V. 1-11: Blow with the trumpet in Zion, shout on my holy mountain; tremble, all the inhabitants of the land, for the day of the Lord is coming and is near. A dark day, a gloomy day, a cloudy day, a misty day, as the dawn is spreading over the mountains, that is, a great and mighty nation, the like of which has not been before and will not be again for ever and ever. A devouring fire goes before him, and after him a burning flame. The land before him is like a pleasure garden, but after him like a desolate wasteland, and no one will escape it. They are shaped like horses, and run like horsemen. Therefore they shall dash on the top of the mountains, as the chariots rattle, and as a flame blaze in the straw, as a mighty people prepared for battle. The nations shall be astonished before him; all their faces shall be as pale as pots. They shall run like giants, and climb the walls like warriors; every one shall go straight before him, and shall not fail. They shall not err one from another, but shall go every man in his order, and shall break through the weapons, and shall not be wounded. They shall ride about in the city, and run upon the wall, and enter into the houses, and come in like a thief through the windows. For him the land shall tremble, and the heavens shall shake; the sun and the moon shall be dark, and the stars shall cease from their light. For the Lord will send his thunder before his army; for his army is very great and mighty, which shall execute his command: for the day of the Lord is great and very terrible; who can bear it?
The first part of this chapter contains a sermon similar to the previous one. For he predicts the desolation of the kingdom of Judah by the Babylonians. But the prophet uses so many words and images because he preaches about a thing that is future and quite unbelievable for those who are sure. And in this so long description three things are to be noted mainly: First, that he describes the
time of war "the day of the Lord"; secondly, that he calls the godless enemy of God's people "God's army"; thirdly, that he says "the Lord's thunder will go before this army".
The designation "the day of the Lord" includes a beautiful contrast. For as long as God gives time for repentance and admonishes through the Word and calls back to the right way, the secure and godless world has its day, that is, it does not care about God, not about His Word, pursues its sins, and heaps wrath upon itself, as we experience today. For since so many evils are threatening, the Turk is raging, the princes are in disagreement, the pope with his own is plotting to destroy us, what vices are not being committed? In the cities, among the powerful, avarice, fornication, eating and drinking, and excessive splendor prevail. But those who are poor and cannot live nobly, with them is the highest infidelity, fraud and theft. But in general, among all, both the highest and the lowest, there is contempt for the word of God, blasphemy, and all kinds of outrages. I am afraid to recount the sins of the courts. For there is the utmost disregard for the churches and the law, and opportunities for all vices are sought with diligence. Therefore, here is the day of the world, one does not think of the Lord, one does not care about him. But the Lord closes his eyes to these things for a time, he does not punish immediately, he leaves room for repentance, but when wickedness increases, a change occurs. For the day of the world passes, and the day of the Lord comes, as the prophet says, a great and very terrifying day, in which the Lord will execute his wrath harshly, and show that he is not a god to whom wickedness pleases [Ps. 5:5]. Therefore the godly have this concern that they are not safe with the world, but live in the fear of God, since they are sure that the day of the Lord will come when the sins of the wicked will be visited. Those who do this, the
HErr will either preserve them from future calamity by death, as the Scripture [2 Kings 22:20.] says of Josiah, 1) or will comfort and preserve them in the midst of calamity, as Daniel did with the Babylonians.
And this is the cause of such an extraordinary change, that the godless people of the Babylonians, who lived securely in idolatry and sins of every kind without the knowledge of God, without the [right] service of God, are called the army of God, but the Jews, who were the people of God, must be God's enemies, against whom God Himself contends, and snatches from them all the gifts with which He had adorned them before all the peoples of the earth. For why did they not obey the admonitions of the prophets? Why did they neglect the word in an ungodly way, and rather follow their lusts than God's voice? Nowadays it seems unreasonable that the enemy of Christ and the Church, the Turk, the cruel tyrant and wicked idolater, should be graced with so many victories, while we, who profess Christ and are called by baptism to the fellowship of the Kingdom of Heaven, are miserably oppressed and afflicted. But our sins deserve these punishments, and since it is absolutely necessary that we be humbled, God executes this through the godless Gentiles, so that our shame may be the greater, and we may be brought the more easily to confess sin and to repentance. For the outcome remits us, not so that we should doubt our religion, whether it is true or not, but so that we may be sure that God is so offended by our sins that He can no longer postpone the punishments. But now let us also look at the grammaticam.
V. 1. Blow with the trumpet to Zion.
This is just as when a trumpet is blown in our country or a sudden danger is indicated by the beating of the drums, and the citizens gather together, as is customary in the case of conflagrations and sudden invasions of the enemy. For the Jews had no bells. Further, Zion
1) Marginal gloss: Thus the Lord called Luther, the holy instrument of God, away from the present unrest.
was the royal castle. But that he adds: "Cry out on my holy mountain," although some refer it to the mountain on which the temple was, for the sake of the second Psalm I gladly take the holy mountain for Mount Zion, on which the royal castle was, which is called the holy mountain because of the holy King, Christ [Ps. 2:6]. For the day of the Lord is coming and is near.
I have said above that "the day of the Lord" is called here the time when the Lord visits the sinners. But because he adds that this day is near, I conclude that this prophet was later than Isaiah, Hosea and others who prophesied of the Babylonian captivity, and the chronicles of the Hebrews indicate that he taught under Manasseh, the son of Hezekiah. "A dark day" he calls, according to a common idiom of Scripture, a disastrous and unhappy time, since Scripture calls "light" peace and good prosperity, whereas "darkness" and "gloom" are calamities and perils, as in Isaiah [Cap. 8, 20.], "If they will not say this, they will not have the dawn." And Ps. 23:4: "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me." For it indicates the certain danger of death.
V. 2. as the dawn spreads over the mountains; that is, a great and mighty people.
This is an unusual but very significant image. For just as the dawn, gradually increasing, suddenly illuminates the mountains, 2) so, he says, this people will suddenly take over and fill everything. But that he adds that such a people neither was before, nor will be for eternity, I do not refer to the great multitude, nor to the repentance, but simply to the fact that the first world empire (monarchia) was the most blessed, as it is for this reason that Daniel compares it to a golden head [Cap. 2, 12].
2) We think that the following should be interpungir: Aurora onim subito, inororoonta sumons paulatirn, iNustrat montos. In the editions there is a comma only after sumolls.
V. 4. They are shaped like horses.
This image also seems a bit harsh. But because a noble nature shines out in a horse, and the latter excels in speed, the comparison with a swift and ready man of war is not inappropriate. Here belong the following parables of the rattling of the chariots and the crackling of the consuming fire, with which he depicts the terror and the unavoidable danger as with a vivid painting.
V. 6. The nations will be astonished before him.
The word is well known. Although the interpreters translate it in various ways (for one interprets it as: they will suffer, another as: they will fear, Jerome as: they will be tormented), it is nevertheless certain that the simile is taken from the pains of those in childbirth. The prophet therefore indicates the greatness of the danger, as if he wanted to say: immediately at the sight of such a terrible enemy they will lose heart and will be in pain like a woman in childbirth. But what he adds: All faces will gather blackness, that is in Hebrew: All faces XXXXX XXXX, will gather the pot. And it is certain that this way of speaking is taken from the second chapter of Nahum [v. 11]. But although this image is somewhat remote, there is no doubt about its meaning. For in sudden dangers we blanch. But the prophet indicates a blackish pallor. For as a pot set to the fire is blackened by smoke, so in dangers the faces are changed. In joy, people become red with the surge of blood; but when in sorrow and sudden danger the blood recedes to the heart, a certain blackish pallor remains, and all the brightness of the face fades away.
V. 7. They will run like giants.
This serves to illustrate the diligence, the seriousness, the care and the promptness that each one will carry out his office quickly. What Jerome has given: but will
The saying that they will fall through the windows and will not be destroyed is quite senseless and deviates completely from the Hebrew, which reads word for word: "Although they throw themselves on the swords, they will not be wounded, that is, they will fight with great success. Even though they will be careless in exposing themselves to danger, as hemp eager for booty 1) is wont to do when plundering cities, they will still escape, and their daring will go out well.
V. 10. The land trembles before him.
These are terrifying (tragicae) images with which he magnifies misfortune. For those who are in mourning and danger 2) consider everything that they see with their eyes, even the sky and the light of the sun, to be something sad and distasteful to them, just as, on the other hand, cheerful and joyful hearts consider even that which is not at all lovely to be something lovely that participates in their joy.
V. 11 For the Lord will send his thunder (vocem suam) before his army.
What shall we say that this voice of the Lord is, by which both happen, that the enemies with great courage despise all dangers and carry out the cause quickly, but the Jews, paralyzed by fear and horror, despair? Nothing else but that God makes the hearts of the wicked despondent, as He, on the other hand, gives courage to the enemies. For the security of the wicked does not last forever. As soon as the wrath of the Lord breaks in, the sin that had lain in a deep sleep during the time of security is awakened and torments the heart like a cruel executioner. From this arises trembling and despair, that they flee even from the rustling of a leaf. This is finally the end of godlessness. Hitherto the prophet prophesied of the future desolation by the Babylonians, now he warns as a physician that they should beware of this punishment and escape from it by true repentance and prayer.
1) Erlanger: prasäs instead of: prasdas.
2) Erlanger: posito; Wittenberger and Jenaer: positl. We have followed the latter reading.
Thus says the Lord: "Turn to me with all your heart, with fasting, with weeping, with mourning. Rend your hearts, not your garments, and turn to the Lord your God, for he is gracious, merciful, patient, and of great kindness, and soon repents of punishment.
This is an excellent exhortation to true repentance, and worthy of diligent recitation in the churches today. The life of a sinful man is nothing but a perpetual turning away from God, who turns to us by his word; but we, after the manner of rebellious and disobedient children, turn our backs on the Father who calls us to himself, and go where we please, not where he calls us by the word. In this way, however, stubbornness and rage gradually grow, so that it is the greatest pleasure to have many opportunities to sin. For the wicked seek them and surely despise the judgment of God. This life is well illustrated by Christ in the parable of the erring sheep [Luc. 15, 4. ff.]. For the further it goes astray, the further it goes astray, and the deeper it falls into danger.
In this way the people of Israel turned their backs on God, who spoke to them and called them back to the right way through the prophets, rejected the right services and followed the inventions of their hearts, as the times of Manasseh, when Joel probably lived, clearly show. Therefore, the punishment of God was no longer lacking; the king was led away captive, the land was plagued by hostile invasions and harmful animals in many ways. But just as those who have gone astray go astray the further they go, so the people who had turned away from God through ungodliness, seeking remedies for their common misfortunes, increased them through ungodly worship, and only provoked God more. Thus, the papists make much in the way of masses, invoke the saints, make supplications, enjoin fasting, but by doing so they do not appease God's anger, but only inflame it more fiercely. For this is not the way to reconcile with God.
That is why the Lord says in this passage: "Convert to me", that is, do not turn your back on me when I speak to you, listen to me, and that "with all your heart", so that it is not either a feigned conversion or one that is not righteous (integra). For God wants the whole heart; He does not want one to fear or believe in another God, as Christ also says [Matt. 6:24], "No one can serve two masters." But this is common among us: when we hear in the Word what we must do, that we nevertheless do not altogether reject or condemn the services and ordinary customs hitherto held. Therefore he says: "Turn to me with all your heart", so that we may pay the utmost attention to the word and not deviate from it anywhere. This is the first thing, that we pay attention to the word.
But what does the word teach? what way does it show us to reconcile to God? "Turn unto me with fasting, and with weeping, and with lamentation; and rend not your garments, but your hearts." This is the first part of repentance taught by the prophets. But the way of the Jews is known, that they cut or tore their garments in disgust. Thus Annas tore his garment to show his pain, which he thought he had suffered because of the blasphemous word of Christ [Matth. 26, 64. f.], and in the Old Testament there are many similar examples. But Joel expressly says: "Rend not your garments, but your hearts," indicating that he wants it to be a serious pain, not a hypocritical one. For though men bear sorrow in adversity, they do not bear sorrow in earnest. For it is a serious and true sorrow to which the prophet exhorts, not to complain about the misfortune we suffer, but to look at the cause of the misfortune, namely the sins, to bear sorrow for them, to put them away, and to commit them no more. This is only the right sorrow and the right beginning of repentance. A lewd woman, an adulterous man, in addition to the shame, also feel the curse and lack. That one bears sorrow over this is nothing new. For this is the way of the old man, that he loves himself, but does not grieve over his ills.
He feels pain and laments, even though he does not yet hate or curse the cause of the evil. But the pain of which the Holy Spirit preaches here is that one is not only affected by the feeling of punishment, but by the feeling of sin, that you have offended God through adultery, that you have plunged yourself into wrath and condemnation. When this feeling has taken over the heart in truth, only then follows what is usually called a good resolution. Then the opportunity for forbidden lusts will no longer be sought, the heart will also have a horror at the thought of the past sin and shrink back from such a great shamefulness. This pain is the work of the Holy Spirit, who terrifies hearts in this way through the word of the law. It is not the work of a man, as the papists teach, which could be done by us as often as we like; hearts must be awakened in this way by the Holy Spirit. If the heart is without it, the old man always holds on to the old nature and delights in sins, chases after opportunities to sin, and delights in them as if he had accomplished something good and happy.
Thus, when pestilence or theurization of the grain occurs, it is common for people to mourn and lament. But how many are those who seriously think about the source of these troubles and, reminded by these troubles, stop sinning, improve their lives, reduce their avarice, their lavishness, the carelessness in their profession 1) 2c? So the Jews also suffered because of the harm done to them by the enemy and the noxious animals. But they did not grieve over their idolatry, over the contempt of the Word and the prophets, and other sins that had brought about such great misfortune. Therefore, God commands through the prophet that the hearts be torn, not the garments, that is, He commands that they should seriously grieve over their committed sins. For when this happens, there follows a serious amendment of life, the hearts
1) Wittenberger: in invocationc instead of: in Vocation".
They no longer follow their desires and their pretensions. Therefore, idolatry, false worship, reliance on one's own works, and the whole host of sins that ungodliness brings with it, lie low.
God demands such mourning and also remembers fasting, not only because it makes one able to pray, but also because it is a sign of a seriously troubled heart, just as tears are witnesses of the heart. The sinner Luc. 7, 37. ff. who has fallen at Christ's feet remains completely silent, but Christ understands her tears and tells her to be of good cheer, because her sins are already forgiven. The prophet also demands such weeping here. For the first thing in repentance is to recognize one's sin, to be seriously frightened and to suffer because of the sins committed. This repentance is followed by certain fruits, namely improvement of life and a fierce hatred of sin. But although these things are necessary, they are not yet sufficient for righteousness, nor do they merit the forgiveness of sins, as the Sophists taught. For faith in Christ is necessary; it alone obtains the forgiveness of sins and makes repentance complete, because it is based on the mercy of God. Therefore the prophet adds:
Turn to the Lord your God, for He is gracious.
This is a particularly glorious passage, in which the prophet paints God with his proper colors, so that he may raise up the hearts that are frightened by the greatness of their sins and call them to a certain hope of forgiveness. For this is how repentance or conversion to God becomes complete, when a certain hope and confidence in mercy is added. We would have made good use of this passage, however, if we had first raised ourselves up against despair with these exceedingly lovely 2) names of God, and then also made an example out of it, which we followed in order to correct that which
2) We think that instead of sravissirnis in the editions suavissimis should be read. After that we have translated.
is flawed in us and contends with the divine nature.
The first name the prophet gives to GOtte is usually translated as merciful, but it actually means "gracious," willing, kind. What it is, however, can easily be seen from the antithesis. We are by nature rough and not inclined to gentleness; when we are offended we are not easily moved to gentleness, we do not easily forgive, but, as the poet paints Achilles as unforgiving and hard, so are we all in general. On the other hand, God's nature is such that he is easily moved; he is not unforgiving or implacable, he is softened at the first word of a supplicant that I say so, and forgives. First of all, oppose this to your thoughts, which portray God as ungracious and, as it were, as an executioner with an unforgiving wrath. That is why we flee from him when we are aware of our sins, especially when the punishment is in sight, and, like Adam in paradise, we seek hiding places. But thou shalt remember that thou hast wronged the gracious God. For though he inflicts punishment, he does not for that reason depart from his nature; he retains a soft heart that is easily moved, even when he seems to us to be most angry. For he also lays up punishment from such a heart, that we should not sink deeper into sins, but be converted and live. Why then fleeest thou from this gracious and kind Father? He does not persecute you that he may kill you, but seeks that he may bring you back to the right way. Therefore stand still, turn to him with all your heart, and he will show mercy to your sins. Ask humbly for mercy, and he will gladly accept you.
But to those who are challenged with the feeling of wrath and their sins, nothing can be said that is more unbelievable to them. Therefore, the eyes must be directed to that extraordinary, very certain and obvious sign of grace that God did not spare His Son, but gave Him up for us all. Set this work of God before your eyes and think about it diligently. For for the sinners God has given this
than. If, therefore, he has so kindly accepted sinners, and by the death of his Son has shown that he does not so hate them that he should not have the will to save them from eternal death and make them free: why then do you now doubt the gracious will of God toward you, after you have been reconciled to God through the Son of God? But, you will say, I am a sinner, I have offended God, I have not obeyed His will as it would have been just. That may be, after all; for we should not deny our sin. So you have changed, from a good man you have become a bad man, from a son you have become a disobedient man. But will you for that reason think that God has also changed or become another? Rather, step away from evil. You have sinned, stop sinning, ask for forgiveness, hope that God is so reconciled to you through Christ that the reconciliation is eternal, not for one or two days or years, but forever, and you will learn that the prophet who calls him reconciled, kind, gracious, was not lying. In this way, use this comfort first of all against sin and the wrath of God, which 2) your heart falsely holds up to you as an unforgiving one.
Then follow the example, and 3) be merciful like your heavenly Father. Do not be too hard on the brethren, be reconciled to those who have offended you. So then you have rightly used both sides of this sermon of the prophet.
The second name by which the Prophet calls God is XXXX, this actually means "merciful" who is moved by your misfortune of others. This virtue of GOtt is also more easily understood by comparison. We rejoice Nils at the harm of enemies, so we also seek opportunity to harm. But that is not how God is. Although we offend Him with our sins and force Him to punish us with our stubbornness, God does not take pleasure in such actions.
1) Erlanger: parvi instead of: pnrui.
2) In the Jenaer referred to vei; in the Wittenberger and in the Erlanger quum, referred to iram. The sense is the same.
3) Erlanger est instead of 6t.
Since he looks upon our misfortune with sorrow and grief, he would like every occasion for punishment to be cut off, and although he is forced to punish, he does so with an unwilling and reluctant heart. He would rather not only spare, but also shower people with good of every kind, if only they would obey his will. But since they stubbornly refuse to do so, he does indeed punish and subject them to misfortune, but unwillingly and to his sorrow. If we were to let ourselves be persuaded of this in temptation, and if the punishments were to oppress us, how well we would fare! But because we are of a completely different opinion, namely that God hates us and takes pleasure in our misfortune, we either despair or, overcome by impatience, begin to hate God.
Therefore, learn to judge the will of God, not according to your heart, but according to the word of God, and ask God to write this short sermon in your heart through His Holy Spirit, and a remedy for your impatience will be prepared for you, and you will be encouraged to pray earnestly, since you are sure of an answer. For if it is true that God is merciful, that He is moved by our misfortunes, say, should He not, when asked, give us help and save us? render us help and save us? Should he not himself also desire to be delivered from so great a difficulty, if only you do not hinder him, either by despair or by your impatience? Since Saul was about to oppress the poor Christians who were at Damascus, and deliver them into the hands of the ungodly, the Son of God cries from heaven [Acts 9:4], "Saul, Saul, why persecutest thou me?" And the epistle to the Hebrews [2, 17. f. 4, 15.] says that this high priest is tempted in all things for this cause, that he might learn to have compassion on our misfortunes. Therefore, do not despair, even if you feel the punishment of sins; rather, turn to the merciful God or the Beneficent God, and do not think that he, as a hostile adversary, takes pleasure in your misfortune. For he is sorry that he is forced to punish you because of your ungodliness, and he wants you to convert, so that he will not have to punish you.
I will be able to put an end to it and show mercy to you.
But you must make an effort that you also do the same towards your neighbor, that you do not rejoice over his misfortune, but rather bear sorrow with him and either comfort him or also help him with deeds, if your financial circumstances permit this. God demands this gratitude from you, therefore it must be shown with zeal, unless we want to burden ourselves with the judgment that was passed on the servant of the shawl [Matth. 18, 32. ff.], to whom his master had remitted ten thousand pounds, but who did not want to remit a hundred pennies to his fellow servant.
Patient (Ipse ira tardus).*)
This third name of God is commonly translated by one word, long-suffering. But it does not sufficiently express the opinion of the Hebrew way of speaking. For this means that God is not only not easily moved to anger, but that even when one thinks that he is angry, and he carries out the punishments, he is not yet really angry. For it is the ruthlessness of a father that does not come from anger, but from true fatherly love. For wrath looks badly on punishment, but when we are judged by the Lord, we are chastened, so that we will not be condemned together with the world [1 Cor. 11:32]. The Lord is not satisfied with punishment, but seeks our correction and our salvation through punishment. This, too, is very difficult for us to be persuaded of. For immediately at the first blow, hearts think that God is angry, while it is true that He is slow to anger and is not easily moved [to anger]. The examples of the wicked also testify to this. How often Pharaoh is admonished to let the people go! And although he must suffer due punishment for his stubbornness, and indeed many punishments, the Lord nevertheless cancels them at the first supplications of the saints. But since his raging against the people of God cannot be stopped in any way, but he is now already about to destroy the
1) This Latin keyword is after the Hebrew: v'.prr isnx r "n, he is slow to anger.
The Lord is angry and drowns him in the sea. Therefore, the Lord does not get angry unless there is no hope of recovery left. Therefore, when you find yourself in misfortune and danger, search your heart to see if you hate God so completely that you will not return to Him. If it is certain in your heart that you wish to return, if only He will accept you, if you sincerely grieve over the sins you have committed, and if you sincerely wish to desist and be reconciled with God, do not doubt that God is not angry; indeed, He has not yet begun to be angry, since you have not yet begun to be one who must be despaired of.
But also this name of God must be made our example. We are easily provoked, not only by any injustice, but also by almost every single word. You must now remember to avoid this error, not to be easily provoked, but to be slow to anger, and to forgive your neighbor gladly when he has done wrong against you.
The fourth name of God is exceedingly comforting, as if to say: much gracious. For it shows that God does not strike so that he may destroy, but so that he may lead us back to the right path and move us to godliness, that he may be kind to us. He is not like us who are hard toward those who have offended us. For immediately we pull away our hand and shut the boxes. But God is kind even to the ungrateful, and desires to do good even to those who have done evil for Him. For He also uses the rod out of such a heart that He wants to do good to those who convert and repent, not only by mitigating and annulling the punishments and giving bodily blessings, but much more by making us eternally blessed, and not, as Paul says [1 Cor. 11:32], condemning us together with the sure world. But alas, we poor people, who are utterly corrupted by sin, that we do not allow ourselves to be lifted up by such sweet consolations, but as it were morosely despise them as dreams. For our eyes are as it were
so deeply buried in the muck of our minds that we cannot see this divine light. Therefore, we must ask the Lord to open our eyes so that we can see this heavenly light at least from a distance. For God does not only want to show Himself to the people to whom Joel preaches. For because he wants the atonement, which he has appointed against sin, namely his eternal Son, to be common to all people, how can we doubt his attitude and think that he does not also want to be like this toward us, as he is described here by the prophet? Therefore, we should comfort ourselves with this sermon against temptation, as if God were angry with us, and then remember to keep looking to this heavenly example, so that we too may overcome wrath and be kind even to those who have harmed us. For in this way we will prove that we are children of God. Now follows the fifth name of God.
And soon repent him of the punishment.
What kind of virtue this is can be understood from the comparison. When people are inflamed with anger, they burn in such a way that they cannot be satisfied with the misfortune of their adversaries. However, God has a completely different nature. As we said above, he is not easily moved to anger, and although he sends punishments in anger (for our hearts consider that he is angry), he nevertheless repents of his counsel; it seems to him that he has been, as it were, too harsh, and he rebukes himself. In this way he says in Jeremiah Cap. 18, 8. 9.: "If a people turns from its wickedness, against which I speak, then I shall also repent of the evil that I thought to do to it. And suddenly I speak of a nation and kingdom, that I may build and plant it." This movement of the heart is also experienced by parents. For it happens to us with our children, after we have chastised them, that we throw away the rod, blame our anger and judge that we have been too hard. But who believes this about God? We take an example from ourselves and think that he is like us, burning with anger, that no cruelty is enough for him. But this is the highest
Blasphemy, the author of which is undoubtedly the devil, who for this reason portrays God as cruel and fierce, so that we should not take refuge in him and find relief from our misfortunes. However, the Scriptures provide these glorious consolations so that we may rise up and comfort ourselves in distress and not, overcome by despair, fall into blasphemy, but rather find relief, give thanks to God and praise His mercy.
But it must be remembered that if God is by nature as the prophet here depicts Him, gracious, merciful, slow to anger, of great goodness, and soon repentant of the punishment He has inflicted, how much misfortune those bring upon themselves who abuse this great goodness of God and surely continue in their sins. For he behaves in this way toward us, not so that we should turn our backs on him, not so that we should despise or transgress his commandments, but so that we, provoked by this so great goodness, should unite ourselves with him, take hold of him, strive to do his will enough, and by a careful and earnest obedience, obtain this immeasurable goodness toward us. But alas, few do this. The greater part surely goes away from God, and while they could have a gracious God, He forces them to punish Him and makes an enemy out of them by His obstinate malice. Let us not be like them, but let us awaken ourselves to true repentance through this sermon of the prophet and fortify ourselves against the despair to which we are naturally inclined, because otherwise the hearts invent other ideas of God when they are in distress, as he is depicted here by the prophet.
V. 14. Who knows, it may again repent him, and leave a blessing behind him, to offer grain offerings and peace offerings to the Lord your God.
In our language, this way of speaking is "who knows", as if nothing would come of it (negative), or rather as if it were doubtful. But it is a word that is very suitable for a penitent. For it comprehends both in itself, both the feeling of sin which causes us to
The leprous man, in the Gospel, 1) says [Matth. 2, 2]: "If you are willing, you can cleanse me," and then throws himself at Christ's feet. Thus, when the leper 1) says in the Gospel [Matth. 8, 2.]: "If you are willing, you can cleanse me," he first throws himself at Christ's feet by this word, freely confessing that he rightly suffers this punishment; then he shows the hope of salvation through Christ, which shines in the feeling of his sin. This, however, must be the constant form of our prayer, that we first humble ourselves because of our sin, but then raise ourselves up to the hope of being heard, for the sake of the promises made in Christ. As we said above, this hope makes repentance complete and gives glory to God. Therefore, it is the most pleasant service and the most pleasing sacrifice, which the hypocrites cannot offer.
What he adds of the blessing is rightly understood of the bodily blessing, that if the people repent, the Lord will shower them with blessings of all kinds and deliver them from the Babylonian enemy. But it also includes the promise of Christ, which is fulfilled in the last days. For at that time the Lord blessed His people in truth and restored the grain offering and the drink offering, that is, the right worship, not feigned worship, faith, confession, calling in dangers, the preaching of the mercy of God etc. But we are also reminded here that God adorns us with His blessings so that we may use them in the service of God, not so that we may misuse them for the sake of idolatry, as is usually the case.
This is a very beautiful and holy exhortation to repentance; if you compare it with Pabst's doctrines, you will see that the right doctrine is transformed into an exceedingly hideous monster. The prophet commands that one turn to the Lord with all one's heart, that is, that one pay attention to the word and follow the word and sincerely mourn over one's sins; then that one rely on God's goodness and mercy.
1) In the Latin editions oaeeus instead of Isprosus.
With these two parts he understands the doctrine of repentance. But listen to what the pope says. He commands repentance, and holds that it is in our free will and deserves forgiveness of sins. But both are false. Then he imposes the burden of confession on those who repent, that is, that they must make a register of their sins and tell it to the minister of the Church. But he also established that confession is meritorious. Third, he adds an infinite sea of works, namely, satisfaction, since certain works are imposed. 1) Because these are always fraught with infirmity, and the conscience can never be satisfied with them, they are rightly called a sea, 2) from which, once one has got into it, one can never reach the harbor. This monster teaches nothing of the fear that the law arouses in the Gentiles, since it shows the wrath of God and accuses us before God's judgment. He teaches nothing of faith, nothing of the promise, which alone brings us the forgiveness of sins, and which alone satisfies the hearts that are troubled by the fear of God's wrath. But if you investigate the works of atonement more diligently, only then will the deceitfulness of Satan become apparent. One person fasts 3) on certain days, another says a certain number of prayers that he does not understand. You can find people who hope to obtain forgiveness of sins through pilgrimages, worship of images and other worthless things. Now, has not this perversion of the right doctrine, indeed, the overthrow of it, been a sufficiently great and cheap cause for us to separate ourselves from the pope? But even the prophet does not completely omit the mention of the works and ceremonies, so let us see what they are.
V. 15. 16. Blow with trumpets in Zion, sanctify a fast, call the congregation together. Gather the people, sanctify the congregation, gather the elders, gather the youth.
1) Erlanger: injunZitur instead of: injun^untur.
2) Instead of appsUatnr (which is possible, referring to satiskaktionkrn) we have assumed -appsllantur, referring to opera, just like the old translator.
3) Erlanger: jsjunint instead of: jsjunat.
Children and the infants; the bridegroom go out of his chamber, and the bride out of her chamber.
So far, the prophet has presented the right doctrine of repentance. For what else can be done by wretched sinners but to grieve over the sin they have committed and to ask for forgiveness? Here, however, he also adds something about the ceremonies and the outward customs that the common people need in order to be awakened to repentance. It is useful to see what ceremonies the people of God had, and from this it can be easily judged which ceremonies can be tolerated or performed, but which must be rejected.
We have said of true repentance that it begins with the knowledge of sin, that by its nature, when it takes hold of us, it can do nothing but frighten us, make us afraid and drive us into despair, but that it becomes complete through faith in Christ, in whom God shows Himself kind and reconciled to us, since through Him He has atoned for the sins of all people. It is enough for everyone to keep to this, and God does not demand anything else from us. For those terrors instill a hatred of sin and create a desire to amend, even though they do not give us the ability to do so. For this is given to us through the Holy Spirit, and through faith in Christ we are justified, that is, our sins are not imputed to us. God is satisfied in this way, and yet, according to this teaching, the prophet also gives commandments of ceremonies. Why is that?
I answer: The church of the elect is very small, but has a very large number of the wicked mixed in. Since there are very few who truly repent, but the greater part always remain the same, it is necessary that, just as those who are not members of the true church do harm by distress, so those who are members of the true church provoke others to repentance by their example. Therefore, the ceremonies arranged for this purpose are godly and wholesome, for they serve the salvation of the neighbor and the glory of God. But by
an example will make the matter clearer. The Jews, as is evident from this passage, used to sanctify a fast, that is, to publicly enjoin a fast and to sanctify it, that is, to go either to the synagogues or to the temple at the time of this fast, and there to hear the word of God, by which they were exhorted to amend their lives and to pray diligently. Since this was diligently done by the godly, the more unintelligent people, reminded by their example, recognized that it was a great thing, and were also provoked to the holy assembly and to prayer. For such unusual events not only catch the eyes, but also move the hearts. Therefore, the prophet does not merely command that a fast be observed, but he wants trumpets to be blown from Zion, so that, moved to assemble by this unusual sign, a great many would go to the temple, hear the word of God and join their prayers with the others in the common danger, since, if this formal and solemn convocation did not take place, a great many would not care about the temple, nor come together to hear God's word and perform their prayers. But both, namely the sermons and the public prayers, are means by which the Holy Spirit tends to move the hearts of the people.
Why, then, you will say, did you do away with the ceremonies of the pope? Because the splendid pageantry, the musical instruments and the excellent chants and everything of that kind were used to attract the common people to the churches. Why then do you condemn such ceremonies? Yes, why do you reject them? I answer: The purpose of the ceremonies in the papacy and those which the prophet mentions here are quite different. For in the pabstry the teaching authority has completely fallen away. For idolatry has become so rampant that the service of words is no longer included among the divine services. This is due to the fact that among a thousand churches there were hardly a hundred in which the people were taught and in which preaching stands were erected. Saying mass and listening to it, before the images of the
To prostrate oneself to the saints, to adorn them and to hold them up for worship, that was considered the highest worship; to this the people were provoked by the ceremonies. Therefore, these ceremonies had to be considered just as the divine services themselves, because they were not only useless, but also ungodly, and served the ungodliness, and did not edify the unintelligent people, but only sank them deeper into superstition. But what the prophet commands in this passage is all for the glory of God, that is, for the knowledge of God, so that people may learn the will of God through the Word, both for their salvation and for the edification of their neighbor. Therefore, this trumpet, by which the people of the Jews were summoned to the Temple and the Word of God, was God's trumpet, that is, a holy and blessed trumpet, whereas the bell with which 1) the pope summons people to his ceremonies, which are without the Word, without doctrine, is Satan's tool and a sign of destruction, because it does not serve the word, does not help to know God, does not improve people as the word tends to do, but only sinks people deeper into godlessness and superstition and serves idolatry. For this rule must be followed in ceremonies everywhere, that through them the inexperienced, unintelligent and careless people should be stimulated to learn the will of God in word, and to pray or invoke the name of God. In whatever way this is done, it is done rightly. On the other hand, if this is neglected, everything is in vain, even that which appears to be extremely beautiful and holy. It should also be noted that in the papacy many ungodly ceremonies have been set up, which go against the word, as when they carry the bread around in pomp, when they go to distant churches etc. The Jews, however, had a way of fasting prescribed by God.
But the prophet indicates this rule by saying not about fasting as such, but about the sacredness of fasting, that is, he commands such a fasting, which is the sacredness of fasting.
1) Erlanger: ynidus instead of: qua.
serve things. For when we are sober, we are more adept at prayer and at hearing the Word of God. The papacy also has many fasts, but they are used for a far different purpose than that we should be the better able to hear the word. Yes, they have no purpose at all, but the abstention from food is considered in and of itself a service of God. Such fasting was not known to the people of God, who always associated prayers with it, and for the sake of prayers wanted the congregation to come together soberly 1) as the prophet adds shortly afterwards, and the same is shown by other examples in Scripture. Since Esther, in such great danger to her people, is looking for advice on how to stop the intolerable tyranny, she commands that a fast be announced. The people of Nineveh also fasted to avert the destruction of their city through prayer, not as if they thought that abstaining from food was a service to God, but because this was an indication that their hearts were truly terrified, and God wants earnest, understanding and sober prayer.
Such ceremonies, which serve the word, that is, for the knowledge of God and the salvation of people, may still be performed today by every pastor in his congregation. For this care is commanded of the pastors, that as many as possible be attracted to the Word and be led to godliness. Since ceremonies pave the way for this, those who pay careful attention to the customs of their people do not sin, and introduce such things as, according to the occasion of each place, are likely to provoke the people to be present at the sacred assembly in which the word is taught and prayers are offered. Here, however, the downfall of proper discipline is to be lamented. For because we are forced by necessity to do away with the godless ceremonies of the pope, many people are of the opinion that ceremonies should no longer be permitted in the church. Therefore, if someone in a godly frame of mind, since rain is needed either in great 2) heat, or in prolonged downpours
1) Erlanger: jkjuniam instead of: jkjnnam.
If a priest were to hold an extraordinary meeting in bright weather and sunshine (for I use this well-known example), or if he were to enjoin fasting for certain days, or if he were to exhort people to improve their lives and to pray earnestly, what diatribes he would have to listen to, as the customs are now! For everyone would immediately cry out that the papacy was being reestablished and that Christian freedom was in danger. But look at this people; listen to the prophet, for whom it is not enough that he has presented the doctrine of true repentance purely; he wants a solemn assembly to be held, he wants certain times for fasting to be decreed. Why? Is it that these should be services of worship? Not at all, but so that by this, as by special signs, the rude people who do not care for holy things, even the wicked, may be enticed to hear the word and to practice prayer. For these are the means by which the Holy Spirit is wont to move hearts; therefore they must not be neglected. But it is the care of a godly authority to assist the ministers of the churches in this matter, as there are examples that this was the care of kings in ancient times. The godless king Saul threatened death to the one who would cost something in the day when there was danger from the Philistines, and he himself would not have spared even his son if he had not been prevented by the people. This strictness and keeping above discipline is necessary for the authorities, because without these restraints the rough and unruly people cannot be kept in their duty and cannot be restrained in any way.
Just as the prophet commands that this be done publicly, so we too, each one of us, should remember that we must carefully maintain and preserve this way of Christian discipline in our home. Godly house fathers encounter much adversity every day. When one experiences this, it is not at all proper that one should not turn away from it. Therefore, first of all, consider that this is a punishment for your sins, and be diligent and earnest to amend, not continuing safely to do what you have been doing.
you used to do in the past. Then you must ask for forgiveness of your sins through prayer and raise yourself up through a firm faith in the promise of God. Since this is not within our efforts or powers, we must ask God to awaken our hearts through His Spirit, so that we do not deceive ourselves through empty pretense or hypocrisy. Then must be added the discipline of which the prophet preaches here. A householder should exhort his children and servants to holy living. He himself should say certain prayers, which the servants and children should follow when they come to the table or go to bed, confessing their sins and lamenting their and the common misery and asking for salvation. To establish this in every home (privately) is useful and godly, and no better way can be shown for us to escape the dangers into which either our carelessness or our godlessness has brought us.
So far, what the prophet has said about the trumpet and the holy fasting has been explained; now let us add the rest. He wants the congregation to be called together and the people to be gathered, so that no one may think that he can stay away from such a large gathering without special shame, and in this way as many as possible may come together publicly to hear the word and to pray. For this it is that he saith, "Sanctify the church." For he null not that they should come together as for a worldly spectacle; he wills that they should come together for holy things. The manner to be observed in prayer is taken from Moses. He is commanded [Ex. 19:10] to sanctify the people two days before they went up to the mount and heard the giving of the law. The word "sanctify" is interpreted in many ways. The Hebrews generally take it to mean to prepare, and they say that this preparation consisted of the men abstaining from intercourse with their wives and taking care to keep their clothing clean. But these things are too small to be appropriate to so great a cause, and to such a
We will rightly take the opinion from the third commandment, which commands to keep the holiday holy, that is, to use it for holy things and right worship, not for worldly business. We will rightly take the opinion from the third commandment, which commands to sanctify the holiday, that is, to use it for holy things and the right worship, not for worldly business, which one was allowed to do on the other days. Therefore, this word is applied to other things as well. The tabernacle and the utensils of the tabernacle were sanctified [Deut. 7:1], that is, they were assigned to the service of God, that in the tabernacle alone the services should be performed, and those utensils should not be used for any other unholy use. And 1 Chron. 27, 1) 20. the treasures are called "sanctified", which were not used other than for the use of the temple, which was holy. In this way I understand that the people were to be sanctified, that is, that they were to be admonished by a public commandment to leave all worldly business and work in order and to occupy themselves with words and prayer. To this sanctification, abstinence and sobriety or fasting are very well suited. etc.
He especially remembers the elders, that they should be gathered together. For by their example they are to stir up the others so that they do not miss the public services. But why does he want the young children who are still in their breasts to be brought to this meeting, since they have no sense of the common need, nor do they understand what is being done in this meeting? I answer, "This is also done because of the ignorant common people, so that the assembly may be all the more honorable and have all the greater reputation. For the more unintelligent people are reminded that even innocent infancy will be affected by the dangers that lie ahead, so that everyone will ask with all the greater zeal that they be averted. For we are naturally moved by the misfortunes of children and desire that they be preserved. How much sin, therefore, first of all the parents, then also those who are in the parents' place, the teachers, who do not teach the young people, who are already advanced in years
1) In the Latin editions: 1 karal. 20.
Get used to the church service! Yes, how much sinful are also the teachers of the churches, who either publicly treat the services extremely carelessly, or are very seldom present, indulging in gasteries, dice games etc.
At the end, he remembers the bridegroom and the bride, and wants them to go out of their chamber and abstain from the permitted pleasure in the common mourning. Why this? Does he condemn conjugal intercourse? Is not the joy of the bridegroom also praised in the holy Scriptures? Scripture says of Christ [Ps. 19:6]: "He comes out of his chamber like a bridegroom," that is, full of joy and cheerfulness, he sets up the kingdom of the gospel. But here the bridegroom and the bride are commanded to go out of their chamber sorrowful and sad. Why? Namely, because the terrifying day of the Lord was coming. Therefore, in public danger, he exhorts all to the recognition of their sin and to serious repentance, so that in time the wrath of God may be met. But compare the useful exhortation of the prophet with our customs. He wants even lawful and honorable pleasures to be refrained from in the face of common hardships. But our people do not lessen their drinking, do not desist from their blasphemies, do not lessen their usury, even though all of Germany is in such disarray and the churches are in such danger. No doubt, therefore, even more terrible hardships will come upon the impenitent.
V.17. Let the priests, the servants of the Lord, weep between the hall and the altar, saying, O Lord, spare thy people, and let not thine inheritance be put to shame, that the heathen should reign over them. Why will you let the nations say, "Where is their God?
Here you see the cause of such a glorious gathering; for he does not want them to be dumb, but commands that the priests should publicly perform a prayer, which the people should then also repeat aloud. But first of all, in this prayer, one must pay attention to the name of God, which is called Tetragrammaton [XXXX - Jehovah]. For the Jews did not call the Lord like the Gentiles, who lacked the Word and did not have the right knowledge of God. They knew that
God was the Creator of all things, but they knew nothing of His will. Therefore, they could not call upon God, that is, they had to constantly doubt God's will. But the Church of the Old Testament knew God well, because it had the Word, and by calling upon the name of the Lord, it firmly believed that it would certainly be heard, not because of any merits it had, but because God had declared through many innumerable blessings that He was favorable to this people, and had given the promise of the mission of His Son in the flesh, through whom He would bless all generations on earth. With these signs, God had revealed Himself to this people through His word, and it was to this God that the saints called. Therefore, when they prayed, they could not doubt His good will. In addition, the Lord had appointed a certain place for prayer with His voice, where He would surely hear them when they prayed. Although this was a tremendous blessing, which they could not doubt would be answered, the blessing of the promised seed was much more sublime and glorious.
But when we pray, we too must first determine in our thoughts who is the one we want to call upon. And here the common knowledge which the Turks, Jews and also the pagans have should not be sufficient for us. For when they look at the arrangement and order (machinam) of the world, they conclude that an eternal spiritual power (mentem) has built and governs this world. This is to some extent a knowledge of God, as also in our holy Christian faith the person of the Father is depicted, that he is almighty and the creator of heaven and earth. But this is still an imperfect knowledge. For to this must be added the promise of the Son, that God gave the Son to atone for our sins through His death, and since He rose from the dead, gave us the Holy Spirit, by whom hearts are enlightened, and promised forgiveness of all sins, also to render the obedience due, as far as it is possible in this weakness of the flesh. Only this is the right knowledge of God; whoever has this calls out
God with certain hope. Because he sees that God has given his Son, he has no reason to doubt his goodness, not even his sins. For he knows that they have been atoned for by the Son of God. But as the Jews had the promise that they should be heard when they prayed facing the temple in which God had promised to dwell, so we have the promise, not of any temporal place, but in the name of Christ, as he says [John 16:23.], "Verily, verily, I say unto you, If ye shall ask anything of the Father in my name, he will give it you." Therefore set these two pieces before thee, when thou prayest, that thou remember first to whom thou prayest, and afterward also consider the promise. In this way the heart will be awakened so that you pray in certain faith, that is, that you believe for certain that what you ask will come to you. But the prophet understands these two things in the word "Lord", since he calls him the true and eternal God. The Son of God is called by this name in many places.
The word XXXX is added even puffing; however, it means to spare and to have mercy. Therefore it includes first of all the confession of sin, as if he said: What we suffer, we suffer rightly. Secondly, it also implies the hope of forgiveness, for it attributes such a heart to the Father that he does not take pleasure in our misfortune, but would rather spare us than punish us. But also here the condition is indicated, which is very necessary in prayer. For before you ask anything, it is necessary that you humble yourself before God, that you sincerely recognize that you are a sinner, and not worthy to receive anything or to demand a benefit from God, against whom you have sinned in so many ways all your life. This humiliation is demanded by God, and it is called by another name fear of God. If you then combine it with faith, you call upon God in such a way that you also honor Him, that is, that you give Him the praise that is due to God alone, that He is gracious and merciful, since He forgives us and showers us with all good things.
not because of any merits we have, but because of his mercy, because he is valid. If you prepare yourself for prayer in this way, that you know the one you want to call upon, and look at the promise and confess your unworthiness, then in due time you will report your need and ask for help, just as the prophet does here, asking that the people be spared.
But there is a great emphasis in the pronoun "your". For it distinguishes the people of the Church from all other peoples, who are also God's peoples, that is, created by God and ruled by Him, but they do not know God, nor has God revealed Himself to them through His Word. The Church, therefore, has this glorious privilege of being called God's people, since she knows God and God has revealed Himself to her. But it is even greater that he also calls it his "inheritance," or the property and possession of God. For he includes in this designation all the special benefits with which God adorned this people: first, that he chose Abraham and adorned him with the sign of circumcision, so that he would recognize that God loved him and cared for him. Secondly, that he blessed his descendants, that he redeemed the people from Egypt, that he gave them the word and worship, that he led them into the land of Canaan, that he gave them prophets and kings and glorious victories. The prophet understands all this by calling this people the "inheritance" or property of God. And if one considers this carefully, it inflames the heart and gives strength to prayer, as it were, so that the heart is sure that we will not tire God in vain with our prayers, since He has already testified to His exceptional benevolence toward us in so many ways.
But this is even more glorious in the New Testament. For the Church is in truth the inheritance of God, which God acquired through the blood and death of His only begotten Son. If this inheritance is in danger, as the tyranny of the Turk and the raging of the Pope truly indicate a certain danger, we too should awaken ourselves to prayer and a certain hope.
God will hear us in the way that the prophet prescribes for his own.
But it is useful to look at the rest. The prophets often remember in their prayers the distress they would like to have relieved, as the prophet above in the first chapter [v. 19] remembers the burning and devastation of the enemies, and the Psalm "Lord, the nations have fallen into your inheritance" [Ps. 79] mentions the cruelty of the enemies and magnifies it with terrifying images [v. 3]: "They have shed blood around Jerusalem like water" etc. The prophet omits all this at this point, and only laments the shame: the Lord may not let his people be destroyed by the Gentiles. For it would happen that the captivity of the people would be a disgrace to God, because the Gentiles would reproach the Jews where their God was, of whom they had boasted that they alone had worshipped and known the true God, and condemned all the gods and worship of the Gentiles. But this also serves to instruct us about the purpose of the invocation. For the real purpose is not that we may prosper, but that God's honor may be promoted. For it is often useful for us to be afflicted by the cross. That is why Paul says [Rom. 8, 26.] that we do not know what we should pray for. But then we will pray rightly, 1) and can be sure of an answer, if the honor of God is connected with our danger. For the Lord has commanded us to pray that his name may be hallowed. Although we have to ask for daily bread, the care for the name of God should always come first, according to the saying [Matth. 4, 4.]: "Man does not live by bread alone, but by every word that comes through the mouth of God." And just as the promises are different, so a distinction is rightly made among the needs. Some promises are bodily. For the church needs government and protection in the face of so many dangers that befall us from the devil and from the world. In these dangers we should hope for salvation and take refuge primarily in the Lord.
1) Erlanger: ornaverimus instead of: oraverimug.
prayers. And yet, because it is often useful for us to be tormented by the cross (for it casts out certainty, 2) it awakens faith and kindles prayer), we must resort to prayer in such distresses, but in such a way that we nevertheless suffer God's will with equanimity if he wants us to bear the cross longer. The spiritual promises, however, which concern our salvation and God's glory, are to be grasped in such a way that one does not doubt them. For the Lord has made known his will concerning them, that he wants to make us blessed through Christ and that he wants his name to be sanctified. Therefore, in every prayer, this end is to be considered first and foremost, so that hearts can be sure of being answered.
V.18-20. Then the Lord will be jealous for his land, and will spare his people. And the Lord will answer and say unto his people, Behold, I will send you abundance of corn, and of wine, and of oil, and ye shall have enough; and I will not suffer you to be put to shame among the heathen any more. And I will drive him that is from the north far from you, and will cast him into a dry and desolate land, even his face toward the sea eastward, and his end toward the uttermost sea.
To the exhortation to repentance the prophet added a prayer, which he wants the priests in the church to say, and now he also adds a promise, which includes these two parts: it will happen, if they repent, that the Lord will bless their fields and keep the enemy away. But look carefully at the words of the prophet. He says, "The Lord will be zealous for his land." The zeal is a fierce and righteous anger, such as is wont to be when a husband experiences unseemly treatment in his wife, or parents see their children treated unseemly. For on such occasions the heart is moved beyond measure, and rightly so. Therefore, the fact that the Lord promises that he will be zealous for his land is nothing other than that he will not suffer in any way that the people who repent,
2) Wittenberg and Erlangen: exoitat instead of: exouM what the Jena offers.
I will be treated too harshly. For just as in Isaiah he says of unrepentant Judah [Isa. 1:24], "I will comfort myself through my enemies," that is, the Gentiles, who are my enemies, will comfort me when they plunder you and slaughter you, and make a very pleasant spectacle before me, so he says here: If ye repent, I will be zealous for my country. I will not suffer the enemies to afflict you, but as a father's heart is inflamed with wrath, and in every possible way comes to the aid of his children whom he sees treated unseemly by strangers, so will I be moved to bring you aid and afflict your enemies, and will spare my people, that is, I will avert and relieve the punishments. "And the Lord will answer," that is, he will not be silent to the prayers of his people. When he is called upon, he will be there and hear, "and say unto his people, Behold, I will send you corn etc."
Truly, an excellent passage, and worthy of being diligently memorized. For how can there be a more powerful exhortation to repentance than that the Lord so graciously offers himself to those who repent and pray? But oh, we are wretched people who are completely deaf to these exceedingly sweet sermons! This was preached to the Jewish people in vain, so a foreign enemy devastated the whole kingdom far and wide and led the Jews away captive to Babylon. But we are doubly miserable if we are not moved by such a terrible need and such a lovely sermon. For both are before our eyes. Therefore let us pray to the eternal Father of our Lord Jesus Christ to awaken our hearts to true repentance through His Spirit in these miserable and perilous times, that we may take heed to the word, beware of offenses, and be earnestly intent on improving our lives, and in right faith call upon the Son of God to curb the raging of the Turks and to prevent the godless plots of the Pope, so that when the churches are shattered by wars and bloodshed, the light of the Word, through which alone the way to eternal life is shown, will not be completely extinguished among us. Amen, amen.
The interpreters mostly look for the history at this place that he threatens to drive the one from midnight into the desert and to the outermost sea. One interprets it from Sanherib, of whom it is known that he was slain by his sons with the sword in his kingdom, when he worshipped his idol in the temple at Nineveh; another from the tyrant at Babylon, of whom it is likewise established that he was killed at night in the castle at Babylon. These thoughtless speeches come from the fact that they do not pay proper attention to the order which the prophet keeps. For this whole passage is a promise of future salvation if the people would repent in the way the prophet prescribes. But since they did not repent, the promise was in vain, not through God's fault, but through the fault of the disobedient people. Therefore one looks in vain for a history, since the thing did not come.
V. 20. 21. He shall rot and stink; for he hath done great things. Fear not, O land, but be glad and of good cheer: for the Lord also is able to do great things. ,
The reader must keep in mind the order that the prophet carefully observes in this sermon. In the beginning, he predicted that there would be a devastation by the Babylonians. He then exhorted the people to repentance and prayer, and prescribed a form of prayer. He also added a promise that if the people repented, the mighty enemy would be subdued by God and perish miserably. What he adds is related to this thought: He will stink and rot because he exalts himself because of his deeds. But you, dear country, do not fear, for the Lord will also be proud or glorious because of the things he has happily done against this enemy of yours. But because this saying is full of comfort, it must be treated a little more carefully.
There is no doubt that the prophet is talking about the king of Babylon. For to the lines of Hosea, the power of the Babylonians, after the Assyrians were oppressed, increased greatly, and at first they also afflicted Judah, for Manasseh was taken captive and sent to
Babylon was led away. Therefore, this is a general saying which contains a beautiful picture of the church and its enemies at all times.
For just as the Jews were a small, weak and poor people when compared to the power of the Babylonian ruler, so the church is in truth a poor and small group compared to its enemies. For the world has riches and dignities, and because power is at its side, it is adorned with glorious victories. The church, on the other hand, is poor, despised, and subjected to the cross; it is miserably afflicted, so that it is almost oppressed by its enemies. This unequal fate is also followed by unequal heart movements on both sides. For the world is secure and triumphant, as the prophet says here, thinking or doing nothing with moderation, just like drunken people. But the church is oppressed and sighs, it struggles with despair, it weeps. For what else should she do, since she is afflicted and miserable in so many ways? Therefore the prophet says in this place, "Fear not, dear land." For he holds that she is so deep in misfortune that she fears even that which is certain. Therefore, if you follow reason, things are very bad for the church, but very good for her adversaries. That is why they triumph, rise up, are full of joy, because they seem to be safe; the church, on the other hand, is exposed to dangers and very close to ruin. But hear here the prophet who says: Because he has done great things, therefore he shall stink and rot.
Reason considers the glorious successes in the direction of things as a foundation of tyranny. But the prophet judges quite differently, and concludes that the higher they rise, the harder and faster their fall will be. This almost unbelievable statement is confirmed by daily experience. Look at Pharaoh in Egypt, at Sanherib before Jerusalem in the days of Hezekiah, at Belshazzar among the Babylonians; did they not fall at the very time when their power was greatest and their victory most certain? But it is quite different with the church. Although there is nothing but ferries
Even though she is in pain, sorrow, sighs and tears, and is therefore close to despair, she is nevertheless assured of victory. How or why? In no other way than because the enemies of the church rise up, the Lord also wants to rise up, and does so in such a way that those who are puffed up by success and boast about their happiness perish. Therefore, the church should despair of itself and hope for good things from the Lord, who, after the enemies of the church have glorified themselves, will also glorify himself.
But this comfort must also be applied to the needs of each individual. It is well known what the Lord answered Paul [2 Cor. 12:9]: "Be satisfied with my grace, for my power is mighty in the weak." Therefore, if you feel your weakness, do not despair; rather, awaken to the hope that the Lord will prove his strength, since your strength has ceased and lies broken. For he is a helper in due time [Ps. 9, 10. Vulg.], that is, he helps only when the need requires help. Therefore do not despair in adversity, nor count your success by your strength; look to the Lord, in him put all your hope, but none in yourself, for it is certain that he too will prove glorious.
But this can be seen more clearly in the whole body [of the Church]. The Church is undoubtedly with us today, where the truthful teaching of the Gospel and the right and pure administration of the sacraments are. But this church has its enemies, who are driven by Satan. They are happy for a while and flourish. But we are in danger, trembling and almost despairing. This should not make us despondent. For it is true, certain and undoubted that God will destroy the enemies of His Church. But the stages are those which the prophet indicates here, namely that first the enemies will become glorious (for this is what the Lord allows them to achieve), but after that the Lord will also prove to be glorious. We should therefore hold on to this hope and pray against the enemies of the church, and because we see them doing great things, we should hope that our God will also do great things and that his country will no longer mourn but rejoice. Amen.
Mes is the first part of Joel's sermons, in which he exhorts his people to repentance and promises them peace, victory and abundance of all things if they obey. Therefore, this teaching is also useful and necessary in our times. For it is well known what misfortune not only threatens Germany in the face of so great a raging of the devil, but has almost miserably oppressed it. But the only way to escape the judgment of God is, as Paul says [1 Cor. 11, 31]: "When
we judged ourselves", that is, when we do not continue safely in sins, but renounce vices, pay attention to the word, live holy and put ourselves in prayer. Because the Jewish people would not do this, the punishment foretold by the prophet finally came, and the whole land was laid waste by the Babylonians, but the people were led away captive. But here we will put the end of the second chapter, because what follows belongs to the lines of the Gospel.