In the foregoing we have seen that the coming of the Chaldeans over all peoples and Gentiles is clearly described. So the prophet worked before the captivity. Here the punishment on the Chaldeans is described. Therefore he lived before the captivity, and until he saw it, as did Jeremiah. Who does not want this, may say that he writes after the way of the prophecy, what will happen afterwards. The prophet's attitude and purpose is to keep the people in faith, so that they will not despair of the kingdom and the prophecies of the promised Christ. The flesh saw something else. The prophet fights against this weakness in the people in the whole prophecy in order to preserve and strengthen the weak in faith. He presents a likeness of a guard and watcher and keeper, he imagines a kind of fight against the faith of the weak. Think of the prophet, how he serves in his prophetic office, who upholds the people, and those who believe that it has happened to the kingdom of Judah, that God is going away from his promises.
against these. Against these he says: "Do not doubt! Stand, stand! Be strong in faith, all that is promised will come to pass, you will see the kingdom etc. "I stand and sit upon my breast of defense." 2)
V. 1. Here I stand on my guard, and tread upon my stronghold, and watch and see.
In the manner of a guardian and watchman against those who reproach me. He encourages himself, he raises his heart and mind against the trembling people, as if he wanted to say: "I will stand in defense. I will do it like a faithful guardian, who remains undaunted at his post, stands where one must stand etc.
What shall be said to me, and what shall I answer him that reproacheth me.
"What is said to me", namely by the Lord. As if he wanted to say: You think it has happened for the kingdom, and our prophecy is void etc. In the word "rebuke
2) "Weir breast" - breast weir.
lies the whole meaning of this chapter. He fights against the tongues of the weak, not against weapons: "How fine" we are led by the prophets, "how beautifully we have started" etc. Against these poisonous tongues the prophet stands up: "Even if you were useless", I will still carry out the office of a true prophet, and comfort those whom you want to destroy etc. I will hear from the Lord what I shall answer you blasphemers and failures.
But the Lord answered and said unto me, Write the vision, and set it on a tablet, that whosoever passeth by may read it.
Now he says what the Lord said etc. This is a prophetic and divine way, taken from the fifth book of Moses [Cap. 27, 4. 8.] and also used in other prophets, namely that some sign was connected with the word, as it appears from it: Jeremiah [Cap. 27, 2. shows this] with the wooden yoke, by which he indicated the Babylonian captivity, which he preached by the wood and by the word. Isaiah preached that Egypt should be deprived; he went naked, and confirmed the word which he preached by a similar doing [Isa. 20:2]. Thus our baptism indicates that we are to be put to death according to the flesh, but made alive according to the Spirit. Thus Isaiah writes, Cap. 8, 1. f., he seals, he takes witnesses; afterwards he prophesies against two kings. So here; he preaches a certain vision of the future of Christ, he adds a sign by which he indicates that what he says will soon be fulfilled. By "vision" understand not merely that of Habakkuk, but of all the prophets, as in Daniel [Cap. 9, 24. Vulg.]: "That the vision might be fulfilled." He does not speak of that which was then, but of the prophecy which is said of the Christ to come, as here. Write with clear and distinct letters, that they may see clearly that by which they are reminded, and be sure that that which is foretold shall come to pass. Orally you say like the others: The kingdom of Christ will come. That [face] write, show it with the finger etc. Write it clearly, in a clear way etc.; with strong strokes (körte): The kingdom will come from Judah.
not be taken away, Christ will come etc. Behold! this vision shall be fulfilled. This saith the Lord unto me, that I may answer it unto you that reproach me.
That it can read who walks by.
That is, write so clearly that it is not necessary to stand for a long time, so that it can be read in passing, that the reader can walk a little, or etc.; so that the reader is not delayed, he wants it to be written clearly with large letters. This is the sign, now the word will follow:
V.3 The prophecy will be fulfilled in its time. 1)
At the appointed or certain time, procul "shall not be there". 2) He wants to say that this prophecy proclaimed in the prophets still has its time and is not finished; it is certain, not one article is changed. Actually it is said: Since the prophecy still has its time, that is, it is not absent, it will come in its time, as it is predicted by all the prophets.
And will finally come free to day.
Lucas translates this word by ðáñ^çóéÜæî,ιν (Apost. 18, 26. 26, 26.)]: "preach freely". Ps. 12, 6.: "teach confidently." He will speak confidently, publicly, and freely, "freshly, freely, confidently." [Et parebit is as much as:] And will be free in the day. 3) Completely free it will appear in its time. One must await the end of these things until his word comes. All [he says] therefore, lest the people despair of the promises. The tribulation is great, therefore he must also use great words.
1) Vulgate: tzuiavisus aübue prooul, which Luther has corrected by these words: (juouiam ackbue visio in tsuapus. In our original, these words should have been preceded by the verse number "3."; however, they are added to the preceding, separated from it only by a comma.
2) This is given in the Weimarschen so: ... in tsuaM8, stauts tempere vel eerto proeul sal nicht do sein.
3) Here the Erlangen edition shows a gap. The Weimar edition has inserted here as an addition: Lrit impetibibs, but we know nothing to do with it. The first following reads in the Weimarsche: bberrime stabil eoram. lempore, reads etc.; against it in the Erlanger: Ilberrime stabil suo tempere. Oportet etc. Here we have followed the Erlanger.
And do not stay outside.
[God] "will not leave us sitting." He describes with very rich words that the promise will be certain.
But if she be consumed (moram fecerit), wait for her; she will surely come and not be forgiven.
So that they do not say: "It becomes too long, träufe" into another country, it warps from day to day. After all, may it warp, harre, it will not miss. [Instead of illum it would be better to use eam ["ihrer"], so that the change of the genus does not give rise to questions. "Remember not sorrow." It is preached quite clearly in words what he wanted; the painting is quite clear etc. He now chides his reproachful and his blasphemers, so that he may do justice to his office in every respect, so that he may punish in whatever way he can, as if to say: Beware, you who will not be moved, neither by image nor by word, which after all I have from God.
V. 4. [Behold, he who is stiff-necked will have no rest in his heart.] 1)
He who does not believe, but remains in blasphemy against me, his soul will not be right in it (in ea), so that ea must be referred to the prophecy, that is, such a blasphemer's soul will have no pleasure in this prophecy, that is, he will have no part in this vision, he will have no pleasure in it', as it is said in Jeremiah [Jer. 17, 6.]: "And will not see the comfort to come." In the Evangelio [Luc. 14, 24J it is said, "Of the men none that are bidden shall taste my supper." So here: will not be right, will not be satisfied, that is, will not be at ease, will have no pleasure in this prophecy, will have no pleasure, "will not enjoy theirs." Incredulus], actually: he who resists and defends himself against prophecy, as the ungodly and blasphemers. But those who defend themselves, even though they are convicted by the truth, and who, with their ears closed
1) Vulgate: De"", HUI inartzäulus 68t, non erit reckn anima ejus in kSlvetixso.
and eyes will not see and hear, because they deprive themselves of so great a grace, in whose hearts there will be no delight in that [prophecy] etc. In the Epistle to the Hebrews the author, who followed the Septuagint, rendered this passage thus [Heb. 10, 38. Vulg.]: ["Whoever will withdraw, in him my soul will have no pleasure"; subtrahere, that is,] 2) retrahere, that is, with hands and feet they resist etc. See to it that we are not also children of deviation, but of faith. The threat is against the blasphemers, against those who reproach and accuse.
For the righteous lives by his faith.
This passage is very well treated in the Epistle to the Hebrews. In a summary, he concludes that the godly must await the promised kingdom. If you believe, you will live. This saying demands faith not only in the prophecy, but also in the gospel that is to be preached etc. I cannot put it into your hearts; I have done my duty. If you believe, you will live; if not, you will die etc. 3)
We have heard the first part of this second chapter, in which there is a revealed prophecy of Christ. Although the words are short, he interprets them very richly. For the prophets sometimes hardly touch the subjects.
The other part, as it describes the destruction of the kingdom of the Chaldeans, also as it was exceedingly powerful and strong etc. He therefore directs our hearts upward [to the one] who can accomplish through himself what he promises. At this point a new chapter should begin.
V. 5. [But wine deceives the proud man].
But the proud man Nebucadnezzar will be like a drunkard and a glutton, who by other people's work
2) Thus set by us according to the Hall manuscript. Our text offers only: retrnkere etc. The Vulgate reads: tzui 86 8udtrax6rit etc.
3) What follows here in smaller type is a second relation from v. 5 to 1U, which another hand than the scribe of the manuscript has added on two (probably accidentally) blank pages. The Erlangen one assumes Rörer as the scribe. The Weimar one considers this insert to be the original, whereas what follows in the manuscript from the earlier scribe is an adaptation. Therefore, it places the latter in the notes: "In the text," it says, "we naturally give the original." We cannot share the various assumptions of the Weimarsche (Einl. p. XV s.), because otherwise it would be over with the assertion (Einl. p. XV) that our writing is "a direct college notebook.
overloaded with food and drink. "A drunken house spits at the host, so it will do to him." - [Instead of: et non] decorabitur would be better: you will not stay, or he will not stay. He describes that figurative (metaphoricam) drunkenness. - "Which unlocketh his soul like hell," that is, his covetousness. "Hell"; of the same it is said in Scripture [Proverbs 30:16] that it is insatiable. Likewise in Isaiah [Cap. 5, 14. is a similar passagej. It cannot be filled by what has been stolen from others, just as death has a maw that cannot be filled. He takes all peoples' possessions and wealth. But no violence is of long duration; he will not remain.
V. 6. But what is it? All of them will make a saying of him.
Against that drunken king they will raise proverbs and riddles. He will make a proverb out of the whole kingdom, as Virgil did of the regions where Troy was.
Woe to him 1) who increases his wealth with the wealth of others! How long will it last?
What comes quickly, passes quickly, evil gained, evil lost.
And only loads a lot of mud on itself.
Lutum densum is "mud". An excellent saying! This piling up has brought them nothing at all, except that it has collected mud. Thus he saws: "Whom many fear, many must necessarily fear. That is to say, to heap mud upon himself, since he [gathers] kingdoms. 2) [The tyrant's speech is They may hate, if they only fear. That kingdom will not endure, the displeasure of the nations will soon rise up against you and destroy your kingdom. It will be the same for our peasants. God has begun to chastise them, but they do not accept it, therefore etc.
V. 7. 3) O How Suddenly those who bite you will wake up, and those who push you away will awaken.
He presents a likeness of a sleeping tyrant. But a tyrant is fearful by nature. They are easily put in fear, even by a flea. So you sleep safely, but you do not know that you will be awakened so suddenly, suddenly, thinking that it is peace.
V. 8. for you have robbed many nations.
This mud will oppress you; this kingdom will not last longer than the third generation. As powerful as it is, it will perish quickly. Reason does not believe this. - [Jerusalem] he calls "the city" because in it alone was the worship of God.
The other sin is avarice, by which he has sucked all the nations dry, by which he has burdened the people with "all too great" tributes.
V. 9 Woe to him who is stingy to the misfortune of his house, that he may lay his nest on high, that he may escape disaster!
You did this for the sake of saving yourself from misfortune. This is characteristic of tyrants, that they look for hiding places that give them protection, but
1) Instead of tillt in our template, read "i.
2) The Erlanger offers here: ,,iNuN "st ... Intnrn a "ns", äniir r "xno." The ^Weimar one: Ilwä "st engraving" Intnin ä "n8Uin, tr" s "s Intnrn ctsnsurn, "tu.in rsxna soonxr "xa^
3) This verse number is missing in Weimar's.
V. 10: You have sinned with all your might (peccator anima tua).
"The soul" (anima) denotes the disposition by which we are filled, as Moses [2nd Book, Cap. 15, 9.] says of Pharaoh, "I will draw out my sword, and cool my courage upon them."
V. 11. For even the stones in the wall will cry out.
Nothing seems certain to a tyrant. When he hears a crash of stones, he thinks that danger threatens him. Thus, those who were not frightened before by so many preachers are frightened by this evil conscience in their sleeping chambers. For in their evil conscience it seems to them that the walls threaten them, so even everything frightens them. In such a way also the poets have a person poetry: The field laughs etc. Thus he lets the stones speak here, which are to accuse his conscience.
And the bars on the locked will answer them.
As if he wanted to say: In your sleeping chamber you will hear the crashing of the beams, and this will frighten you, and you will think: Behold, that find admittedly sins, injustice. In other circumstances, they think that everything is safe.
Woe to the one who builds the city with blood and builds the city with injustice!
This is the third sin, where cruelty is connected with murder. 5) That is, "with injustice".
V. 13. What the nations have worked for you must burn with fire.
The sense is that which Augustine teaches from Jeremiah [Cap. 51, 58.] 6) The last sin is this:
V. 15: Woe to you who pour out your neighbor's drink and mix in your anger.
He speaks of the king of the Babylonians. - "That you may see his shame." The cup and drinking means wrath and vengeance. The cup that makes them drunk. In Jeremiah [Cap. 25, 15, we read that he shall take the cup and give it to the Gentiles etc. Drinking is nothing else than suffering misfortune. It therefore indicates the exceeding cruelty and rage of the kingdom. Woe to you who have given your neighbor the cup in which you have mixed your wrath. Zechariah 7) [says Cap. 1, 15.]: "I am very angry with the proud Gentiles" etc. Thou hast made all too drunken, that their nakedness was seen. The simile is taken from drunkards, like Noah, who lay shamefully there.
V. 16. So now you also drink, so that you stagger.
As if he wanted to say: I must make you drunk again, so that you stand there, so that all nations see your nakedness.
And must spit shamefully.
Vomitus ignominiae, that is, a shameful spitting; as one who spits shows that he has taken too much, so etc.
4) Instead of provsrvirira (Sprüchwort), the Altenburg manuscript reads vsoCÄtzriin (Sundes), although the Hall manuscript offers: Xlwä provsrdirim.
5) Already here the Weimarsche has the verse number "13".
6s In our template: Ssntsntia sst, UaDvnt Xnxnsstzinass ot Hisrosn/musf. Since this sentence seems to us to be very doubtful, we have, supported from the following relation [Col. iS79s, angenvmmm: ... <411 am kadst XnAnstinns sx Hisrsmin.
7) In the original: "Xx", which is XKxasvs.