The prophet continues to play with secret interpretations, images and figures as he had started. But this whole passage is quoted almost verbatim in Matthew Cap. 9, 1) 36, where he describes the preaching of Christ in Galilee. This whole passage has to do with a dispute. For he distinguishes between the right preachers and the right word of God and the hypocrites and false teachers, who are not "stones nezer", but speak what their heart tells them (visionem cordis sui). It is therefore the opinion:
V. 1. Ask therefore for the Lord's sparring rain.
There is an emphasis on the word "Lord" as if to say, "Keep yourselves to the Lord," and beware of the leaven of the Pharisees, lest they deceive you with the appearance of what is right, and lead you astray, not unlike sheep that are without a shepherd, as has happened. For all things were mixed with human statutes and Pharisaic leaven when Christ came.
1) Set by us instead of: c "p. 4.
Scripture everywhere remembers a twofold rain, which is abundantly spoken of elsewhere. The first is that by which the earth is fertilized, that it may receive the seed; then the other is that by which the drought is kept away, after it has already received the seed, that the seed may be watered, that it may not wither etc. The first rain was the teaching of the law, as if to say, You have prophets among you who press and oppress you with the law alone as with a driver. This is hard for you to bear, so I advise you something else: that you depart from the law and ask for the rain. "Keep to the grain that begets young men and to the must that begets virgins, and your consciences will be straightened when the tyranny of the law is over. As lukewarm as you fear these, you cannot but stand in fear and be weighed down by the greatest burden. Thus he speaks in the manner of a hater, as I have said.
So the Lord will make clouds and give you rain enough.
What our ^Latin] Interpreter translated by pluviam imbris is in Hebrew A word [XXXXXXX]. What this 1) actually
grammarians are not yet in agreement. But it is used three times in the whole Scripture: twice in Job, namely in the 28th and in the 38th chapter, 2) and here in Zechariah. The seventy interpreters have translated: phantasias. It seems to me to designate entirely the weather that tends to occur in spring, when winter is just over, because the earth is shaken by exceedingly strong thunder, for it is said that this benefits the earth and the seeds. For it is said that through this shaking the earth is opened and becomes fertile. Therefore, this is my opinion, as if he wanted to say: If you will ask the Lord for rain in this way, he will give you abundant yield. He will give you more than you ask, for he will give an abundant, rich, and great rain with spring thunderstorms, whereby the earth tends to become fruitful. "To every crop in the field." That is, wherever the Gospel is asked for, it will be preached, and not without exceedingly great success; it will bear very abundant fruit.
V. 2. For the idols speak vain trouble.
Through various images he describes the false teachers as he described the right preachers of Christ above. But he calls the false teachers: idols, soothsayers, liars, dreamers etc.
3) And talk vain dreams (Somniatores).
That is, they are busy with dreams and foolish images. Jude in his epistle [v. 8.] also calls them "dreamers." For with all their preaching they associate their
1) If UM were inserted here (instead of: "this"), everything would be smooth in the following. See the next note.
2) This information is also found in the Zwickau manuscript. The same offers: Uiol" 28. et 38. v6rbum No" 68t: Hui kamt vium tonitrui. This citation proves that Job 28, 26. and 38, 25. must be meant. But in the former place there is only "D2, in the latter the equivalent fivV. The expression here is Job 37, 6.; on the other hand, the word ufn is found in the two passages mentioned, but this the Vulgate has given here not by pluviam irnkrib, but by miv68.
3) Already here, the Weimar has the verse number "3."
dreams, prescribing works by which they deceive the "imprudent," and wanting to comfort the wretched consciences by adding that such works would be fully approved by God, and in this way promising the favor of God. And so they corrupt the souls by a deceptive promise, about which they themselves are not even certain, which brings ruin to the souls, as he adds:
Therefore they go astray like a flock, and are faint because there is no shepherd.
It does not indicate a common or bad dispersion, but one in which every sheep seeks pasture in some way when the shepherd is gone. Then it happens that the sheep, wandering here and there like this, pine away and perish. It is quite the same opinion in clear words, without pictures, in the words of Isaiah [Cap. 53, 6.]: "We all went astray like sheep, every one looking to his way." This had to be written by the prophets necessarily darkly and with flowery words, otherwise, if he had said it clearly that they would have understood it, he would have been without doubt in danger of his life, because he would have connected and preached the rejection and blindness of the people at the same time with the re-acceptance and restoration. Then the prophet had come, he had been sent, to comfort and encourage the afflicted and most miserably oppressed people, that they should continue to build the temple, that the Lord would help them and give prosperity to the work begun, that the Lord would finally send the king who was promised to the fathers etc. Therefore, if he had connected these comforts and promises with obvious threats that they understood, he would have deterred them from their undertaking, so that they would not have continued in the building of the temple. That is why he spoke the threats and the wrath of God in obscure words, so that those who should understand it would finally understand it. Among the number of these people were also the apostles and all those who were converted to Christ from among the Jews, and we from among the Gentiles who believe the gospel that promises forgiveness of sins in Christ etc.
V. 3. 1) My wrath is kindled against the shepherds.
The meaning is not complicated, but the consideration of grammar troubles us a bit, and it is the opinion: the shepherds only scatter the flock, do not feed them, are a ruin to the souls, they are troublesome idols and soothsayers, only present their dreams. They are not antlers of the
Lord. Therefore I am angry with them, I will punish them.
And I want to haunt the goats.
This passage is also well known in Matthew, as he says [MaUh.25, 32,], "He will separate the sheep from the goats."-So here he calls these vile teachers "goats" who only flay the flock. A similar passage is found in Ezekiel Cap. 34, 11: "I myself will take care of my flock and seek them." So he says here, the Lord himself will visit his flock, the house of Judah, the Lord himself will finally come, feed them and bring them back from error etc.
And will prepare them like a decorated horse for battle.
He repeats the previous vision, which he described in the sixth chapter, of the horses sent out for Jerusalem. But he speaks figuratively. Above in the ninth chapter [v. 10] he said that he would cut off the horses and chariots from Judah, where he described the spiritual kingdom of Christ. Here he says he will accept Judah "as a horse adorned for battle." These two pieces seem to argue against each other. But here you must be reminded again of what we have already reminded you above, that it must be very well observed in the Scriptures that the preceding words are always stronger, to which what comes after is referred, likewise that what is simply said without all images and without darkness of the words, interprets what is said with images in the words and flowery speeches, so that by all means the clear understanding of the word, in which nothing is figurative,
1) Here the Weimar edition has the verse number "4." and so on, one number too high, until v. 6. where the verse number is "7.", and only at v. 7. is it back in order.
is the more excellent. This should be known to the prophets of our time, who cry out and make such a great noise, and think that they have won the palm against us, if they can bring forward any dark passage against us, while in the meantime they set aside many passages which, without a darkness of imagery, quite simply and clearly say the same thing, or the opposite. Thus it comes about that with them the Scripture never remains the same as itself. We must therefore do the same here, that we compare what is said darkly with images with what is said without images and simply, so that it cannot be taken differently. But here it is a picture. "I will prepare them," namely, the apostles and my elect, who will believe the gospel, "like adorned horses for war," "like an adorned beautiful horse," and like a horse in triumph, which is adorned with blankets, with humps, and every kind of the most beautiful ornament. For this is what the word laus denotes, as I also reminded above. He therefore speaks of a spiritual horse and a spiritual battle, in which he treads down the heathen by the preaching of the gospel, by the preaching of the apostles and other preachers of the word. For they are adorned horses, that is, full of the Holy Spirit, they break through with their preaching that it is effective, even if all creatures oppose it. This also includes what follows, which cannot be taken as the letter reads.
V. 4. the corners, nails.
He indicates that the people of the Jews should not be completely rejected, some remnants would be preserved. The same opinion is expressed in Isaiah [Cap. 10, 20. f.) in clear words: "The remnant of Israel will turn to the Lord their God." The prophet expresses this clear saying here darkly and in images, from the corners, nails etc. But it is a Hebrew way of speaking, which Ezra also used in a prayer [Ezra 9, 8.]: Preserve us, O Lord, the fence in Jerusalem and the nail at the house of the Lord. The same is said here, as if he wanted to say: Although the others cling to their dreamers and wolves, who are only there-
I will preserve only one corner after almost the whole of Halls, namely Israel and Judah, has been rejected, and from this preserved corner I will build a new house for myself, that is, the church. I will let the scattered people, overwhelmed with error and sunk in it, go astray. I will save a few, who will be a nail for me, on which I will hang many glorious devices and ornaments, as it is said in Isaiah [Cap. 22, 23. f.], that is, these my priests and preachers, whom I have chosen, will be followed by many believers, they will cause many to be converted to the gospel, so that the splendor, ornament and adornment of my house will become greater. Thus Paul the apostle is a very special nail of Christ in the church, on which many glorious devices were hung, Timothy, Titus, Apollo etc.; so also Peter.
Arc of dispute.
That is, I will subjugate many nations by the preaching of the gospel, to which I will use them as a marksman uses his bow.
And all drivers.
That is, all teachers of the law who only burden and oppress the consciences by the revelation of the law. For this is how Isaiah Cap. 9, 4. calls the law: "the rod of the driver".
V. 5. and yet shall be like the giants (fortes).
The Hebrew word [for fortes] is a beautiful one. But it means a hero or a giant, which is clear from the 19th Psalm, v. 6: "She rejoices like a hero." Likewise Ps. 45, 4. "Gird up thy sword at thy side, thou hero," where we read [in the Vulgate]: potentissime. But it is the same opinion, which was above Cap. 9, 17., of the grain that begets young men, and of the must that begets virgins. As if he wanted to say: They will not be little children or weak, but heroes and strong giants, excellent warriors, so that they can easily trample on anything. So marvelous, he says, will be the heroes who do not fight with weapons, not with
They have their strength in the feet, in the going in. With the trampling the prophet shows nothing else than the office of the word, which is compared everywhere in the Scriptures with the feet and the walk. For it runs the word of God etc. In short, they will rule and subdue the necks of the proud work saints, the saints and scholars of this world, for these he calls "dung". For through the gospel it is preached that our wisdom, righteousness, holiness, powers and authority, in short, all that is in us is condemned and good for nothing but to be trodden under foot, but righteousness, wisdom and blessedness are presented and offered to us in Christ alone. This alone was made for us by God for our sanctification and redemption etc. Therefore, when the human heart hears and grasps this sermon, it immediately considers all its righteousness as dirt, as Paul also says [Phil. 3, 8], because everything that does not come from faith is sin [Rom. 14, 23]. But we read evil in our ^Latin] translation s: conculcantes lutum viarum], but it should be read thus: They shall be trodden down as the dung in the streets etc.
And shall contend, for the Lord shall be with them.
This is the interpretation of that fierce quarrel and the happy trampling, as if he wanted to say: They will wage such a war, not by force of arms, but in a new way of war, namely by the presence of the Lord. This is what Paul says in the Epistle to the Corinthians [1 Cor. 3, 7.], "So then neither he who plants nor he who waters is anything, but God who gives the flourishing." Thus the apostles planted by their preaching, but the Lord put their word into the hearts of the hearers, and so in the power of the Spirit, which the Lord added to the word, they trampled down all that was exceeding strong and wise in the world.
That the horses become disgraced.
That is, he will not need any horsemen, no clash of arms, but the Lord will only by the Spirit direct this wonderful battle of his through his new giants etc.
V. 6. And I will strengthen the house of Judah, and save the house of Joseph.
Above we have heard several times about the eternal condemnation of the kingdom of Israel, that the kingdom of Israel has not been restored, nor should it be restored. But the kingdom of Judah was restored, but a few remnants were the beginning of this restoration; and this was done for the sake of the future kingdom of Christ. But here he says that he wants to strengthen and save both Judah and Israel (because under the name of the house of Joseph the kingdom of Israel comes in). It can be seen that these two things are clearly in conflict with each other, if what is said here is not related to a spiritual acceptance and return, namely, that the gospel is preached in all parts of the world, which reconciled many of Israel to God who believed. But the eternal rejection refers to the outward rejection of the kingdom and the priesthood, that Israel has not been restored, the kingdom has not been restored, the former glory has not been restored. Therefore, what follows proves that this passage must be understood of spiritual conversion. "For I have mercy on them," I forgive and remit their sin, so it comes to pass that they please me, that they are accepted of me etc. But what we read: "I will strengthen the house of Judah"- that reads in the Hebrew more emphatically: I will make that Judah has the upper hand (praevaleat) or: that it rules over everything. So the same word is Gen. 7, 18: "The waters of the flood of sin prevailed" (praevalebant), that is, it went over everything.
And shall be as they were.
This does not indicate the manner of the restored people, but wants this, as if to say: Just as they were in grace, as they had a gracious and reconciled God before they were rejected, so also then they will have a gracious and favorable God and a kind Father who will save and protect them etc.
For I, the Lord, their God, will hear them.
That is, of such a nature will be the mercy and its conversion, that I will be
I am their God who wants to hear them. In this word the ministry of the whole kingdom of Christ and the sum of Christianity is understood. As if he wanted to say: They will pray, but I will hear those who pray. For this is the main part and the summa of the kingdom of Christ: to pray and to be heard. For in the name "prayer" is also included the preaching and praising of God, namely, that we preach the word of the Gospel, by which the goodness and grace of God in Christ are adorned and praised. Then, that we should pray. For we are constantly attacked by the devil, by sin, by the world and by our flesh, we are daily oppressed by many evils, therefore we always need to pray that God's name may be sanctified, that the word of God may bear fruit and that the kingdom of Christ may be planted. This is the whole life of a Christian before God, as Paul also teaches everywhere.
V. 7. And Ephraim shall be like a giant.
One has to look carefully at the intention of the prophet, where he is going and where he is, namely in the description of the kingdom of Christ. He explicitly uses a simile to indicate that he is speaking figuratively, so that the Jews would not imagine that a fleshly and physical kingdom and strength is promised. For he says thus, "It shall be like a giant," as if to say, They shall not be sneezers or heroes in the flesh (for it is the same word here as above), but in the spirit, namely, by the power of the Spirit through the word of the gospel. Thus they will be exceedingly strong, so that no one can overcome them, but they themselves will overcome all, even though they are now scattered and thrown away by the Medes and Syrians etc.
And her heart shall be merry as from wine.
That is, they will have a safe and happy conscience before God, the law and sin will no longer be able to frighten and condemn them, but they will believe that sin is forgiven them and grace and salvation are given in Christ, as he adds here:
That her heart may rejoice in the Lord.
As if to say, not in their wisdom and righteousness will their justice lie.
V. 8. 1) I will blow to them and gather them.
This is a dainty way of speaking or a special way of speaking the Hebrew language. It means to blow on, to breathe on, to move the heart and mind of someone. It is also found in Isaiah [Cap. 7, 18.]: "For at that time the Lord will swish the fly at the end of the waters in Egypt," that is, he will move with his spirit, he will do a blowing, as it is said elsewhere. It is therefore the opinion of this passage: I will blow, I will encourage, and I will move them to attack the thing cheerfully. I will not give them many laws by which they are to be restrained and compelled; they will not be hypocrites, but will willingly and gladly preside over the ministry of the word, for Christians are a willing people. In short, through the word I will send my spirit into them, which will move them and make them lively and brave, and so I will gather them, namely to the unity of faith.
For I will redeem them.
Here is an exceedingly sweet sound by which hearts are made glad, namely, when they hear that Christ died for our sins and was sufficient to transfer us from the kingdom of darkness into the kingdom of clarity of the Son of God [Col. 1:13], that we have become fellow heirs with Christ etc.
And shall multiply.
He explains this multiplication by adding [v. 9], "I will sow them among the nations." Everywhere he opposes the carnal thoughts of the Jews. For the Jews thought thus: that all should be gathered into the land of Canaan, from which they had been cast out by God's judgment. But the prophet describes a wonderful gathering and multiplication, namely, that they should be sown among all nations, in the farthest parts of the earth.
1) This verse number is missing in Weimar's.
2) In the original: Hisrsnnarn.
of the world. This passage cannot be understood by fleshly increase, because it is quite clear, so that the prophet tears us completely out of the covers of the Jewish errors. But this sowing must be taken in a good sense. Thus Peter, Paul and the other apostles are this seed and the grains that are thrown among the nations, so that they preach the word and win the people for the Lord through the gospel [1 Cor. 9:21].
V. 9.3 ) That they may remember me in far-off lands.
Et de longe recordabuntur mei, so we read badly [in the Vulgate], just as this passage is also badly torn apart by distinctive signs. But read thus: And among distant people they will remember me. It is, as I have said, a wonderful collection, which does not at all agree with the falsely preconceived opinion of the Jews. But it is the opinion: They will remember me among distant people, that is, they will preach me, they will adorn me with praise through the gospel and spread me among all the Gentiles. For so the Scripture uses the word "remember," as Christ also says, "Do these things in remembrance of me." Therefore, this passage must be understood of the preaching of the Gospel by the apostles throughout the world, and of the gathering into the Church of Christ by faith. The same is said in the 87th Psalm, v. 4: "Behold, the Philistines and the Tyrians with the Moors are born there." And Isa. 60, 4: "Thy sons shall come from afar."
And shall live with their children and come again.
That is, they will be at ease, not grieving as in the previous captivity, not weighed down by misfortune, but rejoicing and returning with their children. For this is what "to live" means: to have it good. That is, in the midst of death, sin and hell, they will live by faith, no creature can separate them from the love of God, they will be subject to the devil and the gates of hell.
3) This verse number is missing in Weimar's.
V. 10. 1) For I will bring them again from the land of Egypt.
Alis your preceding part and from what follows, it is quite clear that the prophet speaks of the spiritual return, because he adds: "And will gather them out of Assyria, and will bring them into the land of Gilead and Lebanon", as if he wanted to say: not to Jerusalem or to Mount Zion, which they might mean, but to Gilead, which was the first part of the holy land at midnight, but Lebanon the last. By this inconsistent thing he indicates that he is speaking of the spiritual restoration, because the Jews clearly knew that their captives were to be returned to Jerusalem, and not to Lebanon or to Gilead. Therefore the opinion is: There will be many Christians fine everywhere in the whole world. Quite the same opinion and the same teaching is at the end of Obadiah [v. 19.], "And they that are toward the south shall possess the mountain of Esau. "etc. Jerome testifies that at the time of the first church there were many and excellent Christians in the borders of Arabia.
That one will not find Ranm for them.
As if he wanted to say: There will be so many that one place cannot contain them all, but they will be sown among distant dwellers over the whole earth. This is what Christ says [Joh. 4, 21.]: 2) "The time is coming that neither in this mountain nor in Jerusalem will you worship the Father" etc.
V. 11. And he will pass through the sea of fear.
Fretum he calls the narrows and [as it were] the gullet of the sea, where it is very narrowed and constricted, and made narrow like the neck of the body, and then again spreads out far and wide in an immense and immeasurable area.
1) This verse number is missing in Weimar's; instead of it here "11." is set, which follows later again in the correct place.
2) Weimarsche: Joh. 4, 23.
and extended as the hellespont is etc. It indicates that the gospel is to be preached also among the Greeks.
And the waves crash in the sea.
He imitates the Psalm [Ps. 65, 8, Vulg.]: "You who stir up the depth of the sea and the roar of its waves" etc., as if he wanted to say: He will strike those who dwell on the bright spit and in the sea cities and also the waves of the sea, that is, the tyrants who are lords in the sea cities, who seize power and persecute the gospel. He will convert them so that their hearts will change, and those who just before bitterly hated the gospel and the preachers of the gospel will become friends.
That all the depths of the water will dry up. That is, the great, the tyrants, the wise, the righteous and the powerful, with whom the supremacy stands.
Then the splendor of Assyria shall be humbled. 4)
The prophet wanders through the whole world. First he thought of Egypt, then of Greece, here he comes to Assyria, in order to indicate the course and the progress of the gospel through the whole world, to all peoples.
And the scepter in Egypt shall cease.
That is, no driver, no tyranny of laws will plague the Christians anymore; no one will rule over them, because he alone is the Lord who takes the heart of the Christians; everything else has no right over any Christian.
V. 12. 5) I will strengthen them in the Lord.
Again he adds this with necessity, as if to say: Strong they will be, not in their strength, but in Christ, in whose name they will walk, that is, they will believe and live in the faith that clings to Christ.
3) Instead of 80NU8, the Vulgate reads 80NUM.
4) In our original, probably due to a listening error of the copyist: 8^rias instead of ^.88^rius. Vulgate: ^.88ur.
5) The Weimar one has the wrong verse number "13."