V.1 And all the congregation of the children of Israel went out of the wilderness of Sin their days' journey, as the LORD commanded them, and pitched in Raphidim. There the people had no water to drink.
(1) The previous chapter speaks of the great miracle that God performed for the children of Israel, feeding them with the bread of heaven in the wilderness for forty years, even though they continued to disbelieve and murmur against God and rejected this miracle (as well as all other miracles), just as we continue to do to this day. But God wanted to prove His power on earth among men with the same miraculous sign; but we do not let ourselves be moved to faith by it.
Now Moses continues and describes other miraculous deeds that God had done for them. For we have here two signs, which he gave to this people: One, that he gives them water to drink in the desert. Then that he miraculously saves and preserves them by Moses' hand in the war against the Amalekites.
Let us look at one of them first. These histories go one after the other, like the mountains in the desert, as one mountain follows the other; as the scholars know how these mountains are situated one after the other. Mara and Ethan is a large mountain range in Arabia; so here the mountains Horeb and Raphidim are close to each other, and yet have different names; for afterwards Mount Horeb is also called Sinai, and Raphidim lies close to it. They traveled a long and crooked way in the desert through the mountains.
4 Now a miracle follows after God tempts the people of Israel and makes them thirst. In Elim they had water enough; now they are in the desert, there is no water at all, and again it seems as if there were no God to ask after them. And the lack makes them forget all the former miracles, as if there were no God to ask them.
The bitter water became sweet; item, he also gave them the bread of heaven, and that the angel preceded them by day in the pillar of cloud and by night in the pillar of fire. Now this is a shameful plague, that the belly should rule us and prevent us from seeing the present miracles. Now it seems to us: If we had been present at that time and had seen the miracles, we would have liked to believe. Yes well!
5 The Lord Christ Matthew says in chapter 6, v. 28, 29: "Look at the flowers or lilies of the field, how they grow; they do not work, neither do they sew, nor was Solomon in all his glory clothed as the same one. Item, v. 26: "Look at the birds of the air, they do not sow, they do not reap, they do not gather into sheds, yet your heavenly Father feeds them." This is a daily miracle, when we see and experience how God feeds countless birds, and gives all flowers their lovely, beautiful colors and ornaments, as a testimony to a great miracle: yet no one in the common crowd takes it to heart.
6th And the Lord Christ speaks of it still more roughly and plainly, saying [Matt. 6:27], "What man is there among you that would add a cubit to his length?" As if to say, Ye are not those whom ye would have created or made yourselves, ye have given yourselves nothing: neither have ye so much faith as to trust in our Lord GOD. And we must all say that we are not for a moment sure of our life, and must confess that it is another's power and authority that we are fed, that is, our dear God. We all have this miracle in our house every day, wear it on our own necks, nor should we ask anything about it. The Lord Christ also says [Matth. 6, 25.]: "Is not the body more than the garments?" As if to say, "You take care of the clothes, if God preserves your body and life, and also provides the same clothes for you.
(7) Now let the Jews be mocked and laughed at, and say, Fie on their skin, that they have not considered these things, and believed God. But listen, reach into your own bosom, and you will also find such an unbelieving Jew in it; and fie on you too, should you not also be ashamed that one should find such a coarse ass in you, who does not consider it a miracle that God still provides you with your bread, clothing, body and life daily, and gives you food and nourishment? But no one thinks of it and thanks Him for sustaining life. It is a common thing to be old; no one thanks God when he looks in the morning that God has graciously kept him through the night. So also the bread of heaven was a daily thing. But when God takes it away again, so that they do not have water here, then one would like to have it again; otherwise it would not have been a miraculous work. So, if He gave us everything every day, we would consider it nothing at all (for look at the rich, who have everything enough, they ask for nothing), so that one would never come to God.
Therefore we must be tempted, have need and want, and lack food and drink, clothing, money and goods, honor, favor and promotion, so that we may gain cause to seek God, lest we forget God when we are full and full. Otherwise, this is our nature and way; we are lacking enough; we are not yet to be tamed and made mad. St. Moses in the 5th book [Cap. 32, 15] also complains about this: "Dilectus meus incrassatus, dilatatus et impinguatus, oblitus est Dei Creatoris sui [he has become fat and thick and strong, and has let go the God who made him]. So it remains well. The people are like the donkey, which licks 2) behind itself, the food stings it, becomes horny, goes dancing on the ice, and breaks a leg. For, if God gives everything enough, we become wanton and sure, and forget our Lord God. But if God wants a little praise, glory, honor, invocation, or thanksgiving from us, He must leave us in want and need.
1) Eislebensche: sollst.
2) löcken - to hop, to jump; here: to strike out behind.
Suffering, depriving oneself of food to a certain extent, and letting the physical be beaten into the entrenchment: otherwise one asks nothing for the eternal goods of our Lord God.
(9) Carelessness and ingratitude have gotten the upper hand so that no one is satisfied with his wife and child, house and yard, hand, mouth, nose, strength and health. These things are not respected. And what another has in these things is much more dear to us than what is ours, but God casts it into the dustbin. But when a little poverty comes, or God sends a disease, or some other danger, immediately one cries out: O help God, help God. Yes, do you come trolled now? Therefore, because our dear God and Father is so merciful, and we are so blind that we do not see His goods and benefits, nor thank Him for them, He often keeps a little encouragement for us, so that we may have cause to call upon Him.
(10) So you see what kind of people we are, and who God is; item, what the world, flesh and blood do against God. The world is blind, stiff-necked and completely evil: God, on the other hand, is kind and gracious, benevolent and of great goodness, as the Holy Scriptures and His own Word commend Him.
V. 2. 3. And they quarreled with Moses, saying: Give us water, that we may drink. Moses said to them: Why do ye quarrel with me? Why tempt ye the LORD? And when the people thirsted there for water, they murmured against Moses, saying: Why did you let us go out of Egypt, so that we and our children and our cattle died of thirst?
The belly wriggles again. Dear Moses had a burdensome, annoying office, that he had to govern such an unwilling, stubborn, stiff-necked people; it also made him weary enough, he was in great danger all hours of his life and body, because he always had to wait, when they came and strangled him.
(12) Now they say again, "We do not know whether we were brought out of Egypt by God, but you did. This is an abominable unbelief and a terrible temptation. There Moses must hear ingratitude and blasphemy, they disgrace God and all his
Miracles, and also his messengers and prophets; Moses must listen to and suffer all this here.
It is such a cheerful thing to govern the common rabble. Whoever does not know this, just start to govern and try a little, he will soon learn it. I would that all strange, whimsical, and rebellious heads should reign but two years, they would soon cast off their horns. The pagans have said: Magistratus ostendit virum, that is, one does not know a man, he has ruled other people before, and has presided over them. For in that place it usually happens that if he does something, it pleases one, but not another; and if it pleases hundreds, there are thousands who do not like it. If God wants to make a martyr of someone, he puts him in a place where he has to rule; if he wants to lead his regiment with a good conscience and keep his soul safe, he should not have the devil painted over his door, nor should he be asked to be a godfather; but the common rabble will do it, so that he will become so flexible that one would like to wrap him around a finger.
(14) If Moses had been an impatient and ill-tempered man, he would have said, "In the name of the devil, what do I get from you? I have nothing for all my toil, labor and good deeds, but grumbling, quarreling, item, ingratitude. This is truly a nice, sweet reward that is given to him. He shared their heart in his body, and for them he devoured life and limb, honor and goods; but in return he has this pittance, so that they consider him a villain.
(15) But this is how it is with Christians: they must take shame, damage, harm, and ingratitude for good and good deeds. It is no different in the world. He who pulls another out of the fire pushes him back into it, and he who delivers another from the gallows ties him up again for gratitude.
(16) It was the same with the Lord of lords himself. For when Christ made the blind to see, the deaf to hear, the dumb to speak, and healed people of all kinds of diseases, and helped everyone, at last they crucified him. It is the same here, Mosi.
He will meet with danger in the wilderness for his sour toil and labor. Whoever then does not want to consider that he is taking ingratitude in the world, only think that he will soon lie down and die. For if he wants to go through and rule honestly, he will soon displease the devil and the world.
(17) But this is the right school, which teaches us to grow weary and tired of this life. For if one is to take nothing in the world for charity and love but ingratitude, heartache and hatred, then one soon grows weary of life, so that one says: Oh, who would be dead! Come, dear God, and only let me die, come death and take me! As Moses will say afterwards in this book [Cap. 32, 32]: Oh Lord, take me away. Yes, that's how you have to make the regiment hot. It may seem fine to rule over others, but try it and you will say, "Oh, who would be a peasant in a village and sit under a green tree in peace!
18 Therefore Moses also says here, "Why do you quarrel with me? I did not do it. Look back! Are you then mad and senseless? It is impossible that a man should do such a glorious work as giving bread from heaven and making water flow from a rock. And Moses rejects them away from the Lord God. Mr. Omnes is a mad devil, he does not obey until he is struck in the mouth. They are spoiled with good deeds, but they have to be beaten. Moses is in danger of death all days, hours and moments. That is the merit. Well, you friendly, blissful world, you fine herb, one should love you; you pay well for faithful services; you recognize fine a blood-sucking work. It gives such a shameful reward that one would like to strike it with fists, or that one would cover this beautiful fruit with may and bring it to the devil for the new year.
(19) But one must bite this ingratitude and overcome it with patience and persevere, so that only the service of God remains pure. If Moses had not listened to the command of God, he would have had to abandon the preaching ministry and regiment long ago. And if I had
If I had been offended by people's hatred, enmity, persecution and ingratitude, I would have gotten rid of my part long ago and would not have read, written and preached much more. But I did not want to do it. For we are to serve the world and do it good, whether it, on the other hand, repays good with evil. God will accept and repay abundantly what the world does not pay and repay; He will look upon our faithful service. God is kind, merciful, long-suffering and of great patience, as is also said in the prophet Hosea: "What shall I make of you, Ephraim? Shall I make thee like Adaina and Zeboim? But my love is too fervent that I do not do according to my wrath. "2c. He sees through his fingers that he can tolerate such ingratitude for a time; but he will not let it go unscented in his time [Ex. 32, 34.]. But men can not do it, the ingratitude distresses them too hard, therefore a divine patience belongs to it.
v. 4-6 Moses cried unto the LORD, saying, How shall I deal with the people? it lacketh not far, they shall stone me yet. And the LORD said unto him, Go before the people, and take with thee some of the elders of Israel, and take thy rod in thine hand to smite the waters, and go. Behold, I will stand there before thee upon a rock, Horeb, and thou shalt smite the rock, and water shall run out, and the people shall drink. Moses did this before the elders of Israel.
20. Horeb has been a barren, rough, high mountain, a bare mountain, where nothing has grown at all.
21 Now here are two things: one is that God gives a command and tells Moses to go with some of the elders of Israel to Mount Horeb and strike the rock with his staff, and water will come out and the people will drink. Otherwise Moses might have struck all the trees in the forest, but he would not have brought water from them. After that, he also wanted the outward work.
22. but it is a praiseworthy miracle, as we pass by with staring eyes, and not
We have ears so thick that we do not hear it, so that we can see how powerful the creatures are in God's hand. What can be more unnatural than a rock, a hard stone, that water should be in it? If snow or clouds were to become water and rain, that would be more plausible, for clouds are soft and watery; but a rock, a barren, hard, dry thing, a bare mountain, that it should give off water, that is just as if one said that water should come from fire, and again that fire should come from water. Above [Cap. 16, 4.] we also heard the same, because in the desert there was no field, no plow nor harrow, neither seed, grain, wheat, rye nor barley, from which the children of Israel could have eaten and had their food: nevertheless bread grew in the air, manna, heavenly bread, fell daily into the camp.
How does this rhyme? The air gives food and nourishment, and here, the stones or rocks flow with water. It is a wonderful gift. Just as it is strange and wonderful that grains grow from the earth. Who can do this art, and who has this power? God has it, who can do such unnatural things, so that we may imagine from them what kind of God he is and what kind of power he has, so that we may not despair or despair in him, but rather firmly believe and trust in him that he can also turn the leather on the bag into gold, and make the dust into vain grain on the ground, and make the air a cellar full of wine for me. This is to be trusted, that he has such great power, and we may know that we have such a God, who is able to do this art, and that all things rain and snow around him with wondrous works.
24. But it does not help. Oh God! What a terrible, terrible judgment will come upon the world, that it does not turn to these miracles! Learn here what the world means, what a devilish thing it is about the world: it is stubborn and blinded, and does not see God's miracles, nor what God is, who pours Himself out so abundantly with benefits, and proves Himself with miracles, and mildly helps everyone.
V. 7 Then the place was called Massa Meribah, because of the quarreling of the children of Israel, and because they had tempted the Lord, saying: Is the Lord among us or not?
25. They want to say: Do we have a God or not? Fie on you, you blasphemers, that you so brazenly tempt God, and despair of God. In the name of the executioner, have you not had manna? Or have ye not journeyed out of Egypt, and passed through the sea with dry feet? Fie on us, too, if we say such things, if God does not give us soon how we want to have a thing! They are in doubt whether God is among them or not. It has been such a sin that they have tempted God, even though the Scriptures here conceal it; and it is a wonder that God suffered so long that they kept tempting Him.
26) It is a cruel, great sin to disbelieve 2) and mistrust God. And the unbelieving mob makes their way and treachery seen honestly here; therefore they also give a name to the place, so that one does not forget this sin of the people; they call it Massa, that is, tentatio; and Meriba, that is, jurgium, a quarrel. For they tempted God, they quarreled with Moses or with God, and they quarreled in this place. Indeed, God was very angry with this sin, as can be seen from the fifth and ninetieth Psalm, vv. 7-11, where it is said: "Today, when you hear his words, do not harden your hearts, as happened in Meribah, as in Massa in the desert, when your fathers tempted me, felt and saw my work, that I had forty years of trouble with this people 2c.; and said, There are men whose hearts are always willing to go astray, and who will not learn my ways, that I sware in my wrath, They shall not come into my rest." There, the prophet cites this sin, that this quarrel, strife, or temptation has particularly displeased God. And this is also pointed out to them by Moses in the 5th book at the 6th chapter, v. 16: "Do not tempt God your Lord, as you tempted Him in Massa Meriba. Item, the 78th Psalm, v. 41, 56, and 106th Psalm,
1) In the Eisleben: Hängers.
2) to misuse -- to be dishonorable.
V. 21 ff. also remember them, although it is not reported in Scripture that they suffered any punishment for this.
27 This is the glorious miracle that God delivered the children of Israel from thirst, and by a great miracle provided water from a stone or rock, as He had previously given them manna from heaven. This truly sets a comforting example before our eyes that God wants to preserve and refresh us, even though the highest and most extreme need should overtake us. Therefore, we should also trust in Him for all our physical needs. For before it should fail, stones must become water, and bread must fall from heaven, which never before was known, and which is above all nature. But enough of this for now. Let us go on to the text.
V.8-14 Amalek came and fought against Israel in Raphidim. And Moses said unto Joshua, Choose us men, go forth, and fight against Amalek. Tomorrow I will stand on the top of the hill, with the rod of God in my hand. And Joshua did as Moses told him, to fight against Amalek. And Moses, and Aaron, and Hur, went up to the top of the hill. And when Moses held up his hands, Israel prevailed: but when he put down his hands, Amalek prevailed. But the hands of Moses were heavy; therefore they took a stone, and put it 3) under him, that he might sit upon it. Aaron and Hur held up his hands, one on each side. So his hands remained stiff until the sun went down. And Joshua subdued Amalek and his people by the edge of the sword. And the LORD said unto Moses, Write this in a book for a memorial, and command it in the ears of Joshua: for I will cut off Amalek from under heaven.
28 Now follows the other miracle, which is truly strange in my eyes, that God slays the Amalekites and saves the Israelites. Just now [Cap. 12, 37] you heard that the children of Israel, six times a hundred thousand fighting men, well armed and equipped, went out from the kingdom of Egypt, even a mighty and great army.
3) "him" is missing in the Eisleben one.
People of war. Here, however, these iron eaters and Scharrhansen, 1) this mighty people, become such a loose people that they cannot protect themselves against the small people of the Amalekites. I would have thought, such a war people should have traveled in the cross through the whole world. But their great power and might put God to shame so shamefully, and such a great people is badly beaten by a few Amalekites, which Amalekites had only a piece of land around the mountain Horeb.
29 There is a new temptation and tribulation here, because the Amalekites want to go to the field and strike the people of Israel, the foreign guests. Now the Israelites were rid of the cruel tyrant and enemy, Pharaoh and the Egyptians, only a few days ago, who were drowned and killed before their eyes in the Red Sea, so that they thought they were now over the mountain, that there would be no trouble or danger with them. For God also gave them bread from heaven and water from the rocks in the desert. But it will not let up and be over; indeed, a new calamity bursts forth, namely this, that Amalek, the enemy, sees his advantage, and thinks that the people of Israel are tired from the great journey, since they had gone out of Egypt, had also suffered hunger and thirst in the desert, are still stuck in the desert and in the mountains, since nothing can come to them, and they are not well prepared for battle; therefore he intends to attack, strike and destroy them.
(30) This is a true picture and mirror of the Christian life in this world, where persecution, crosses and hardships always follow one another: Nulla calamitas sola; and, as it is said in the proverb, "A downpour follows a sunshine. This temporal life of a Christian is like the weather in April. For in April the weather is not constant, and the sun does not shine for and for, but now the sky is bright and clear, and soon it rains, snows, closes, and hails again; quickly such cloudy and wet weather passes away.
1) Scharrhansen - defiant, high-minded people.
2) In the editions: a cross, "un cross" - crosswise.
Weather again, and comes on it a sunshine. Thus God also changes with the Christians; now they have happiness, soon misfortune; now joy, soon sorrow; now life, soon death. But God always helps in such afflictions, and gives a livelihood in them, so that one can endure the temptation [Ps. 68:20].
(31) There arose a question from these places, when they were come in: How could Amalek have fought against all Israel (for the people of Israel were much more numerous than that one, and that Moses beat them with your prayers alone, and they did not do it with his fist), since they could not afterwards dispute the two much more powerful kings, as Og and Sihon? Item: Why Moses did not pray there also? Well, if it were not written in the Scriptures, I would not believe it myself; I would say it was a lie. But this is how it happened: Joshua chose some. It was not a war against the whole people; for this great people also took up a great space with their camp, they were far from each other, and went wide; so Amalek attacked a thousand or two of the great multitude, and so cooled his mettle.
32 It is also the common custom to speak in this way when a people is defeated in a place; even though the least part takes the defeat, the whole people is said to be defeated. In the same way, when a city is stormed or a nation is defeated, the cry goes out that the prince is defeated and overcome. So in these words the synecdoche is also that Moses speaks of the whole multitude, although only a part has received good flaps. Just as inan also says: He has beaten a dog, when he has hardly hit it on one leg; for no one can beat a dog in all places. In the same way it is said: He has wounded a man, 3) whether he has wounded only his leg, arm, or other part of his body. Item, one says: He has knocked down a house, 4) whether he has only thrown in the stove in the parlor, or broken the windows, or only knocked in the door. Well, this is the common way to speak of a piece of work, where
3) In the Eisleben: gewundet.
4) throb --- smash.
one understands the whole thing. So here Amalek attacked only one place of the camp, or a part of the people; that is, as if he had attacked the whole people of Israel.
The little piece has lamented Moses. Now he will command Joshua to go out against Amalek. God Himself commands them to prepare for battle and to stand as if they were going to slay Amalek with the sword, but they will not slay him with the sword. What is their sword and armor for, if it does nothing, and yet God calls them to it? For Moses shall say, I will be on the mountain, and will smite Amalek." Joshua, though he warred, smote him not, but Moses on the mount, with his prayer. Joshua is crying from leather; so Moses lifts up his hands to God, with fervent crying. So both go next to each other.
(34) From this we are also to learn how God will protect and defend us, and this in two ways: by means, and, when necessity requires it, in other ways; just as Joshua used the sword against Amalek. But Moses, who lifted up his hands toward heaven and prayed, did more against the Amalekites than Joshua with the edge of the sword. Therefore, one should not despair, even though there is a lack; nor should one become proud, confident and puffed up, nor defy if there is any advantage, but trust in God. There is an abundance and great supply of armor here; but they do not do it from their own strength, and it does not have to come to their use, but Moses with his prayer, or raising his hands, defeats Amalek.
35 Thus the holy scripture everywhere warns that one should not deviate too far to the right or to the left hand, that is, that one should not be hopeful and presumptuous when something good is due to us; nor should one despair when there is nothing, or when lack and need appear; but one should remain on the middle course. For if it is there, God can well withdraw it and take it away; again, if it is not there, He can and does well to provide it from heaven.
36 In this text we have a splendid example of an earnest prayer, and what power and effect it has. For when Moses lifted up his hands and prayed beside Aaron and Hur, the Israelites were victorious and prevailed against the Amalekites. Therefore it is true, as the holy scripture says [Sir. 35, 21.]: "The prayer of the wretched pierces the clouds, and does not cease from the Most High, until it obtains what it desires." Item, which is said in the 50th Psalm, v. 15: "Call upon me in the time of trouble, and I will deliver thee, and thou shalt praise me." And that God in the prophet Isaiah Cap. 65, 24. speaks: "It will be, before they will cry, I will hear them" 2c. For when a Christian heart earnestly prays to God, cries out, and says: Help, dear God, now help God, have mercy in heaven! sighs, pleads, and perseveres, it is impossible that such a prayer should not be heard by God. Everything must and should be yes; therefore, such a prayer also defeats that angry and fierce enemy, Amalek.
Now we will deal with the allegories of this 17th chapter and say what God wanted to indicate. But that [the] water springs from a rock of stone, we put this in its place, because this allegory is almost common, and St. Paul in the 1st Epistle to the Corinthians in the 10th chapter, v. 4, also touches it to some extent, and says: "Our fathers drank there a spiritual drink from the rock in the wilderness, which followed them, 1) which was Christ. And there St. Paul points the rock to Christ, and wants them to have drunk both, the spiritual and the bodily drink. The bodily from the natural rock, so that the body was refreshed and the thirst quenched. But this benefit would not have happened to them, and the water would not have been given to them, if they had not had faith. For this reason they also drank spiritually, that is, they believed; just as we also still believe in the same Christ. But this is the difference between us and the children of Israel, that they believed in Christ, who had not yet come.
1) Eislebensche: be.
But we believe in the Christ who has come.
(38) Thus by the rock the Lord Christ was spiritually signified, so that he is the right foundation on which we should build and trust, and on which we should also groan and rely. Therefore the Lord Christ also says to Peter [Matth. 16, 16. 18.], when he confessed that Christ was the Son of the living God: "You are Peter, and on this rock I will build my church." And St. Peter is called by this, that he is called a rock. But the church is founded on Christ, that is, it believes in Christ, that he is our righteousness, strength, wisdom, holiness and life [1 Cor. 1:30]. Whoever trusts in him is founded on the rock through this faith and trust, and remains unconquered.
39. that the water now runs out of the rock is an incredible thing, and is not understood by reason. But God said to Moses: "Strike the rock, and water will flow out" 2c. Now if Moses had not had faith, no water would have gushed out of the rock. If Moses had followed his reason in this, he would have had to say: God would be a fool, or the devil would have called such a thing. Yes, if it were a snowball, it would give water; but this was too high for water to flow from the rock. Therefore, the faith of Moses and the others brought forth the water, that they might trust the word of God.
40 The meaning is that from the crucified and despised Christ water of the grace of the Holy Spirit springs and flows; and this is also unbelievable, that there should be water of life and the Holy Spirit. How this water is interpreted Joh. 4, 13. 14. when the Lord Christ says to the Samaritan woman that whoever drinks the water that he gives, he will 1) not thirst forever, but the water that he gives will become in him a well of water that flows into eternal life. Here one sees also how this rhymes, or how one can grasp this. A crucified
1) Eislebensche: will.
Man, having flesh and blood, and being put to death (for he is flesh and dies), out of his death, out of his flesh and blood, shall come forth a spirit that quickeneth? Flesh and spirit, death and life, how do they rhyme with each other? Who wants to suck out the Holy Spirit here? It would have to be a skilled master who could do this art.
(41) Therefore the world thinks it exceedingly foolish that the Holy Spirit should come out of the condemned and dead man Christ, and that living water should spring up to refresh and save both body and soul. This is supernatural and not comprehensible to any human mind on earth, whoever he may be. Whoever does not believe it, does not have it; it takes faith for you to believe that Christ is the living fountain and heavenly rock, who died for us and laid down his life for us, and thus dug through and opened it; as St. John also sees in the story of his passion, Cap. 19, 34; all so that I might receive the Holy Spirit through him.
42. but Moses beating on the rock with the rod means that even if Christ were crucified a hundred times and a hundred times, the Holy Spirit would not come if it were not fasted into the ministry of preaching. One must throb and knock on the rock, that is, one must preach from it, one must have the rod of the mouth [Is. 11, 4.]. The ministry of preaching is Mosiah's rod and staff; he that throbs and smites men's consciences out of reproach of the law, and preaches thereon that Christ died for us, smites upon the rock; and out of the same preaching, or out of this smiting and smiting, there cometh the Holy Ghost. Behold, such a low, contemptible thing it is, it is not to be regarded for it. A rock and a staff is an insubstantial thing; so also for the oral and bodily word it is a small thing, and yet from it the Holy Spirit shall flow into the hearts of the hearers, that they may drink of it, that is, receive a living spirit.
But reason says: How can the Holy Spirit be received from the oral word, since He is immeasurable? Yes, he cleanses us from sins, saves us from death, and brings us into life, making us eternal.
Blessed, bless us with goods for time and eternity. This seems to be a foolish thing, that such a thing should happen by the word of a man. Just as it had a strange and foolish appearance that Moses struck the rock. But Moses meant to indicate spiritually that one must strike this rock with the bodily office of preaching and not otherwise strike the earth, that is, one must not preach anything, nor strike or hit anything, except Christ alone. I should strike and thrash with my tongue on this rock all the time, and soon water will flow out, that is, then the Holy Spirit will be given to me and to others, yes, he will come to you also, so that we may be renewed and made alive again.
44 But this is on Mount Horeb, which is a barren place; there is a barren land around it, and it was a great mountain, like the Bohemian and Thuringian forests. This mountain range had many pieces or parts, and therefore also received many names, so that it was called Mount Horeb, item, Mount Sinai; it was located in a barren wasteland or desert. This means that the gospel is preached and water is given from a hard rock, nowhere else, because where there are dry, arid hearts, that is, miserable, afflicted sinners. As you have often heard before, that the gospel nowhere preaches rich consolation, or is drawn to the heart, except among thirsty, hungry, and meager souls. As the Magnificat [Luc. 1, 53.] also thus sings, "He hath filled the hungry with good things." It is also said of the Lord Christ: "The gospel is preached to the poor" [Matth. 11, 5. Luc. 7, 22].
45 Our Lord God's way is to create and work only where there is nothing. For God does not deal with that which is high and great except to break it. Again, he deals with the poor in such a way that he comforts them, and that he makes the dead alive, and preaches forgiveness of sin to them through the gospel, making souls and consciences cheerful and courageous. For where the soul is sinful and the conscience is troubled, it is given strength and power again at Mount Horeb. The prophet Elijah also saw at this mountain Horeb
1 Kings 19:8] that we may see that the prophets and the law have much to do with this mountain; that is, the law drives men to recognize their sin. For Moses comes and strikes the rock with a rod, and water comes out; that is, the Holy Spirit is given to them, so that they are refreshed and refreshed.
46 This is the temptation or strife of Massa Meriba. For in Horeb it is thus: When the law is preached, it humbles the consciences, it reveals sin, so that strife and contention are not left out. For there are some hearts that want to deal with God through their values, and strive against the gospel, not accepting it, as the Jews do, Apost. 13, 46, but others accept it with faith. This struggle and quarrel remains, that these want works, but those want faith; these do not want to suffer the gospel, but others want to have it. And such quarrels continue to this day, which happened at Massa Meriba. As it is also said in the 95th Psalm, v. 7, 8, when David speaks of the new ministry: "Today, when you hear my voice, do not harden your hearts, as you did at Meribah," but accept the voice without quarreling, and let your good works always fall away.
047 Now also let us hear of Amalek, what he is. Joshua was commanded to choose men of war, and to fight against Amalek: but Moses tarried in the mount, and lifted up his hands, and prayed. And while he lifted up his hands, Israel lay on high; but when he let down his arms, Israel lost. For Moses' . Hands became heavy, 1) therefore Moses had to sit down, and stones were put under his arms. But there were two on either side of him, holding up Moses' hands.
48 Now here are two histories. The holy scripture calls the people Amalek the firstlings among the Gentiles, as Balaam says in the fourth book of Moses [24, 20.]: Primitiae gentium Amalek, that is, when Israel went out of Egypt, the Amalekites were the first of the
1) Eislebensche: heavier.
Gentiles, when they passed through, and they also set themselves against the children of Israel. Therefore it was written, Deut. 25:17-19, that they should be destroyed, because they first set themselves against Israel; as it is said there, "Remember what the Amalekites did to you on the way when you came out of Egypt, how they attacked you on the way, and struck those who were behind you, all the weak who were following behind, when you were tired and weary, and did not fear God. Now therefore, when the LORD thy God bringeth thee to rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess, then thou shalt blot out the remembrance of the Amalekites from under heaven; this forget not." And this was accomplished by Saul and Samuel, who drove out and destroyed these enemies.
(49) This people Amalek means the Jews, or the people of Israel. For when the Lord Christ came to earth, they opposed Christ with all power and authority. This people became the real Amalek. For when the gospel was preached by John the Baptist, by the Lord Christ Himself, and by the dear apostles, they were the very first to oppose the divine word, to persecute it with great earnestness, and to kill many Christians. Nor do they yet respect the divine word, for that is their office, to fight against Christ with the sword and with the tongue. It is a spiritual war and strife. But it is as it is written of Amalek, that there was an everlasting war between Amalek and the children of Israel, until the Amalekites were destroyed. So God also inflicted His punishments on the Amalekites for and for, and punished them until the third and fourth generations.
(50) Through the apostles and their preaching, the Jewish Amalekites were faithfully enough warned at that time; but because it was of no avail, their faith came into the hands of the Romans, by whom the Jewish people is subdued, and is still today disturbed and eradicated by the gospel, so that they can no longer do anything. And even if they, the Jews, hide themselves now and then in the countries, they cannot regain their strength so that they can
They were to become a nation of their own, to have their own king and their own head. Just as Amalek was never restored to a kingdom of its own; but since it was at first such a great, glorious kingdom, and, provided with all kinds of supplies, stood together like a mighty, great lake, or a deep-flowing water, it then became as small and little as a brook, where one might wade through with one's feet, as Isaiah the prophet [Cap. 11:15] speaks of it.
51 Joshua chose men to fight against Amalek, that is, God raised up preachers and apostles to fight against the Jews. And these fence and fight with the sword of the Spirit, that is, with the gospel.
(52) But this is of little avail, if our Moses, that is, the Lord Christ, were not on the top of the mountain, and our Prince and Lord. For we only speak the word, and preach it; but where he does not stir the heart, and give the Holy Spirit, and awaken faith in us, and comfort and strengthen us, it is done. This is shown in that Moses with his lifting up of hands contends more than Joshua with his sword; that is, we preach, but he gives the prosperity and the emphasis to it, as St. Paul [1 Cor. 3, 6.] also testifies, saying, "Paul planted, and Apollo watered, but God gave the prosperity to it." So Moses is here an image and figure of the Lord Christ, because all figures are to be drawn to Christ.
53. but Moses having heavy hands 2c. means Moses' preaching ministry, or the teaching of the law. For when Moses' ministry is going on, and the law is being enforced, his hands are heavy, that is, the works of the law are hard to do. But we do not have Moses in the New Testament as the Jews had him; we have only half of Moses; he does nothing more for us Christians than that we are initially brought to the knowledge of sins through him; as Paul says [Rom. 3:20] that sin is known through the law. After this we have Christ, who rules the inner man by the Holy Spirit, but his hands are still heavy in the matter of the heart. For he has yet
There are many weak Christians who cannot follow through with their works; as St. Paul also complains to the Romans [Cap. 7, 18. 19.] about this; the old rascal does not want to follow through. According to the inward law it is all fulfilled, but according to the old Adam the hands are still heavy, it will not follow, there the law is a heavy load and burden, so there presses and weighs down. "For the flesh lusteth against the Spirit," says St. Paul [Gal. 5:17]. And the Lord Christ [Matt. 26:41] says, "The spirit is willing, but the flesh is weak." The flesh always draws us back from the Spirit.
But the two servants who lift up Moses' hands also signify the ministry of preaching in both testaments. One must resist on the right hand and on the left hand with admonishing, stopping, punishing, forbidding, promising and comforting. One must resist, so that one does not become horny, slothful and lazy, as our flesh and blood would have its desire to do. Thus the word wants to be driven, so that we can
Let the flesh and the spirit be bold. When the spirit rules freshly, there is no need for the flesh, if only we are confident in the word. With the preaching of the divine word, the flesh must be kept in check.
V.15. And Moses built an altar, and called it, The LORD Nissi (that is, a host sign, a panier).
This altar is Jesus Christ, who is our ensign or banner [Isa. 5:26], on which altar we sacrifice, that is, give thanks and praise to God. For we have the gospel and the Holy Spirit, and know Christ, and also do Christian works here in the flesh. This is our sign, that in Christ and through Christ we give thanks to God for His holy Word. Otherwise the preachers here have made a vain Moses. Now it is good that Moses should be in part according to the outward man, but inwardly Moses should have nothing to do, but Christ alone should reign.