The kingdom of Judah was preserved after the Babylonian captivity so that Christ would be born in it, as God had promised. Now, since in the first chapter he describes the coming calamity
He had previously proclaimed, and yet at the same time promised, that he would preserve the others, so he now adds, why he wants the others to be preserved, namely for the sake of Christ. So this chapter is about
It describes the spiritual kingdom of Christ, in which he reigns everywhere through the word. But he does this in a beautiful order.
First, he recites: It will be when the church will grow to a very great multitude. Then he says from where and from whom it will grow, namely from the Gentiles. Thirdly, he also adds the way in which it will grow, namely through the preaching of the Gospel. And here he also names the place where this new preaching of grace should first be made known. This is to be especially noted, so that we may know that Christ's kingdom is not a physical kingdom, but a spiritual kingdom, which is ruled by the scepter alone, as it is written in the 110th Psalm, v. 2, that is, by the word of the gospel. Wherever this gospel is preached purely and loudly, there is Christ's kingdom. And this mark of the church, or of Christ's kingdom, cannot deceive you. For where the Word is, there is the Holy Spirit, either with the hearer or with the teacher. The outward good works can deceive, since they are also found in the pagans. That is why the papacy is wrong, which thinks that there are other marks of the church than the word. And because they say that they are the church because they follow a different way of life, they deceive themselves. For the word has always been the only, everlasting and unmistakable characteristic of the church. The Jews also err, who wait for a bodily kingdom of their Messiah. Fourth, he adds the fruits of the word, that the Gentiles come to the knowledge of sin through the word, and afterwards receive comfort and peace through this same word. The outward life will also be very holy and innocent. Fifthly, he speaks of the Jews' displeasure that they would stumble against it and not accept the kingdom of grace. Lastly, he adds a kind of extension, saying: "If all things together, both kingdoms and religions, are held against this Christ, there is nothing against it. Therefore, accept the same, worship him, adore him, or you will have to endure the greatest punishments for the sake of your godlessness.
V. 1. This (verbum) is what Isaiah the son of Amoz saw.
The word dabar, which the Latin translator has given by verbum, "the word," has a much broader meaning among the Hebrews. For it means not only a word, but a thing, cause, order in general 2c. More often, however, it is taken for the neuter of the demonstrative pronoun hoc, this. So it is also used here: "This Isaiah saw" 2c.
V. 2. the mountain of the Lord will surely be (praeparabitur). g)
Translate [instead of praeparabitur in the Vulgate^: "will certainly be." Although the prophet speaks of a physical place where this preaching of the gospel was first to be made known, all these magnificent promises are to be taken spiritually, namely, that the church is a mountain raised and fortified above all other mountains, but in the spirit. For if you look at the outward appearance of the church from the beginning of the world, then from the time of the New Testament, you will see that it is oppressed, despised, and hopeless. Nevertheless, despite this contempt, it is "exalted above all mountains. For all the monarchies, all the kingdoms that have been in the world until now, have perished; the Church alone endures and triumphs over heresies, tyrants, Satan, sin, death and hell, and that alone through the Word, alone through this despised and weak voice.
5 Furthermore, it is a great comfort that the physical place from which this spiritual kingdom will first spring is so clearly foretold, so that consciences can be sure that this word is true, which first began to be taught in that corner of the Jews, so that "Mount Zion" is, as it were, a rule for us, according to which we can judge all religions and doctrines. The Alkoran of the
g) From here on until the next Bible quotation, the first edition has only: It is all to be understood spiritually, although he speaks of a physical place. For there had to be a certain place where the preaching of the gospel would first begin.
Turkism did not take its beginning in Zion, therefore it is a godless doctrine. The various customs, laws, and human statutes of Pabstism did not begin in Zion; consequently, they are ungodly and truly the teachings of devils. Thus we can stand up against all other religions and comfort our hearts that this alone is the true religion we profess. Therefore, in the two most distinguished Psalms, namely the second and the one hundred and tenth, Mount Zion is clearly indicated [Ps. 2:6]:. "I have set my king on my holy mountain Zion"; likewise [Ps. 110, 2.]: "The Lord will send the scepter of your kingdom out of Zion" 2c.
And will all heathens daznlaufen. h)
This kind and quality of this kingdom is also marvelous. The other kingdoms are established and maintained by force and weapons, and men are unwillingly obedient to them; but here, because the mountain is raised, all the Gentiles will run to it, that is, they will come of their own free will, not forced, they will be attracted by the virtues of the church to join it. For what is sweeter and more sweet than the preaching of the Gospel? It is a certain doctrine upon which consciences are sure to lean; it offers a willing and benevolent God who gave His Son, the eternal God, to death for the life of the world, that we sinners might have forgiveness of sins through the ransom of His blood, and righteousness along with eternal life through the power of His resurrection; likewise victory over the world, sin, death, the devil, and hell. Because the gospel promises and offers these things to all, the Gentiles, who are troubled by their consciences because of their sins, run to receive them with joy and accept the treasures of divine mercy,
h) Instead of §§ 6, 7 and 8, the 1532 edition contains the following: Namely, voluntarily, not forced, as those who find themselves under your law. Now other kingdoms are prepared by force and weapons; this one will grow in such a way that the mountain will be raised. But here you see that the outward preaching is not in vain. For by the ministry of the word more is added to the church daily.
which the word shows and faith in the word appropriates.
(7) On the other hand, Moses, because he punishes sins and threatens death to those who sin against the law, frightens the weak souls and drives them to flee, despairing of their salvation. Thus, in a hidden way, he included the description of Christ's kingdom in the word: "They will willingly run to it," which Christ explains with more words in Matthew, Cap. 11, 12, where he says: "The kingdom of heaven suffers violence, and those who do violence snatch it to themselves." As if he wanted to say: People are not forced by force to the word of the gospel, but they force themselves to it 2c.
8 The general term: "all Gentiles", is not to be understood in such a way that all Gentiles should be converted. This is indeed the will of God revealed in the Word, that he wants all to be saved [1 Tim. 2:4], and therefore the gospel is spread throughout the whole world, so that there is no place in which the gospel is not preached; but even though not all accept the gospel, still some are converted everywhere. For the gospel is not preached in vain, but sanctifies and produces fruit in every place; as the prophet will say in the 55th chapter below, v. 10. Accordingly, this passage serves to strengthen the ministers of the word, so that they may not despair of the happy progress of the word when they see that few hear it. For through the ministry of the Word, more believers come to the church every day.
V. 3. and many nations will say, Come.
9 Here you see the worship, the works, the efforts and sacrifices of the Christians. They do not boast that they will do these or those works; they do not establish new ways of life, not new garments 2c., but they consider this to be their one work, that they go to hear and to learn. Not the hands, not the eyes 2c. are required, but the ears and the heart; the rest of the members are all to serve the neighbor. These two, the ears and the heart, are to serve GOD alone. For this kingdom is in the word alone, and only those belong to it.
Rich, who always use the word, and always remain students of the word.
(10) The rest, as they are heretics, having once heard the gospel, immediately become masters, and change the words of this prophet, saying, Come, and let us go up, that we may teach him his ways, and walk in our ways. So they have a disgust for the word, as for a known thing, and seek new disputes, in which they may show their understanding, and ingratiate themselves with the great multitude.
(11) But Christians know that the words of the Holy Spirit cannot be fully learned as long as we are in the flesh. For Christianity is not in knowledge, but in the position of the heart (affectu). This movement of the heart can never fully believe the word because of the weakness of the sinful flesh. Therefore, they always remain disciples, and chew the word again, so that the heart may be awakened for and for by a new flame, and not become sluggish, or get a disgust for the word. Add to this the fact that we fall daily. For the flesh, death, sin, the world, and Satan, the prince of the world, do not cease to attack us. We are not safe from these enemies for a moment. If we do not always use the Word, so that we can stand against Satan's attacks when we are tempted, we are doomed. For sin is immediately followed by an evil conscience, which can be raised by nothing but the Word of God, by which alone Christians live and are nourished. The others, who leave the word, gradually fall from one vice to another until they perish.
(12) Therefore Christianity must be placed in the hearing of the word alone, and those who are pressed down either by spiritual or bodily temptations should know that they have not the word in their hearts. If they want to be set free, they must come to the Word again, and set Christ before their eyes, who invites us [Matth. 11, 28.]: "Come to me, all you who are burdened." Likewise [Joh. 11, 25.]: "I am the resurrection and
I am not hell or death. If another temptation comes again, as it does, you must again take refuge in Christ, who comforts us [John 6:37]: "Whoever comes to me, I will not cast out" 2c. And you will certainly feel the power of God in the word, through which it makes the believers alive and blessed.
He will teach us His ways.
13) "The ways of the Lord" are works, not ours, but of the Lord, which He Himself works in us by His Spirit and Word;i ) namely, that He destroys the works of the devil, sin, death, sorrow, terror, and the daily events by which we are hurried, and works in us the opposite good things, as righteousness, life, joy, hope, patience 2c. These are actually "the ways of the Lord" which his word, if we hear it and believe it, brings. All other ways, which deviate from the word, are erroneous and damned ways. But mark well, the word he will teach. For Christians are always disciples.
For from Zion will go forth the law.
14 This is the cause of the increase of the church and the extension of the kingdom of Christ, namely the preaching of the gospel. For here he promises a new word. k) For if he did not indicate a new doctrine, what need would there be to promise anew the law, which was given so many years before? And he clearly shows the difference, because he adds: "from Zion"; as if he wanted to say: Before I gave the law on Mount Sinai, now I will give another one on Mount Zion, which will not be a teaching of works, but of faith; not of laws, but of grace; not accusing, but communicating the forgiveness of sins 2c.
i) Instead of the preceding, the 1532 edition has: "He will teach, for since Christians are constant students, they can never learn enough. The ways of the Lord are the works which he himself works in us." The following in this paragraph is missing there.
k) The edition of 1532 continues here thus: "From Zion shall go forth the law, not, as before, from Sinai. [V. 4.] 'And he shall judgeü/ Now follow the fruits of the word; namely, The Spirit shall punish the world because of sin; likewise: In me ye shall have peace." After this the following is missing until 16 iiml.
V. 4. And he will judge among the Gentiles.
(15) Although this new preaching will begin in Zion, it will not stop within Zion, but will also be spread among the Gentiles, judging and punishing them, as Christ says in John [Cap. 16, 8Z: "The Spirit will punish the world for sin." For this is the judgment, that they recognize themselves as sinners, and that they are doomed to eternal death by God's righteous judgment.
There they will turn their swords into plowshares.
Christ does not leave us in the terror that the preaching of repentance produces in the souls of the godly, but he does a foreign work so that he can do his work. In the beginning he kills through the law, so that the new preaching of grace may give life, in which the forgiveness of sins through his blood is given to all who believe in him [Eph. 1, 7]. This is that the prophet here describes with a fitting image the peace that can neither be in the heart, nor by heart with other people, if the souls are not certain of the forgiveness of sins. But no better means can be found to abolish disunity than that used by Christ, who by one saying accuses all alike of sins and condemns them. For on what account should those who hear and believe these things quarrel, seeing that they are by no means more righteous, holy, and wise than others? Therefore Christians are easily agreed among themselves, who recognize that all must be saved by the same grace, and that no one has merit or guilt before another.
V. 5. Come now from the house of Jacob. l)
17 The prophet sees the future fall of his people, therefore he admonishes them, saying, "To you especially belongs the gospel, to whom it was promised so long before. Therefore, do not miss the time of grace; walk in the light as long as you have it.
l) Here follows in the 1832 edition, "This is an exhortation: to you, you Jews, the kingdom is promised, therefore do not miss the time of grace." The following in
Now is the time pleasing to the Lord; if you miss it, the kingdom will be taken from you and given to a people who bear its fruit.
V. 6. 7. But you let your people, the house of Jacob, go.
18. this is the text of John [Cap. 1, 11.]: "His own did not receive him." Further, what the Latin interpreter has translated, Quia repleti sunt ut olim, that should have been given thus, Projecisti populum tuum, domum Jacob, quia repleti sunt plus quam1 ) Orientales, that is, they are greater idolaters than the nations toward morning. For because they are taken in by superstition, they do not accept the gospel, which condemns all worship that is not prescribed by the word of God. But the wicked do not suffer this, as can be seen in the prophets who were killed by the unbelievers because they condemned the worship of their own choice.
V. 8. 9. Also their land is full of idols.
(19) "Idols" are not only pillars and images, but any opinion that an ungodly mind invents for itself about God, without the foundation of Scripture. The opinion that the mass helps something by performing it (ex opere operato) is an idol. The opinion that works are required for justification before God is an idol. The opinion that God is pleased with fasting, special clothing, certain rules of life, is an idol. Such idols are worshipped by all those who perform such works in the opinion that they will be justified thereby.
God does not want us to invent His service according to our thoughts, but He says in Exodus 20:24: "Where I will establish the remembrance of My name, there I will come to you and bless you. Accordingly, he curses all worship services that are chosen by us without a certain word; there were countless such among the Jews at that time, as all the prophets testify. And we see the same thing today in the heretics, who substitute an image of their own devising for the word
1) Huaua is added by us; it is missing in the editions.
God and worship it. But a harsh threat is added here, "You will not forgive them for this."
(21) For there is no hope of their recovery, nor can they be reminded or taught; therefore they perish in their error. All other sins that we recognize and do not defend are forgiven, but the sin that is defended cannot be forgiven.
V. 6. 7. They make much of the strange children.
(22) This is to be understood of the false doctrine in which they teach others and deceive them with it. But we find here an excellent description of the false prophets. The first is that they deceive many with their harmful teaching. The other is that they are stingy and belly servants. For this is what he means by saying [v. 7.], "Their land is full of silver and gold, and there is no end of their treasures." Third, they also seek riches and dominion: "Their land is full of horses, and there is no end of their chariots." Lastly, they do great with their holiness, they prefer their religion to all, they boast of God; as now they call themselves the church 2c. But such people should be frightened by the terrifying threat that is added: "You will not forgive them" 2c. because they sin against the Holy Spirit.
V. w. Go into the rock.
This is an address to the whole world. All you people go to the rock, "hide yourselves". This power of the world is nothing. Christ's kingdom will be such a kingdom that even the highest authorities, the highest power and wisdom of the world will be afraid of its face; that is how much Christ is to be held in honor. But these are words of faith, for it can be seen quite differently. There is nothing weaker nor more unformed than this Christ. On the other hand, the wicked reign and flourish. Therefore, this glory is in faith alone. This is a glorious passage from the time and worship of the New Testament.
V. 11: But the Lord alone will be high.
(24) Namely, by preaching and by the word of the gospel.
V. 12. The day of the LORD of hosts.
This is the day of the New Testament. For in the church, the weak suffering of Christ is far more noble and glorious than the crowns of all popes.
V. 13-17. Also over all the high and lofty cedars of Lebanon.
26 These words refer to worldly kingdoms, for the prophets often use the word "Lebanon" to refer to the flourishing kingdoms because of the tall cedars found on it. But he wants to indicate that Christ and the Christians regard everything that is high in the world as low compared to the riches that are in the kingdom of grace, where eternal righteousness, life, and salvation are imparted to the believers. Lebanon is on the north side, and Bashan on the east side, in the tribe of Manasseh.
V.18. And the idols will be finished completely.
This goes to spiritual things. Neither in the worldly regime nor in religion will there be anything that can be compared to this glory of the future Christ.
V. 19-21. Then one will go into the caves of the rocks.
28 Now he says about religion what he had said before about the secular government. Ye saints and ecclesiastics (religiosi), confess also that all that is yours is nothing. He says: "He will scourge the earth", that is, all the worships of God that reason has invented will also disappear.
V. 22. Let the man therefore depart.
29 This is a summary: Therefore fear Christ, because he will come to reign alone. But very many shall not suffer him, which ye, being his people, ought not to do. "Cease, he hath breath in his nostrils," that is, he is mighty in his wrath. Thus says Lucas of Paulo Apost. 9, 1.:
^Αναπνέων την οργήν^ spirans iram [But Saul snorted].
30. it is therefore the whole body, from the
The first words, v. 10: "Go into the rock" 2c. to the end of the chapter, are a kind of rhetorical expansion. Until now, he wants to say, there were many gods and lords; but now we will have One Lord and God, One Religion, One Faith.
have one baptism. For Christ rules over all things through the gospel. Everything else is nothing, whether in worldly government or in religion, if it is held against this Christ.