This chapter is dark in itself, and the various opinions of the commentators darken it even more. Therefore, I am also somewhat in doubt about the correct interpretation, but I believe that I will not interpret it badly. It would lead too far, however, if I wanted to cite and refute all the opinions of each individual. But with great agreement they want this, that by the four chariots four empires are meant, namely the Babylonian, the Persian, the Greek and the Roman, of which many things are said in Daniel. How this does not fit at all, my refutation alone will show clearly. And it is this: This is absolutely the manner of this prophet, that in all his visions he deals with future things, not with what has been done or has happened, which is learned from all the previous visions.
and from those who follow. This would not agree with the interpretation of those who interpret it from the four kingdoms. Because at the first chariot they must come back to the Babylonian empire, which is not right with the way of the prophet. Moreover, their spiritual interpretation cannot be approved, because it is very ridiculous and cold, since they interpret the red horses of the first chariot as the martyrs, the white horses as the virgins, the black ones as the confessors, the checkered ones as the diversity of all the saints, and I do not know what other exceedingly ridiculous things. For this must be kept in mind with every spiritual interpretation, that it must be in accordance with the faith, that is, that it refers to the faith or to the office of the Word. Spiritual interpretations are nothing at all that are based on works.
Since there is no respect for works, they are all external creatures, youthfulness, hand and foot. This is to be noted, lest we be deceived by the example of those who, out of pleasure in works, put forth such inconsistent things, inventing I know not what paltry and inconsistent things etc.
In this chapter we will present what the Lord has given. The judgment stands with you, and if there is anyone whom we do not satisfy, and he has better, let him tell us; but I believe that I shall hit the mark.
In sum, the prophet does in this chapter what he did in all the previous chapters, namely, that he comforts and encourages the people, who were afraid and depressed by the terror of the nations at midnight. For above I have reminded several times that the neighboring nations resisted that the Jews should not promote the begun temple, which they were commanded to rebuild by God's commandment. For they feared the power and the weapons of the nations against Midnight, by whom they had previously been captured and miserably afflicted. They were still mindful of this calamity and were afraid, instructed by what they had suffered before. Therefore, this memory of the past misfortune always deterred them, fearing that they would have to suffer a similar or even more severe misfortune. Therefore, they still considered the midnight region suspicious, since Jeremiah had predicted that all misfortune would come from there. Against this timidity or fear of the midnight region, the prophet consoles them here that they should compose themselves and remember the words of the Lord: everything will be safe; the midnight and that part to be feared will not only not oppose them, but will even give its consent and keep faith and believe the word. And so the prophet wills that all cause for fear be taken away. This is my opinion and my summary of this chapter. For everything will be intended to be related in such a way to the ministry of the Word, and so this chapter will be in the best possible way with the
the preceding ones together. In the previous chapter we saw the vision of the flying book, of the ephah, of the centner of lead, of the flying women etc. By this vision is indicated the godless Pharisaic doctrine that would prevail when the time of Christ's coming was at hand. In this chapter, he indicates what will happen after Christ is already revealed and reigns, namely, that a new light will be kindled, that is, the evangelical doctrine, which will not only drive out the godless doctrine, but will also be spread over the whole world and bear fruit among all nations. And so, as I have said, this chapter follows in proper order from the previous one, which we have finished. Now let us proceed to the text.
V. 1. And I lifted up mine eyes again, and saw.
Since he says [in the Vulgate: Et conversus sum] that he has turned back, he indicates that the thing according to him will happen in the future, has not yet happened, as he also says in the previous chapter [v. 1] that he turned back when he saw the flying book. And this is what I reminded at the beginning, that what those interpret of the four kingdoms does not fit, since the prophet indicates that he speaks of a future thing that has not yet happened.
[There were four chariots coming out from between two mountains; but those mountains were of brass].
Et montes montes aerei is a Hebrew way of speaking that the Latin expresses simply this way: in the middle of two brazen mountains. - "Four chariots." The face in a previous chapter, namely in the first, also had horses. Here, however, not only horses but also chariots are presented to us, so that it is clearly indicated that this is a different vision from the previous one, since the horses are scattered in the four regions of the world, and make the Spirit of the Lord rest in the whole world [v. 8], so that the vision cannot be understood in any other way than from the office of the word.
V. 2. red horses.
These are "the red foxes". Varii are "colorful, blotchy, explosive". Such are the horses we call "gray horses," which have many spots. The same word is in the first book of Moses [Cap. 30, 39.], where Jacob peeled the sticks and put them in the place where the sheep were watered, and received "sprenglichte" etc. by mating.
V. 5. 1) They are the four winds under heaven.
This is the interpretation of the face, but quite dark. It is necessary, however, that we support our interpretation, which we have established above, so that everything does not seem to be contrary to each other. The chariots are called XX, that is spirit (spiritus). For so we want to translate it in this place, not by the word "wind", although the Hebrew expression denotes both.
Who come forth to stand before the ruler of all lands.
In the previous vision the horsemen returned with the horses, here they do not return, but are sent forth: from standing before the ruler of all lands (for so it is called in Hebrew), for the word of God always runs, it is not idle. For thus the Scripture makes the angels servants of God, who stand with him, as it is said in Daniel [Cap. 7, 10.], "A thousand times a thousand served him," that is, stood with him. In this passage he speaks of the ministering and standing of the angels. The Sophists struggled miserably with the interpretation of this passage, and especially Dionysius invented ridiculous dreams about the heavenly kingdom. But since he calls here the ruler of the earth, he understands Christ, who is actually called the ruler of the earth in the Psalms, as in the 8th Psalm, v. 1: "Lord, our ruler" etc., and above in this prophet we have seen the same. Everything in the vision must be carefully observed. The red horses, which are on the first chariot, are completely silent. The black and the
1) This verse number is missing in Weimar's.
white at the second and third chariot are sent toward midnight, so that it is clear, as I reminded above, that it cannot be understood of the four kingdoms. For they do not come from midnight, but from Jerusalem, and go in view of the prophet toward midnight. The fourth chariot with the checkered steeds goes out about noon. In the Hebrew it is connected in such a way: "the checkered strong steeds". They are the same horses, and yet he speaks of them as different.
V. 8. And he called to me, and talked with me.
In the Hebrew there is a great emphasis in the word, "And he called unto me." In this passage is the summa and the main part (epi- tasis) of the whole chapter. And up to here goes the first part of this chapter, which we want to explain as much as we can.
Above I have reminded several times that by the four number the four directions of the earth circle, that is the world, are designated. It is therefore indicated that the horses with the chariots are to be sent out into the four corners of the world. He is silent about the red steeds of the first chariot, therefore we will also be silent. Those on the second chariot will be sent out around midnight, as will those on the third. This serves to comfort the people, as if to say: You are afraid of the midnight region, but take courage and let go of mourning and fear; the Lord will wage war against it. He will fight for you against the midnight, because he has sent two chariots. Since it was preached by the prophet, the Jews may not have understood what it was referring to, but yet the comfort is held out to them so that they may be uplifted and encouraged, so that they may cease to tremble and fear, and think that the Lord is concerned for them in every way, that those whom they feared most may be subdued, since two chariots have been sent against them. So we see that what I have reminded you is completely true, that this chapter has to do with the people being encouraged and strengthened against the fear of the enemies at midnight.
Secret interpretation: If we take the color of the steeds according to the secret interpretation, then
everything will also be based on the ministry of the gospel, to which everything must be related, not on the foolish delusion and the ridiculous little fibs of the works.
First, there are "two mountains," which signify the twofold church of the Jews and Gentiles, which he made One, as Paul says [Eph. 2:14.], "He made the two One." But they are called mountains, because everywhere in Scripture a mountain signifies a multitude or collection of people, and the power of kingdoms, as he said above [Cap. 4, 7.], "Who art thou, O great mountain, before Zerubbabel?" Isaiah also calls the church a mountain, Cap. 2, 2. "It shall be certain at the last time the mountain where the Lord's house is," etc., that is, by the power of the word the church of Christ shall be exalted and made glorious, for he speaks of spiritual exaltation and glorification. "But "brazen" are the mountains, because the church is invincible against all the violence and attempts of Satan, the gates of hell and the world. It is not warlike or bloodthirsty, and let no one think that it is to be referred to that, but ore signifies the unconquerable perseverance and endurance of the church, as it is also said in Micah [Cap. 4:13.], "I will make thee brazen claws." Now it remains that we also interpret the colors of the steeds. He is silent about the "red steeds" of the first chariot. In short, we want to take the colors on the horses for the effect they have had on the peoples to whom they are sent. The red color means the effect of the gospel among the unbelieving and carnal Jews, i.e. the gospel only brought about a carnal godlessness among them, only aroused a bitter hatred against the gospel of Christ and the preachers of the gospel, because only a few and hardly a remnant were preserved. Thus, the first ministry of the Gospel in the Jewish land did nothing. They only became more carnal, so that they became more bloodthirsty and raged against the saints. The "black" and the "white" horses are others on the second and third chariots. The black and the white color are the extreme (extremi) colors, say the philosophers. Red is the middle color, because it originates from Na
tur from the white and the black when the white is combined with the blackness. This can be seen in coal when it is lit, and in saltpeter (in vitro) 1) etc. In short, the black color is the color of darkness and death, the white is the color of light and life. It is the word that first makes guilty and condemns and kills, then makes the killed righteous and blessed etc. The "checkmates" are the apostle Paul and other ministers of the gospel, who preached the gospel to different and very distant peoples. They are also very strong, because the apostle Paul worked more in the ministry of the word than all other apostles, which he himself testifies [1 Cor. 5:10]. He has taken on many colors, making himself available to many different peoples. These are ready to move everywhere, that is, Paul with his own came among wild and strong peoples, to the Romans. Therefore, it was necessary that the strongest preachers were sent there, who taught the word of the gospel with great confidence of heart and with great power etc.
Behold, moving towards midnight.
He applies the face according to which they understood and were minded at that time. Since they could not understand the darkness that we have just explained at that time, the prophet only deals with the fact that the fearful hearts would like to be strengthened, so that they would no longer be anxious because of the midnight region.
[Make my spirit rest in the land around midnight.]
"My spirit" is the Holy Spirit, not anger or revenge, as some interpret it. The same expression is Isa. 11, 2: "On him shall rest the Spirit of the Lord." So here: "They make my spirit to rest in the land toward the north," that is, he will rule there by the Word and the Holy Spirit. But it will rest on the mid-
1) Instead of vitro (glass) would like to read nitro. Then the coal would be the black substance, the saltpeter the white, the result of the connection the red fire.
The prophet applied the face at night, as I have said, because the prophet was appealing to your understanding of the listeners, because they did not fear all the other peoples of the earth as they did those at midnight. Therefore he says of the midnight alone, while it is true of the whole earth; but it was necessary that it should be referred to it alone, because of the fear of consciences. For the proclaimers of the word must act in such a way that they direct the word where they see the consciences suffer most, to the part where they see them most terrified.
V. 10. Take from the captives, namely from Heldai etc.
The visions of this prophet are now finished, in which there was a great difficulty, and for this reason he was considered to be the most obscure because of the 'dark' visions. Here at the end he adds a sign to confirm all the previous visions and sermons he has preached so far. For this is the way in all prophets and everywhere in the Scriptures, that some sign is added to the word, by which it is confirmed. Thus Isaiah Cap. 20, 2. that he should go naked and barefoot, that he should take off his sackcloth from his loins and remove his shoes from his feet. By this sign he confirmed the preaching that Egypt should be laid waste and stripped bare (for this he had prophesied) by the king of Assyria. Such signs are also many in Jeremiah, as in the thirteenth chapter [vv. 1-7.] of the belt that was hidden and rotted. By this sign the Lord wanted to confirm the rejection of the people of Israel, who had fallen away from the right service and the right word through ungodliness; therefore they would perish etc. This is also the sign in the same prophet, when he is given the cup of the Lord's wrath to pour out to the nations [Cap. 25, 15]. Likewise, when he wore a wooden yoke on his neck [Cap. 27:2] to indicate that all nations would be subjected to the power of the king of the Chaldeans, all would come under his power. Thus signs are always added to the word at all times. Noah had
the rainbow [Gen. 9:13], 1) we have baptism and the Lord's Supper. The same happens here also in this prophet.
Accipe a transmigratione, that is, take from the captives who have returned from the Babylonian captivity. Those he names here, Heldai, Tobiah and Jedaiah, with whom he is commanded to go to the house of Josiah, who will be the fourth companion. For all four of these had been captives in Babylon and had been brought back. There is no dispute about the persons. Two are named in Ezra, and there is no doubt that Jedaiah was of the house of Joshua, and Tobiah of the tribe of Zerubbabel. The other two are not called by these names in Ezra, and it is not to be wondered at, since many often have two names and three names. It is probable that these four were from the two tribes of Judah and Levi, because in sum, the purpose of these signs is to make Christ both priest and king, as the words are abundantly clear. Significantly he added: "Of the captives," that is, those who came from Babylon, so that those who had returned from captivity might be strengthened the more and believe, and the others also might not doubt after they had seen the sign.
V. 11. But take silver and gold.
Namely, the sacred gold and silver offered for use in the temple and for the sacred utensils.
And make crowns.
He would not sin who added "two" here, so that one would read: Make two crowns.
And set it on the head of Joshua.
He does not want the crown to be placed on the head of Josiah or Heldai, but on that of Joshua the priest. And herein lies the meaning and intent of the sign that the high priest is adorned with the twofold crown. To this sign is added the word:
1) This place proves that instead of uroair, is to be read: arouru. The latter also offers Luther Col. 1877, s 16.
V. 12. Behold, there is a man called Zemah (crescens), for under him it shall grow.
For I translate in such a way after the Hebrew, as also exactly the same place is treated above quite plentifully by me in the third chapter [V. 8.], where also the same word is. The evangelist Lucas seems to have seen here, since he says [Luc. 1, 78.]: "The exit from on high has visited us", where he used the word. But it is more significant if we translate it by the word crescere [to grow]. And it is the opinion of this passage, as if to say, Hitherto have I comforted you with many sermons and visions, that ye might know assuredly that the temple should be rebuilt, and that ye should be preserved, among whom the future kingdom of Christ should be established. Therefore do not be afraid; no one will be able to overcome you and prevent the building from being done, for everything must be done for the sake of the coming Christ. When he comes, he will take upon himself the kingdom and the priesthood at the same time, and he will grow very much and a great growth will take place under him, that is, the gospel will prosper against the gates of hell, against the power and attacks of Satan and the whole world. Christ will show himself strong against all the wisdom, righteousness, prudence and strength of the world, as we have abundantly interpreted above in the third chapter. And so it becomes clear that this text is not to be referred to the priest Joshua, who is only a model and sign of this future man of whom he speaks, the growing one, namely Christ, as what follows will also clearly show, since it is described that he will sit on his throne, which did not belong to a priest. For the kingdom and the dominion stood alone with the tribe of Judah, not with Levi. Therefore, since he says here that both will be united in one person, this must be understood by Christ, who is both our king and our priest forever, as the Scriptures teach.
V. 13.r) He will wear the ornament (gloriam).
1) This verse number is missing in Weimar's.
These are peculiar words in the Hebrew language, which we, since we do not have a perfect knowledge of this language, cannot render with appropriate and fitting words. But gloria means praise and glory, as is clear from the verse that we often find in many psalms: With honor and adornment thou art arrayed [Ps. 104, 1. f. 8, 6. 21, 6.], that is, with praise and beautiful adornment, "a delectable, comely ornament," as is the dainty and appropriate adornment of girls when they adorn themselves with bracelets, showpieces, gold and silver collars, and every kind of ornament. This is what the Latins call ornatum [adornment] or decorem [adornment], and the Hebrews laudem (praise). Clear is the text in the second book of Moses [Cap. 28, 2.]: "clothes that are glorious and beautiful" (in laudem et gloriam). Therefore, one can see here that adornment and adornment or the exceedingly great prize of the kingdom of Christ. As Christ's kingdom is not bodily, neither can he be adorned with bodily adornment. But it has no other adornment than the preaching of the word of the gospel, which is the adornment and supreme praise of Christ. The kings of the world are clothed in purple, are dressed and adorned with gold and precious stones. But Christ puts on the light; His liness, loveliness, righteousness, holiness, and goodness are preached through the gospel. When it is preached that he is full of grace and truth, then he is adorned with his highest adornment and his most glorious honor. In this priesthood and kingdom there is nothing external, as it was in the Mosaic priesthood. Here, however, everything is spiritual, as is also evident from the exceedingly beautiful verse of the Psalm [Ps. 145, 5.]: "I will speak of your glorious splendor, and of your wonders", where the prophet explains to himself what he called "the glorious splendor". So is the same way of speaking in the fourth book of Moses 2) [Cap. 27, 20.]: "Put your glory on Joshua", that is, adorn him, praise and extol him before the people. So.is God also adorned when we preach Him through the Word and faith. And so the earth becomes full of the glory of the majesty of the Lord.
2) In our template: In deuteron.
And will sit.
Namely, as a teacher. This is the second adornment of Christ.
And will rule.
Namely, as a king. This is the third ornament. Likewise:
Will also be priest on his throne.
He will be both king and priest. Thus, the offices of these two tribes will be united in this one person, which never happened before and was not allowed. For this was the prophecy [Gen. 49, 10], that the scepter of Judah shall not be taken away, until the consolation of all the nations comes (desideratus) [Hagg.2, 8]. Namely, Christ is both our king and priest. King, in that he rules over us, preserves and protects us against all power and violence of the enemies, both physical and spiritual, so that no creature can hurt us without his will. He is a priest - and this is by far the sweetest and most comforting thing for the conscience - in that he represents us to the Father, and bears all our iniquities as if they were his. In order to make us joint heirs of all the Father's goods, he reconciles us to the Father, so that the Father can no more be angry with us or reject us than he can Christ himself, his Son, whom he willed to be our High Priest etc.
And there will be peace between the two.
Some interpret this from the union (unitate) of the Jews and Gentiles, as Paul says in the letter to the Ephesians [Cap. 2, 14.]: "He has made both one, and has broken down the fence", that is, the law that separated the Jews from the Gentiles, since they wanted to be considered more worthy and better than the Gentiles, because of the law received from God, by which they thought they were justified, and that the Gentiles had to be condemned because they did not have the law. This fence, says the apostle, Christ broke down and nailed to the cross, so that both the Jews and the Gentiles would know that they should be saved by faith alone, without any works. This
Opinion is not bad in itself, but I would still, if I did not dare too much, approve another, which would please me more, namely, that the prophet speaks of the union and unity of the two offices of the kingdom and the priesthood, that there were both at the same time in Christ, so that it becomes completely clear that this could in no way be understood by the priest Joshua, as some think, since the kingdom belonged to the tribe of Judah alone, not to Levi, whose priesthood was etc. For this is also the meaning of the double crowns, that is, the twofold regency, the physical and the spiritual, to which a priest of the law could not be placed. These crowns also show what kind of kingdom it is, since one is of gold and the other of silver. The gold signifies faith, but the silver signifies the service of the Word, which is evident from many scriptural passages. Thus Solomon says in Proverbs [Cap. 10, 20.], "The tongue of the righteous is precious silver," and in Psalm [Ps. 12, 7.] it is said, "The speech of the Lord is pure, as silver in an earthen crucible is sevenfold. "etc. Faith is the only payment that the dear God demands from us.
V.14. And the crowns shall be for the memorial of Helem, and of Tobiah, and of Jedaiah, and of Hen the son of Zephaniah, in the temple of the Lord.
This is something very common in the Hebrew language, that some have two names, some also three names, whereby for the readers sometimes darkness arises, since the names are changed elsewhere, as also here the names of two are changed, namely the first and the fourth. But the Lord commands that those crowns are to be hung up in memory of this thing, as also with us weapons and insignia of some people are hung up in churches or public buildings (theatris), so that the descendants are reminded. The same thing the Lord willed here, and that the names of those four should be written to them, so that the people would not doubt that what those signs had promised would be fulfilled. Thus, those crowns continued as seals of God's promise until Christ came.
V. 15. And shall come from afar, which shall build the temple of the Lord.
This is what some say about the kings and rulers of the richest nations, all of whom, moved by the glorious fame, sent to Jerusalem gold, silver and precious gifts of all kinds for the use of the temple. For the ornaments of the temple were very rich and shining, so that even the apostles of Christ were astonished at the ban of the temple, as is written in the Gospel [Marc. 13, 1.]. But I hold fast to the context and the order of the text. For the prophet speaks of Christ, the growing one, who would establish a new kingdom and at the same time also a new priesthood, and for this many would come from distant lands, that is, all peoples from all parts of the world would gather to him, as the Scripture says everywhere, so that that true temple would be completed, out of which he would be praised and preached, that is, by the faithful, both Jews and Gentiles. etc.
If you will obey the voice of the Lord your God.
Explicitly he adds this to the great terror of the Jews. For he indicates the fall and the miserable ruin of this people, as he also prophesied above quite frighteningly
in the fifth chapter. And Isaiah emphasizes this everywhere as if he wanted to say: This will indeed happen what I have now prophesied, but see to it that you do not despise the word of God. By the voice of the Lord this building will be erected, he will only use the voice for this so glorious and splendid thing, by the office of the word he will accomplish everything. Therefore, if you also want to be in this temple, you must believe the word, you must accept the word without seeking outward splendor and splendor etc.
Thus we have finished everything that is very difficult in this prophet. And certainly we can hardly with great effort set our minds right again from the unrhymed interpretations of the teachers, which everywhere cause us more trouble than the right understanding of the prophet, so extraordinarily do they diverge and confuse everything, especially Jerome. "He may hardly put a good saying in a whole prophet." Therefore, it is very important for us to wriggle out of the interpretations of all these people as if out of an inextricable 1) labyrinth.
1) Instead of iütrieadili we have assumed inextrieabili.