In the first chapter, the prophet dealt with 1) the small plague of locusts and beetles in order to draw a conclusion from it about the real and complete destruction that threatened all of Israel, which he has to deal with in this second chapter. But he speaks in general, naming neither the Assyrians nor the Egyptians, since he describes an enemy army that will come over Israel to indicate that it will be a great destruction. God has always acted whimsically in His way in the government of the world, and still does so today, so that we think that everything is directed and governed by human counsel. But everything that happens is God's will. And this is also how the prophet interprets it here, that the calamity that will come is the work of the Lord, not of the enemies, and that the enemies will be strong, not by their powers, not by their strength, but that of the Lord. For he says (v. 11) that the Lord will make his thunder come before his army, and so frighten Israel by awakening the consciousness of sin, so that it cannot stand, and cannot help but be afraid even of a falling leaf.
The same is evidently true of the Turk in our time. It is well known to us how much his empire and power have grown in a few years. He is lucky and almost everywhere walks away victorious, but our people are defeated, and he will certainly come over us at last, for he is a very obvious scourge of God. Just as we are in the habit of preaching that the Turk will come, so the prophet has done the same in this chapter. The Israelite people dwelt in the midst of enemies, and were greatly hated by the nations that dwelt round about, as by the Amorites, the
1) Here Dietrich continues in such a way: in figurative speech the future plague told. Here he speaks without picture in general, by naming neither the Assyrians nor the Egyptians, but he describes par excellence em hostile army, which over Israel 2c.
Moabites, the Hagarenes 2c., 2) with whom it always had quarrels. And its most distinguished enemy at that time was the king of Assyria, because with the Assyrian kingdom was the supremacy. And the prophets, who had this in mind, threatened the people that all at once either the Assyrians or the Babylonians would be there to devastate all Israel.
Jerome and other exegetes of the prophets are extremely agonizing about the context of the text, because they do not see the whole history (factum) or the whole thing as the Holy Spirit has summarized it, namely the people and Christ's kingdom. Therefore, those who want to understand it, should at the same time take a look at the kingdom of Israel and the kingdom of Christ, then it will be connected in the best way.
In the second chapter, therefore, the true and actual plague is prophesied, which will destroy the whole nation of Israel. But he threatens and calls to repentance, as we will see in the context when we explain the two parts of the chapter, as if he wanted to say: Beware, beware, repent, come to your senses, the Lord will visit you, "it will come to ruin".
V. 1. Blow with the trumpet to Zion, shout (ululate) on my holy mountain.
Instead of what we read [in the Vulgate], ululate [howl], should more properly be read according to the Hebrew: conclamate or: shout aloud.
In the fourth book of Moses, the blowing of the trumpets is described by Moses [Deut. 10:2 ff], as it should be done when the princes of the people should assemble, when the people, when peace or war is indicated.
2) Dietrich leaves the following in this paragraph and puts for it: Above all, however, the king of Assyria was enemy to him who was the world ruler at that time. Of this the prophet says here before, he will come and will plague them. Wett it however immediately on the kingdom of Christ passes, so torment Jerome 2c.
just as we have a certain way of blowing the trumpet when there are enemies or when fire rages in the city 2c. Therefore, the prophet exhorts them to shout loudly to gather all the people, as if to say: Call, call, call all the people, "ring with all the bells", as it is done in our country, so that all the people may hear that desolation threatens them. Let us forestall your enemy, let us repent 2c., as he also says:
Tremble, all the inhabitants of the land.
We say [instead of conturbentur in the Vulgate]: commoveantur [they may move], that is, all shall be present, it is for all.
For the day of the Lord is coming.
"The day of the LORD" the prophets call not only the last day, the day of judgment, but any day of visitation, as Peter also calls it the day of looking after (Ιπισχοπης]), of visitation [1 Pet. 2, 12.]. For in his time the HEART comes and destroys those whom he has wished to destroy, whom he has seen through the fingers for a time. And then this is called the day of the Lord, which is the day when God visits us either in mercy or in wrath.
And is close.
Instead of: Quia prope est [in the Vulgate] it is said according to the Hebrew: which is near. All prophetic threats read as if what they predict is at the door, as Peter also predicted that the day of judgment would come shortly [2 Petr. 3, 10]. But here the longsuffering of God invites us to repentance. Here the prayers of godly people are praised to us. 1)
V. 2. a dark day, a dark day.
Here is another Construction, and this need not be connected with the preceding, as it is in our books [in the
1) This sentence is missing in Dietrich: Here --praised.
Vulgate) is connected. As if he wanted to say: Surely, all at once, an enemy nation will come upon us and devastate everything, so that we will not be able to escape. But one must pay attention to this way of speaking of the Scriptures: The Scripture calls light and peace the happy prosperity of things, "when things are well", but darkness, "when things are bad". So Solomon used Proverbs 31:18: "Her light does not go out at night." And these are poetic expressions that occur frequently among poets. Therefore he calls "a dark day, a gloomy day, a cloudy day, a misty day" sad times, and the day of adversity and tribulation.
Just as the dawn spreads over the mountains.
It is a similitude by which he indicates the power of the coming war army of the enemies. The dawn cannot be held back; no one can escape it. Of such a nature, he says, will also be the multitude of the coming enemy, whose hand we will not be able to escape, just as the mountains cannot escape the light of the rising sun, lest it come upon them and make them visible and show them. This is how it happened to us with the Turk. The Greeks were safe and thought that there was no danger; then suddenly the Turk came and forced them under his yoke. This is what Paul says [1 Thess. 5, 3.): "When they shall say, There is peace, there is no danger, then destruction shall quickly overtake them." The same thing is shown today by our people in a very clear way. When they want to comfort themselves, they say: "It will not come upon us, the enemy facing us will not be able to do anything, because the Lord is with us. Quite right: the Lord stands by the godly, he protects them, he saves them, but not also the godless.
V. 3. A consuming fire goes out from him, and after him a burning flame.
Jerome wants to refer this text to the locusts and beetles, but not well. For he must refer to the Assyrians or to the
The fire refers to the people who were to destroy Israel, which will be shown below by the very clear words of the text. As I said in the first chapter that the fire must be taken figuratively, so it is also here. As if he wanted to say: As the fire eats, consumes and turns everything into ashes, so also this people, which will come over you, will spoil everything and destroy it completely.
The land is like a pleasure garden before him.
Exactly the same word is in the first book of Moses [Cap. 2, 8.], where Moses describes the paradise. He holds here the future desolation against the country which stands in bloom, as if he wanted to say: If you compare the following desolation with the present abundance, now everything will seem to bloom, everything will seem to be in abundance, but everything is prepared for the fire and the desolation; nothing will be left, everything will perish and be destroyed. In the same way, we also erect magnificent buildings, we pile up many things that others will destroy, just as the tower of Babel was first built magnificently and splendidly, so that it would be destroyed by the Lord afterwards. Also the kingdom of Israel was so completely destroyed that it could never heal the damage afterwards. It never rose again, it never became as glorious as it was before, it did not build so magnificently, it did not have so great troops, not so great riches, in short, it remained without glory. This is what the Lord does to all empires that he wants to destroy and overthrow. This is what happened to Rome, Corinth, Milan, Jerusalem 2c. Of these cities it is well known how great they flourished and how powerful they were, but after they were destroyed once by the Lord, they were never able to repair the damage. This is what the prophet says: "But after him like a desolate wasteland."
V. 4. They find fashioned like horses and run like horsemen.
Through this he describes the bravery of the coming people, that they will run quickly and fight bravely.
V. 5. They therefore blast (exilient) on the top of the mountains, as the chariots rattle.
That means: which cannot be resisted; everywhere they will have the upper hand. And expressly he adds: "They blast" (salient). This word is also in the Psalm [Ps. 114, 4.]: "The mountains leaped 1) like lambs, the hills like young sheep. As if the prophet wanted to say: So much is missing that they should fear your power or your resistance, that they will also rejoice and go to your desolation with joy; "they will lionize" 2) for joy, because that is what it actually means.
And like a flame blazes in the straw.
That is, as straw is immediately consumed by fire, and consumed in such a way that nothing remains, so you will become a prey to the Assyrian or the Babylonian.
V. 6. The nations will be astonished before him.
Before him the nations will tremble like a woman in childbirth, that is, not only you will perish, but also all the other countries will be devastated with you by this kingdom of the Assyrians. All of these will lie in birth pains, that is, they will be frightened, they will be afflicted. This word is often used in Scripture, for it is taken from the pains of women in childbirth, who, when they are in birth pains, do not know whether they will die or live. They would like to escape the pain, but they cannot. So Paul also used it in the Epistle to the Romans, Cap. 8, 22: "All creature longs with nns, and fears [συνωδΐνει = has birth pains^ with us stilldar." And in the Psalms one reads it frequently. But it means fear and torment in dangers from which one cannot escape, knowing no way in which lnan could escape.
1) In the Erlangen and Weimar editions: 6xaltav6runt instead of "xultsvsrunt, as must be read according to the context and the Vulgate (exsuUastm).
2) In the original: "lick". Compare Apost. 9, 5; likewise Walch, St. Louis Edition, Vol. Ill, 962, note 2.
All faces are as pale as the pots (Omnes vultus redigentur in ollam).
1)What this is is not completely clear to me. But almost the same figure of speech is found in the prophet Nahum Cap. 2, 11. [Vulg.]: "The face of all is like the blackness of a pot." The one who translated it in this way was of the opinion that the people would become so sad and depressed by grief that they would go about black with sadness, and emaciated, as black clothes are used to be a sign of grief. But I do not like this opinion, because the Hebrew reads differently. For so it is written in the Hebrew: All faces will be gathered in one pot. So also here I would like this passage to be understood in this way, and this is my opinion, as if he wanted to say: They have broken my people like meat in a pot. This matter is also indicated in Moses [3 Mos. 1, 6. 12.] by the flesh that is to be cut in pieces. The Jews are not to be trusted in this matter, because they do not have the Hebrew language completely anymore. Therefore, they like Jerome's opinion. Congregabuntur in ollam [they shall be gathered into one pot], "they shall be bruised," as flesh is wont to be cut in pieces and thrown into a pot; "they shall be broken up as into a cauldron," as Micah Cap. 3:3, that is, they will not be able to escape the power of the adversary. For it is absolutely certain that the word "assemble" is here in the Hebrew. For so one reads: they will be gathered into one pot, or: they will be brought, "it will go in heaps". 2) And so the
1) Instead of the whole following passage Dietrich offers: It is a whimsical and foreign image to our way of speaking, which Nahum also uses Cap. 2, 11. [Vulg.]: "The face of all is like the blackness of a pot." Jerome so interprets it, and I do not dislike the opinion ser: Because of this calamity the Jews will be so cast down and mourn that they will seem to grow pale or black as pots. For as in joy, when the blood flows, men become red, so in sadness and affliction, when courage withdraws, a kind of blackish pallor remains.
2) The Weimar edition here asks the question, "Ob Haussen - Haffen, Hafen, Gefäß?" We answer: No, but "Haufen", because here we are given the translation of vonArsMbuntnr. The Zwickau manuscript also has "hausten" here. Wr Hemerken this here, far the Wei
The image is taken from the flesh that has been cut up and thrown into a pot. It is almost a similar figure of speech also in Isaiah [Cap. 3, 6.): "Then one will seize his brother from his father's house" 2c. [Cap. 3, 8.:) "For Jerusalem is falling away, and Judah is lying there" 2c.
V. 7. She will" run like the giants.
This must not at all be understood by the locusts, as Jerome/ wants it to be understood, what also several other text words will indicate below. But the meaning is: these enemies are very brave and very warlike; they will fight against you without fear 2c.
Each one will go straight ahead (Viri iu viis suis gradientur).
According to the Hebrew it is to be read thus: Every man shall go his way. For the word "man" (viri) in Hebrew is sometimes an expression which comprehends everything in general (signum universale affirmativum), namely, "every one," as immediately [v. 8.] follows: "None shall err the other." This, then, is the opinion: they will go on their ways, that is, they will break through, and no one will be able to resist them.
And will not default (Et non declinabunt).
That is, "they will not be missed."
V. 8. and will break through the weapons (Sed et per fenestras cadent).
That is whimsical, if it should be translated so correctly. The seventy interpreters have translated "projectile" (jaculum) instead of "window" (fenestra). I translate it like this: 4) And before the projectile they will fall down and will not be wounded. As if he wanted to say: GOD
In v. 20 of this chapter, another false explanation is based on this false conjecture, namely: rotten - fall. But there, too, it must mean "rotten"; it speaks of rottenness.
3) Dietrich leaves out the words: "as Jerome wants it to be understood".
4) Dietrich continues thus: When they will break in, they will not be wounded by sword or bullets. As wanted 2c.
will give luck to the attack of the enemies, so that even though projectiles are in front of them, they can fall down, so that the projectiles will not hit them, nor will they be wounded, so that you will aim the bow against them in vain with your arrows, which you will hurl against them; they will be able to dodge them splendidly.
V. 10. The land trembles because of him.
This text reads as if the prophet is talking about the last judgment; but this is not the case. But this is the opinion of the prophet, as if he wanted to say: The earth will shake, the stars will lose their shine. All this is said out of such a movement of the heart as is found in people who stand in fear and terror, 1) because to those who are to die and stand in such fear everything seems to be black, sad, repugnant and hostile, but to the joyful even what is otherwise not at all lovely is nevertheless lovely, since they can rejoice even over a dirt 2) or any thing, however small. Out of such a movement of the heart the prophet now speaks, that although the sun is exceedingly lovely and shining, the stars quite bright, nevertheless everything seems to be disturbed.
V. 11 For the LORD will send his thunder before his army.
All this, he says, will happen, not because the enemies are so powerful, not because they can do so much through their strength, but because it is the will of the Lord, because the Lord will frighten us with his thunder and we will not be able to withstand it. It is not because they are powerful, but because we sin that such calamities will befall us. This is the most horrible and terrible thing in any adversity, when God frightens us by the revealed consciousness of sin. Those who are so frightened lose all courage and confidence, so that even a falling leaf can frighten us, as I said in the beginning of this chapter. Otherwise, all the devils, when they come upon a godly man, would also be afraid of him.
1) In the Weimar: xaventium; in the Jena and Erlangen: Mtientium.
2) The words de stsroorS ant are missing in Dietrich.
But if his conscience before God is unharmed, if he knows that God still wants him to be well, that He will not abandon him 2c. But when the LORD lets his thunder come", "when he takes our heart, he fights well with us"; here no one can stand.
For the day of the LORD is great.
It is not the day of your adversaries, but it is "the day of the Lord", although the Assyrians think that by their forces such things will be carried out; but it is the Lord's forces. This is the way of the prophets when they describe such plagues, that they take everything from men and the powers of men, and attribute it to God and the powers of God. For God proceeds in this way: He sends down His thunder, by which He frightens the conscience of those whom He wants to destroy, and those who are thus frightened must inevitably succumb, no matter how great their powers and weapons may be 2c. The same is done by the Lord in every victory.
Up to this point, the prophet has kept the destruction before his eyes, by which he wanted to call them to repentance, so that they would be able to get along again and avoid the future misfortune. Now follows the second part of the chapter.
V. 12. Turn to me with all your heart.
So far we have heard God's serious threat of future persecution and plague. Now he adds a counsel and comforts them, whether 3) he could avert this destruction or at least postpone it. But it is not averted, but postponed. We see this also in Abraham, who pleaded with such urgency for the preservation of Sodom that he also delayed the judgment of God; but he
3) Instead of what follows until "postponed" Dietrich has the following: whether they wanted to be brought back to the right way and thus escape the punishment. For the Lord does not want the sinner to die, but rather to be taught and to live [Ezek. 18, 23.f. And therefore he is patient and long-suffering, so that there may be room for repentance. But those who do not want to return to the right way face a punishment that is all the greater, and they heap wrath upon themselves. But this admonition was in vain with the Jews. Because the punishment is not averted, but only postponed.
4438 xxv, 7"-7s. 'Interpretations' on the prophets. W. vr, Mss-rross. 4439
did nothing, they would not repent. Therefore, the wrath of God finally came upon them, and they were all wiped out with each other. Therefore, the prophet here prescribes the way to meet this calamity, but since the people finally did not stand firm, the judgment of God followed, which had been threatened to them here.
With all my heart (In toto corde vestro).
This is a peculiar Hebrew way of speaking, and is as much as toto ooräo, for in is superfluous. He expressly says: "With all my heart", not invented, but true, without all hypocrisy. He touches the hypocrisy quite well and the servile worship of the hypocrites, of which it is said in the 78th Psalm, v. 34. and 37.: "When he strangled them, they sought him, and turned" early to GOD" 2c., "but their heart was not steadfast in him." For the hypocrites pretend repentance at the time of persecution, but not with a firm or whole heart. 1)
With fasting, with weeping, with lamentations.
1) Here Dietrich brings the following addition: Howbeit he excludes hypocrisy afterwards, since he says fV. 13] he says: Rend not your garments, but your hearts, yet here also he clearly commands the same. First of all he says: "Convert yourselves", thus he demands a new being. Who is to be converted? "You." This pronoun "you "4 wants not only a part of man or external, bodily works to be changed, but the whole man, that he at first displeases himself and hates sin, then also puts hope in mercy and believes that God, for the sake of the promised seed, will forgive out of grace, in vain; as he does not here present merits, not hard or bitter works, in which we are to trust, but only the mercy and kindness of GOD, which he has presented to us in word and in his promises. This is an excellent passage. Since the papists make use of it for merit from works, they do not see how everything is contrary to merit and works. For he demands true repentance, which does not consist in drunkenness or revelry, but in weeping, tears, fasting 2c. And yet he holds out the mere mercy in which they should hope, and promises that he will forgive by grace, in vain.
If they come forth from the whole heart, they are hypocrisy and count for nothing; but true conversion is then manifested by these outward signs. Thus conversion is beautifully described by the Holy Spirit, that the heart first repents in truth, 2) not in appearance, then also outwardly shows faith 3) through these works. If this is not there, then everything else is nothing, as the prophet also expressly adds:
V. 13. Rend your hearts and not your garments 2c.
This he diligently adds to condemn hypocrisy. This was the custom of the Jews, that when they were grieved or in mourning over some matter, they tore their garments, which can be seen throughout the Scriptures, indicating the great and violent movement of the heart; but through long habit this finally degenerated into hypocrisy, just as with us genuflecting, the so-called processions, and many other things have become mere hypocrisy. Therefore he wants the hearts to be torn, not only the clothes, as if he wanted to say: You sometimes tear your clothes out of hypocrisy, but not the hearts.
And turn to the Lord.
As if to say: This will be the way: if you want to come with all your heart and in truth, turn to the Lord, otherwise it will not happen.
For he is gracious, merciful (Quia benignus et misericors).
Benignus [kind] is what we more properly call gracious, favorable, "gracious". Misericors: the Hebrew word XXXX actually means "merciful", who has mercy, who bears sorrow with us over our fall.
And of great goodness (multae misericordiae).
[Instead of misericordiae] more correctly: good deeds that help all superfluously. All this is
2) In Dietrich's case, only the words follow until the end of this paragraph: When this happens, these external things also follow.
3) Instead of Udsi we have assumed; because otherwise an object to ostkiukut is missing.
In the Psalm [Ps. 145, 8.]: "Gracious and merciful is the Lord, patient and of great kindness" 1) 2c.
And repent him soon of the punishment (Praestabilis super malitia).
What the Latin sin of the Vulgate] means is not clear to me. But in the Hebrew it reads thus: It repents him easily of the evil, namely, which he has intended to do. "He soon desists from the evil he is about to do." This expression occurs everywhere in the prophets as a common one, as in Jeremiah [Cap. 18, 8.]: "Where a kingdom turns from its wickedness, so shall I also repent of the evil" 2c. And such repentance is often attributed to 'GOtte, namely, when he changes his judgment with respect to the evil which he had presumed to inflict. But the opinion is as if you said: He is easily at hand with it, that he forgives. 2) These promises are very beautiful, and very rich and very extensive, 3) held out by the Holy Spirit for this reason, so that in the time of the Lord's wrath and anger, the despondent soul or conscience, when it wants to seek comfort, may take refuge in them and be mindful of them. For one can see here the wonderful counsel of the Spirit of God, who has so far made the threat all the greater and increased it, so that he might point them to the goodness and mercy of God, thereby indicating that the wrath and anger of God serve salvation, so that sinners, thus frightened by the threats and judgment of God, might come to terms, and recognize and take hold of God as a merciful Father. For this is why he frightens sinners so much, so that their her-
1) Here the Weimar edition notes: "'Wit. (should read 3sn., for in the Wittenberg our Scripture says nothing cites psaloa 144 and 85 s. but ps. 103." The Jena one is right about "ksal. 144" (according to the Vulgate's count), for pstisns is found there, which our text offers, whereas Ps. 103, 8. Icmasnirms. The citation of "kssl. 85" (86, 15.] is justified by the fact that only there the reading: Laultas missrioordia" is found, while in the other two Psalms it is written: multum missrisors.
2) This sentence is missing in Dietrich.
b) The Weimar edition notes here arnplissioas as eme deviation of Dietrich, but in the Jena edition rst the reading awplissimas.
The prophets are the ones who want to raise up the people in the hope of God's mercy. 4) And all prophets have this way, that they first scare with the strongest and most severe threats, but immediately add the greatest and sweetest promises of God's mercy and kindness. But the effect of both words (namely, the threats and the promises) is different in the godly than in the ungodly. 5) For the wicked make no right use of either the promises or the threats. For when they hear the threats, they do not think that they are concerned with them. Thus they promote their hypocrisy, and thus they persist in their ungodly nature, which they nevertheless believe to be the highest godliness. 6) That is why the rich promises are not effective with them, since they only require sorrowful and broken hearts. Because this is not brought about in the wicked by the threats, the promises are not effective with them either. The godly, however, use them rightly, for through the wrath of God and the threat they are crushed and cast down, they suffer the divine judgment, they recognize their sin and condemnation. Therefore, when they hear the promises, they turn to the mercy of God, and thus their consciences are again straightened and calmed. The wicked are quite hard anvils; they are not moved by all this. 8) They have never acted differently, so we hope in vain that they will act differently nowadays. But this is the way of God, that He leads His faithful into hell rather than leading them out; but at last He leads back and comforts those who are thus damned and frightened. Thus we see today in our
4) Here we have followed Dietrich's reading as the better one: ut tzriKÄQtur eorda in sps Misericordias instead of: ut sriZant sorum eorda in sps st missricordia in our original.
5) This sentence is missing in Dietrich; with [sd he lines up the following.
6) Instead of the following sentence Dietrich has: Then they take hold of the promises, but only as long as it goes well with them. In misfortune, however, they despair, because the word of God has not struck in them. The godly, however, use both doctrines correctly, because 2c.
7) Dietrich: Darnach. .
8) The following up to "Thus we see" is missing in Dietrich.
The same is clearly true of the wicked. All the time since we received the holy gospel of the great God by the grace of Christ, our princes have done nothing but stubbornly oppose God. 1) When we preach God's judgment and the coming vengeance, we are ridiculed by them, since they do not want to be accused of any ungodliness, 2) and they pretend that they are also most on the side of the gospel. Since they are so blinded, they cannot be moved by any threats, and God in the meantime postpones His judgment, which He undoubtedly intended for them long ago; He postpones it, I say, for the sake of some godly people, lest they also perish with the ungodly, and thus bring disgrace to the Gospel. When these godly ones are gone, these despisers will finally feel the wrath and vengeance of God upon them. This is what Isaiah says (Cap. 57, 1.]: "The righteous perishes, and there is no one who takes it to heart." For this counsel of the LORD is hid, why by and by he gathereth the godly unto the fathers, but at last it is known 2c.
This passage of the prophet must certainly be remembered, for it is one of the most distinguished. God cannot but save His blessed ones, whom He terrifies with His judgment, but does not let them despair. For consolation follows immediately; even for the sake of the godly alone, consolation is added. The same thing can be seen in all prophets, that they first threaten very frightening things, but then add the sweetest consolations. For when consciences have become frightened and distressed, the word of threat has done its work; therefore, the heart must be straightened immediately, so that, after being frightened and distressed, it may take hold of the mercy and goodness of God. When this happens, his bones become fat again [Proverbs 15:30].
V. 14. Who knows, it may again repent him (Quis scit, si convertatur et ignoscat).
1) Instead of this sentence Dietrich has: The pope, the bishops, the princes, the noblemen stubbornly oppose GOtte.
2) The following in this sentence is missing in Dietrich.
He speaks here in the manner of a frightened conscience, which finally hardly straightens itself after the tribulation and begins to breathe again for hope and God's goodness. 3) But even here (in the Vulgate) it is not translated very well. In German we say: "Wer weiß, er möcht sich umkehren" (Who knows, he may turn back), and it may repent him of the evil, that is, he may desist from the evil he reproaches, he may not continue to wish us ill 2c.
And leave behind a blessing.
That is, he will not be so angry that he should not show remnants of mercy. At least, this is what happens in the case of shattered consciences, so that they themselves desire only a morsel of God's goodness and mercy. This can be seen in the Canaanite woman that is mentioned in the Gospel (Matth. 15, 27.). And so the bruised and humiliated conscience is comforted. 4) Such things are known and understood by those who have experienced them. That is why the prophet used especially appropriate words, which are to be regretted that they are translated so obscurely in our books. For thus it is written in the Hebrew: Et faciet aliquas reliquias, benedictionis suae post [And he will leave behind him some remnants of his blessing) (post, that is, afterward), 5) namely, that in him be used all anger and displeasure, but that he also show a sample of goodness and mercy. For we see here what a thing the conscience is, how stiffly and firmly it preserves the hope created in relation to God - how even in the highest despair, in the greatest affliction and fear it grasps God's goodness, still hopes for good from God; as much as it sees God's wrath in all creatures, 6) as much as it also sees that God has not blamed the whole world for its evil.
3) From 8"? to the end of this paragraph Dietrich offers: Furthermore, this is ems Hebrew way of speaking, which does not indicate a doubt, but an assertion (aKrumtionsm) with a wish, as if I said in German: "He will, whether GOtt wills, still turn." For both mean the hope, of a change and a wish. In Latin it cannot be rendered so well. For when one says: Huis seit? it reads doubtful.
4) This sentence is missing in Dietrich.
5) In the original: (i. s. her naher). This parenthesis is missing in Dietrich.
. 6) The words: "so much - GOtteS sees" are missing from
Nevertheless, it does not despair. He believes that mercy and reconciliation are still open to him. And this we must remember very well, for this passage is a very general saying that is useful in all temptations. 1) Therefore let us be well instructed in this passage, so that we may have recourse to it in our temptations, whatever they may be 2c. He further adds:
To offer grain offerings and drink offerings to the LORD your God.
This is related to the preceding in this way: God will not forget His goodness so much that He should not leave some remnants behind, namely the grain offering and the drink offering to the Lord, your God, 2) that is, that we can still offer grain offerings and drink offerings to the Lord, serve Him and proclaim His miraculous deeds 2c. It is the same thing that is said in the Psalm [Ps. 42, 6.]: "Why do you grieve, my soul, and are so troubled within me? Harp out of GOD, for I will yet give thanks to Him" 2c. Likewise elsewhere [Ps. 118, 17.], "I will not die, but live, and declare the work of the LORD." So also in the 6th Psalm, v. 2. "Lord, be merciful to me, for I am weak" 2c. [V. 5. 6.:] "Help me for thy goodness' sake. For in death thou art not remembered; who will thank thee iw hell?" But still all this is a wavering between hope and despair. 3) Hence the opinion: He will have mercy on us, he will let go of his wrath; the Lord will show us a kind face, let us only repent; he will show us a kind face, let us only repent; he will show us a kind face, let us only repent; he will show us a kind face, let us only repent; he will show us a kind face, let us only repent.
1) This sentence is missing in Dietrich.
2) Instead of what follows here to "Ps. 42, 6.", Dietrich has the following: He also uses here, as below, two certain kinds of sacrifices, to indicate that he is not speaking of the sacrifices of Moses (for then he would have mentioned the burnt offering, which was the most glorious), but of the worship of the mind, that is, of the prayer and thanksgiving which the godly offer to God. For when they suffer tribulation, they pray, and when they are saved, they give thanks, as these two pieces are also connected in the Psalms [Ps. SO, 15/): "Call upon me in trouble, and I will save you, and you shall praise me"; likewise M 42, 6.s: "Why do you grieve?
3) Dietrich has omitted this sentence.
not reject, let us only seize his goodness. There will be something left of his mercy, he will not be angry forever 2c. 4)
V. 15. Blow with the trumpet to Zion, sanctify a fast.
Now the prophet himself speaks, prescribing the way they should speak and the way they should convert, so that we see everywhere the faithful teacher, the Holy Spirit, 5) who so much does not want our condemnation, that he also prescribes for us the way of prayer and repentance, which is certainly an immensely great comfort.
V. 16. The bridegroom goes out of his chamber.
He explains in general what he understood by "fasting", namely not only the abstention from food, 6) but that they should also abstain and moderate themselves in all pleasures and amusements. And therefore he wants the elders, the young people, in short, all the people, to be called, so that it may be known to all. Behold, what a fierce movement of heart there is even in the prophet who so desired the salvation of the people.
V. 17. Let the priests, the Lord's servants, weep between the hall and the altar, saying:
This is how he teaches them to pray.
Lord, spare your people.
This text is sufficiently clear to confirm my opinion, which I expressed at the beginning of the chapter, that the prophet does not speak of locusts, but of
4) Instead of "etc." Dietrich continues: namely, that the grain offering and drink offering remain, that is, that he praise his mercy to us, and that we sink to him, praise him, extol him, honor him 2c.
5) Instead of the preceding, Dietrich has: Here he now lays out the piece of the libation, and prescribes a form of the prayer. But here the Holy Spirit praises us for his mercy, which is even 2c.
6) Here Dietrich puts "by the prophet" instead of the following: but that they should put their whole mind to prayer, setting aside all the aggravations that could prevent the heart from praying earnestly. Furthermore, he does not condemn weddings here, but demands earnest prayer, which he does not want to be hindered by anything. But you see here the violent heart movement in the prophet 2c.
a hostile army, either Assyrian or Babylonian, which would devastate and destroy all of Israel 2c. 1)
Your Inheritance.
That is, your Israelite people.
Heiden.
Nationes, that is, "heathens," which, however, he does not name.
Why will you let the peoples say, "Where is their God?
Thus, the prophets always urge the Lord with His own glory. And certainly, this prayer is very powerful and is able to do much with God. As if he wants to say: What will finally happen, O Lord, if you destroy us all? The matter will be a disgrace to you, it will be at the risk of your honor, because this matter will be an occasion for the unbelieving heathen to blaspheme against your people and against your holy word. "If we all perish at once, it will be a disgrace to thee." And by this prayer, God is surely persuaded. This was also known to Moses, who in the same way opposed the Lord, who wanted to destroy Israel: it was about his honor, which would be in danger, if this people would be destroyed, which he had chosen for himself and had declared by many signs and wonders to be his own in the clearest way. For so Moses says 2 Mos. 32, 12.: "Why shall the Eaypter say and speak: He brought them out to their calamity, to slay them in the mountains, and to destroy them from off the face of the earth?" 2c. And no doubt he spares us nowadays, who are despisers of the gospel, 2) for the sake of his glory, otherwise he would have proceeded against us with punishment long ago. 3) This
1) Instead of: "etc." Dietrich has: But it is also here one of the most distinguished teachings of this prophet. For just as he taught above about repentance and the mercy of God, so he also teaches here about prayer, how powerful and pleasing it is to God. For he clearly indicates that God will not only free those who pray from the impending punishment, but also shower them with good of every kind. This had to be often inculcated into the people in public sermons.
2) Dietrich: us, and not us alone, but also the despisers 2c.
3) From here to the end of the section, Dietrich offers the following instead of our text: But it is useful that
is not an ordinary question, but a very difficult one, which also caused the apostle Paul a lot of trouble, so that four chapters are hardly enough to deal with it, as can be seen in the letter to the Romans, and yet he only resolved the matter coldly and did not do it completely enough".
Consider this prayer carefully, for it should also be a way for us to pray in all dangers. In the beginning he says: "Spare". Here he simply takes refuge in mercy and the forgiveness of sins by grace, for nothing. Wesseck is to be spared?
Thy people." See how the prayer or the faith of the one praying uses the promise and hopes, since there is nothing to hope for. For the first chapter has sufficiently indicated by the threats what the people were like, and yet faith, setting aside the horror of its unworthiness, its sins and the deserved punishment, fixes its eyes firmly on the single, pure, certain mercy which the promise indicates. For if it looked at itself according to its own condition, it would say: I am not the people of God, but a people of the devil, since I have offended God with sins; I have heaped upon myself the wrath of God, and God does not recognize me for His people, since I have not acknowledged His commandments. So faith here casts away its unworthiness, and looks to grace or the promise. However I may be, he says, God has promised that he will be my God, and I shall be his people. Therefore, O Lord, remember your word, spare your people, and not only this, but "your inheritance". Here he urges the promise even more. We are your inheritance and your portion, which you have chosen for yourself. Surely you will not contradict yourself, you will not revoke your word. For what other people will you have when you have rejected us? We are your portion and your inheritance, which you have adorned with your law, with your worship. Will you let the heathen take possession of us? Will you allow yours to be snatched away by those who blaspheme, hate, accuse and persecute you? Therefore see first your danger, that your inheritance will perish, then also your honor. For there is no other nation that has your name and your worship. Therefore, if you reject us, it is not only for us but also for your honor. For they will conclude from our destruction that this doctrine and this worship were void, even that you are nothing but a vain name, since you suffered that we alone, who had your word and confessed your name against the idols of the Gentiles, should perish, and perish by the idolatrous Gentiles and the ungodly. Therefore they will boast their idols against you, and say: You are nothing, their idols are the true Godhead 2c.
4) This passage, because it attacks the apostle Paul, caused Dietrich to make the change just mentioned. The other two manuscripts, the Zwickau and the Hallische, do not have these sayings. It seems unbelievable to us that Luther spoke in this way.
I am also an Israelite. Admittedly, an excellent solution. Therefore, we will be far behind against him in the solution of this question. God smites his people, but in such a way that the Gentiles cannot say: Where is their God? although only the smallest part of the people is preserved, as Paul also states as proof.
V. 18. So then the LORD will be jealous for his land.
What follows must all be read as if the verba were in the conjunctive or optative, as also in Hosea the same must happen. And so the opinion will be: 1) If you so humbled yourselves and converted to the Lord with all your heart and so prayed: "Lord, spare" 2c., then what I say would come true. But he speaks in the mode of the past, as if the Lord had already done it, and yet he indicates that it would first come to pass, as if to say, If ye prayed thus, and were converted, it would come to pass that the Lord would be zealous for his land, and spare his people; he would answer and say, 2c. And so he reminds them of the truthfulness of God: as if he wanted to say: You would finally learn from experience that the Lord had become of a different mind and wanted you well 2c. when he sent you grain and wine and oil 2c.
V. 20. and will drive him far from you from midnight.
This text has also been understood by the locusts, but not well. For he speaks of the coming king, of whom he says that he will resist him, that he cannot harm them if they only repent; as if to say, "If you will be pious, I will well resist the Assyrian." 2)
And cast him out into a barren and desolate land.
Jerome struggles a lot here. My opinion is, as I have said, that it is too ver-
1) Weimarsche: erat; Jenaer and Erlanger: erit.
2) Instead of these words: "Will - resist" DieArch: But I am completely of the opinion that he speaks of the Assyn Sanherib, of whom Is. 36 and 37 and in the books of the kings is said.
as if it were in the conjunctive. Jerome explains it simply indicatively by citing the history of how Sanherib was killed and 185,000 men were killed by the angel in the camp of the Assyrians, Isa. 37. 3) But what history can you give me of the stench and rottenness that the prophet Joel immediately adds here? But since we do not know the custom and usage of the Hebrew language, nor can this be obtained from the grammar, just as there is much in other languages, we must assume. At that time, when this was spoken, it was understood very well by the Jews. In my opinion, this is the opinion, as if he wanted to say: Have faith, take courage, repent, I will make it happen that you will not be overcome by the Assyrian, because he is in my hand, "I will throw him where I want him to go, so that one piece will be rotten here, the other there". So we will also understand what follows.
Namely, his face toward the sea toward morning 2c.
5 ) The front sea he calls the dead sea. The outermost sea or the sea towards the evening he calls the middle sea. Between the two is the kingdom of Judah. Therefore the opinion is: If you will have converted, I will damp the Assyrian, will so ruin him that he is thrown after the one part into the dead sea, after the other part into the large sea, and so rots and decays in the country. This seems to me to be the simplest meaning.
For he has done great things (Quia superbe egit.
3) Instead of this sentence Dietrich has: But also Jerome, although he explains it indicatively, understands it nevertheless of how Sanherib was put to flight and 185,000 men were killed in the camp of the Assyrians, Isa. 37. - He omits everything following.
4) "Rotten" here is not, as the Weimarsche means, "- fall", because it is spoken of "rotting". Compare the note to v. 6 of this chapter, since the Weimarsche refers to that passage.
5) Instead of this paragraph Dietrich has: The opinion is to be taken most simple, as if he wanted to say: I will scatter the king together with his army, here and there, that they will be killed and rot. .
1) If I was free to use the Hebrew way of speaking here (hebraicari), I would like to refer this to the Lord, not to the Afsyrian. For so it is written in the Hebrew: Quoniam magnificavit facere. For it is quite the same word which immediately follows in the next verse, where it is also so translated by our [Latin] interpreter: Quoniam magnificavit Dominus, ut faceret. It is also the same word in the 126th Psalm, v. 3. "The LORD hath done great things for us." And so the opinion would be: The Lord will show his wrath quite magnificently, "he will do something brave with it".
V. 21. Do not be afraid, dear land.
As if to say, "When you have repented and turned to the Lord, the Lord will do gloriously for you. The enemy army will not be able to do anything against you, the Lord will make up for all the damage, you will again have everything in abundance, wine, oil, animals in abundance, everything that was previously destroyed by the locusts, 2) as he adds:
V. 22. Do not be afraid, you animals of the field.
As above he threatened the land, the people, the cattle with destruction and desolation, so now again he comforts all in turn: it will not happen that they perish; if they would only repent, everything would bear rich fruit 2c.
For the dwellings in the desert shall be green (Speciosa deserti).
It is the same word [XXXX] which we had above in the first chapter [v. 19.], since the
1) Instead of the following passage Dietrich offers: This is a saying full of consolation, but sim Latin) not at all well translated. Because approximately so one reads in the Hebrew: He shall rot, and shall stink, because he hath acted worthily of hope. But fear not, O land, for the Lord can also act hopefully. For it is this word which the 126th Psalm [v. 3.) uses: "The LORD hath done great things for us." Furthermore, this promise serves to let them know that this kingdom will last until Christ comes.
2) Dietrich: the enemies.
3) intsrnioism, a mixed word of intsrnseio and pervioiss, but the Jenaer has correctly put intsrllsoionein for it.
Fire burns "the pastures in the wilderness," that is, the dwellings, the tabernacles. Therefore, as he said above that the dwellings were consumed by fire, so now he says that they shall be green, that the trees shall bring forth their fruit; they only want to repent.
The fig trees and vines shall bear well (Ficus et vinea dederunt virtutem suam).
It is a Hebrew idiom: virtutsm kuum sihre strength), that is, their ability, that is, the trees will give and bring forth what they have in their strength. This word is also used in the 78" Psalm, v. 51. In short, it denotes that they will receive abundant and full fruit from all things, for it indicates the driving force and efficacy in the trees.
V. 23. And you children of Zion 2c.
It must be read filii, not lilas.
Who gives you teachers for righteousness.
This Hebrew word causes the translators to many different translations. For in Hebrew it means both teacher and rain, which can be seen here in this one verse of Joel, where the same word is translated by the word "teacher" and "rain". Therefore we will understand it also here not by a teacher, but by rain, and thus translate: for he will mercifully give you rain. By the way, the word "righteousness" [XXXX], which sees here, is translated quite well by the word grace or mercy, as it is also translated in the Psalm [Ps. 24, 5. Vulg.): "He shall receive blessings from the LORD, and mercy from the GOD of his salvation." So we will take it adverbially here: He will mercifully give you rain.
4) In the original, according to the Vulgate: in psalmo 77, but there it is not the same word as here, but which has the same meaning. That the citation given by us is correct, we have recognized from the Zwickau manuscript, which offers here: "77. psulm: prinutiss kto." According to the Hebrew it means: the firstfruits of man's) power; Luther: "the first heirs".
And sends down to you early rain and late rain.
These two rains are often mentioned in the Scriptures, for both are very necessary. As if he wanted to say: The Lord will give you rain in proper alternation. The early rain he will give, so that the seeds grow, and the late rain, so that the fruits do not wither, consumed by excessive drought 2c. For without doubt these rains are proofs of the divine mercy, so that the moisture of the earth is not too great, but also the drought is not too great).
V. 24: That the threshing floors should be full of grain (Et implebuntur etc.).
We see that the interpreter himself changed the tenses of the verba. For now he has translated in the past tense, now in the future tense, so that our opinion remains, which we expressed above [v. 18.], that all these verba must be read in the conjunctive. But these are all explanations of the rich promise.
V. 25. And I will restore to you the years that the locusts... have eaten.
That is, the LORD will abundantly restore to you all that is eaten and laid waste by the locusts; he will make good the damage that you have suffered, and he will do so sufficiently.
Who were my great army (Fortitudo mea magna).
Here it is the same word [XXX]virtus, which has been translated above [v. 22.] by the word virtus [power]. 2) I take it in the accusative, although I do not care how you may take it, if you only take the right
1) The last sentence reads in Dietrich: kulollro sutem Mißsrieorüias äivins" ists" irndres äieuntur. The error, "ists" instead of isti (the latter is offered by the Jenaer), caused the old translator to give it thus: "Es wird aber gar schön diese göttliche Barmherzigkeit ein Regen genennet."
2) From here to the end of this section Dietrich: I like that Jerome refers it to the locusts or an enemy army, so that the opinion is: iene locusts and beetles, which were my army, gleichwre also the Greeks call the armies ovva/rekx. But he saws so:
The prophet is saying that he does not understand what the prophet is referring to here. But he says thus: I will give you my power, that is, I will send my exceedingly rich fortune among you, that you may have abundance of all things, and this will be my great power; namely, that we do not refer the power (fortitudinem ["army"]) to the locusts, but to the divine blessing. This Jerome did not do, but referred it to the locusts, therefore he blathered.
V. 26. And my people shall no more (non in sempiternum) be put to shame.
This way of speaking is used by all prophets, also Moses used it, and the words are as if this generation of the Jews will last forever and be glorious; but this is not the opinion. For in sempiternum or in aeternum [forever] indicates an uncertain time 3). And it is wholly the opinion, as if he said, "And my people shall be put to shame no more." We see the same thing frequently in Scripture. So it is also in the books of Kings [2 Kings 6:23] and everywhere else. Incidentally, what we read:
V. 27. [And none more.]
Et non est amplius should be read according to the Hebrew: And there is no other besides me. And so far he prophesied about the temporal destruction of the people: everything would collapse if they did not repent, as they did not repent; but God would restore everything if they repented, they would have abundance of all things, the fullness and the fullness. Thus the prophet indicates the mercy and goodness of God, who is much more pleased that the sinner should live and repent than that he should die.
Cap. 3, 1. And after this I will pour out my spirit.
Here begins the right prophecy, which must be completely separated from the preceding. But it is treated by Peter
3) Dietrich: a limited time, however lasting and long. - The following is then missing except for the last, transitional words.
Apost. 2, 17. ff. First of all, the transition that the prophet makes here must be mentioned; if it is not understood, the readers of the prophets are very offended by it. For this is the way of the prophets, when they have proclaimed their prophecy, for which they were sent, they leave off what has happened in the meantime after the revelation of the prophecy, and immediately continue in this way, prophesying about Christ. For although all prophets are sent to proclaim some temporal punishment, they have always added something about Christ. The same thing was done here by the prophet Joel, who immediately passes from the people of the Jews to the future people of Christ by omitting everything that happened after the proclamation of the prophecy of the desolation of the whole people of Israel 1). Therefore he begins here a completely new prophecy, 2) and that in such a way: since he says "after this", it is not to be referred to the desolation of the Assyrians, but this is the way of the prophets, that they omit some histories which have happened, and continue by proclaiming other things which lie in the distant future. For long after this revelation of the Holy Spirit happened, of which he prophesies here.
I will pour out my spirit on all flesh.
In two ways the Holy Spirit is poured out: by a manifest vision or revelation and by secret inspiration. Now here he is talking about the Holy Spirit who is obviously poured out and revealed and confirmed by visible signs. 3) He lets off here,
1) Dietrich: of the people by the Assyrian.
2) Here Dietrich continues to the end of the paragraph in such a way: Therefore the little word "after this" is not *) to refer to the desolation of the Assyrians or the order of the things, but simply to the order of the time that this will follow, that however will precede.
3) Here Dietrich goes on like this: that is, from the revelation which happened on the day of Pentecost. First of all, however, it must be noted here that the prophet is proclaiming the law, the kingdom and the ancient people, which was divided into certain tribes and orders. In the
*) This "not" (of) is missing in the Erlangen and Weimar editions, but in the Jena edition it is there. Even if the "von" is missing in the eäilio yiiQveps, the newer editors could recognize just as well as the Jena edition "from the context" that it was only a printing error. The Weimar one added this note: "says Dietrich against Luther" 2c.
To speak of the ancient synagogue of the Jews and of the people of the synagogue, which had certain kings and princes appointed by God, a certain order of Levites appointed by Moses, who held the teaching office. There was a certain prestige of persons. But it is far different, says the prophet, in that new people, there will be no respect of persons. For the authority to teach and to preach will be given to everyone, not by a man nor from a man, but by God, from above (divinitus). There will not be any class, as in the ancient people of the people, with whom alone the priestly office is to be, but the Holy Spirit will be poured out on all flesh, all will be teachers and priests of God. And therefore it was most necessary that this kingdom, which is completely different from the former one, should be established and confirmed by manifest signs and by the public revelation or outpouring of the Spirit, since the secret revelation was also in the synagogue. Here are the passages that are read here and there in the prophets and in the writings of the apostles, when Jeremiah says [Jer. 31, 33. f.]: "I will put a law in their hearts, and write it in their minds; and they shall be my people, and I will be their God. For they shall all know me, both small and great." Likewise in Isaiah, Cap. 54, 13: "All thy children will I make learned of the LORD." Joh. 6, 45.: "They shall all be taught of GOD" 2c. And this is fulfilled on the day of Pentecost. After the gospel was revealed and made known through the apostles to all the ends of the earth - for so it was prophesied in the Psalms - these signs immediately ceased, because now there is no longer any doubt about the truth of the gospel, which was confirmed at that time by such obvious and visible signs as were necessary when that preaching was still new. Therefore, we should no longer require signs to confirm the word that was already given before.
In the tribe of Judah the princes were warm, in the tribe of Levi the priests, who were in the public teaching office. The prophet first abolishes this difference and says that it will be far different in the new people: there will be no respectability.
1456 L. LXV. 97-100. interpretation of Joel (1.), Cap. 3, 1. W. VI, 2IIS-21IS. 1457
is so clearly affirmed and presented to the world. The signs that God gives, He does not give for the sake of one man, but for the benefit of many, as the apostle Paul says to the Corinthians [1 Cor. 12, 7.]: "In each one the gifts of the Spirit are manifested for the common benefit." You do not need the revelation of the Spirit, but others. That is therefore fool's work, what our prophets in our times invent from their signs. Therefore this prophecy of Joel deals with the fact that the Holy Spirit should be revealed publicly. For always, from the beginning of the world, the Holy Spirit has been in the godly, which cannot be denied, but he has not been revealed publicly 1).
Over all meat.
2) That outpouring of the Spirit did take place on all flesh, but the gift itself did not take place in the same way. For the whole world saw that manifestation of the Holy Spirit in the apostles when they taught and preached the gospel. But the gift did not come to all. For in like manner speaketh Isaias [Cap. 40, 5. 52, 10.], "All flesh shall see the salvation of our God." And Simeon in his song [Luc. 2, 31.], "Thy Savior, whom thou hast prepared before all nations." That is, Christ is prepared, he is revealed, he is set forth that all flesh should look upon him. 3) And so in the New Testament the Holy Spirit is poured out into the hearts of the faithful, and yet also made known by the clearest signs, for the confirmation of the word. Therefore it is nothing that our prophets want to take from this text a protection for their error, since they say that they have the Holy Spirit and that everyone must feel the Holy Spirit: but they have not yet revealed the Spirit. To these one must answer thus: it is not enough that one has the Spirit as an infused one, since this is only of use to you alone, but it must be proven that the Spirit has been infused.
1) Dietrich: publicly so abundant.
2) Dietrich begins thus: Some interpret this passage in such a way, and not badly, that the outpouring 2c.
3) Dietrich: to wait for him (expsotaiutus instead of: spsotarmus).
and the outpouring of the Spirit must be made manifest and publicly known so that all flesh may see it. Since our prophets 4) do not do this, as they will never be able to do it, let them remain students of the holy Scriptures with us, since we now have no other revelation of the Holy Spirit than the holy Scriptures, and let them not bring up a new way of teaching, which they pretend to do on the impulse (auctore) of the Holy Spirit. For when Christ introduces a new way of preaching, he will not do it in darkness, or in the heart of one or two men, but he will make it known by a manifest sign, so that there can be no doubt about it, which he really did when he publicly announced this new kingdom that is prophesied about here. Peter also boasts of this when he says [1 Petr. 1, 12.]: "Through the Holy Spirit, sent from heaven" rc. 5)
And your sons and daughters shall prophesy.
This is what I have said above: In this kingdom there will be no difference of persons, there will not be only prophets, priests and Levites, as before, but without difference both sons and daughters will prophesy and teach. Here he sets three kinds of divine enlightenment: first, "prophecy," which is where the mystery of Christ is clearly and roundly announced, or the grace that has been shown to the world through Christ, as when Jeremiah [Cap. 31, 33.] says, "I will put my law in their hearts," and when Paul or the other Apo-
4) "Our prophets" is missing in Dietrich.
- 5) Dietrich adds the following: However, although this opinion is not bad, it is not the actual opinion of this passage, but a somewhat violent explanation (eataokresis quasäam). Therefore, we will take it more simply that the prophet meant to indicate that there would be no distinction of persons, but that God would pour out the Holy Spirit on all flesh, that is, on all believers, in whatever place, in whatever situation, in whatever condition they might be, First, he indicates that the priesthood will be abolished in this way, and then he announces that sinners and those who are flesh will be promised the Holy Spirit, that is, the forgiveness of sins by grace, free of charge.
1458 L. xxv. ioa-102. interpretations on the prophets. W. vi. su8-siro. 1459
The first is the clear interpretation of the Scriptures; this interpretation is prophecy. Secondly, "dreams" are when certain images are created, but understood through the interpretation of the Spirit, so that those who have seen them do not doubt that they are from God. Third, "visions" are certain appearances, as when Joel saw the locusts and caterpillars and beetles, when Isaiah [Cap. 6, 1. ff.] saw the glory of the Lord over the temple 2c.
Cap. 3:2 I will also pour out my spirit on both servants and maidservants at the same time.
The pronoun meos [in the Vulgate: meos servos] is not in the Hebrew. But the opinion is as if he wanted to say: Now there is a difference, that there are servants and maidservants. 1) But I will let the same cease, for the servants and the handmaids also shall be prophets. This passage is an exceedingly clear testimony against the Papist pretended (larval) priesthood, in which they do not want to let anyone be a priest, but in which there is a respect of persons. But Christ says that all his faithful will be priests. For what does the priesthood require other than the proclamation of the works and the Word of God? No one can deny that this is granted to all Christians, since Christ is a priest without any subordination.
1) Dietrich leaves what now follows in this section and puts for it: Now they are the lowest class of this people and the most contemptible part of the commonwealth. I will now choose what is foolish and poor in the sight of the world, and make that also servants and maids shall be prophets. This passage serves admirably against the vain papist pretense, namely against that arrogance in which the "papist" priests prefer themselves to the common Christian state. For what is said here, that God will anoint the servants and maids with His Spirit, is a much more excellent and better anointing than that of the bishops. However, this must not be understood as if we were rejecting the office of teaching and governing in the church. For this is necessary, and order must be kept that there be certain people who do this, lest disorder arise. But still this office does not make them better people than the rest of the faithful are. For they have not for this reason another Christ, another baptism, another sacrament. And though the office is with certain persons, yet Christ calls all his faithful priests, who are to pray, to exercise the word for themselves and their brethren, and to offer their bodies by the cross, which is the sacrifice of praise. These proper duties of a priest are for everyone who is baptized.
The Holy Spirit will be given to the sons and daughters, to the menservants and maidservants 2c.
Cap. 3, 3. and will give miraculous signs in heaven.
That means: I will give my spirit in such a way that I will confirm it with the clearest and most solid testimonies, namely with signs, so that nobody can doubt it. And with this text we will endure our prophets for a long time. 2) We will not believe their spirit if they do not also perform obvious signs and wonders to confirm the presence of the spirit, 3) which will never happen. Therefore, God has given these miraculous signs in heaven and on earth in order to announce His new kingdom to the world, in that all creatures testify to it, for God does not play games or act in darkness when He wants to proclaim a new word. So we know also at the proclamation of the law, with how great miracles and even terrifying signs he confirmed it, namely with fire, smoke, thunderclaps, hail, tremendously strong sound of the trumpets 2c. All this, as well as what he prophesies here, happened so that the consciences would be made sure that they could not doubt in any way, but would be made completely sure that it was the word of God which 4) they heard. And so the opinion is, as if he wanted to say: "Let heaven and earth be moved", when the gospel
2) Dietrich: let us see our prophets become ashamed, for 2c.
st) Dietrich instead of: "which will never happen": whom they praise so.
4) Here the Altenburg manuscript, not as well as Dietrich, which offers ouoä, has äs quo. - From here to towards the end of this paragraph Dietnch: But in the preaching of the gospel such a showing of signs and wonders, and such pomp, was still more needful, not only because the law, which was given by God through Moses, was abolished with all worship, of which they had such great and glorious promises, but also because such great things were performed by lowly and despised men, whom all the people would oppose, and especially those who were the highest among the people. Therefore the prophet says: "In order that you may believe the new sermon and the poor fishermen, I will cause the heavens and the earth to be moved and new miraculous signs to be performed in great numbers. But the false prophets do no true miracles, because God 2c.
The prophets will not do this to the false prophets, since God will not testify against his word, which has been proven once and for all by so many miracles. He will not do this to the false prophets, since God will not testify against His word, which has been proven once and for all to the world through many miracles.
Namely, blood, fire and smoke vapor.
I do not know for sure where all these signs happened, nor do I know for sure if it is written that all of them happened.
Fire.
This is undoubtedly because the fire came from heaven and the tongues of the apostles on the day of Pentecost were seen to be cut as if they were fire, as Lucas writes in the Book of Acts [Cap. 2, 3], where it is likely that there was also smoke. By this sign the Holy Spirit made Himself known not only here, but also afterwards, as it is written in Acts 10:44: "The Holy Spirit fell upon all who heard the word." No one denies that this happened visibly, since it follows immediately [v. 45.], "The believers of the circumcision were astonished." Therefore it is probable that the Holy Spirit also then manifested Himself by fire, as Peter says [v. 47]: "These have received the Holy Ghost, even as we also."
Blood.
I do not know if he speaks in the same way and takes "blood" as in the following verse. Because I would like to interpret "blood" here as Nöthe, which the Hebrew word permits. Thus it is written in Gen. 49, ...: "He shall wash his robe in the blood of grapes." And Deut. 32:14: "And he shall water it with the blood of good grapes," that is, with reddish wine of the choicest grapes. I believe that it also has this meaning here (although I am not quite sure of it). For that one would take the blood of Christ and the martyrs, which is poured out on the earth, for this sign, as some do, seems to me to be too bold and forced. Whoever wants to refer these signs to the last day of judgment may do so without my having anything against it,
as Christ also prophesied Luc. 21, 1) 11. about the signs that should come before the day of judgment. But I would simply like it to refer to the time when the Holy Spirit was sent, namely that all these signs accompanied the sending of the Holy Spirit on the day of Pentecost, and that "the great day" was the day of the revelation of the gospel. For we know that at the time of Christ's passion the sun was darkened, and there may have been many other signs, but they are not written by the evangelists.
Cap. 3, 4. The moon shall be turned into blood.
This is a Hebrew way of speaking; that is, he shall become bloody, he shall become like blood, and in the Revelation of John [Cap. 6, 12.] is the same way of speaking: "The sun became black as sackcloth of hair, and the moon became like blood." For the Hebrews use the substantives instead of the adjectives. But what we read:
The terrible day of the Lord (Dies Domini horribilis),
Instead, according to the Hebrew, it is more correctly read: whom one should fear, whom one should hold in reverence (metuendus, reverendus). Thus God is often called "terrible" (horribilis) in Scripture, and since Jacob says in the first book of Moses [Cap. 28, 17.]: "How holy (terribilis) is this place!" it is the same word that has been translated here by the interpreter by "terrible" (borribiliZ).
Cap. 3:5 And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved.
This text has moved me to understand all these signs from the day of the revelation of the Gospel, which is very venerable and great. Have not the godly from the beginning of the world called upon the name of the Lord? Yes, indeed. But again, one must refer it to the public manifestation [of the invocation]. It is im-
1) In the Latin editions: Lues" 19.
The same faith of the godly, "they drank from the spiritual rock", as Paul says in 1 Cor. 10, 4, but nevertheless under the law and the fear and under that ministry was hidden what has now been made known at the time of the revealed gospel. Paul treated this passage with great respect in his letter to the Romans, Cap. 10, 13. ff. For in this passage stands the summa of our blessedness. Quite simply, as the words read, it must be understood without adding any strange glosses: "He shall be saved," that is, he shall be redeemed from sin, from death and from hell, he shall pass from the misery of this life into eternal life; this blessedness cannot come from anywhere else than from the Holy Spirit, who is poured out on all flesh, and who causes the name of the Lord to be invoked. In short, what is said here is the same as what Paul urges everywhere, namely, that man may be justified without the works of the law, through faith. For "to call" is to believe, as Paul interpreted it in a very beautiful sequence of steps in the Epistle to the Romans, Cap. 10, 14. f.: "But how shall they call on Him in whom they do not believe? But how shall they believe?" 2c. In this sequence of steps he has summarized in the shortest possible way the whole way in which we become blessed. First of all, it is necessary that some are sent to preach the gospel. This sending is followed by hearing, hearing is followed by faith, faith is followed by calling, calling is followed by salvation. Thus the Christian kingdom is nothing other than a kingdom of faith in the word of God, namely that blessedness is not granted to us by our powers, not by our merits or righteousness, but by the mercy of God out of grace freely, who even loved us, as the apostle says in the letter to the Romans [Cap. 5, 10 .], "while we were still enemies," who sent the Holy Spirit into our hearts, who works the invocation of the divine name, by which alone we are to be saved 2c. And expressly he said, "The name of the Lord." For we cannot see the Lord face to face in this life.
but here is the kingdom of faith, 1) until we die; then we will know the Lord face to face 2c. Summa Summarum: Our salvation lies solely in calling upon the mercy of God and desiring it, as the Psalms are full of such passages [Ps. 6, 5]: "Lord, help me for the sake of your goodness. Likewise [Ps. 79:9]: "Forgive us our sins for your name's sake."
For in Mount Zion and in Jerusalem there will be salvation re.
This is what Isaiah says [Cap. 2, 3]: "From Zion shall go forth the law, and from Jerusalem the word of the Lord." And Christ says Luc. 24, 46. f.: "Thus it is written, and thus Christ had to suffer, and to rise from the dead on the third day, and to preach repentance and remission of sins in his name among all nations, and to raise it up at Jerusalem. "2c. Therefore, also here is one of the passages which contains that the Gospel will first go out from Jerusalem, which Christ undoubtedly opened to his disciples, along with many others. Here, behold the wonderful goodness of God, who willed that our consciences should be so assured that they could in no way doubt the word of God, that even in the first announcement of the Gospel He made use of a certain place, certain persons, and also outward, certain signs, which were-
1) Instead of the few words that still follow in this sentence, Dietrich has: For we have our goods only in the name, that is, in the word of GOD, which we hear. We have nothing more from God until we die; then we will see the Lord face to face 2c. But special attention must be paid to the unlimited word "who" (quiounyue - whoever), for he excludes no one from the blessedness that he promises freely to those who call upon him. But it is useful to know this, because of the dangerous thought of the mistake, which the gentlemen invent for themselves without the word of God, yes, against the word. For first, in this and similar sayings, the word and mercy of God is offered to all in general. Then the servants of the Word also have the command to forgive the sins of each individual. With this decree of God we should be satisfied, unv believe, because God sends us His word, we are the people who are provided. Then, according to this promise, we should also call and be sure of our blessedness, which he so clearly promises us. Summa Summarum 2c.
This was highly necessary at that time, so that the first proclamation of the Gospel could be shown and testified by clear signs and places and persons. "Thus God is hostile to the flying spirits, who bring forth everything so uncertainly. But now that the Gospel has been proclaimed, it is no longer bound to any persons or places, as follows immediately:
Also with the others whom the Lord will call.
As if he wanted to say: Jerusalem will be the beginning of salvation, the gospel to salvation will be preached there first of all, but it will not only remain there, it will also reach the Gentiles and be preached everywhere in the whole world; after that there will be no difference neither of places nor of persons. 1)
1) Here Dietrich has added: But that he points to the Gentiles is clear, because he speaks of those who are to be called first. The Jews were already called before.