Cap. 5, 15. Again I will go to my place until they recognize their guilt (donec abjiciant peccatum), and seek my face, if it is bad for them, they will have to seek me early (and say):
Here begins a new sermon about the kingdom of Christ, by which the prophet comforts the godly, so that they will not lose heart because of the tribulations that 1) lay ahead of them. For this is what the prophets do: when they see that the greater part of the people will surely continue in sin and accumulate wrath, they turn to the godly, from whom they see that they must also suffer the common punishments, so that they should learn to soothe their pain, which the common misery has brought about, through the hope of the future grace through Christ. But this passage is especially wonderful, for it teaches about the most important things, about the counsel according to which God smites His own, about true repentance, about faith, about the resurrection of Christ and its benefits, and about the whole ministry of the gospel, how it is constituted, and what fruits it will bring. Therefore, one must not pass over it carelessly.
By nature, when we are punished, we judge that God is angry with us. And it is true that God hates sin, and that is why He imposes punishments. But the Word shows a vast difference between the wrath of God and the wrath of men. When men are angry, you will hope in vain for a benefit from them. Therefore Christ, when he interprets the fifth commandment, says quite clearly [Matth. 5, 22] that he who is angry with his brother is a murderer. But God's wrath is a wrath of judgment. For though he hates and punishes sin, he does not hate the person. For He loves the world, as Christ Himself teaches, John 3:16, and Paul says [Romans 5:8] that we were loved by God at the time when we were
1) Erlanger: Instead of:
nor were enemies. Therefore, the wrath of God is connected with love, that is, with the effort to preserve people and make them blessed.
This is not the nature of man's anger, because it is connected with the desire to harm, and it completely extinguishes love. And yet God wanted to leave a kind of characteristic of his wrath, which is a wrath of love, in nature. Therefore Solomon uses a simile that is taken from men, since he says [Proverbs 13:24]: "A father who loves his son chastises him." For here we see both that the father hates sin, and yet loves the person who has sinned. And this very love, which is to be wondered at, is a cause of wrath. For if the Father did not love the Son, he would let him follow his vents with impunity. But because he sees that this would bring ruin to the son, he resists his lusts through strict discipline and beatings.
The prophet explains this counsel of God very well. For it was a terrible example of wrath that the whole people of Israel was cast out among the Gentiles and left there, not only in constant servitude, but also in blindness and without knowledge of God. Although Judah's situation was better (for, as he will say below [v. 11], it was preserved for the promised harvest), it was still kept hard because, after the temple and the whole kingdom had been laid waste, it had to dwell captive among the Gentiles for a whole seventy years. Therefore the people was as it were without God, because the Lord, as he threatens here, went to his place, that is, he left the idolatrous ones to the Gentiles for chastisement and did not defend them against the Gentiles. But for what purpose did he do this? Of course, so that they would recognize their sin and seek the face of the Lord, that is, so that they would accept the Word and the divine services that are presented in the Word. For this is actually God's face, through which He reveals Himself and makes Himself visible to us, as it were.
The Word and the outward services that are commanded by the Word.
But, you will say, the lodge could happen in another, less harsh way, and which rhymed better with the mercy of God. I answer: it could not happen in any other way. For this we learn by experience, that the idolatrous, so long as they prosper, are incorrigible. For as Hosea testified above [Cap. 2, 12], they attributed the very prosperity they enjoyed to idolatry, and therefore indulged in it all the more.
Therefore, although God could have used milder means, the depravity of men does not permit them. For what milder way can there be than to admonish sinners through the word that they should repent of sins and avoid the causes of punishment? But God does not judge in this way. Therefore, they must be chastised, and so severely that they no longer retain the ability to practice their idolatry. For as long as the adversaries of our religion either live in peace or are frightened by rumors of war in the distance, they do not put an end to their idolatry. Therefore, the Turk lies heavier on our necks from day to day until God also takes away their ability to practice their idolatry.
But blessed are those who understand the counsel of God in this way. For these go on the right path to repentance, that is, they recognize their sins, for whose sake, as they know, the wrath of God has come, and repent of them. Then they seek the Lord's face, that is, they do nothing or do nothing against the Word or without the Word, and begin to trust in the Lord's mercy, that as he has smitten, so he will also be merciful and heal. But the hearts that are thus instructed are content with the will of God. For they comfort themselves with confidence in the mercy of God, and with hope in the good things to come they overcome the present adversity, from which springs true patience and willing obedience.
The word XXXXX is interpreted in many ways, but it means, like XXXX, sin.
and the guilt offering for sin; so the verb means both sinning and atoning for sin by sacrifice. Therefore, the prophet indicates not only the part of repentance by which we recognize sin, but also the faith by which we take hold of the sacrifice of Christ offered for sin and are cleansed from sins. For then we sacrifice for sin when we appropriate Christ's sacrifice by faith. Therefore, I have wanted to translate the word XXX: to cast away or put away sin, because in this way we sum up both the sacrifice of Christ, through which the Son of God has taken away our sins, and the correction, which is always connected with faith.
Therefore, just as no one who is afflicted with a dangerous disease should be disgusted by the physician and the medicine, for the physician is to be honored for the sake of the need, so too, because affliction is the medicine of the soul, by which we are brought to the knowledge of sin, and driven to seek a reliable remedy for sin, we must not hate affliction, not lament after the manner of women, but give thanks to God who has afflicted us, not in anger, though there is anger, but in grace. For he wratheth, that we should not continue in sins, but be converted and saved. If he were without this wrath, we would perish in sins. For this is the most grievous wrath, when the Lord does not punish sins, but lets men be carried away by their lusts, as he said above in the fourth chapter, v. 14, about the fornicating daughters. For the temptation gives understanding and teaches to remember the word [Is. 28, 19.], as he says here: "When it is evil for them, they will seek me early." But the meaning of the word is known, that it expresses a fierce zeal and haste.
Cap. 6, 1. Come, let us return to the Lord; for He has torn us asunder, He will also heal us; He has smitten us, He will also bind us up.
This also belongs to the description of true repentance. For he who says he will go to the Lord
1220 L. XXIV, 326-328. interpretation of Hosea (3.), Cap. 6, 1. 2. W. VI. I7SI-I7S4. 1221
who confesses that he has departed from the Lord. Therefore, the church, gathered from the remnants of Israel, condemns with one word all the services and sacrifices it has used until now.
But how does one return to the Lord? Certainly in such a way that one does not follow one's thoughts, not the commandments of one's rulers, not the examples of one's neighbors, but the word itself, and keeps the divine services that are commanded in the word. Above [Cap. 5, 2. 3.], however, we have shown what the proper worship services are, namely obedience to the law with confession of sin; then faith, which takes hold of the sacrificial Lamb Christ, and firmly holds that we are justified and reconciled to God through His merit. Although there is a great diversity of offices in the outward way of life, these are also to be related to the holy ten commandments, and each one should consider that he has served God when he serves his profession.
Therefore, these words not only include the confession of past sins, that he says the church will turn back to the Lord, but they also show a glorious trust in mercy and help. For no one takes refuge in danger in him from whom he fears evil. That is why the church adds: "He has torn us apart, but he will also heal us; he has wounded us, but he will also bind up the wounds" or heal by applying 1) plaster; because that is what the word XXX means. But the prophet could not have indicated the trust in mercy more emphatically. For this is what we do by nature: we hate or flee the one from whom we have received punishment or from whom we fear punishment.
Therefore, the fact that the church, gathered from the remnants of Israel, after the punishments suffered, still has the confidence that God will bring it help and heal the wounds, is a sign of a very special confidence, of which we have a similarity with well-behaved children. For the constant contact with the parents keeps them in their attachment in such a way that even after they have received punishment they will not
1) Erlanger: imxositio instead of: Imxokito.
They cease to love their parents, but go out to them and hope for the usual good deeds from them. We see, however, that the cause of this inclination in children does not lie in nature, but in the fact that they have experienced their parents' kindness in their long intercourse with them.
But this passage also serves to teach us to judge the visitations correctly, that the Lord does not impose punishments in order to reject and condemn us completely, but so that He may remind us of our sin and provoke us to repentance, and then heal us again and have mercy on us.
Manasseh was treated miserably in the exile, but if he had been without this plague, he would never have desisted from persecuting the true church and insisting on idolatrous worship. But after being afflicted with punishments, he is reminded of his sin, and deceives sorrow over sin, but in such a way that in the midst of feeling wrath he holds fast the hope of mercy. Now this is a glorious virtue that does not come from flesh and blood, but from the word by which the Holy Spirit enkindles hearts so that they firmly believe that even when God is angry and punishes, He is merciful and wants us to be well. Neither Cain nor Saul saw this, so they ran blindly to their doom, having thrown away the hope of forgiveness.
Therefore, this passage should be carefully remembered, because it describes repentance so beautifully, and connects with the feeling of anger the trust in mercy.
V. 2. He makes us alive after two days, he will raise us up on the third day so that we will live before him.
Jerome cites the Jews' opinion of the three days. But what can we expect healthy from those in the interpretation of the prophets, who deny the prophets completely, if one presses them a little harder? Therefore, whoever wants to take pleasure in their inconsistencies and sought-after subtleties, I believe that they are not worth even looking at when we interpret the holy scriptures.
Therefore, let the reader here first of all the words
of the prophet carefully consider. "He maketh us alive," he says, therefore they are dead before; and he adds the time, "He maketh us alive after two days, and the third day he will raise us up." How or why? Certainly, "that we may live before him," that is, in the life in which he himself lives.
If this is well considered, it proves that the prophet speaks expressly of the resurrection of Christ, and that this is the passage to which Paul aims, when he says 1 Cor. 15:4, "He is risen the third day, according to the Scriptures." For emphasis cannot be laid solely on the fact that he says "after two days" and "on the third day," but that he adds: "The LORD will make us alive," and, "We shall live before him." This cannot but be referred to the resurrection of our flesh and to eternal life.
But, you will say, he is not speaking of Christ's resurrection or his return to eternal life, but of ours, for he says, "He will make us alive after two days. "2c. I answer, This very thing must be particularly noted. For in this way he indicates the fruit of Christ's resurrection. For it is Christ alone who was made alive after two days, and on the third day rose from the dead. But the prophet indicates that the fruit of the resurrection also belongs to us. Therefore he makes Christ's life our life, and his resurrection our resurrection, just as the apostles do. Paul says Col. 3, 3. that we have died and our life is hidden with Christ in God. In the 15th chapter of the First Epistle to the Corinthians he says, v. 12: "But if Christ is preached that he rose from the dead, how do some of you say that the resurrection of the dead is nothing?" Likewise, vv. 20-22: "But now is Christ risen from the dead, and become the firstfruits of them that sleep. Since through One Man comes death, and through One Man comes the resurrection of the dead. For as in Adam they all die, so in Christ they shall all be made alive." These sayings show that the fruit of Christ's resurrection is that we too shall rise and live.
Therefore the prophet rightly changes the persons. For it should have been said: Christ shall be made alive after two days, and shall rise again the third day, as Peter saith [1 Ep. 3:18.], "Made alive according to the Spirit." For so it came to pass that Christ rose again the third day. But the prophet says that after two days we shall be made alive again, and on the third day, when Christ rose again, we shall rise again, and that for this reason: because we were sunk into death by sin, and should have remained continually in death, the Son 1) of God took our sins upon Himself, and was sufficient for them on the cross. And afterwards, when he rose again, he overcame the death he had suffered for us. Therefore, at the time Christ rose from the dead, we began to rise and live, for through Him our death was conquered and the life we had lost was restored to us.
But we should diligently endeavor to appropriate the resurrection of Christ in this way, so that when you hear that Christ is risen on the third day, you may be sure that you are risen at the same time with him, as indeed it is, though it has not yet been revealed. For this reason Paul calls Christ the firstfruits of those who sleep, because he was the first to raise himself from death to life, and we will follow him. And he says [1 Cor. 15, 55. ff.] that victory over death and sin has been given to us by God through Christ.
But it is not necessary to anxiously inquire why the prophet did not content himself with saying, "He will raise us up on the third day," but also added that of the two days: "He will make us alive after two days." For though it might be said that "on the third day" and "after two days" are the same thing, or at least that the two days are included in the third day, yet nothing prevents it, because these two articles of our faith are distinct 2): "He descended to the
1) Erlanger: ülios instead of: ülius.
2) Erlanger: ässtinoti instead of: äistinot!.
Hell" and "he rose on the third day" to refer what he says about the two days to the descent to hell. Because one must believe that this descent was something else than that he is buried.
And it seems that Peter interprets this descent, since he says 1 Petr. 3, 18. ff. that Christ died for our sins, the righteous for the unrighteous, so that he might bring us to God, and was indeed killed according to the flesh, but made alive according to the spirit. In the same way he preached to those who were in prison when he came in the Spirit, who had once been unbelievers, waiting for God's patience in the days of Noah, when they were preparing the ark. 1) Here Peter clearly says that Christ not only appeared to the dead fathers and patriarchs, some of whom Christ, when he rose from the dead, undoubtedly raised to eternal life with him, but also preached to some who did not believe in the time of Noah and were waiting for God's patience, that is, who hoped that God would not deal so harshly with all flesh, so that they would know that their sins had been forgiven through the sacrifice of Christ. Therefore, in this passage the prophet includes the church of all times, that is, not only the one that was under the law and according to the law, but also the one that existed before the flood.
That he says, "We shall live XXXX, before his face," though some draw upon the life of the godly in this temporality, yet it certainly includes the eternal life which we begin to possess by faith while we live here, as John says [1 Ep. 3:2:] '^We are now children of GOD, but it has not yet appeared, but when it shall appear, we shall be as He is."
V. 3. Then we will be careful and diligent to know the Lord.
Known is the meaning, which is in the word, because it comprehends in itself the knowledge
1) This biblical text found in our original agrees verbatim with that of the Latin translation of the Bible attributed to Luther. Compare Walch, old edition, Vol. XIV, 1159 f.
God and the ministry of the Word, through which the right knowledge is propagated. Therefore, this passage belongs to the time of the revealed Gospel after Christ's resurrection, when both the Holy Spirit was given to the apostles and, through their ministry, the knowledge of God, that is, the good deed of Christ, was spread to all parts of the world. For at that time the hearts, inflamed by the Holy Spirit, received the word with great desire, as the Acts of the Apostles show.
But here notice the name "Jehovah" [in Hebrew], because it says that people will only know the Lord when the teaching of Christ will be spread in the world. Has there been no knowledge of God in the world before that? But this saying belongs to the passages of the Gospel [Matth. 11, 27.]: "No one knows the Father, except the Son." Likewise [John 14:9], "He that seeth me seeth the Father." For although nature has some knowledge of God, which, as Paul says [Rom. 1:20], it takes from the visible things of the world, yet this knowledge is very small, and is easily shaken off. But he who knows Christ, that he is the Son of God, sent by God the Father to save sinners, knows God in the right way, that he is merciful, kind, gentle and friendly, that he loves the world, not hates it, that he desires to save sinners, not to destroy them. This knowledge of God is brought forth only through the knowledge of Christ, that is, through the gospel. Therefore, the poor multitude of sinners, terrified by the fear of God's judgment, as the prophet says here, follow this teaching with great diligence and effort, so that they may know God in this way.
For he will "break forth" like the beautiful dawn (Quasi aurora firmatus est egressus ejus).
This refers to the ministry of the Word and the teaching of the Gospel. For this is why the prophet uses the simile of the dawn, that he might show this light of the Word, which is the knowledge of the Lord spread over the whole world.
the one. And I have no doubt that the prophet followed the prophecy of David Ps. 19, 7. in this place, where he compares the teaching of the Gospel to the sun. He says: "It rises at one end of heaven, and returns to the same end; and nothing is hidden from its heat." But because our prophet prophesies of the beginnings and, as it were, of the cradle of the gospel, the similitude of the dawn was more fitting than that of the sun. For this, as it shows itself to the world from afar, gradually increases so that the outgoing sun illuminates the whole world with its light.
Then this similitude must also be applied to teach us what the world is if it does not have the teaching of the gospel. It is instructed in the knowledge of the law, has dominions and kingdoms; these are maintained and fortified by laws, discipline, respectability, also by lawful punishments. And it cannot be denied that these are great and glorious gifts. But if the knowledge of the gospel is not added to these, then in truth the world errs, as it were, in dark night. For it lacks the knowledge of God, which alone not only adorns the other gifts and makes them complete, but also shows people the right and beneficial use of them, so that they apply them for God's glory and the salvation of their neighbor. The world does not see this use of the gifts because it lacks the knowledge of the Gospel. Therefore, it thinks that it must use them for its own glory and benefit, but since it abuses the gifts in this way, it is unfortunate and will be punished in many ways.
But what is the word XXXX used for? We have translated it: firmatus est [he has been fixed]; others translate: to be prepared. And it is true, it means to be prepared, but in such a way that it is fixed and well founded, and cannot be overturned or hindered. In this way the prophet says here of Christ and the Gospel, in which Christ's good deed is presented: His exit is prepared. For as no one can hinder the rising of the dawn, nor veil its light, that it may not be seen
could, it indicates that the ministry of the gospel cannot be hindered or suppressed, although Satan and the world should undertake it with greater effort. Hence this saying agrees with the words of Christ [Matt. 16:18.], "The gates of hell shall not prevail against it." The reason is: because the exit of this king is so prepared and fixed by the gospel as that of the dawn, which cannot be hindered, but gradually pours out ever brighter upon the world.
Therefore, this saying contains a wonderful consolation, which we should especially take into our hearts at this time. For when you look at the raging of the adversaries, their power and constant striving to harm, combined with the greatest cunning; when you then look at our churches, how great weakness is everywhere, how great a multitude of aversions, how great a lack of teachers, how dangerous negligence among princes and rulers: Tell me, will you not think that the gospel is like a lamp that only spreads a dark light, which seems to be extinguished by a single breath, and not a strong one at that?
Therefore, the godly are afraid when they see the many dangers. But the prophet comforts us that it will come to pass that, just as he who would endeavor to suppress the rising of the dawn would labor in vain, so also the light of the gospel will increase greatly, and cannot be hindered or suppressed. For its coming forth is fixed, so that it cannot be hindered. Thus Simeon [Luc. 2, 30. 31.] used the same image in his song, when he calls Christ the Savior, who is prepared before all nations, that is, firmly established, fortified.
And will come to us like a rain, like a late rain that moistens the land.
This is the other consolation: that just as the word cannot be hindered, so also it will bear certain fruit. For this is the net which Christ desired the apostles and teachers to cast into the world, as it were into a sea, to catch men for salvation. For
This is the reason why the prophet compares the gospel to the rain, namely to the late rain that restores the seed, which has almost withered due to the persistent heat of the sun, towards the time of harvest, so that it can increase.
V. 4. How will I do you good, Ephraim! How will I do you good, Judah! For the grace that I will show you will be like the dew of the morning, and like the dew that spreads early in the morning.
The prophet said of the New Testament times that deliverance from death and eternal life would be preached through the resurrection of Christ, and then people would know God rightly. For they will not fear Him, as those to whom He is not known in the right way must fear Him, but will be of good cheer in His mercy. Although the synagogue and the Gentiles oppose this teaching, he nevertheless says that it will come to pass that, just as the dawn cannot be prevented, but enlightens the world more and more, and not without very great fruit, so also the course and fruit of the word cannot be prevented. This is what the prophet has said so far about Christ's kingdom. Now he goes on to describe these benefits.
"How will I do you good, Ephraim! How will I do you good, Judah!" as if he wanted to compare this with the benefits shown to the ancient people. It was a great thing that they were freed from the servitude of Egypt, that they were graced with glorious victories over the nations, that they possessed the land promised to the fathers. But these were all temporal things, and only helped those who lived at that time. But the New Testament brings us spiritual and eternal goods, namely reconciliation with God, forgiveness of sins, the Holy Spirit and eternal life.
Therefore, the prophet adds, "Your grace will be like a cloud of dew in the morning." Here the interpreters have erred, not only because of the ambiguity, but also because of the nature of the parable. For almost all the newer ones take "grace" or mercy in an active way (active) for grace, with
The Jews are compared to the dew, because they suddenly turned away from it to godlessness and sins. Jerome takes it in suffering consecration (passive), but he also understands the nature of the parable, that the grace with which the Lord had stood by them would quickly cease, because they were to be led into captivity by the Assyrians and Babylonians 2c.
But I do not approve of either view. It is true that mercy or grace is taken in a suffering way, from the grace that God wants to show to this people, but the prophet does not use the simile of the dew because it disappears quickly, but rather has in mind that through the dew the earth is refreshed. For when it is very hot, the nights are so warm that the people are weakened by it. But when the dawn is about to break, cooler breezes arise, and descending clouds of dew dampen the heat and refresh the earth. Just as the bodies suffering and languishing from the heat are refreshed when they drink a cool drink and regain their lost vigor, so also the earth is refreshed, the languishing plants are refreshed, regain their strength, as it were, and straighten up when they drink the morning dew.
But what is this heat in people? Nothing else than the feeling of sin, the wrath of God and the eternal punishments. For when these take hold of the heart, one must almost give up one's life over them, as this temptation is described so wonderfully in the 38th Psalm, v. 2 ff: "Lord, do not punish me in your anger, and do not chastise me in your wrath. For your arrows are in me, and your hand is upon me. There is nothing sound in my body before thy wrath, and there is no peace in my bones before my sin. For my sins are upon my head, like a heavy burden they have become too heavy for me. I walk crookedly and very stooped; all day long I walk sadly. For my loins are all withered, and there is nothing wholesome in my body. It is quite different with me, and I am very crushed. I howl with the disquietness of my heart. Lord, before you is all my sorrow.
greed, and my groaning is not hidden from you. My heart trembles, my strength has left me, and the light of my eyes is not with me."
In these pains and dangers, nothing raises the hearts that have grown weary and almost died but the teaching of the Gospel, which teaches that Christ has taken our sins upon Himself, has done enough for us, and has opened for us the way to life through His death. When hearts hear this, they draw hope of forgiveness and, like almost dead flowers, return to their former freshness and splendor.
And this is the real benefit of the gospel. For when the law is applied, it only increases these terrors and makes sin greater. How great, therefore, is the folly of those who do not lead hearts that are terrified by the sight of their sins to this fresh water, but tell them to seek help from their works and be content with the teaching of the law! These heap plague upon plague, and indeed, like the Egyptians, give them twofold trouble in burning the bricks [Ex. 5:6 ff]. For not by the works of the law, but by faith in Christ comes righteousness; and not the law, but the gospel is the power of God, which makes blessed all who believe in it [Rom. 3:28, 1:16]. 1 Who could doubt that Paul drew these sayings from these sermons of the prophets?
V. 5. Therefore I court them by the prophets, and kill them by my mouth, that thy judgment may come to light.
Nothing else makes the reading of the prophets so obscure than that they give only a few short announcements of their sermons and for this reason often make use of sudden transitions. Whoever does not pay careful attention to these must inevitably go wrong. And to read the prophets, knowledge of grammar as well as the light of the spirit is not necessary. Therefore you can see everywhere that what is said about the kingdom of Christ is transferred to the ancient people, as all interpreters have done in the previous verse, while it is certain that the prophet speaks of the kingdom of Christ.
had spoken. Sometimes careless interpreters draw what is said about the people living at that time to the time of the New Testament.
The prophet has made such a sudden transition also here, because this passage does not refer to the preceding, but to the then existing people, to whom Hosea preached. But there is a good connection, because the prophet answers tacitly to an objection. Because God wanted to give the people of the New Testament such great riches of His goodness and mercy, the people of the Law seemed to be wronged, since they lacked these gifts. But, says the prophet, you are not wronged, for God sends His prophets. The word of them is as it were a plane, that it may cut off the vices, 1) by threatening the sinners with punishment, and by indicating the right knowledge of God and the right services of God.
This is a very beautiful description of the ministry of preaching, which has been in the church at all times. For it is likened to a plane, not only because by the ministry of the word that which is defective is cut off, but man is renewed and born again, so that he who before was ugly to look at, like a rough and gnarled wood, and unsuited to the work of God, now, as it were smoothed and polished, presents himself to God to be formed, permitted, and made ready for holy use.
However, it has often been said that the teaching in the Church is twofold. The law indicates what God demands of us and at the same time holds the punishments against the transgressors. Therefore Paul calls the office of the law [2 Cor. 3, 6. f.] an office of death, not only because it is not useful for life, but because the law, since death itself is presented to sinners as the punishment of sin, convicts us of sin and kills us. That is, it convicts us that we are guilty of death, and at the same time warns us that we should not heap upon ourselves the punishments and wrath of God, but abstain from those things for which the wrath of God comes upon the children of disobedience [Eph. 5:6].
1) Erlanger: praectiaat instead of: praeaiäat.
This part of the teaching is indicated by the prophet when he says: "I killed them by my mouth. But this part of the teaching is necessary for the churches. For those who do not see their sins are secure and despise grace, and never come to right repentance, as the examples of the Pharisees show. But those who are terrified by the wrath of God not only fear God and guard against sins, but also look around for a remedy against sins. Therefore, one must not tolerate those who think that the teaching of the law should be removed from the church, because this plane is necessary for the rough and gnarled blocks.
The other part of the teaching is the word of the Gospel, through which the frightened hearts are restored. For they hear that God does not want to reject sinners. God hates sin and threatens it with punishment, but for this reason He does not want sinners to be lost, because He sends His Son as the sacrificial lamb to redeem them, who shall be sufficient for sins through His death. When this will of God is recognized in Christ, the hearts are straightened and attain a new light. They are no longer afraid, they do not flee from God, but, filled with hope through Christ, they take refuge in His grace, because they see that He has such great care for them that He has not spared His only begotten Son. Therefore the prophet compares the gospel to the rising sun, which with its light brings new life to the world, which is shrouded in the darkness of night.
He calls it [the gospel but with a special name "the right" (judicia - judgment), as also Christ Joh. 16, 8. says: the Holy Spirit will punish the world sum the judgment]. 1) Therefore these two teachings, which are different from each other, must be constantly connected, so that first the hearts are killed by the preaching of the law, but then again made alive by the light of the gospel. For only in this way is that which is corrupt in us properly cut off, and we are born again to a new and spiritual life. For through the word
1) Added by us.
of the law, the old man is killed, security is cast out and the fear of God is implanted in the hearts. But through the Gospel, the new man is born, for the Spirit enkindles and purifies hearts through it.
Therefore, I have said that in this passage is a description of the preaching ministry that is in the church; that is compared to a plane. And the teachers of the church, in truth, do nothing else when they perform their office, but plane men like rough and gnarled blocks, and cut off the unevenness. For just as a tree that has grown out of the ground is not fit for any use, but only after the branches have been cut off, the bark peeled off, and first smoothed with an axe, and then with planes or other tools, can it be put to various uses: so we see that in men there is much that is defective, which must be cut off by the Word. Avarice is an unshaped branch. Now if a teacher in the church teaches that one must flee this one, if he indicates the punishments that are threatened to the miserly, he will find somewhere one who will have remorse and sorrow for having committed this sin, and will henceforth guard against it. For the word will not return empty to the one who sent it. It is the same with the other vices, when a diligent planer comes over them.
It should be noted, however, that he does not say that it is the prophets who plane the gnarled trees, that is, who call sinners to repentance, but GOD Himself. "I," he says, "court them through the prophets." For he wants to teach us that we should not be angry with the teachers when they punish what deserves punishment, but receive their words as the word of GOD. For it is in truth in this way that GOD seeks the blessedness of sinners, so that they may not surely continue in sins and be condemned. Now if we could include this image in our hearts, that we are like a log unshaped by many knots, we would never cease to give thanks to GOD, who so fatherly reminds us and shapes us by His word, so that we may abide in His kingdom.
The word does not actually mean planing, which refers to wood alone, but rather cutting out, pruning, cutting off, as is usually done when troughs, winepresses and the like are hollowed out. We have retained the word "höfeln" for this reason, because it contains a beautiful interpretation and alludes more closely to the doctrine of repentance.
Although the prophet is talking about the people of that time in this way, this transition is connected with the previous prophecy of the kingdom of Christ, because it has always been the same word in the church, but in the time of the New Testament it is presented more clearly, as Christ also says [Luc. 10, 24.]: "Many prophets and kings wanted to see that you see, and did not see it", and yet says [Joh. 8, 56.] that Abraham saw the day of Christ. Therefore, if you compare the church of the Old Testament with the church of the New Testament, it is like a man with stupid eyes who looks at something from a distance. He sees the same thing that another sees who has sharper eyes, but not as clearly. He recognizes a mountain, a tower, a castle, a city from a distance, but those who see more clearly can distinguish even the smallest parts of the buildings.
In this way, the same doctrine has been presented to the church at all times in words, the same things, but the New Testament brings these very things closer to the eyes and lets them be seen more clearly. Thus, the prophet now summarizes the brief epitome of the doctrine in delicate brevity and with a marvelous force.
V. 6 For I delight in love and not in sacrifice, and in the knowledge of God and not in burnt offerings.
This saying is not only worthy of note because it contains the summa of Christian doctrine, which has always been in the world, in the church, but also because it has been quoted twice by Christ. Therefore, before we interpret it, let us see how Christ used it, for the interpretation of the Old Testament must everywhere be taken from the New.
This saying is used by Christ Matth. 9, 13.
Christ protects himself against the Pharisees, because he called Matthew to the ministry of the word, and was not ashamed of eating with sinners, because the Pharisees were unwilling. But Christ tells them to learn what it is: "I am well pleased with mercy" 2c. He therefore indicates that God not only wants to have mercy, by which we help one another in bodily ills, but also in spiritual ones. This happens in the way that teachers approach sinners, instruct them, admonish them from sins and exhort them to godliness. Since God demands this mercy, Christ justly defends his actions.
Secondly, this saying is cited in Matth. 12, 7, where the Pharisees judged the disciples because they plucked up ears of corn and ate them on the Sabbath. Therefore, in this passage Christ calls this mercy, that one does not judge others, as Paul also says [1 Cor. 13, 5. Vulg.]: "Love is not suspicious", that is, it takes and interprets everything for the best. Therefore, these two passages show that the word here means nothing other than what we call "love" or "mercy." This, Hosea says, is more pleasing to God than sacrifice.
But he connects "the knowledge of God" with love, which he prefers to burnt offerings. We have often said, however, what it is to know God, namely, to know what God's will is toward us. We will not find this knowledge in the law, for the law does nothing other than to indicate what God demands of us, namely, love toward God and toward one's neighbor, as Christ Matt. 22, 37. 39. beautifully summarizes the summa of the law in these two commandments: "You shall love God your Lord with all your heart, and your neighbor as yourself." If you should ask what God's will is against those who do not keep these two commandments [the answer is]: He threatens them with wrath and eternal punishment.
The true knowledge of God must therefore be taken from the Gospel, for this shows that the Son of God was sent into this world to make sinners blessed. This
is such a knowledge of God, which does not arouse hatred against God, but reverence, love and obedience. For who would want such a kind God to be offended? Who should not gladly follow and obey him? Therefore, the knowledge of God is rightly counted among the highest services of God, for it includes diligence in words, faith, invocation, hope, patience in adversity, obedience 2c.
Therefore, the prophet connects the law with the gospel in this passage and shows which are the noblest services in which we must make an effort if we want to be considered servants of God, namely, that we love our neighbor and accept the gospel, that is, that we believe in the forgiveness of sins and eternal life, by grace, free of charge, through Christ. The godly know that this goal is presented to them, toward which they must run.
But why does he add the comparison with the sacrifices? They too were commanded by God. But since they were only models of the future sacrifice by Christ, and an exercise in obedience for a time, the prophet shows that these legal services are required in such a way that nevertheless greater care is to be taken for the higher services, which have been in vogue in the church at all times, namely love towards one's neighbor and the knowledge of God. But the godless crowd of the Jews neglected the word and persecuted the prophets, and yet hoped that they would please God because of those outward and legal services. Therefore the prophets preach so often against the sacrifices and reject them completely. For they were not commanded to obtain forgiveness of sins by them; that was reserved for the sacrifice of Christ. They were an outward exercise of obedience by which God wanted to distinguish His people from the Gentiles; He did not want to free them from sins in this way.
V. 7. But they transgress the covenant, as Adam did, in that they despise me.
This is the conclusion of this sermon, which has many excellent teachings. In the beginning, there is a good description of sin, that it is
is a transgression of the covenant. Because it is a disobedience, on which punishment is set. But he remembers Adam for this reason, that he may show that sin is planted among us. For just as Adam was forbidden to touch the tree of the knowledge of good and evil, but did not obey the will of God, and therefore fell into the punishment that was set for this sin, so God wanted His people to be bound to the knowledge of God and the love of their neighbor. But what happens? Adam plucks the forbidden apple, the Jews throw away the knowledge of God and the love of neighbor, and serve their benefit and honor. Therefore, they take upon themselves the punishments laid down in the law.
But the mention of the covenant also serves to show that the promises made to this people of the kingdom and priesthood are conditional, contrary to the stubborn presumption of the Jews, who thought that it would never happen that God should reject his people. What follows now interprets this general statement further, and speaks in particular.
V. 8 For Gilead is a city full of idolatry and blood debts.
It indicates a twofold sin, the lying worship of God and the tyrannical worldly rule. And these are always connected to each other, as Christ indicates when he calls the devil a father of lies and a murderer [John 8:44]. For those who follow ungodly services are cruel to those by whom they see themselves punished. Thus the pope, because he wants the ungodly services to be maintained in the church, rages against the godly teachers with cruelty of every kind.
Hosea complains about the same thing in this passage concerning the kingdom of Israel. The kingdom of Israel had several cities that stood out for their idolatry, such as Samaria, the capital of the kingdom, BethEl, Dan, Gilgal, BethAven. But the prophet uses the name of the land of Gilead for a certain purpose, to make sin great, because in it was the city of refuge or the sanctuary of Ramoth, Deut. 4:43, a dwelling place of the kingdom of Israel.
The Levites went to the seat of the Levites, so that they would know about the death that had not happened willingly, but unawares. But what happens? There, where God wanted to be resisted with special diligence against the death blow, there became the greatest occasion for the death blow because of idolatry.
Thus, in the beginning, Christians began to build churches so that the people would gather in a certain place to hear the Word, pray, and use the sacraments, but not only through the negligence of the popes, but also through their wickedness, it happened that the Word was taught almost nowhere, and everyone thought that the churches were only intended for the ungodly sacrifice of the Mass; so much has Satan at all times shown himself to be an adversary of God and an enemy of the right worship of God.
What Jerome tells about the blood debts or murder deeds according to the information of some Jew is fabulated. For the prophet himself now explains what he meant by it, since he says that Gilead is loaded with blood debts.
V. 9: And the priests with their company are like unto the thunderers that lie in wait for the people, and choke them in the way that goeth to Shechem; for they do what they will.
This is an excellent Bjld, that he compares the priests, who are anxious to increase the idolatrous services, with highwaymen, who occupy the places suitable for an ambush, and attack the wayfarers unawares. For they have the office appointed to instruct the church. But because they reject the word and teach such things from which the richest profit flows to them, not the knowledge of God, not love, not charity, what happens? The people go along like a safe wanderer, and while they think they are on the right and safe path to eternal life, they are plunged into hell by the godless teachers.
Jerome translates the word "Shechem" by a generic name (appellative), but it is a proper name in this place, because it is a part of the desert, which is near Jericho. Therefore Christ also looked at Hosea,
He tells the story of the man who went down from Jerusalem to Jericho and fell among the murderers. For there he also punishes the priest and the Levite in the same way as Hosea does here.
Thus the godless teachers pervert the ministry of preaching, which was instituted to serve life, so that it becomes an occasion of destruction. Therefore, they sin far more grievously than those who rob unafraid wanderers, for they not only rob their poor listeners and take their money and goods, they not only damage the bodies but also strangle the souls and subject them to eternal torment.
What is written in the Hebrew, XXX XXX XX, we have perhaps not translated inappropriately, because the word vor means intention and thinking. Although this is an undecided word (meson), it has here a meaning in an evil sense, that they do everything they only ever think of, "what they think, they may do". Thus the Germans use this word generally of the monks, that they have such a desperate wickedness that they think of nothing that they should not dare to practice.
V. 10 I see in the house of Israel that I am afraid; for Ephraim fornicates, and Israel defiles itself.
This is known from the foregoing; nevertheless, it is worthwhile for us to remember that the idolaters do not please themselves more in anything than in their worship. Therefore, the Israelites thought that they had rendered extraordinary service to God by increasing the divine services, just as the monks and the sacristan think that they render an extremely pleasant service to God only when they sacrifice, when they keep certain days, when they fast.
But what does the Lord say here? "I see that I am afraid." For the divine services, which men invent for themselves without the command of God, are nothing more pleasing to God than the adultery of his shameful wife to an honorable man. Therefore, as the husband casts out the adulteress, so the kingdom of Israel is finally cast out of its land and transferred among the Gentiles, without mercy and without hope of
Return, as the prophet prophesied in the first chapter.
V.11. But Judah will still have a harvest before it when I turn around my people's prison.
The kingdom of Judah was also led away captive by the Babylonians because of its sin. But this captivity was not an eternal one. For the sake of the promise that had happened to David (which he here figuratively calls a harvest), this people had to remain and be restored, so that Christ would be born from the same.
But the time of Christ's kingdom is gloriously adorned by the fact that the prophet compares it to a harvest. And Christ imitated this image in the likeness of the seed that brings forth manifold fruit [Luc. 8:5 ff]. This is the true fruit for which the word is sown, so that men may know God and be saved. But how 1) unblessed are those who leave off here and are not diligent workers in this harvest! In this way, the prophet concludes this chapter with a serious admonition.
1) Erlanger: Hnoä instead of: Huaw.