüoopin instead of: zcevockiLta.
5) That means: Do it secretly. This expression is also found in Proverbs 21:14.
6) Vulgate: ^ndits tridn8, 6t<iui8 axxrodnditiI1u<1?
therefore, you tribes", it is the voice of the Lord, not my voice, [Quis approbabit illud? should rather mean:] for who w.ull desist, pass by, go away or depart. He wants to say: He is commanded to preach; even though he knows etc., he still must not let the word go etc.
V. 10.1) [Still remains unrighteous good (ignis) in the house of the wicked, and the hostile low epha.]
[Et mensura minor irae plena means according to the Hebrew:] and the too small bushel, which brings wrath. He punishes the vice of not keeping God's word, much less practicing love. To keep God's word (facere judicium), that is, not to violate, and to hinder him who violates etc. No matter how much is called through the cities, no fruit is obtained because many persist in their ungodliness.
"Fire" (ignem), I believe, denotes vengeance. Putting fire to a house is a punishment of sin. [So he calls] the treasures^ obtained by ungodliness; that is the fire which shall consume them etc. "You wrestle after misfortune, have misfortune in Hans." This is said of the ungodly, who gather all things, rightly and wrongly. Thither they labor that they may be consumed. The unrighteous good will become to them a disturbance and a consuming fire. "And the little ephah." Nor do I see etc. with what measure they shorten the poor and enrich themselves. This [little ephah] is nothing but wrath, namely, God's wrath. Nor is there fire, namely [unjust] treasure, in the house of the wicked; nor is there wrath, namely the little epha in the house etc.
V. ii. Or should I approve the wrong scales and the wrong weight in the bag?
All the stones in the sack 2) (sacculi, we have [in our Latin Bible] seculi), this manner of speaking is also found in Proverbs [Cap. 16, 11.]. 3) Do you then take me for a
1) In Weimar's, this verse number is only at the beginning of the following section. The following is added to the preceding without a new keyword.
2) In both the Erlangen and Weimar versions, the following is interpungent: 0mn68 Inxidss, 8N66uli.
3) In the Erlanger and in the Weimarschen: "krovsrd. sll, 1.)".
Such that I should approve of the unrighteous wages? He says this because he sees that they act ungodly and yet sacrifice, as the ungodly are wont to do, and yet remain in ungodliness under this pretext. Not so! [Matth. 5, 24.:] "Go first and be reconciled to your brother" etc. He punishes these perverse saints who serve God and harm their neighbor etc.
[Justificabo, that is] that I should cleanse, that is, consider clean and approve etc. The whole text goes against the worship of the perverse saints and the sacrifices etc.
V. 12 By which their rich do much wrong.
"Their" namely of the city or rather of the cities. They have become rich through the wrong scales and the wrong weight etc. Iniquitas is [rather] 4) robbery, violence, injustice, whereby the neighbor is injured in some matter. They are full of injustice against their neighbor etc.
And their inhabitants deal in lies, and have false tongues in their throats.
Fraudulenta, that is, false. "No true word comes out of the throat" etc. Those who seek to get rich by usury "are not ashamed of lies. It does not matter to them a lie, with which they deceive the neighbor.
V.13. Therefore I will also begin to plague you and make you desolate because of your sin.
"Therefore I also will begin"; as you do, so will I do. As the wicked earn the opposite by their worship, so they earn the opposite by their life etc. [Ps. 18, 27.:] "With the perverse thou art perverse" etc. Hence come wars and robbery, with which He [God] avenges the robbery, or a wasteful inheritance, or the war-servants (miles) etc. This is what happens to the world. In the wars the goods are squandered to the worst, or an inheritance etc. As it is gained, so it is lost. This is the rule of the divine judgment, Proverbs [10, 2.]: "Unjust good does not help" etc., it is best to be satisfied with the present. "Pla-
4) Inserted according to the Haitian manuscript.
gen" by the Assyrian or by pestilence or a plague. By your treasures you will deserve to have your treasures snatched from you.
V. 14. You shall not have enough to eat.
In this way I will give you a famine, so that you will not have anything to fill yourself with.
You shall languish (erit incurvatio in medio tui).
Incurvatio, that is, to be bent. In the Psalm [38, 7.] it says: s "I walk crooked and very bent,] all day long I walk sadly." I will take pains that you will be more humbled day by day, I will cause the decrease and diminution of all your goods. And I will also send pestilence. You will go back, "withdraw" your goods and your offspring, which you would like to save from the destruction. You will not be able to, and when you have pulled out some, I will give that they be killed etc. All this as punishment for your sin.
V. 15. You shall sow and not reap.
You will work, another will pick the fruit, he will reap what you have worked for.
V. 16. For one holds the wise Amri.
This he adds, so that one can see that he is talking about the kingdom of Israel. "The game is judged by God," because 1) he is the judge who so judges etc. Praecepta [that is], one keeps the customs and the ways? Amri, the father of Ahab. There the kingdom of Israel first began to eutarteu. Opus, that is, the examples of Ahab, the exceedingly godless king. Voluptatibus [should rather be called voluntatibus], 3) their poetry and aspirations. ["Their inhabitants" (habitantes in In sa, that is, in the city or [the inhabitants of the cities.
1) Instead of Huis in our template, we adopted Hniu.
2) per in our template, we have resolved by xator.
3) Supplemented according to the Hall manuscript. Our Vulgate has voluntutibns.