The third chapter.
Here we will properly begin the third chapter. For the prophet now passes from the people of his time to the joyful day and kingdom of the Son of God in this world, which has been expected since the first times of the world. For because the reminders and exhortations to repentance were in vain, therefore also the promises of bodily salvation, which he had graciously promised them, have not been fulfilled, but there has been a terrible desolation of the whole kingdom of Judah. For the sake of the elect among the people, the prophet prophesies about the kingdom of Christ, so that they might lean on it as a firm support, since they were almost oppressed by bodily adversity. For this terrible punishment of captivity also befalls the godly, many of whom are cruelly killed, many of whom, like Daniel and his comrades, are led away captive into Chaldea. Although the Lord made the captivity of the blessed more bearable, and some few returned to the holy land and to their old homes, this prophecy of the kingdom of Christ was necessary because many saints were killed in this exile, so that the saints could alleviate their physical hardships through it. Nowadays, because the churches have many different
If we have to suffer hardships, we do not place so much emphasis on what belongs to this life, but raise ourselves and others by the comfort of the future and eternal salvation through the Son of God, so that we do not succumb or despair, overcome by bodily ills.
Just as you have heard a teacher of the law preaching about the sins of his people and about the punishments that have already been passed, or that are to be passed, and exhorting them to repentance and enticing them with promises, so you will hear an evangelist teaching from the Holy Spirit about the kingdom of Christ that will be on earth, what kind of teacher he will be, what kind of success, what kind of enemies, what kind of victories he will have. When you read this, remember the glorious gift with which God has adorned this people, indeed, by which He has at all times preserved, nourished and increased the Church. For, awakened by this voice of the prophets, (as Christ [Luc. 10, 24.) speaks) the hearts of the godly desired to see the day of Christ, and saw it [Joh. 8, 56.]. For as they waited for the redemption that was to come through the promised Seed, and accepted it in faith, they were saved, just as we also, who believe that the day of salvation will come on the day of the Lord, are saved.
The Church has always had the same belief and doctrine, even though there has been some difference in the ceremonies and outward conduct of the true Church. For at all times the true church has had the same faith and the same doctrine, even though there has been some difference in the ceremonies and outward conduct. The first world, until the flood, was governed by the ministry of preaching, which the ancestors handed down, as it were, from hand to hand, to their descendants, teaching about your promised seed and its victory over the serpent, and admonishing them to beware of sins and the devil's temptations. For the godly had their meetings, and the outward service in that meeting was thanksgiving and sacrifice of what had been given to each through the blessing of the Lord. After the flood, when the Lord had set Abraham apart by a special calling and distinguished him from all other nations by the sign of circumcision, the same preaching ministry continued until the law was given on the mountain. Then the church was provided with special signs, not only with circumcision, but also with worship and secular government, even with a place appointed for worship and with certain persons to preside over the worship. The services were such that they modeled Christ and taught that the Son of God was to be sacrificed for the sins of the world, so that the hearts, as this spectacle took place daily before their eyes, would be reminded of the future redemption until it was fulfilled according to the promise. Now that Christ has made atonement for sins through his death, and his kingdom has been established through the gospel, all those things of Moses have been cast away as a shadow.
In this way, you see in the Church of God, as far as the outward form is concerned, some diversity, but the faith and the doctrine have always been the same. The hearts looked
1) Instead of: a morts sorporis lmjus, which all editions offer, according to Rom. 7, 24. a sorpors mortis Uujus will be read.
the promise of the seed and expected the suppression of the serpent. As often as Adam, Seth, Noah, Abraham fell, they recognized that this was the deadly bite of the serpent, which could not be healed by any human remedy. Therefore, they humbly confessed the impurity of their hearts and the oppressive power of the devil and the flesh. They relied entirely on the promised seed; through him they hoped for forgiveness of sins and right government. This faith was not in vain. For through Christ they obtained forgiveness of sins, and by the Holy Spirit, who was given to them for Christ's sake, they were governed throughout life until they were called away from this world. The prophets had this office, that they nourished this faith by prophesying and attracted many people to it. For that they punish the sins of their people, that they threaten punishment, that they exhort to repentance, of this they are rather to be called teachers than prophets. This, however, belongs especially to God's glory and goodness, that he has continued to kindle this light of Christ through the holy prophets and has strengthened and increased the church in this way. For this light shows eternal life and eternal blessedness. But let us listen to our evangelist.
Cap. 2, 23. 24. And, ye children of Zion, rejoice, and be glad in the Lord your God, who giveth you teachers of righteousness, and sendeth you down early rain 2) and late rain, as before. That the threshing floors may be full of grain, and the winepresses have abundance of must and oil.
I do not think that a sincere and godly reader will quarrel with us because we begin the sermon on the kingdom of Christ from this passage, and not from the one Peter preached in Acts [Cap. 2,
2) In the Latin editions we find: 6t ässosnäsrs vopis tasit pluviam, pluviam, st pluviam [srotinam. It should either be inserted after the second pluviam or perhaps read instead of the second pluviam: /-n'nranr. Namely Lrl. 6X68- opp., tom. XXV, p. 216 the early rain is called pluvia prima.
17. ff]. For there are two good reasons for this: first, that he makes the promise of the "teacher of righteousness. From whom else could we understand this but only from Christ, the Son of God? Secondly, that twice it is promised that the people shall not be put to shame again for eternity. How could this be said of the people of the law? For although it has returned from exile and has been reinstated in its dwelling places, it has been plagued and almost oppressed in many ways by the Syrians, Egyptians, and finally also by the Romans. Therefore, it is the church of the New Testament that will not be disgraced in eternity, because even though it is oppressed by the crown, it still has the hope of eternal salvation and glory through the Son of God.
Thirdly, it is common that with the name "Zion" comes the church of the New Testament, and for this reason. On Mount Zion in Jerusalem, David built the royal castle, as the history of 2 Sam. 5:9 teaches. Because Christ was promised to David, Christ is also called a king in Zion, as the son and heir of David. Therefore Zion is called "the holy mountain" in the second Psalm [v. 6], because the holy seed will reign there, as the 110th Psalm, v. 2, says that this king will send his scepter from Zion. For this reason "the children of Zion" are called the church from their king, who will dwell in Zion and from there establish a new kingdom through the preaching of the gospel. The church did not get its name from Mount Mona. For although this mountain was consecrated to the service of God, and is therefore also called holy by the prophets, the church rather takes its name from Zion, because after Christ appeared, these services were to be taken as shadows and examples.
But the prophet exhorts the children of Zion to rejoice as over a new and long-awaited thing, and expressly says that they should rejoice in the Lord their God, so that he indicates that the arbiter or author of this joy would not be men, not angels, but God Himself. For
In other acts of benevolence God uses the service of men or angels. Through Moses he led his people, through Joshua, Gideon, Samson and other heroes he defended his people, through the angels he gave the law, through an angel he killed the firstborn of Egypt, and lifted the siege of Jerusalem through an angel. But in this good deed, which the prophet says God will do for his people, and because of which he calls for rejoicing, God will not use the service of an angel or a man. He Himself will be with His people and do them good. Therefore he says, "Be joyful in the Lord your God." Why or for what cause? What great thing will it be?
He says, "For he giveth you teachers unto righteousness." The word XXXX is familiar; it means both a teacher and a rain, perhaps because, as it says in Isaiah [Cap. 55, 10.], the same manner takes place in both. The rain is sent down from heaven; good teachers are also a gift from God. The rain falls on a dry land never without fruit, so in the Church there is always some fruit of the Word. But here a Jew will exclaim: What is this great or new thing? Did we not have the teacher of God, Moses, and the prophets before? This is certainly true. These are also rightly called teachers, and as it were rain sent down from heaven on dry land, as Moses himself uses this image and asks, "that his teaching may drip like the rain, and his speech flow like dew, like the rain on the grass, and like the drops on the herb," Deut. 32, 2. But may you now be a Jew or otherwise, who consider this so 1) with you, why do you not hold the divine majesty in honor? Why do you ascribe so much to your wisdom? Is this not enough for you, since the Lord promises a teacher after Moses and the prophets in this place, that you firmly believe that this teacher is far superior to Moses and all the prophets? and that he will necessarily bring a far different kind of teaching than that of Moses, and indeed a far more excellent one?
1) Erlanger: si instead of: sie.
But here it comes to your mind what came to the mind of that scribe in Lucas [Cap. 10, 23. ff.], when he heard the glorious praise of the gospel, that the eyes and ears of those are blessed who see and hear what the apostles see and hear. For when he heard this from Christ, he thought that nothing more excellent could be taught than what Moses had taught. For what can be better, more perfect, more holy than to love God with all one's heart and one's neighbor as oneself? Moses has the obvious testimony that he received his teaching from God Himself. Why then is another teacher promised here? Is this holy teaching of Moses, proclaimed from heaven, to be taken away? Or will this teacher be able to teach something more glorious? With these reasons, the Christian scholar hopes to overcome Christ in Lucas and force him to recant. But just as Christ shut him up with this one word, saying [Luc. 10, 28.]: "Do this and you will live", so the prophet Joel destroys these thoughts with one word, that he not only says that God will give a teacher or master, but adds "for righteousness", that is, who through the word and through his teaching, which he will bring, will free men from sins and make them righteous. No one will say that Moses was such a teacher.
Moses teaches gloriously about the will of God, what God demands of us, what we must do if we want to do the will of God. In this respect, Moses has no equal. But what does John the Baptist answer? Certainly this [John 1:17]: "The law was given through Moses," that is, Moses is only a lawgiver, he only deals with showing us what we should do. But in the meantime, hearts corrupted by sin abhor this will of God and prefer to follow their lusts. And if some restrain these vicious impulses to some extent, it is only out of fear of punishment, not out of a true desire to obey God or out of love for God. In the meantime, the heart leans completely to the other side. But because
the law of God requires a pure heart, but we cannot even rule the hands, the tongue and other members, so that we should not often sin against the law of God, hence it comes that, as Paul speaks [2 Cor. 3, 6. Rom. 4, 15.], Moses is a minister of death, and the law increases sin and kills it. For if the law were not, there would be no sin. Now that the law is given, but our hearts convict us that we have transgressed the law, what else is left but for hearts to be terrified, for sin to become exceedingly sinful, and for the law to subject us to death? [For as a handwriting convicts you of guilt, so that you cannot deny it, so the law is in truth a handwriting against us, by which hearts are convicted of sin, and consequently subjected to the penalties established by the law. Of such a teacher the Jews boast when they boast of the law and of Moses, who 1) like an executioner and tormentor seizes the thief and strangles him with the rope.
And yet this is true, that the teaching of the law is necessary, holy and perfect, but the whole fault lies with us, for since through sin the will and mind are corrupted, we can neither see what is right nor, when it is shown to us, accomplish it. Therefore, another teaching, another teacher is needed, who first of all cures this defect of the heart, and then also gives us the strength to do what we are commanded to do by the law. Since Christ is such a teacher, Joel gives him the glorious and exalted name of being a "teacher of righteousness" and not, like Moses, a teacher of sin. For since he indicates what we should do, but we cannot do it, he makes of us nothing but sinners and weighs down our consciences, frightens the hearts and fills them with fear, even with hatred of God's judgment. For nature would rather that there be no God than that it be subjected to eternal punishment. The law not only does not heal this godlessness, but even inflames it.
1) Erlanger: yuia instead of: qui.
and multiplies it, as I have said, not through his fault, for it is a heavenly rain, but through our fault, which, like a rock moistened by great downpours, we nevertheless remain continually unfruitful.
Therefore, Christ, the King of holy Mount Zion, is the teacher of righteousness, for he changes hearts through the Holy Spirit, and what is still infirm in us he forgives, as the Baptist [John 1:17] so well says: "The law was given through Moses, but grace and truth came through Jesus Christ." Grace is the forgiveness of sins given to those who believe in Christ. Truth, however, is the gift of the Holy Spirit, who changes hearts and incites them to right obedience, against sin, and excludes all hypocrisy. The prophet promises such a teacher to the church, and therefore calls them to rejoice in the Lord. Thus Isaiah says [Cap. 53, 11.): "By his knowledge he, my servant the righteous, will make many righteous," that is, the Son of God will reveal himself through the gospel, and thus many will be made righteous. And Christ says [John 17:3): This is eternal life, that they may know you, the eternal Father, and the Son whom you sent, Jesus Christ. And Paul [Rom. 1, 16.): "The gospel is the power of God, which saves everyone who believes in it."
There you have the purpose or the effect of the teaching, of which it is promised in this passage that the Son of God will bring it into this world. But what the form of this doctrine is, although the passages of Scripture above sufficiently teach it, is yet most beautifully expressed in the second Psalm, where the King appointed by God on Zion says [v. 7.]: "I will preach of such a manner, that the Lord hath said unto me, 1) Thou art my Son, this day have I begotten thee." These few words comprehend the summa of the Gospel. For what does the Gospel teach but that Jesus, born of the Virgin Mary, is the Son of the eternal Father, 2) but came into this flesh first of all to teach us about the merciful will of the Father,
1) "that - has" is missing in the Latin editions.
2) Erlanger: M instead of: sit.
to make amends for our sins on the cross and to give us the Holy Spirit and make us eternally blessed. Through this teaching, hearts are inflamed by the Holy Spirit, so that they first truly love God, since we see that He burns with such extraordinary love for us that He did not even spare His Son for the sake of our salvation; and secondly, that they accept the Son as the perfect sacrifice for sins, through which alone the Father willed to be reconciled. Through this confidence we obtain forgiveness of all sins and gladly obey our Savior, who calls us to baptism, to the Word, to His Supper, and then also exhorts us to love. The Holy Spirit, however, helps us so that the changed hearts begin to stop sinning, and no longer give themselves over to sin or take pleasure in it as before, and with the highest zeal devote their whole lives to right obedience to God. Thus we become righteous before God through faith in Christ, and we receive the Holy Spirit, who begins obedience to God in us. Although this obedience is never perfect because of the sin that still remains in the flesh, what is still lacking in it is taken away through faith in Christ.
Then, says the prophet, rain will fall on you, early rain and late rain, as before, and your barns will be full of grain, and your winepresses of oil and must. There is no doubt that this is figurative. The Lord promised in Moses (Deut. 28:12) that if they kept the law, he would open up his good treasure, namely the heavens, to give rain in its season, that is, when it is most convenient and appropriate, namely after sowing, so that the seed may come up, and around the harvest, so that the seeds, which are as it were exhausted by the rays of the sun, may be revived. But the Scriptures call this rain "rain of the spar", which the seed needs after a long heat before it is mown, 3) from the verb which means to be late. The an-
Hebrew.'
The rain that falls after sowing has the name that we translated above by "teacher". The prophet therefore indicates the happy progress of the gospel and beautiful fruits that will follow this teaching of righteousness, not only in that small corner where the Jews dwelt, but in the whole world. These are the full barns, and the winepresses overflowing with must and oil. But this same promise also promises the church bodily blessing and sufficient food, as this is connected with each other in a similar promise in Isaiah [Is. 30, 20]: "The Lord will give you bread in tribulation and water in distress. For he will no more cause your teacher to flee away, but your eyes shall see your teacher."
Cap. 2:25, 26 And I will repay you for the years that the locusts, and the coopers, and the caterpillars, which were my great host, which I sent among you, have eaten; and ye shall have enough to eat, and shall praise the name of the Lord your God, which hath done wonders among you; and my fullness shall be no more put to shame.
I have shown above the reason why this part of the prophecy must be understood from the time of the New Testament. For it is clear that a teacher of righteousness is a teacher of the New Testament, not of the law, and only righteousness has this honor, that it will not be disgraced for eternity. But the reader will wonder why, when he speaks of the New Testament times, he remembers here the calamity that came from the locusts and other noxious vermin, which he thought of in a slightly different order in the first chapter. But there are many examples in the prophet, which teach that these secrets are covered by them with diligence. Therefore, the prophet does not simply speak of the locusts here, nor does he understand only the years in which that calamity mentioned above fell, but he understands the whole time of the law, which lacked this teacher for righteousness. This whole time was in truth barren and unfruitful, as the epistle to the Hebrews beautifully says [Cap. 7, 18. 19.], "that the law was abolished.
Be it because it was too weak and of no use (for the Law could not make anything perfect), and is introduced a better hope by which we draw near to God". He calls the teaching of the Law weak because we are weak to whom it is given, and we cannot perform what it requires of us. For this is just as if you were to command a child in the cradle to wait on and serve at table; that would be a void and futile command. For the child has neither the age nor the strength to do what has been commanded. So also the law commands what we cannot perform because of the uncleanness of our hearts.
Therefore, the law is not only weak, but also useless, and leads no one to perfection, that is, it neither takes away sins nor makes us righteous, but leaves us in sins and under the wrath of God, yes, increases both sin and the wrath of God, and leads to despair. This was therefore the reason why the old priesthood was abolished at the same time as the law, and, as the epistle to the Hebrews says, that a better hope should be introduced, which would cause us to draw near to God, which would not, like the law, fill the hearts with fear of God's wrath and turn us away from God, but would kindle in the hearts confidence in the mercy of God. This is the doctrine of the Gospel, or, as the prophet calls it here, the doctrine of righteousness, by which sins are forgiven through Christ, and the Holy Spirit given.
Therefore, God says: I will restore or refund to you the years that the locusts have eaten, so that you will have enough to eat, that is, you will eat gladly and with special pleasure, as hungry people are wont to do. But he also looks here at the law, which is rightly compared to food that arouses disgust, not because the law is evil, for it is a dew sent down by God, as Moses calls it, that is, it is a heavenly teaching. But we have both a corrupt taste and a corrupt stomach, as it tends to be with the sick. Therefore we are disgusted with the wholesome food, because, as Paul says,
Rom. 8, 7. 8.: "To be carnally minded is an enmity against God, since it is not subject to the law of God, for neither is it able to. But those who are carnal may not please God." This is our sickness, which corrupts the taste and the stomach, that the heavenly food is spurned by us. For what pleases GOtte displeases us. On the other hand, what pleases us displeases God. But because the law threatens the transgressors with punishment, we are afraid of it and hate it. But the gospel is the heavenly food, of which the prophet here preaches that we would eat it gladly and with the greatest pleasure. For it does not teach, as the law does, what God demands of us; it does not threaten punishment, but it holds up God to us, as the prophet said above [Cap. 2, 13], as a gracious, merciful One, slow to anger, of great kindness, and soon repentant of punishment. It indicates that the Son of God came into this flesh of ours for this reason, that He might destroy the works of the devil [1 John 3:8], that is, that He might put away sin, overcome death, bring life, and destroy the tyranny of the devil. This is the food that is pleasant and sweet to the mind, which the frightened hearts, in view of their sins and in fear of the wrath and judgment of God, eagerly take, just as a hungry stomach does. This is the first benefit of this teacher, that he brings us the food that we have enough to eat, that is, that we eat gladly and with special pleasure.
The other blessing is that he not only says: you will eat gladly, but also adds: and you shall be filled. But also here he looks at the law in a hidden way. For even though it has its services, even though it indicates what is to be done, the law, like food that does not satisfy hunger but only inflames and irritates the stomach, leaves hearts in fear and doubt about their blessedness, and minds cannot rest in the things we do. And this is generally the affliction of all intentions and works that are done to appease God's wrath. For they leave hearts in greater doubt and fear than they had before. In the papacy, many
For them, the temptations they had were the reason to leave their ordinary status and to hide in the monasteries. For they hoped to become free from them by associating with holy people (for at that time this opinion was held of them) and by the constant practice of the divine service. But in general it happened that to the former temptations other, more severe ones were added afterwards. Not fasting, not persistent prayers, not other exercises could cure this disease. Therefore, all the actions of men, which are done without the Word, in order to propitiate God and to remove the burden from the conscience, are like food, which, when eaten, does not satisfy hunger, but inflames it.
On the other hand, the gospel, which this teacher of righteousness brings to us from the bosom of the Father, is the solid food that fills and satisfies the stomach and takes away hunger. For by seeing that the Son of God has become the sacrifice for us, hearts find rest in this sacrifice, are filled with joy, and have a comfort that is certain even in death. For should he be afraid of sin who knows that Christ, the Son of God, was sufficient for sins on the cross? Should he fear death who knows that through Christ the way to life has been opened? Should he fear the tyranny of the devil who sees Christ at the right hand of the Father? The same protection is to be opposed to the raging of the world. For Paul rightly says [Rom. 8, 31.ff.]: "If God is for us, who can be against us? Who will accuse the elect of God? God is here who justifies. Who will condemn? Christ is here, who died, yes, rather, who was also raised from the dead, who is at the right hand of God and represents us." These words and expressions of a triumphant man prove that Paul was not hungry or suffering from hunger, but was full and as it were drunk with joy, since shortly before, when he spoke of the law, of his life and deeds, he exclaimed [Rom. 7, 24.]: "I wretched man, who will deliver me from the body of this death?" 1)
1) Here in the editions again, like Col. 1556, 6 6 na orte corporis Nujus is instead: <Ze corpore mortis Nujus.
Hence it follows in the prophet, "And ye shall praise the name of the Lord your God." This fruit always follows this satiation with the heavenly food. But you see here also the clear difference between the Law and the Gospel. "The law provokes wrath" [Rom. 4:15.] For the hearts are moved against God. They judge that He is unjust and cruel because He has burdened our weak nature with this immense load of the law, which it cannot possibly bear. On the other hand, because the Gospel preaches of the mercy and eternal benefits of God the Father, who gave His Son as a sacrifice, and of the Son, who shed His blood for our sins, and of the Holy Spirit, who enkindles confidence in God in the heart through Christ, hearts break because they do not believe in God: therefore the hearts, beholding these riches of God's mercy and goodness, burst out in praise of God, praising His goodness, praising and glorifying Him, and would rather forsake their lives than this confession.
The Jews understand these promises of the blessing of the flesh, that the Lord says he will restore the years of famine. But what follows abundance of grain and peace is well known, namely what Moses says [Deut. 32:15]: "My servant has become fat and fat and strong and horny." For the nature corrupted by sin cannot but misuse God's gifts, not only for lasciviousness and hopefulness, but also against the Church and God, therefore not praise and thanksgiving follow satiety, but contempt for religion and the utmost security. Therefore, after other misfortunes, God allows His Church to be plagued with hunger and lack. But because it has plenty of the nourishment of the Word, and even in the perils feels certain comfort, therefore the tongues are loosed in praise of God. Thus it is said in the 51st Psalm, v. 16: "Save me from blood debts, O God, who art my God and Savior, that my tongue may praise thy righteousness." And Hosea says [Cap. 14, 3.], "Forgive us all our sin, and do us good; and we will offer the farrows of our lips." This, therefore, is the benefit upon which this fruit tends to follow, that God may
be praised and his mercy extolled, as the prophet also says here: "You will praise the name of the Lord your God, who has done wonders among you". For these miracles are not bodily blessings and abundance of grain, but that to us miserable sinners, who are by nature children of wrath, the Son of God is given as a teacher of righteousness, who feeds us starving people, who are under the law and wrath of God, with his word, and in this way makes righteous people out of sinners, pleasant people out of children of wrath, blessed people out of the damned, immortal people out of mortals. In truth, these are miracles that no one has ever done but this teacher of righteousness, the Son of God.
But the fact that he adds that they will never again be put to shame, I have said that this is a certain proof that this is not to be understood of the return from Babylon to the land of Canaan, but of the time of the Gospel, especially since the Scriptures use this expression in other places, where they do not deal with physical benefits, but with the forgiveness of sins. In the 25th Psalm, v. 3, it says: "No one will be put to shame who waits for you," and Ps. 31, 2: "Lord, in you I trust; let me never be put to shame." But also this part of the verse contains a strong contrast of the gospel and the law. Paul says [Rom. 5, 1. 2.]: "Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand." And Eph. 3, 12: "By whom we have joy and access in all confidence, through faith in him." And Heb. 4:16: "Wherefore let us draw near with joy unto the mercy seat, that we may receive mercy, and find grace in time of need." For since the Gospel shows that Christ, the Son of God, became the sacrifice according to the will of the Father, and was sufficient for sins, therefore hearts do not doubt God's benevolence, do not despair, do not flee from God, and have placed all their hope in God's mercy.
sets. But what does the law 1) do? It does indicate what God's will is in regard to our works and what God requires of us, but because it does not confer the ability to do this, nothing else follows from the law but shame. For just as the sinner in Lucas [Cap. 18, 13] stands afar off, not even daring to lift up his eyes, so it is with us when the law shows us our sins and accuses us: we tremble, we fear, we dare not lift up our eyes to God, we flee from God, and, like Adam and Eve in Paradise, desire nothing more than that we might hide ourselves from His presence. This teacher takes away this being put to shame, for this is absolutely true [Rom. 9, 33.]: "He who believes in Him shall not be put to shame."
This is how I understand "to become disgraced" here. Others refer it to the deformity of nature caused by sin, that there are shameful impulses in the soul that fight against God's law, and the body is not only subject to death, but also to various other hardships. For just as evil desire constantly tempts us to sin, it very often drives us from the right path and inflames our hearts against the law of God. But sin is followed by its punishments. Thus, the whole life is nothing but a constant disgrace, error and misfortune. For sin and the devil celebrate daily triumphs over us as over slaves. But God helps this disgrace of our wretched nature through this teacher of righteousness, who forgives sins, gives the Holy Spirit and makes us heirs of eternal life. And this interpretation is not unsuitable either, but I like the previous one better, because it contains the beautiful contrast of the Gospel and the Law. For the law brings shame, for it does not lead to perfection. But the gospel fills the heart with joy and gladness, because it brings with it the certain forgiveness of sins.
Cap. 2, 27. And ye shall know that I am in the midst of Israel, and that I am the Lord,
1) Erlanger: <zui instead of: yuiä.
be your God, and none more; and my people shall be put to shame no more.
So far, the prophet has taught of Christ's ministry that he will be a teacher of righteousness, who, as Isaiah says [Cap. 25:8], will swallow up death, wipe away tears from all faces, and lift up the reproach of his people. What now follows is most properly related to the description of this person, that you know not only what Christ does, but also who he is, namely true man and true God. Although the Holy Spirit conceals these mysteries, it soon becomes clear to anyone who compares the scriptural passages that this passage has no other opinion. In the third book of Moses, Cap. 26, 11. 12., is this promise: "I will make my dwelling among you, and my soul shall not reject you. And I will walk among you, and will be your God." That this refers to the tabernacle, of which God says he will dwell in it, is certain. A similar saying about the temple that Solomon built is found in 1 Kings 6:12 f.: "Let this be the house that you build. If thou wilt walk in my commandments etc., then will I confirm my word with thee, as I spake unto David thy father; and will dwell among the children of Israel." No doubt the Holy Spirit is looking at these promises in this passage. From the time of Moses until Solomon, God dwelt in the midst of Israel because He had the tabernacle in Israel made according to His will and adorned with certain promises. But from the time of Solomon on, He dwelt in the midst of Israel, because He had in Jerusalem the temple, or, as the Scripture calls it, a house built according to His command and adorned with certain promises. This is known and certain.
Now behold, in this place, when the Temple and the Tabernacle were still standing, God promised through the prophet: "And you shall know that I am in the midst of Israel. Did they not know at the time of Joel that GOd dwelt in Israel? But the temple was called the house of the Lord for this reason, because the Lord had promised to dwell there. And
Isaiah says, Cap. 31, 9. that the Lord has a hearth in Jerusalem like a householder. Why then does he say, "You shall know"? Did they not know this beforehand? The prophet therefore indicates that in the time of the New Testament God will dwell in the midst of Israel in another and far closer way than He had dwelt in His house until now, namely that He, conceived by the Holy Spirit and born of the Virgin, will clothe Himself with our flesh, as the evangelist says by using this very figure of speech (John 1:14): "The Word became flesh and dwelt among us," and the Baptist (vv. 26 ff.): "He has come into the midst of you. He it is that shall come after me, who was before me." Therefore, as you heard above about the Teacher of righteousness, here you hear who he is, namely, a man who dwells in the midst of Israel, not as he had dwelt before in the temple, but visibly, as one who speaks with us face to face and teaches righteousness; a true man, but of whom it can be said that he is, as Isaiah (Cap. 7:14) calls him, "Immanuel," God with us, as the prophet now adds.
For it is not enough to know that he is in the midst of Israel, that is, that this Teacher is truly man, but this must also be added: "Ye shall know that I the Lord am your God, and none more." This addition completes the description of the whole person. For because this Teacher is in the midst of Israel, it follows that he is a true man, and yet of this man it must be believed and said that he is the Lord our GOOD, and none more. Here, according to the rule of Athanasius, one must neither mix the persons nor separate the essence. Above [v. 23.] he said, "Rejoice in the Lord your God, who giveth you [the] Teacher unto righteousness." This is a clear designation of two persons; the Father gives the Teacher, and the Teacher who is given is not the Father Himself, but the Son who is born of the Father. Of this Son it is here said, "Ye shall know that I the HEART am your GOOD, and none more." For the essence need not be separated.
However, many passages of the New Testament agree with this opinion. The Son says [John 14:6]: "No one comes to the Father except through Me." [Matth. 11, 27.:] "No one knows the Father, except the Son, and to whom the Son wills to reveal it." [John 14:9 ff:] "Philip, he that beholdeth me beholdeth the Father. How sayest thou then: Show us the Father? Believest thou not that I am in the Father, and the Father in me?" And just before [v. 1.], "If ye believe in God, ye believe also in me." And John 8:19: "If ye knew me, ye knew my Father also." [Matth. 11, 27.:] "All things are delivered unto me of my Father." And Paul says ^Phil. 2, 9.s: "God has given him a name which is above every name" etc. For Paul does not speak of the mere name (de nuda appellatione), as some dream, but of the glory of the Godhead, which the man Christ possesses.
These and similar sayings are, as it were, an interpretation of this passage, for God reveals Himself in the Son. John says [John 1:18]: "No one has ever seen God. The only begotten Son, who is in the bosom of the Father, he hath declared it unto us." For since we cannot know what is the nature of God, God sent His Son, His image or likeness. If we know him, we know God. But in the case of the Son, one must not look at the eyes, the mouth and the rest of the body, for this is what he took from us and put on, but one must hear the teaching and look at the works. He teaches that we are loved by the Father and that the Father does not want sinners to die. He lets himself be hanged on the cross and becomes a curse, so that we may be blessed through him. Behold, in this way you know God, who He is, and what His disposition is toward us. Therefore, whoever accepts the Son in faith, whoever honors the Son, truly believes in and honors God. For apart from this Christ, who was born of the Virgin Mary, there is no other God, as Christ says [Jn. 10:30], "I and the Father are one." Likewise [John 14:10]:
1) In the issues, "If you knew the Father, you knew me."
"Do you not believe that I am in the Father and the Father is in me?" Likewise 1 John 2:23: "He that denieth the Son hath not the Father."
Therefore, because the Son of God put on our flesh and dwelt in the midst of Israel, it rightly follows, "My people shall be put to shame no more." For He came for this cause, that He might destroy the works of the devil [1 John 3:8]; that we, being freed from the law, might be freed from sin, from death, and from the devil, by His merit and grace, in everlasting glory. So now you have two persons of the Godhead, the Father, of whom it is promised that he will send a teacher for righteousness, and the Son, who teaches righteousness by dwelling in the midst of Israel, that is, by becoming man. Now follows also an exceedingly glorious testimony of the Holy Spirit, and of his office, which he will administer in the new testament, sent by Christ.
Cap. 3:1, 2 And after these things will I pour out my spirit upon all flesh; and your sons and your daughters shall prophesy; your elders shall dream dreams, and your young men shall see visions. At the same time I will also pour out my Spirit on both menservants and maidservants.
We have heard the prophecy of Christ, the teacher of righteousness, who will fertilize the land like a vine, so that it will bring forth righteousness in abundance. But the name "teacher" belongs to the ministry, for he is a priest who not only teaches righteousness through the word, but gives himself as a sacrifice for the sins of the world. Although the apostles also teach righteousness, they receive it from Christ. For it is Christ alone who sacrifices for the sins of the world, and that with his body. Now the prophecy of the Holy Spirit is added. We have a credible witness, the apostle Peter, who says that this prophecy was fulfilled on the day of Pentecost, when the Holy Spirit came down from heaven and filled the hearts of the apostles and those with them with His divinity, so that they spoke with tongues that they did not understand before. 2,
2. 3.], and with great power gave testimony of the resurrection of Christ Apost. 4, 33], since they were terrified before they received this heavenly gift, and not only did they not dare to teach, but they hardly dared to leave the temple. Now that it is certain what this prophecy means, and at what time and how it will be fulfilled, all that remains is for us to consider the words carefully.
"After this," he says, that is, after the Son of God, the Teacher unto righteousness, has aligned his ministry, which, as we showed a moment before, was a twofold one (for he taught righteousness and atoned for the sins of the world by his death), only then will this also come to pass, that the Holy Spirit be sent, as Christ says [John 16:7.], "If I go not, the Comforter cometh not unto you." Peter in Acts Cap. 2, 17. sums up the whole time when he says, "It shall come to pass in the last days." For he is looking at the end of the Mosaic Law or the legal services, which had lasted longer than fifteen hundred years in this nation.
The word "pour out" is rightly interpreted of the great fullness, that, whereas the Word had hitherto been confined to the little corner of the Jewish land, through which the Holy Spirit had at all times enlightened and governed the hearts of the saints, now, through the apostles, the Gospel was to be preached in all languages, and the Holy Spirit was to be given to the Gentiles also. Likewise, that the Holy Spirit, besides the new light which He pours into the hearts, will also manifest Himself through glorious miracles! And yet the word "pouring out" is quite properly compared to the fact that he called Christ above [v. 23.] XXXX XXXXX ["teacher unto righteousness"], which signifies both a "rain" and a "teacher," so that it is to be understood that the Holy Spirit also is sent down from heaven like rain, that he may moisten the dry hearts and make them fruitful, as it were, as a barren field. Therefore, Peter also wanted to use this very image when he says: "Now that Christ is exalted by the right hand of God, and has received the promise of the Holy Spirit, he has received the promise of the Holy Spirit" (Acts 2:33 ff.).
(έξέχεε) he has poured out this which you see and hear. For David has not gone up to heaven" etc. Here it is evident that he uses the word "pour out" to indicate that this gift was sent down from heaven, like rain.
But all power is in the fact that he says, "I will pour out my Spirit." Peter changed the words a little, "Of my Spirit." But the point is quite the same. For all power is in the pronoun ["my"]. Since Peter has also retained this, the opinion remains the same. Now here first of all observe the difference of persons. For you hear him who promises to pour out his Spirit, and yet what is poured out is not him who pours out, but something different. For this is the way we must speak, so that we may ascertain the difference of persons, which must by no means be blended. So also he said above, "Rejoice in your God, who giveth you the Teacher unto righteousness." Here one must put two persons, namely the giver and the teacher. The Son who teaches is not the Father who gives the Teacher, and the Father who gives 1) is not the Son who teaches. And yet Christ says [John 10:30], "I and the Father are one." [John 14:10. "Do you not believe, Philip, that I am in the Father, and the Father in me?" In this way, the persons must also be separated here. It is another person who pours out the Spirit; and the Spirit who is poured out is another person than the one who pours out. This is certain and true and must be strictly held.
But this must be added afterwards, that he does not simply say: I will pour out the Spirit, but adds: "My Spirit." So here it is the spirit of the Father. But in the Father there is nothing that is not divine, eternal, omnipotent. Therefore, this Spirit of God, which is not the Father Himself, is the eternal and omnipotent God. Here, therefore, you see the foundation of the Creed of Athanasius. I do not know if the Church of the New Testament has a more important Scripture after the time of the Apostles. He says: Another
1) Erlanger: äonet instead of: äonat.
Person is the Father, another the Son, another the Holy Spirit. But the Father and Son and Holy Spirit is one God, equal in glory, equal in eternal majesty. As the Father is, so is the Son, so is the Holy Spirit. The Father is uncreated, immeasurable, eternal, almighty; so is the Son, so is the Holy Spirit, and yet there are not three uncreated, nor three immeasurable, nor three eternal, nor three almighty, but there is One uncreated, immeasurable, eternal, almighty. Thus the Father is God, the Son is God, the Holy Spirit is God; and yet there are not three Gods, but there is One God etc. This is a necessary doctrine, not only because without it there can be no knowledge of God, but also for the sake of invocation. For as often as the mind calls upon God, it should in the heart regard God the Father, the Creator of all things; and the Son, whom the Father has begotten from eternity, His image, and whom He has ordained to be the trespass offering for the sins of the world; and the Holy Spirit, who proceeds from the Father and from the Son, and, as Joel here speaks, is poured out by the Father through the Son, that He may, as we shall soon say, sanctify the hearts.
This Spirit of God is called the Holy Spirit in Scripture. Just as 2) the office of the Son is indicated by the fact that he is called the Teacher of righteousness, so the Spirit of God is called holy by his office, because he sanctifies us who are born and are born completely unholy and godless through sin. For the poison of sin has not only spread through the body, which it has turned from an immortal to a frail, diseased and mortal one, but it has also corrupted our spirit. For the mind has lost the knowledge of God, so that we walk as it were like the blind in broad daylight. The will, however, is so corrupt that it constantly quarrels with the law of God and is not able to be subject to it. Therefore we are driven by the evil spirit, which
2) In the editions there is still ut before sieut, which seems too much to us. If one wants to retain it nevertheless, then instead of the second vocatur is to be read: vooetur. The old Uel^rsetzung has an anacoluth here.
The people who take pleasure in sin and hate the judgment of God. But the office of the Spirit of God is to heal these evils and to sanctify the unholy hearts. This happens primarily through three things.
First, it takes away security from the hearts and instills fear of God. For by nature we all delight in sin and are sure to indulge in it. Look at David, who thinks that it is well for him, that after Uriah was killed, he could obtain his wife without difficulty [2 Sam. 11:27]. After Paul received letters that he was allowed to rage against the Christians in Damascus, he triumphed and considered himself lucky. When a miser is shown an opportunity to gain even unjust gain, he eagerly seizes it and chases after it. What need is there of many words? The depraved nature diligently seeks and seizes opportunities to sin, and in doing so is sure of God and God's judgment. The Holy Spirit, however, first of all does this: He punishes the sure hearts because of sin, so that they see the shamefulness of sin and pay attention to the punishments that are inflicted on sure sinners. In this way, we begin to punish sin and stop what has been done in an ungodly way, and with great desire we ask God for mercy for past sins and for the ability to obey God's will. Therefore, although sin does not cease to tempt us, with the help of the Spirit of God we resist sin and kill it,
When this is accomplished in the heart by the Holy Spirit, for it is not in human endeavor or wisdom, He then kindles in the heart the new light of faith, so that we firmly believe that through Christ our sins are forgiven and that the Father in heaven is reconciled to us. This is also not the work of nature, but of the Holy Spirit. For when hearts consider their sins, they naturally flee from God and fear His wrath. The Holy Spirit takes away this distrust of hearts by showing Christ's sacrifice and by the same inciting us that even if we are guilty of the most grievous sins, we may be reconciled to God.
We must not flee from God or distrust His goodness, but come to Him with confidence because of the mediator of Christ. Through this faith, as Peter says [Acts 15:9], hearts are purified and we are truly sanctified. For because we receive forgiveness of sins through faith, we are counted holy and righteous for Christ's sake.
But faith is followed by confession, as the Psalm says [Ps. 116:10], "I believe, therefore I speak." Confession, however, brings with it certain dangers and temptations. For the devil is hostile to it and agitates the world against the godly; since the latter is able to do much through power, dignity and riches, it plagues the church severely. Here, therefore, the Holy Spirit's ministry and beneficence are felt in an extraordinary way, strengthening and comforting hearts in the midst of dangers, so that they do not despair or abandon the confession. The apostles, strengthened by the Holy Spirit, despise the threats of the priests; they are much more interested in teaching others about Christ than in preserving their lives. The holy martyrs, as Prudentius reports about Laurentius, Agnes and others, mock the tyrants in the midst of their tortures; Stephen, when they were already stoning him, did not respect his life, because he was worried about the blessedness of those who sinned so surely. These are not human gifts, but certain gifts of the Holy Spirit, who comes to us from on high through Christ and strengthens the weak nature. But what they do in danger, especially when death is at hand, who are without the Holy Spirit, is well known. They tremble, they complain, they are afraid, they see nowhere where they can find rest. That is how it is by nature. But the Holy Spirit of God also changes and heals nature in this respect, not in such a way that he soothes the torment or makes the body insensible to the evil (although he also sometimes does this), but so that in the midst of feeling the evil, our courage does not fall away, and we, looking to a better hope, comfort ourselves and raise ourselves up through prayer, as he says for this reason in Zechariah [chap. 12, 10] "the spirit of grace and prayer".
is. The Spirit of grace, because it makes hearts certain of Christ's forgiveness of sin; of prayer, because it prompts prayer in peril, and by the hope of salvation alleviates present misfortune.
And this is followed by a long series of Christian virtues: Frankness in confession, patience in carrying the cross, prayer with the certain hope of salvation, certain faith in God's favor, although fate speaks a completely different language, practice in words, in that the weak faith aligns itself with the promises; and who can enumerate all the gifts of the Holy Spirit in this weakness of ours? But this should stimulate us to recognize God's immense mercy, who accepts us poor sinners in so many ways, helps us, nurtures and cares for us, governs and protects us. For he is not content with the fact that he has given us body, mind, will, speech, yes, he also gives us his Son, who teaches righteousness and becomes a sacrifice for us; he also sends down his Spirit from heaven to heal and remove the incurable, deadly and eternal 1) diseases of nature. He wants this to dwell in our hearts, to govern, guide and exalt us, since we are driven and provoked against God in so many ways. This is a tremendously great and quite inexpressible goodness; if we do not acknowledge it, if we do not often consider it and give thanks for it, we are quite ungrateful.
This also teaches us about the right invocation of the Holy Spirit, of which the 51st Psalm gives us an excellent example, in which the prophet complains about the miserable corruption of nature through sin, which not only irritates us continually, but also drives us violently against the law of God, from which many frightening cases and almost innumerable ailments subsequently arise in the church. Therefore it is highly necessary for us, since we are in so many dangers, that we diligently ask for the government of the Holy Spirit according to David's example. He first asks that the sins of the
1) Erlanger: altkrnos instead of: astsrvos.
that would be covered and the iniquity be blotted out. For we are such people that as long as we are in this life we cannot be without sins. Therefore, there is no other way of healing than for the Lord to cover and blot out the sins that are in us and, as it were, to close our eyes so that He does not have to see them. On this forbearance of God rests our salvation, which was purchased for us through the Son of God, who gave himself as a sacrifice for the sins of the whole world. But because we carry this treasure, as Paul calls it [2 Cor. 4:7], in earthen vessels that are broken by a light blow, another heavenly gift is needed, the Holy Spirit, to keep us in this grace so that we do not fall from it. Therefore David continues to pray [Ps. 51, 12.], "Create in me, God, a clean heart, and give me a new certain spirit."
David asks that a new heart be created in him. This is a clear confession that he has an unclean heart, that is, one that deviates from the law of God and takes pleasure in sin. This, he wishes, may be changed and made new, so that it is no longer impure, that is, so that this impurity is forgiven, and for this, he says, XXXX XXX, a certain spirit, is necessary, which continues to kindle faith, so that he does not doubt God's benevolence because of the sins, but retains a certain and constant hope of the forgiveness of sins. But he uses the word XXX, which means to restore. For since we cannot stand firm in such great weakness that we should not often fall, but the Holy Spirit is driven away when one sins against conscience, this prayer is necessary that the gift of the Holy Spirit may be restored to us continually, so that we may not doubt that our sins are forgiven us through Christ. But this saying includes faith, which we have put in second place above [Col. 1578].
David then prays for another gift, saying [Ps. 51:13.], "Cast me not away from thy presence, and take not thy Holy Spirit from me." Here notice above all things the steps. There is in us an unclean heart, but by faith the her-.
The law cleanses us so that sin, even though it exists, is not imputed to us. But because sin continually tempts us and contends in us against the law of God, not only is faith necessary, by which we firmly believe that our sins are forgiven us through Christ, but we also need the other gift of the Holy Spirit to sanctify us, that is, to strengthen and awaken us, so that we do not obey the sin that tempts us, but resist it and put it to death. For if this does not happen, if we indulge in sin, the Lord casts us from his presence, that is, he abandons those who are sure to sin to their lusts, as the examples are before us. Against this great evil, David prays and asks for the sanctifying Spirit.
Thirdly, he adds [v. 14.], "Comfort me again with thy help, and the joyful spirit contain me." Now this is the third thing of which we have said above. For since all who desire to live godly in Christ must suffer persecution [2 Tim. 3:12], here also we have need of the Holy Spirit to fill our hearts with the joy of God's salvation, so that, though we are afflicted in many ways in this world, we may nevertheless take comfort in the certain blessedness that has been acquired through Christ. For this is what Paul says: "Hope does not put to shame" [Rom. 5:5]. With this hope David associates XXXXX XXX, the joyful, willing, noble spirit that will not grow weary in bearing the cross. For this is the fate of the godly, that one temptation follows another, as the 42nd Psalm, v. 8, indicates in an excellent image. For he compares the church to a vessel on the stormy sea, which the tides shake from all sides, and there is no end of danger, since one storm pushes another, as he says [Vulg.], one abyss calls another. Therefore it must be a joyful (XXXX) spirit, not a fainthearted and despondent one that gives way at the first attempt, but a generous, high and unbroken one that is not wearied by dangers, but is joyful and lively.
In this way, it is also fitting for us to pray daily that the Lord will grant the faith of the Lord.
Third, that we may be courageous and constant in the cross and not flee from danger for the sake of the confession. Third, that we may be steadfast and persevering in the cross and not flee from danger for the sake of the confession. For if God's Spirit does not assist us, it is impossible for us to stand firm. But rightly do we, each one of us, punish our sluggishness. For how many are there who think about these dangers or are troubled by them? How many you can find everywhere who have never called upon the Holy Spirit! Therefore, let us encourage ourselves and ask for this gift of the Son of God, which He received for us from God the Father, out of our hearts, so that the Lord will give us His Spirit to govern, protect and strengthen us in this way, as Christ says, Luc. 11, 13: "My Father will give the Holy Spirit to those who ask Him."
But I will also add this about calling: there is no difference whether you call on the Father or the Son for the Holy Spirit. For it is the Spirit who proceeds from the Father and from the Son. Therefore Christ says both; John 14:26, "The Spirit, whom my Father will send in my name"; and [v. 16.], "I will ask the Father, and he shall give you another Comforter." And Apost. 2, 33. Peter says, "Christ hath received the promise of the Holy Ghost from the Father"; and Ps. 68, 19. "Thou hast received gifts for men." Quite properly, therefore, the Holy Spirit is asked of the Father, but in such a way that you must ask in the name of Christ, that is, that for Christ's sake this gift may be given to you. And Joh. 16, 7. Christ says: "If I do not go, the Comforter will not come to you. But if I go, I will send him to you." And Cap. 15:26: "But when the Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father." You can therefore quite rightly ask this benefit from Christ; and it makes no difference whether you say, "Eternal Father of our Lord Jesus Christ, give me your Holy Spirit, who will kindle faith in me, govern me and strengthen me," or whether you say, "O Son of the eternal Father, Jesus Christ, give me your Holy Spirit, through whom I will be comforted.
However, in the Church's example, we are invited to invoke the Holy Spirit Himself. For she prays thus, "Come, Holy Spirit, fill the hearts of your faithful." And Basil adduces the words of Eusebius of Palestine: "Who we call upon the holy God, the Creator of light, through our Savior Jesus with the Holy Spirit." Even if these testimonies of the Church were not available, this is a sufficiently firm and certain reason that those who confess that the Father, Son and Holy Spirit are the true God, know that, even if they name only One Person, they nevertheless call upon God, just as the Church baptized in the name of Christ. I wanted to touch on this briefly, so that the simple ones, when they pray, do not lay a rope for themselves.
So far we have said what the Holy Spirit is and why the Holy Spirit is sent. Then we have shown by the example of David which benefits of the Spirit one should ask for. Now the fourth part remains, that we also teach about the means and, as it were, the instruments through which the Holy Spirit is effective. But this is also a very necessary part of the teaching. For not only are the dreams of the monks known, who prepared themselves with fasting and prayer, but also the enthusiastic opinions of others, who claimed for themselves that they were in possession of an exceedingly pure doctrine. For these set aside the ministry of preaching, which God willed to be in His church, hid themselves in corners and indulged in I don't know what kind of contemplations, and in this way awaited the promise of the Spirit in certain stages, which they called by whimsical names. 1) In this way they only achieved that they were not filled with the Holy Spirit, but with another, evil spirit, which made them senseless and almost fools, as the examples are known in the places where Münzer, Carlstadt, Storch 2) and other enthusiasts have taught, and the greater part has subsequently gone over to the Anabaptists, who do not understand anything about the Holy Spirit.
1) Cf. Walch, St. Louis Edition, Vol. XXII, 1010. Table Talks, Cap. 37, § 1.
2) Cf. Walch, St. Louis Edition, vol. XVIII, Einlettung, p. 10 d f.
are greater than those. These errors must be countered and certain testimonies from Scripture must be given about such great things.
Therefore, we must remember what we said above about the certain and undoubted works of the Holy Spirit, namely, first, that he kindles faith in hearts so that they do not despair because of sins; second, that he helps our spirits to resist and kill sin. Third, he comforts in adversity. For if you ask, "What are we by nature wont to do?" it is well known that the feeling of sin produces despair; it is well known that we have a desire to sin, and that in distress our hearts fall and tremble. This corruption of nature is changed and healed by the Holy Spirit, not in those who have made monkish preparations and solitary contemplations, but in those who have eagerly listened to God's Word. For look at Matthew the tax collector. Why does he leave his profitable and sinful state and unite himself with Christ? Is it not because he has eagerly heard Christ? So also the woman, the sinner [Luc. 7, 37]. Since she had previously pursued the opportunity to sin with all diligence and gladly seized it, she weeps miserably, bears sorrow for the sins she has committed, and seeks forgiveness of sins even in a strange house, in the midst of respected men, where shame should have kept her from going, if she had been ashamed otherwise. But she does not care about the judgment of others, and desires only to hear the word that her sins are forgiven. Who has so changed her heart? Is it not the word she heard from Christ? So also Zacchaeus has hitherto had his delight in unjust gain, but promises to give half of his goods to the poor, and to restore theirs [fourfold] to those whom he defrauded [Luc. 19:7.]. Paul, too, although burning with anger against the Christians, immediately becomes a different man at the voice of Christ and promises to do what he is commanded and to leave the old way [Acts 9:6]. Thus, three thousand Jews respond to Peter's sermon [Acts 2:37], "Men, brethren, what shall we do?"
Therefore, the Word of God is the constant instrument by which God wants to move, inflame and enlighten people, yes, change them completely, so that those who were safe until now, first begin to fear the wrath of God and the judgment, and improve their lives. Second, that those who were despondent because of the fear of God's judgment comfort themselves against sin with the sacrifice of the Son of God. Third, that even in danger, and even in death, they hold on to the hope of salvation. Thus Paul says Rom. 10:17: "Faith comes from preaching, but preaching by the word of God." But here it must be properly described what the word is. The law is also the word of God, but through it, says Paul in Gal. 3, 2, the Holy Spirit is not given, but through the word of the gospel. Therefore Isaiah says [Cap. 52, 7.], "How lovely are the feet of the messengers who proclaim peace." For in truth there is nothing more lovely, nothing more delicious than the preaching ministry of the church, which brings the Holy Spirit, who kindles faith and the knowledge of God, kills sin and comforts in peril. For he is like rain that never falls on a dry place without some fruit following. Therefore, if you desire to obtain the gift of the Holy Spirit, if you desire a certain improvement of your servants and children, keep this way: Diligently hear the word, keep those who are entrusted to your care to the word. For it is the Holy Spirit alone who heals hearts corrupted by sin. But he makes whole by the word of the gospel, in which we are punished for sin, for righteousness, and for judgment. When we hear that sin is in us, we are dismayed and afraid in our hearts, but through the righteousness of the Son of God we rise up against sin and keep the certain hope of salvation in all our troubles. For we know that the prince of this world has been judged and overcome, so that he can no longer harm those who are in Christ Jesus, even though he can, and often does, challenge and afflict them.
Furthermore, when we speak of the word of the Evan
gelii, we also include the sacraments, because the promise of the Holy Spirit and the forgiveness of sins is also attached to them. Therefore Peter, when asked what to do [Acts 2:38], answered, "Repent, and be baptized every man in the name of Jesus Christ." And Christ says [John 3:5], "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." This is a clear saying that the Holy Spirit wants to be effective in the hearts through baptism, as Peter also says [Apost. 2, 38.]: "So you will receive the gift of the Holy Spirit."
And this is also the reason why, following the example of the apostles and the first church, we also bring the little children to baptism. Because it is certain that the Holy Spirit wants to be effective through the water of baptism, we firmly believe that the effect of the Holy Spirit is no more hindered by the children's lack of understanding than we adults make the work of the Holy Spirit more perfect through our powers and senses. However, there are examples that even those who have not yet been born are sanctified in their mother's womb and have also had the knowledge of Christ. But since it is certain that the spirit in the children is impure because of sin, why should we not grant them the sanctification which Christ promises through the water of baptism, and without which they cannot possibly be saved?
Therefore, let this doctrine remain certain and firm, that the Holy Spirit is given through the preaching ministry of the church, that is, through the preaching of the gospel and baptism. There let all seek him who desire to obtain him. They should not miss the public meetings where the voice of the gospel resounds; they should unite their prayers with the prayers of the church gathered in the name of Christ, and when they hear the holy sermons, they should earnestly ask that the Holy Spirit imprint them on the hearts and write them with his finger in our hearts, as Jeremiah promises [Jer. 32, 33]: "It shall come to pass, when the gospel is taught, that the law of God shall be written in the flesh and in our hearts.
not, like the Law of Moses, into hard stones.
But here we should remember our weakness and God's great goodness, yes, as Paul says [Rom. 2:4], the immeasurable riches of mercy. Baptism clothes us with a pure and undefiled garment, for through Christ we are forgiven all that is corrupt in us. But just as those who walk through slippery and filthy ground easily fall or are defiled by others, so we often fall from grace and lose the Holy Spirit through sins committed against our conscience. This happened to David; therefore, when he realized the danger, he prayed that the Lord would not take away his Holy Spirit from him. Here, too, divine mercy has taken care of us. For through Christ the keys were given to the church, so that those who doubt about the forgiveness of their sins may hear Christ's pronouncement, which he wants to be pronounced on all those who grieve over their sins and desire to be absolved of them. The use of the keys, therefore, also serves to restore in us the gift of the Holy Spirit and to rekindle the faith extinguished by sin.
In this way also the Holy Communion is instituted by our Savior, in which two things are given to us. First, the body and blood of Christ with the bread and wine. Then the glorious promise, which tells everyone who partakes of the Lord's Supper that Christ's body was given for us, and his blood poured out for the forgiveness of our sins. In order that hearts may not doubt this promise, the ransom itself, which was given for sins, is presented to everyone who uses the Lord's Supper, so that they may be the more certain and believe that the body of Christ was given for them and that his blood was shed for our sins. This is also the way of access to the forgiveness of sins, and the way of recovering the gift of the Holy Spirit, which is lost through sins committed against conscience. As we have said above, the Holy Spirit does not come alone, but is not
As those who desire to call upon God earnestly, who desire to kill their flesh and to show patience in the cross and not to become fainthearted, they must be diligent to hear the Word diligently and to use both the keys and the Lord's Supper frequently. For these are not mere or idle spectacles, but instruments by which the Holy Spirit is active in us and sanctifies us. Those, therefore, who seldom make use of these means, or who, as many do, think little of the whole ministry of preaching, of them it is certain that they are not driven by a good but by the evil spirit, however they may disguise their actions.
But we will now finally come back to what Joel adds about the prophesying, the dreams and the visions that are to be revealed to the sons and daughters, the elders and the young men, the servants and the maids. First, these distinctions of age, station, sex, serve to explain what he said above in general, that the Holy Spirit should be poured out on all flesh. For here will not be the distinctions as they were under the law, where the office of teaching, of praying, of sacrificing was commanded to certain people. For although, for the sake of order, certain persons are appointed to govern the churches in the New Testament, the gift of the Holy Spirit is given without distinction to all who call upon the name of the Lord, whether they be women or men, old or young, bond or free. Therefore, the prophet rightly uses the word "pour out" to indicate the goodness of God, who desires to make all men blessed through His Son and is not only kind to His people, but to all peoples on earth.
But as far as the difference of the gifts is concerned, the description is generally taken from the law. There prophecy means the revelation of future events, both in the world regime and in the church. Therefore, prophets were called those to whom future events were revealed by the Holy Spirit. The
But the highest level was that of those who taught the knowledge of Christ and the coming of his kingdom. But those who prophesied either about the fate of individual people or about the world regime were not held in such high esteem. David and Isaiah have many prophesies about Christ, but Isaiah also prophesied about the fate of the world kingdoms. In the histories of the kings, we are presented with the examples of many people who reveal future events to certain people. Thus Jeroboam is informed about the kingdom of the ten tribes [1 Kings 11:31], Nebuchadnezzar about the fact that he will become senseless and lose his kingdom [Dan. 4:28].
But now we ask about the way in which this is made known to people through the Holy Spirit. First of all, we must remember that the ministry of the Word has always been preserved in the church through the beneficence of the Holy Spirit, that the hearts of very many have been awakened by the Word, that they saw the future kingdom of Christ in the oral word, as if it were sketched out on a tablet, and that afterwards they presented it to the world more clearly, as if it were painted with colors and put in a good light. Thus, the sermons of God and the holy fathers, which Moses narrates everywhere, taught David, Isaiah and Jeremiah well.
Daniel, as he himself reports [Cap. 9, 2], inspired by the reading of the prophecy revealed by Jeremiah [Cap. 25, 11], remembers the end of the captivity, and as he prays for the rest of the people, he is also informed by an angel about the coming of the kingdom of Christ. Although Daniel learned this through the ministry of the angel, the beginning and, as it were, the occasion for it came from the diligent reading of the Word. And Christ gives to understand [Joh. 5, 39.] that to those who search the Scriptures the secret of the kingdom of heaven will be revealed. This, therefore, is the first means by which God revealed the mystery of faith and the knowledge of Christ to the holy prophets.
When Isaiah read the sermon about the seed of the woman who would crush the serpent's head, and about the serpent who would prick the seed in the heel, he received
through diligent meditation on these things by the Holy Spirit, the light so bright that he prophesied so clearly of the death and suffering of Christ, and at the same time showed that he was God by nature. For the overcoming of the devil is not a man's work; but the feeling of the bite of the serpent belongs to a man, not to God.
When David read the same prophecy, he also saw, by the impulse of the Holy Spirit, that this seed was the Son of God; therefore, in the 110th Psalm, v. 1, he calls him "his Lord. In the second Psalm, v. 7, he expressly indicates that he was born of God and eternal.
Also Isaiah, when he read the prophecy of Jacob [Gen. 49:10] that Christ would come when the scepter and the prophecy were gone, saw that from the root of Jesse, as if from a dead stem, a rod or branch, the Son of God, would grow forth. Although everything concerning the kingdom of Christ has been fulfilled, this should still admonish us to read the Scriptures diligently. For we see that this becomes clearer through diligence and godly contemplation; not as if this were due to our perspicacity, but because the Holy Spirit uses the Word as His instrument through which He enkindles and moves hearts.
Another way of revelation is through the angels, as is known from Daniel [Cap. 9, 21. ff.], that he was so instructed about the time of the Messiah, when the Son of God should be born.
But as some histories of the New Testament clearly show, the angels did not always let themselves be seen in human form, as Gideon, Manoah and others saw the angels, nor did the angels always speak with a human voice, as to Mary, but indicated future things by dreams and visions. For these prophetic dreams are not something human or accidental, but they are inspired by good angels who so move the senses, just as it is certain that the evil angels cause shameful and terrible dreams. However, the dreams are also sometimes called visions, namely when images of future
The visions are called visions when images of future events are presented, like Nebuchadnezzar sees a tree [Dan. 4, 7], like the Egyptian cupbearer [Gen. 40, 9. ff] sees that he holds the grapes in his hand and presents them to the king. But actually these are called visions, if not in sleep, but in waking state pictures of future things are held up, as Daniel, when he was awake [Dan. 8, 3.], saw a ram standing before the water etc. Although in this way prophecy, dream and vision are different things, they all have the same purpose, namely, that God teaches through them about future events.
What then, you will say, is the use of dreams, visions and prophecy after the Holy Spirit is sent? Or what is the need for dreams and visions? Is there anything left to be revealed concerning the kingdom of Christ? That would certainly be a pleasing fist to the papists, who impudently claim that not everything is taught in the holy scriptures that is necessary for salvation. The Anabaptists also dream of new revelations. And in former times there was a superstition in some monasteries that they believed that all dreams had to be written out and were to be taken for revelations.
But the prophet explains himself sufficiently when he says that the Spirit of the Lord should be poured out on servants and maids. For he does not speak of new revelations through dreams and visions, but simply of the gift of the Holy Spirit, who purifies the hearts and governs the minds. In truth, this gift belongs to this time in the New Testament. For although there is no lack of prophecy or the gift of prophecy in later times, this is to be placed far below the gift of which the prophet here remembers. For the right knowledge of the Son of God brings the knowledge of the Father, it brings forgiveness of sins, it brings the right guidance, so that we do not give way to temptation and sin does not reign in us, in short, it brings eternal life, while the gift to prophesy about future events can also be with the wicked, as Balaam was [4 Mos. 23, 7. ff.], and that prophet of Juda
[1 Kings 13:1], who foretold Josiah to King Jeroboam and was torn by the lion. Yes, even Satan often predicts future things from the nature of the causes he sees. But this gift, which is promised here, is such that it certainly brings with it eternal life, which is why it is so gloriously praised. For what are all other gifts compared to this, that God's Spirit Himself, the eternal God, descends into our hearts, even into our bodies, and dwells in us, governing and guiding us, as Paul clearly says, 1 Cor. 6:19: "Know ye not that your body is a temple of the Holy Ghost which is in you?" Therefore, as far as the present passage of the prophet is concerned, prophecy, vision and dreams are one and the same, namely the knowledge of God through Christ, which the Holy Spirit kindles through the word of the Gospel.
V. 3. 4. and will give miraculous signs in heaven and on earth, namely blood, fire and smoke vapor. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come.
About these signs many things are said, when they happened, whether they preceded the glorification of Christ, or whether they were the signs that preceded the destruction of the Jewish people; some refer them to the signs of the last day, since the day before which they are to precede is called a great and terrible day. But we follow most surely the certain instruction of the apostle [Acts 2:16 ff], who not only states what Joel foretold about the sending of the Holy Spirit, but also names these same signs, indicating that these signs occurred before the sending of the Holy Spirit.
But here a twofold question arises: the first, what are these signs? the second, why is the day of the sending of the Holy Spirit called a terrible one, since it is rather full of joy and blessedness? With regard to the first, I answer that I fully believe that these signs mentioned by Joel are the same as those mentioned by the evangelists as having occurred during the day of the sending of the Holy Spirit.
of the suffering of our Savior. There was a terrible darkness of the sun just on the day of the full moon, which shrouded everything in darkness, as if a smoke stretching far and wide hindered the eyes, so that even what was nearby could not be seen. And the prophet himself interprets in this way, as he adds that the sun will be darkened and the moon will give a bloody glow. But, you will say, the evangelists did not mention anything about the moon, and it was underground during the time that it could not be seen. I answer: At night it was seen completely, and what wonder if sad signs also appeared at it, as at the sun, because one must believe the prophet, who assures this, although the evangelists have mentioned nothing of the moon. But they have thought of the earthquake and the opening of the graves, which Joel indicates when he speaks of the miraculous signs on earth. Some point to the fiery color of the sun, which it sometimes assumes, as we have seen in this forty-seventh year for three whole days before the most noble Elector of Saxony was captured by Emperor Carl in battle. And many are of the opinion that in this way the future tribulation of the church is indicated, which towards the end of the world shall be plagued with various kinds of persecutions, as Christ [Matth. 24, 21.] testifies. Others, like Jerome, interpret it from the fiery tongues or the brilliant flames on the day of Pentecost, through which the Holy Spirit manifested Himself. So also John [Luc. 3, 16.] predicts that Christ would baptize with fire. Those who reject this opinion, because this happened in a private house and not publicly, may seek a more suitable interpretation, if only the prophet is not deprived of his reputation, that among those signs there was also fire, not an ordinary but a miraculous one.
But this above all is worthy of interpretation: If these signs preceded the day of the Lord, on which Christ began to be known to the world through the sending of the Holy Spirit and the preaching of the gospel on the day of Pentecost, why is this so joyful day called a terrible one? Because it is not, as
through the law, the wrath of God has been revealed, but grace and mercy through the gospel, and those unspeakable treasures have been brought to us, the forgiveness of sins, righteousness, deliverance from the tyranny of the devil with the certain hope of eternal bliss. Is this then terrible? Should we not rather ask for it with the most heartfelt prayers?
I answer: This day is called dreadful and terrible, not for the sake of the faithful, to whom it is, as Isaiah Cap. 49, 8, it is in truth "a gracious time and a day of salvation," and, as Joel says, "a great day," in which God has revealed the greatness of His power and mercy against the whole human race, but because of those who do not believe and because of Satan. For to these it is the day of eternal judgment and never-ending damnation, as Christ says [Marc. 16, 16.]: "He who does not believe will be damned." Likewise [Joh. 12, 48.]: My word will judge those who do not believe. For just as those who believe in Christ receive forgiveness of sins, so those who do not believe will have their sins retained.
V. 5 And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved. For in Mount Zion and in Jerusalem there shall be salvation, as the Lord hath promised; even to the rest whom the Lord shall call.
The prophet has spoken of the terrible day when the wrath of God will be revealed from heaven against all ungodly beings. But here 1) he promises salvation or escape, not a physical one, but from eternal wrath. The word is very significant. Paul interprets it Rom. 10, 13. by "to be saved". But it includes the present and great danger. For as when a battle is fought, and the victor with the sword rages far and wide, and he who escapes in such great danger is called, so the 124th Psalm, v. 7, uses the similitude of a little bird, which, when the rope is tied against him, is called "blessed.
1) Wittenberger: Uane instead of: Uie.
waiting is torn, escapes and is saved. This bird is also called as if you were to say: That comes from it, that is snatched out, that is saved. The Psalm uses this word twice. Thus, since the prophet says in this place, "He that shall be saved," he indicates the danger common to all. For the Holy Spirit punishes the world because of sin [John 16:8]. And as Paul says [Rom. 1, 18.], "God's wrath from heaven is revealed against all ungodliness and unrighteousness of men who hold out the truth in unrighteousness." And yet the prophet promises that it will happen that some will escape this danger of eternal damnation and will be saved by calling.
This is truly a great promise, which should stimulate our hearts to diligent study [of the Holy Scriptures]. For what are other arts or sciences compared to this one, which teaches how to escape eternal death and the judgment of God? Others serve to gain either reputation or wealth, and to make this bodily life all the more comfortable, but this one brings eternal goods with it, and it alone makes this life, which is otherwise harsh and exceedingly full of dangers, pleasant. For what can happen to us in this life that is so sad that it would not be alleviated by the certain hope of the forgiveness of sins and eternal life? But this art has innumerable masters. For what heathen could you find, indeed what man could you find, who would not dream that he had a certain knowledge of this supreme good? The Turks hope that if they combine the precepts of the Alkoran with outward discipline, they will attain eternal bliss. The Jews promise themselves bliss if they are circumcised and keep what is commanded by Moses. A papal minister draws from the mass, a monk from his vows and his rule, the hope of grace and eternal life. Finally, the common people, who are instructed by the papists, have a thousand ways of worship from which they draw the hope of beatitude.
But all these are miserably mistaken, and while they think they are on the way to salvation, they are plunged straight into ruin.
For only compare those opinions with the saying of Joel. He promises salvation, not from bodily dangers, but from death and sins, and yet he does not think of any legal service or work. Holy and divine commandments are that one should honor parents, not kill, not break marital fidelity, guard against theft etc., and yet Joel remembers none of these things. Now although these are holy and good works, for they are commanded by God, they do not serve to save us from death and sins. There is only one true and certain way to escape, as Joel clearly says, namely, to worship the name of the Lord; those who do so shall be saved. All the others, whatever divine services, whatever works they may perform, cannot be saved if this invocation is not there, but remain and perish in death and in their sins. The Jew is not saved by the diligent observance of the law, a papist is not saved by the diligently chosen services, but only the calling saves.
But you must not think that calling is the mere calling of the name of God, for if you were to think that, the whole world would be full of people calling on the name of the Lord. You cannot find a Jew, a Turk, or a monk who does not call upon it often and earnestly, especially when they are in danger. But however this may be, there is no work among all works that is more rare than right invocation. In order for this to be understood, the right description must be sought. But you cannot get it from the schools of the sophists. You must consult Paul as a credible witness, who cites this saying of the prophet and also interprets it well. Rom. 10, 12-15, he says: "There is no difference here between Jews and Greeks; there is only one Lord, rich above all who call on him. For whosoever shall call upon the name of the Lord shall be saved. But how shall they call upon him in whom they believe not? And how shall they believe, of whom they have not heard? But how shall they hear without a preacher? But how shall they preach where they are not sent?
As it is written: "How beautiful are the feet of those who proclaim peace, who proclaim good" etc. This is a very beautiful and skillful interpretation of this saying, in which Paul indicates what the right calling is, to which Joel attributes salvation from death and sins.
Someone who is inexperienced in holy things might think that calling is a work of the second commandment, and might wonder why blessedness is attributed to this work of the second commandment and not rather either to the first commandment, which demands faith and fear, or to all ten commandments. But Paul answers masterfully that calling comes from faith, but faith from the word, and gives this description of calling: "Calling on the name of the Lord is when you first hear the gospel of the Son of God and accept the promise in true faith, and then, trusting in the promise made in the gospel, call on God to protect and save you for Christ's sake against sin, death and the devil. Whoever calls in this way calls rightly and will surely be saved.
Therefore, calling is not a mere calling of the name of the Lord, which is also done by the Turks, Jews and Papists; it comprehends the far highest things, that you hear the gospel with a humble heart, and first of all do not neglect baptism, then also the holy supper. [For since the promise of the gospel is connected with them, they cannot be neglected or despised without danger of salvation, and that I may say more clearly what I mean) faith absolutely cannot exist without these. For faith is based on the Word, but the Word of the forgiveness of sins God has, as it were, enclosed in these mysteries, namely in Baptism and the Lord's Supper. Baptism has the promise [Marc. 16, 16.]: "Whoever believes and is baptized will be saved." The Lord's Supper has this promise, that the body of Christ is given for us, and his blood for the forgiveness of our sins.
1) Instead of: <2uoä äicÄw [sntil) in the Wittenberg and in the Erlangen is to be read with the Jena: yuoä [satio üieuw.
sins are poured out. With this promise, the very things of which the promise speaks are presented to us, namely the body and blood of Christ with the bread and wine, so that hearts may be all the more firmly founded on the promise. Therefore, those who teach that only bread and wine are served in the Lord's Supper are acting in a nefarious manner. This is the first thing that calling requires, that you hear the word and use the sacraments. Therefore, how can Turks and Jews call upon God who do not have the Word and ridicule the Sacraments? How can the Papists invoke God, who even persecute the Word and condemn the proper use of the Sacraments?
But it is not enough to hear the word and use the sacraments; the word must be heard in faith, and the sacraments must be received in faith. But faith is the certain confidence in which we firmly believe that God is reconciled through Christ, forgives us our sins by grace and accepts us as children and heirs of eternal life. Since the papists do not know this faith at all (for believing means nothing else to them than confessing or knowing history), how can they call upon the name of the Lord?
The third part is that the heart that trusts in the mercy of God opens and asks for salvation with a lively voice and fervent prayers. The conditions of right invocation, that I say so, show, when considered properly, that no worship is rarer than right invocation, and that it is found only in the true Church. The name of God is indeed invoked by all, but others, as the Turks, lack the word and the sacraments. Others, as the Papists, monkey about and persecute the Word, but they use the Sacraments without faith, as if they benefited those who use them by the mere performance of the work". Therefore it is certain that neither of them call upon the name of the Lord, but rather that they uselessly lead and profane it, as in the 109th Psalm, v. 7. is said by the persecutors, the Jews: "Let their prayer be sin." For
Just as those who call on the name of the Lord in the right way are saved and experience the eternal fruit of prayer, so those who call on it without faith palliate their sin and hasten their destruction.
But why does the prophet not content himself with saying: Who will call upon the Lord? Why does he add: "Who will call on the name of the Lord", or as it is said in Hebrew: "In the name of the Lord"? Of course, we must note that this was not done by chance, but with a certain intention. The name is generally taken for the recognition by which we recognize others. For by the mark of the name both men and all things are distinguished from one another. When you hear the name Paul, you recognize that it is another teacher than Augustine or Jerome was. Thus the name of the Lord is nothing other than the Word itself, for through the Word God has revealed Himself, and through the Word we begin to know God, as it were, whom, if He were without the Word, we could never have known, as John says [John 1:18]: "No one has ever seen God. The Son who is in the bosom of the Father, He has declared it to us." Therefore, to call in the name of the Lord or "to call upon the name of the Lord" is to call upon God in confidence in the promise which the Son of God has brought to us from heaven. Therefore He is also called λόγος or "the Word," likewise the image of God, because God revealed Himself in Christ, what kind of disposition He has toward us, that He does not (as He is depicted in the Law) hate us, but loves us and wants to make us, who are freed from sins through the Son, blessed. For this reason he sends his Son.
The expression ["who"] encompassing all people must not be overlooked here, because it was the main reason for Paul to quote this passage. Because he says [Rom. 10, 12] that there is no difference between Gentiles and Jews, since God is rich over all who call upon Him, he used the testimony of the prophet very appropriately. It is known, however, that as often as the calling of the Gentiles is spoken of, the mercy of God is praised.
takes away the charge and the burden of the law, and deals with us by grace, not according to our merit.
He remembers Mount Zion to indicate the place where this joyful voice of grace or the gospel will first resound. But we have said elsewhere why the prophets, when they speak of the kingdom of Christ, mention rather Mount Zion than the temple. For the temple with its services was to be taken down after the sacrifice of the Son of God. But Zion was David's castle. Since Christ is his Son, he must have this seat of his Father and rule in this nation, but in such a way that his kingdom is not of this world, and Mount Zion fills the whole world, Isaiah 2:3 ff. Since the Jews do not know this, they cannot understand any promise correctly and, as the prophet clearly teaches here, cannot attain to righteousness and blessedness. For from this passage it is certain that apart from the church there is no salvation, which must be remembered against the trust in works and the presumption in human powers.
Also with the others whom the Lord will call.
This piece should have been connected with the following. For here begins the prophecy of the calling of the Gentiles, so we will explain it soon after.
For, behold, in those days, and at that time, when I shall turn the captivity of Judah and Jerusalem, I will gather all the nations together, and will bring them down into the valley of Jehoshaphat, and there will I make terms with them for my people, and for my inheritance of Israel, which they have scattered among the nations, and have divided themselves into my land, and have cast lots for my people, and have given the children for meat, and sold the maidens for wine, and made them drunk.
This passage has been more obscured than explained by all interpreters, at least by those whose writings are available. Of the Jews I say nothing, who, because the prophet of the Thales Josaphat remembers, this passage on the
History 2 Chron. 20. But ours refer everything to the desolation of the synagogue or to the last day. But it is easy for the reader to see that what they say is neither consistent nor appropriate. And indeed, they themselves indicate what prevented them from recognizing the truth. For all of them fail at the same cliff, and understand it in such a way that the Gentiles are to be gathered together for judgment. And indeed, the word judgment is more terrifying to us than to the Hebrews. But because the exceedingly sad pictures are added, of the selling of the Gentiles, of the seizing of the sickles, because wickedness has got the upper hand, all fall into the opinion that they understand the prophet 1) of the judgment of wrath, although they differ as to the time, since some interpret the judgment from the desolation done by the Romans, others from the last day.
But to the one who looks carefully at the prophet, the order of the text itself indicates the right opinion. For after the prophet has said that salvation will be in Mount Zion and in Jerusalem, he mentions some others who will be saved, even though they are not in Mount Zion and in Jerusalem. He says: "Also with the rest, whom the Lord will call", there will be salvation. Here it is first of all clear that those whom he calls the others are distinguished from the Zionites or the Jews, also according to the calling. For to the Jews the promise had come from the seed. But just as in the parable of the Gospel [Luc. 14:16 ff], when the Jews refuse to come to the wedding and the supper, the servant is sent by a new command to those who dwelt outside the city by the highways, so here the prophet says that the Lord will also call others besides the church, that they may be gathered to the church and also be saved. So this piece undoubtedly refers to the flocks.
But what the prophet adds: "For behold, in the days," etc., is, as it were, a brief explanation of this saying of the calling
1) Wittenberger: propüstinra instead of: propNetam.
of the Gentiles. For he shows how and at what time this calling of the Gentiles is to be expected. So you see that the whole sense is connected nicely, if you refer this whole prophecy to the judgment of grace, not to the judgment of wrath. For expressly he says that the Gentiles are to be called into the valley to the judgment of the Lord, for this is what the word "Jehoshaphat" means, which in this place does not stand as a proper name, but has an appellative meaning. For the judgment of men is that their sins must be followed by their punishments. This is taught not only by the law of Moses, but also by reason itself. But the judgment of the Lord is different, who judges through his gospel and for Christ's sake forgives the sins of believers and gives them the Holy Spirit and eternal life. This is the judgment of the Lord, of which the prophet preaches most sweetly in this passage. First, he remembers the sins of the Gentiles, then he adds the punishment that they will be sold again by the Jews to those of Sheba. Third, he exhorts the teachers of the church to work diligently in the vineyard of the Lord as in a ripe harvest. Finally, he adds exceedingly rich promises with which he comforts the church, which in this life is subject to the cross (for he remembers the blood). In this way the whole order of the discourse agrees very well, which both the old and the newer interpreters have made so obscure that it is impossible for him who follows them to obtain the right sense. But now let us explain the text in order.
"The turning of the prison of Judah and Jerusalem" is nothing other than the teaching of the Gospel, which brings to us forgiveness of sins, righteousness and eternal life. For before the knowledge of the gospel, we are held under the tyranny of the devil and death for the sake of sins, and there is no power in us at all by which we could endure or completely remove these great evils, but our hearts are constantly tormented by the fear of the wrath and judgment of God. The gospel, however, is the right remedy by which this evil is lifted.
For it holds up to us the Son of God, who suffers the punishments of our sins, and shows that God loves us for the sake of this sacrifice; yes, it gives us the Holy Spirit, who kindles faith in hearts and in this way purifies and sanctifies us. For through faith sins are forgiven, and the Spirit awakens our hearts not to yield themselves as servants to sin, but to rule over it and put to death the flesh. In this way the captivity is turned. For though the devil never ceases to tempt us, he cannot compel us as a ruler or lord; the Spirit of God in us resists his efforts; though we sometimes fall from weakness, yet through repentance and faith in Christ we raise ourselves up again, that we perish not in sins.
When this begins with the Jews through the teaching of the Gospel, that they are free from the tyranny of the devil, sin and death through the Son of God, who became a sacrifice for us, then, he says, I will gather all the Gentiles together and lead them down into the valley to the judgment of the Lord. The Valley of Jehoshaphat is very famous, even among the ancient interpreters who claim that it is the place of the Last Judgment. But, as I said above, the order of things, which the prophet holds, shows another. The prophet wanted to use the name "valley" because a valley is unsuitable for those who fight in the battle line. For fighting is better in open areas, where the line of battle can be unfolded, while troops crowded into a narrow place are not only useless, but also hinder each other. A valley, therefore, denotes a place inconvenient and unsuitable for a large crowd, and serves to illustrate the pain and anguish of the conscience, which sees its unworthiness and its sins. When the Gentiles are pressed into this valley, that is, when the Holy Spirit through the Gospel punishes the world for sin, for righteousness and for judgment, when the hearts feel the burden of sin, when they despair of their righteousness and cannot protect themselves against the judgment of God: then, says the prophet,
the Lord will judge, not with the judgment of wrath, by which sins are condemned, but of grace, by which sins are forgiven. For the gospel comforts the so terrified minds, that the Son of God became the sacrifice for sins, and by his death reconciled the Father with us etc.
But what are the causes or merits of this great good deed? Absolutely none, but rather enormous debts, which should be followed by eternal death. But the kind and merciful God does not want the death of the sinner, but that he converts and lives [Ezek. 33, 11]. But the prophet remembers the sins of the Gentiles, that they scattered the people of God, that they divided the land of God among themselves, that they sold the boys for food and the maidens for wine. First of all, notice the pronoun: my people, my land. For this people was God's own, who alone had the revelations, the promises and the worship. And yet the Lord suffered that this people of his was led away and his land taken. Why is that? Because they had sinned by despising the Word and the prophets. This is the foremost cause of great empires being disrupted and overthrown. Therefore, we cannot be surprised that today Germany is also moved by unusual unrest. We who hold fast the gospel do not live in such a way that we cannot fear punishment. For, to say nothing of the other sins, how great is the ingratitude of all against the ministers of the Word, how great the contempt! But how can God tolerate any longer the frightening obstinacy of the bishops who insist on idolatry? Therefore, reminded by the example of the people of God, we are to learn to bear this misfortune patiently, and we are to cut off the penalties of so great sins by careful correction of our lives. For if, as the prophet says, we are sorry for our sins, then the Lord will also be sorry for the punishment he has decided to inflict.
But that he says of the selling of the boys for food and the maidens for wine,
is an excellent picture by which he depicts the raging of the adversaries of the church, as if you would say today that the papists are so inflamed with hatred against us that they would have no hesitation in strangling a confessor of the gospel for a drink of wine. So nothing was more pleasant, nothing easier, for the Gentiles than to draw the sword against the Jews. Such bitter hatred does not originate in the hearts of men, but is instilled by Satan.
V.9-11. And you of Zor and Zidon, and all the border of the Philistines, what have you to do with me? Will you defy me? If you defy me, I will quickly repay you on your head. Ye that have taken my silver, and my gold, and my goodly jewels, and have brought them into your churches, and have sold the children of Judah and the children of Jerusalem unto the Grecians, that ye might bring them far from their borders.
The prophet spoke of the Gentiles, by whom Israel is desolate; here he speaks of the neighbors and reproaches them for the injustice done to his people, for they plucked the Jews as opportunity offered and plagued them in many ways. He mentions two misfortunes: that they robbed the Jews of their silver, gold and other valuables, with which they then adorned their idols; and that they sold the Jews to the Greeks, so that they might cut off all hope of return for those who had gone far away. This, says the Lord, you have done to me without any just cause, since you were not induced or provoked by my people. Therefore, I will repay you, not in the way that angry people do, who repay evil with evil, but in my way. For you are gathered for the judgment of the Lord. Therefore I will not repay you evil, but will do good for evil, and will also sell you through mine, not to rough and ineffective places, but I will make you citizens of the kingdom of Arabia etc.
Therefore, this chapter is nothing other than a praise of the glorious grace, although it is
is presented somewhat darkly. For this honor had to be reserved for the Son of God, that he taught the church clearly and distinctly about the mercy of the eternal Father. Therefore, the excellent parables that are told in the history of the Gospels about the Son of God, such as the father of the house [Luc. 14, 16. ff.], of the king who invites all without distinction to the banquet and the wedding [Matth. 22, 1. ff.], of the shepherd who searches for the lost sheep [Luc. 15, 4. ff.], of the rich man who forgave his servant the debt of ten thousand pounds [Matth. 18, 23. ff.], of the usurer who forgave all their debts [Luc. 7, 41. ff.], of the householder who gave equal wages to those who did unequal work [Matth. 20, 1. ff.], and other such things by which the grace of God is praised, who forgives our sins for the sake of His Son and adopts us as His children.
And here the cause of the obscurity comes to light, which, as I have said before, has misled almost all interpreters. The name judgment is terrifying, and since in this passage the sins committed by the Gentiles are expressly thought of, reason cannot conclude otherwise than that certain punishments will follow, and the examples show that God has always inflicted severe punishments on the enemies of the Church, as in regard to the commonwealths which the prophet here remembers, hard prophecies are present in Isaiah, Jeremiah and Ezekiel. And truly, the judgment of the law is not in vain, which extends its threats even to the third and fourth member. Also the parable is known [Matth. 18, 23. ff.], in which the householder threatens the servant, who owed him ten thousand pounds, that he, his wife, his children and everything he owned should be sold. On this opinion of the law the interpreters have also drawn this present text, but they have erred by not observing the difference of the law and the gospel. The law indicates what God demands and threatens the transgressors with punishment. The gospel, however, is the doctrine of grace, which teaches about the works that the Son of God took upon himself.
and accomplished, and promises forgiveness of sins to those who believe in him.
Therefore, the judgment of God is twofold; one of the law, which God has exercised from the creation of the world and will exercise until the end of the world against the impenitent, that He will punish certain sins with certain punishments. But also in the Church this judgment is seen, as Peter says [1 Ep. 4, 17.]: "The judgment begins at the house of God." For even for the saints, with so great a weakness of the flesh, a certain severity is necessary, both that licentiousness may be kept in check and that they may not safely persist in sins. This is how David's adultery was punished. The prophet does not speak of this judgment in this passage. For he has the preaching of the gospel before him, and speaks of a judgment other than that of the law. For through the gospel sin is indeed accused, but to those who believe in Christ it is remitted, and this because without the forgiveness of sins the kingdom of God cannot exist. For God either cannot have a church, or it is necessary for Him to forgive sin. For our whole nature is so corrupted by sin that if God did not heal it through the forgiveness of sins, it could not see the Kingdom of God. Since the voice of the Gospel resounds, the world is judged in such a way that the sins of the believers are forgiven by the Son of God. In the meantime, the judgment of the law also takes place, so that the secure hearts are bowed and humbled, and they also accept grace all the more eagerly. So also the terrible sentence of the father of the house, that the servant is to be sold and all that he has, forces him to ask for mitigation of the punishment [Matth. 18, 26.]: "Have patience with me," he says, "I will pay you everything." Thus the purpose of all the punishments which God inflicts is that those who recognize their sins may mend their ways and take refuge in the mercy of God. And in Isaiah, the Lord complains greatly about the stubbornness of the synagogue, that it cannot even be cured by blows, but only becomes more stubborn by acts of kindness.
As for Joel, he remembers the sins of the Gentiles and says that the Lord will judge, but it will not be a judgment of the law, but of the gospel, that is, it will not condemn because of sins, but will absolve believers from sins and eternal punishments, so that he may also establish a church among the Gentiles, but we will explain this more clearly below.
But I have said above that here a picture of the church is held up, which is plundered by the pagans and the neighbors. And truly a great and extraordinary contempt is shown, since he says that the boys are sold for food and the maidens for wine, as if you would say today that we are so hated by the papists that they would as soon strangle us as drink a cup of wine. But of the neighbors he says that they have robbed the gold and silver, and that with this booty the temples of the Gentiles have been adorned. This is also the sin of the papists, for they have extorted from their own gold and all that was precious, and have adorned their idols with it. For these goods should have been used to feed the poor, to maintain the high schools and to establish common schools, but they have served to cultivate indulgence and pleasure, and still serve for this purpose today, but not only that, but they are also used to adorn idolatry and to destroy godliness. But we are to be mindful that God will repay them, and not as is said here of Zor and Zidon, for that was a repayment in grace. The Lord has offered this to our adversaries for many years through His Word, but without any fruit, because they persist in hating the Word and true godliness. Therefore, only the retribution of the law remains, as Zor and Zidon suffered before the time of the announcement of the Gospel. Tyre is especially praised in Ezekiel [Cap. 26 ff.] for its power, but it failed to withstand the deserved punishments; it perished, and miserably, so that it suffered a whole seven-
lay desolate for tens of years. But a harder fate awaits the papists.
V.12. 13. Behold, I will raise them up out of the place whither ye sold them, and will recompense you upon your head. And I will sell your sons and your daughters again by the children of Judah; and they shall sell them unto them that are in the kingdom of Arabia unto a people of a far country: for the Lord hath spoken it.
Here he interprets the judgment of which he said above. But I have reminded that the prophet must not be understood of the legal retribution or that which we men are wont to use among ourselves when we inflict on sins the punishments due to them, but of the retribution of the gospel or grace, according to which sins are forgiven and the Holy Spirit is given. And to prove that this opinion is true, no one with understanding will deny that the children of Judah, of whom Joel speaks here, are the true church, which began in the people of God through the gospel of Christ, and received the gift of the Holy Spirit. It is obvious, however, that the church will not rage against its enemies with any bodily violence, but that it will rather suffer unjust violence in this life. Therefore, what Joel says about the Gentiles who are to be sold by the children of Judah is quite figurative. For just as one who has been sold is no longer powerful, but depends entirely on the judgment and will of the buyer, so, he indicates, the Gentiles would leave idolatry and serve the true God. This, however, is not a punishment of servitude, but an exceedingly high gift, for it brings with it eternal life.
And for this speaks, according to my opinion, that he says, the Gentiles shall be sold to those in Imperial Arabia; for Saba 1) or happy Arabia is preferred to all countries of the whole earth. Hence it is called the happy [Arabia] both among the Greeks and the Latins. The Hebrew name Saba also denotes abundance.
1) Wittenberg and Erlangen: 8ad "6 instead: Lada in the Jena.
and abundance. Therefore, when he says that the Greeks will be sold to those in Saba, that is, transferred to the most abundant land, who can take this as a punishment and not rather as a very great blessing? The passage in Isaiah, Cap. 60, 6, also serves this purpose, in which he prophesies that all from Saba will come to the church, bringing gifts of gold and incense, and proclaiming the praises of the Lord. For the prophets not infrequently look to the images of nature in their sermons. Soon after, when Joel will preach about the gifts of the church, he will promise mountains dripping with wine and hills flowing with milk, that is, exceedingly productive pastures, and mountains bearing much wine. Now since those of Sheba, above all the peoples of the whole earth, are endowed by God with the best gold and incense, these symbols pleased the prophets, and they made Sheba the image of the Church, in which alone is found gold, that is, the word and faith (for these are joined and cannot in any way be separated), and incense, that is, calling. For how shall they call, in whom they believe not? and how shall they believe without the preaching? [These, therefore, are the chief and peculiar gifts of the Sabaites, that is, of the church. For though there is no nation that does not boast of some religion and worship, yet true faith and right calling is nowhere but in the church. All other nations are without faith and live in idolatry, but they do not know how to call, as we said above.
This, what we have said about the opinion of the prophet, is certain. But it is not necessary to pass over the consolation here, which is most necessary, especially at this time. He said that the Jews had been sold to the Greeks into a far country, so that all hope of return would be cut off. Therefore, if you look at the hearts of those who have been sold to the Greeks, you will see that they are not only troubled by fear and sorrow, but that they are also in despair for themselves and their descendants. For what should they hope among heathen dwelling so far away, where there is no worship?
is no knowledge of God, no word of God? Think of yourself: if you were taken away to Turkey today with your own, what hope could you have for yourself and your descendants? But one must not measure these dangers according to our judgment, but God's power must be considered and the promises of God, which, although the church is plagued in many ways in this life, nevertheless give rise to the hope that it will triumph and that its enemies will perish completely. Thus you hear in this passage that the children of Judah are sold to the Gentiles, but they are brought together again from the Gentiles and rule over the victors, that is, they become teachers of the Gentiles, they draw the Gentiles away from the ungodly nature to the knowledge of God, and make those of Sheba rich in truth in every kind of spiritual good.
But we are to believe that this comfort is a general one. For it is true what Paul says [Rom. 8, 28. 35.], that all things serve the elect for the best, and that neither hunger nor sword can separate us from the love of God, that is, that God loves us for the sake of His Son, even when sword and hunger oppress us. But this love is necessarily followed by victory, as Paul adds [v. 38]: "In all this we overcome far" (ύπερναώμεν). But only take care that you remain in the church and in the people of God, that is, keep the word and the faith, and it will happen that, although you suffer tribulation, yet the tribulation will go out to you for the best. But those who reject the faith, what wonder is it that they are forsaken in calamity? as Isaiah [Cap. 7, 9.] threatens Ahaz, "If ye believe not, ye abide not." Daniel was not only in a very high position in the Babylonian captivity, but also accomplished very great things and became the cause of salvation for very many. Therefore, you must think that this is always connected: tribulation and comfort, humiliation and exaltation, death and life. Therefore, if you suffer tribulation, do not despair, for you are close to glory and will triumph happily if you only remain in faith.
V. 14-17. Proclaim this among the nations; sanctify a war; awaken the strong; let all the men of war come and go up; make your plowshares into swords and your sickles into spears; let the weak man speak: I am strong. Redden yourselves, and come hither, all ye heathen round about, and gather yourselves together. There the Lord will lay low your strong ones. The nations shall make themselves ready, and come forth to the valley of Jehoshaphat: for there will I sit to judge all the nations round about.
Again and again we must look at the main thing, what the prophet intends to do. Because the whole speech is figurative, he who does not look more often at the thing he has undertaken or at the goal he has in mind will easily stray from the right opinion. But the prophet presented the promise of the outpouring of the Holy Spirit on the holy remnant. Then he added another prophecy about the calling of the Gentiles, which he wrapped in a mystery, as it were. For he says that the Gentiles will be called into a valley where the Lord will judge and repay them for what they have done to God's people, for the Gentiles will also be sold to those in Sheba, to a distant people.
Now he adds the exhortation to the Gentiles that they should prepare themselves for this battle. He summarizes two things: first, he shows with what fury the world opposes the gospel; second, he teaches that the attacks of the world are in vain. Because the devil's kingdom is attacked by the gospel, he gathers all the power he can to defend his own. And it is not necessary to cite examples from ancient times to show what dangers he has always put God's people in, what attacks he has carried out in the last days. What plots he has made in the last monarchy [Dan. 7, 7.] to destroy the church of the New Testament; we want to look at the present times. For what have the popes not tried against the teaching of the Gospel for the last twenty-eight years? what the monks, what the high schools, yes, what the kings and princes? The
Godly teachers and the confessors of the holy word have everywhere been robbed of their goods, banished, killed, the books burned, the sermons forbidden, the testament of Christ violated and the use of the holy communion perverted; other, godless ceremonies have been imposed for profit, even terrible mandates have been issued against our teaching. Since in this way they only hindered the course of the Gospel among their own, they finally also took counsel to suppress our churches by force of arms.
This is what the prophet says in this passage: "Awaken the strong, make your plowshares into swords and your sickles into spears," that is, let the care for war be more important to you than the reaping of the seed and the plowing of the land. Let no one be weak, but let him who is weak say that he is strong, that is, even those who are unskilled in warfare should nevertheless wage war, just as today the soft and effeminate crowd of bishops, canons and monks not only desire war, but also go to war. This is the first thing that the prophet indicates in this passage, and it is useful that such descriptions of such tremendous rage and hatred exist, for they strengthen the hearts of the godly so that they do not give up hope, as if it were an unusual thing, since Satan has raged in this way at all times; but with what happiness and with what success?
This is the second thing that the prophet indicates here. For this summons contains a bitter mockery, for it indicates that all the endeavors and efforts of Satan and the world will be in vain, as the prophet further adds: "There the Lord will lay thy strong ones low." Thus in the second Psalm there are terrifying things which the Holy Spirit says of the kings, princes, nations, and heathen who conspire, and gather together both their power and their counsel, to break the bands with which the Lord seeks, as it were, to bind the pretensions of the flesh. For the gospel punishes the world, that it may cease from sin, and pursue righteousness, and shake off the yoke of Satan, because he hath judged it.
is not. But the world rejoices in sins and stubbornly cherishes the idolatrous nature and puts all its forces into suppressing the wholesome teaching. This undertaking does not go off without murder and bloodshed of the godly, and yet the godless do not execute what they want. For he who is in heaven does not immediately punish the raging of the wicked, but lets them progress and be happy to a certain extent, but he still laughs at their foolish and futile efforts. For what is it that a man seeks to hinder or overthrow God's counsels, who is in heaven, and with one wave shatters the whole world? But he does not always laugh, he also speaks in his anger, that is, he repels the wicked, and not only disturbs their counsels, but also corrupts them completely.
This end is also indicated by the prophet here. But because we are only concerned about the present and do not measure future events according to the word but according to our senses, the flesh trembles and either doubts the success or becomes completely discouraged by the fear of future misfortune. Therefore, we must look to the word and constantly have the examples of past times before our eyes, which all testify with one voice, as it were, that the world rages against the word, but finally falls away in the midst of its pretensions, but the word of the Lord remains forever.
Therefore, the Lord says here: "Come hither, all ye Gentiles round about, 1) and gather yourselves together. There the Lord will lay low your strong ones." Here, however, special attention must be paid to the word XXXXXX ["strong ones"), for the enemies of the Gospel are not despised, weak, poor people, but they are strong ones. That is why the Church, abandoned by carnal help, is in danger and afraid. Today we are not a little moved by the wealth, the power, the skill, the warfare of the adversaries, and realize that we are no match for them. But why are we moved? Is this not carnal? But we, who have a Father in heaven, whose name and honor are in
1) Erlanger: patrldus instead of: partldns.
If we are in danger, should we base ourselves on carnal protection? Let those do so who do not know about God and persecute the Word. For who should refuse that they come with chariots and horses? For they have and know no other help. But we, who have God, will do the work of our profession according to our ability, and will hope in the name of the Lord [Ps. 20:8]. For this is the work of the Lord, this is his power. For he does not want to have defenseless adversaries; he wants to put down the strong; the more certain they are of victory, the more easily they fall into danger. But, as I have said above, Satan's activity does not go off without all harm. For we offend God in many ways with our sins. And God is in the habit of starting the judgment at his Hanse. For our adversaries are fortunate for a time, for our sins deserve this, but if they do not also repent, if they do not, as it is said in the second Psalm [v. 12], kiss the Son, and allow themselves to be chastened, that is, humbly speak out, then they must not only be afflicted with bodily ills, but be cast into hell and suffer eternal fire, as the saying says (Marc. 16, 16.): "He who does not believe will be condemned."
Therefore this present passage should serve us for comfort, because it teaches about the future happy outcome, that the strong shall be put down, who resist the word. But they are put down in two ways: some are put down for salvation. For these submit to the word, put away their sins, flee their habitual idolatry, and are raised up by the hope of forgiveness through Christ. Thus Paul was laid low at Damascus. But, O blessed fall, for he was prevented from sinning further, and obtained forgiveness of sins and the Holy Spirit through faith. And the Lord draws his sword for this purpose and makes war against the world, so that those who repent may be saved. But those who either arrogantly despise the word or hate it and persistently persecute it, they are laid low by the Lord, not with a salvific snare,
but with a corrupt one, so that they perish forever, like Pharaoh, Saul etc.
The judgment of the Lord in the valley of judgment is therefore this, that he punishes sins by the word, and teaches righteousness and judgment. And good to those who bear and suffer this judgment. For though the old man is choked and the heart is afflicted with true and unbearable anguish, yet the Physician of souls, the Son of God, heals this disease of the heart and brings rest to the mind through the promise that sin is atoned for and reconciliation is made through Him. But those who despise the word, even though they live safely for a while, will still fall into eternal misery.
V. 18. Strike the sickle, for the harvest is ripe; come down, for the winepress, is full, and the winepress overflows; for their wickedness is great.
This is another exhortation, which actually concerns the ministers of the gospel, through whose service the Lord is waging this war, that they dare to try their luck in this war with great and unbroken courage, certain that the outcome will be happy. This exhortation is very necessary, because it is known what dangers follow the confession (of the gospel) and this service. See the histories of John, Christ and the apostles. Do not those who teach faith in Christ, the Son of God, stir up against themselves the whole kingdom of Satan? Satan is the god and prince of the world. Just as princes protect themselves and their subjects with weapons, Satan uses the power of the whole world to suppress the ministry of preaching. Therefore, those who have the teaching ministry must have firm and unbending courage, and they must not be frightened by the wickedness of the world; indeed, the more angry and desperate the world is, the more courageously they must commit themselves to the preaching of the gospel, so that at least some may be "snatched" from the jaws of Satan.
The words: "For their wickedness is great" actually refer to the time of Christ. For the world at that time was utterly corrupt, and Satan's raging was without measure, as
The histories and examples of the pagans teach. For how many and various kinds of idolatry were among all the heathen! Therefore also the poets have mocked at superstition and idolatry, as he who says that the Egyptians grow their gods in the gardens. And who should not be horrified when he reads that the most abominable abominations were held for divine services? But how great was the blindness even among the people of God, since some publicly denied the resurrection of the dead and rejected the writings of the prophets! Therefore, in truth, wickedness overflowed at that time like a full winepress, and if the salvific light of the Gospel had not appeared, the whole world would have perished. Therefore, he exhorts them to confront the rage of Satan and to heal the falling world with this healing remedy.
V. 19. 20. Here and there shall be multitudes in the valley of judgment: for the day of the Lord is near in the valley of judgment. The sun and the moon shall be darkened, and the stars shall not give their light.
So far, the prophet has preached with a joyful spirit, but very dark words, the grace of God and the joyful progress of the Gospel, that it, spread to all corners of the whole world, nowhere departs without its fruit. For it judges all without distinction, and this judgment is not in vain or useless. For those who accept it in faith are freed from the devil's tyranny and await in faith the inheritance of eternal life. Others who do not believe hear the judgment of death. For what hope of salvation could be left if Christ and the gospel are rejected? What follows is not different in spirit, but it is clearer and interprets what was presented above in a darker way.
He said above that all the Gentiles should be gathered into the valley of Jehoshaphat [v. 7]. This is obscure, for it cannot be known whether it ["Jehoshaphat"] is to be taken as a proper name or in an appellative sense, though the circumstances indicate that not the corner of the land of Judah but the whole world is so called. This ambiguity eliminates
The prophet now calls it no longer the valley of Jehoshaphat, but the valley of XXXX, that is, of judgment, in which the Lord will pronounce a certain judgment on the whole human race through the gospel, and thus war against the Gentiles. For the word XXX actually means to pass a certain and definite judgment. Thus it is said in 1 Kings 20:40: "This is your judgment, you have formed it yourself." Job 14, 5: "Man has his appointed time." Likewise Isa. 10, 22. 28, 22. and Dan. 9, 26. 27. put the same words: The Lord will cause destruction and pass judgment, that is, he will destroy the unbelieving people. For this is an image taken from the court system, where what is once decided is not changed. Paul followed the seventy interpreters in his letter to the Romans Cap. 9, 27. f.. They translated the passage of Isaiah [Cap. 10, 22.] with these words: Verbum abbreviatum faciet Dominus. But there is no reason why they could translate XXXX 1) by verbum, because it means "destruction" and the end. But abbreviatum is to be understood in this way: certain, definite, unchangeable, as we speak in German with almost the same image when we indicate that we will not change anything in our judgment: "In short." Thus the Septuagint calls consummationem abbreviatam [Vulg.] the certain and firmly decided desolation of the people. In this way, in this passage, Valley XXX means the Valley of Judgment, in which the Lord will pass a certain and unchangeable judgment on all peoples.
But what is this firmly decided judgment? Certainly this [Marc. 16, 16]: "Whoever believes and is baptized will be saved. [Matth. 17, 5.:] "This is my beloved Son, whom you shall hear." [John 3:18:] "He that believeth on him is not judged: but he that believeth not is judged already." This judgment is unchangeable, certain and definite, that God through His Son will forgive sins and give eternal life. Those who accept this in faith are blessed, those who do not accept it are eternally lost.
However, this judgment will not be given to a people.
1) In the editions: ealsk.
The Jews have boasted of the name of the church alone, but, as the prophet says here, XXXXX XXXXX; peoples are gathered everywhere, crowds and multitudes everywhere, wherever one turns one's eyes to hear this judgment. But because the world is primarily concerned with either weakening, or bending, or changing this judgment; for the Jews suffer it with displeasure that the services of the law are rejected; the papists hang their stubble and chaff on the merit of Christ, namely their vows, their fasting, their self-chosen food, and such foolish works: therefore the prophet calls it a fixed and certain judgment, from which no one can or should detract, nor to which anyone can or should add anything.
I do not know whether what he adds of the darkening of the sun and the moon and of the darkening of the stars does not also figuratively indicate the tremendously large crowd of people. For as one can conclude from the tumult to some extent the crowd of the people, so also a large crowd arouses a tremendous dust, which also takes away the sight of the sun and the sky. I consider this to be the simplest conception. Because that one refers this to the fear of the souls does not fit at all well in this place, since the prophet deals primarily with it that he shows, the kingdom of Christ should be spread under all nations.
V. 21: And the Lord shall roar out of Zion, and shall cause his voice to be heard out of Jerusalem, and the heavens and the earth shall be lifted up.
Here he explains what kind of judgment this is, to which the Gentiles are to be gathered and which they oppose with all their strength. Likewise, what kind of war is this, by which the strong will be defeated and sold into faraway places. He says he will not use weapons, he will not fight with lightning like on the Red Sea, but he will let his voice sound from Zion, not faint or weak, but strong and terrifying, like the voice of lions, and from Jerusalem he will speak. But although this repetition may seem idle, it is perfectly suited to the office of the
Evangelii. For as Christ commands [Luc. 24, 47.] to teach repentance and forgiveness of sins in his name, but the doctrine of repentance punishes sins and terrifies hearts through the fear of the wrath and judgment of God, so here "the roaring" is put in the first place, which is a symbol of the doctrine of repentance. For the voice of the lion is the most terrible of all beasts, and he does not let it be heard unless he is moved by anger. Therefore the Scripture ascribes roaring to the hungry lion that has obtained prey; in this way the gospel chastises the world for sin, not only so that the world may learn that it has sin, since if it were not reminded by the word it would be safe because of its sins, but it also teaches that there is no help in us against sin, even that sins are increased if anyone in any way seeks to do enough for them. When this teaching is impressed on the heart, it humbles man. For it not only takes away all help, but also holds before him the inevitable judgment of eternal death. Just as the servant in the Gospel [Matth. 18, 23. ff.], who is called to give account when he hears the sad verdict that he and all his possessions are to be sold, throws himself at the Lord's feet and implores that the punishment be lessened, so even the thought of the divine verdict cannot be borne without tremendous terror of the heart. By nature, minds are terrified of this roar, and would rather they were not there at all than experience these terrors over and over again.
But why does God do this? Why does he scare poor nature in this way? First of all, this is done so that we may recognize our miserable situation and grasp the teaching of the Son of God about the forgiveness of sins by grace all the more eagerly; then also to make the glory of His mercy evident. For how can a good deed be recognized by one who has not experienced adversity? Therefore, God's immeasurable goodness shines forth in that He shows mercy to the wretched sinners, who are condemned to eternal death, in regard to their sins.
The roar is a salutary roar, even though it is terrible and full of terror. Therefore, it is a salutary roar, although it is terrible and full of terror.
But after the roar from Zion, he also lets his voice be heard from Jerusalem, that is, he speaks kindly, he no longer frightens but comforts hearts, holds up to them the exceedingly kind heart of his Father, tells us to look to his cross, exhorts us to hope for the forgiveness of sins by trusting in his death, and for eternal righteousness and life by trusting in his resurrection. He commands that we be baptized into his death, he commands that we eat his body which was given for us, and drink his blood which was shed for our sins. By this oil the astringency of the wine is softened, and hearts are turned from fear and terror to rest and gladness. For how should they fear God, of whom they see that He Himself has not disappeared His Son? How should they further doubt their blessedness, since they see the Son at the right hand of the Father, who has acquired the human race as an inheritance with his blood?
Therefore, at this voice that resounds from Zion, heaven and earth are moved. Heaven is opened and no longer remains closed. The Father Himself praises the Son from heaven, and not only angels descend to speak kindly to men, but also the Spirit of God Himself to dwell in our bodies. These things were unheard of before this voice sounded from Jerusalem. The earth also takes on a new appearance. Those who were safe begin to fear God, not only discarding the pretensions of the flesh, but also throwing away the worship services they had used until then, because they see that God does not want to be worshipped according to our will, but according to the precepts of His Word. This they embrace with reverence, and through faith in the Word they receive forgiveness of sins and the Holy Spirit, through whom they call upon God in all dangers and confess His name, and are not afraid of the threats and rages of the
World. Is it not an excellent movement that suddenly at this voice (as the prophet says) everything becomes new?
But Mau does not have to pass over the glorious testimony of Christ in order to refute the persistent error of the Jews. They hear the prophecy of the prophet that the Lord will speak from Zion. But they may answer when this will happen. For since they cannot deny that Jerusalem and Zion have long since been destroyed, are they not compelled to confess that this prophecy was fulfilled while Jerusalem still stood? But by whom or how is it fulfilled? Was God's voice so weak, at which, as the prophet says, heaven and earth shook, that they could not hear it? But if they heard it, were they so wrong that they did not want to hear it and despised it? Does not the thing itself speak for it, since it is certain that the prophet speaks of the Messiah, or of Christ's kingdom, that the Messiah has long since come, while Zion and Jerusalem 1) were still standing?
But the blind Jews do not know which way to turn, since they are going astray as in a thick darkness. But we who believe that Christ has appeared and recognize that he is not only a man, but the Son of the eternal God, we, I say, know that through Christ Jesus, who was born of the Virgin Mary, this prophecy has been fulfilled and that he is the true Jehovah, as several passages of the New Testament testify. Joh. 14, 1. He says: "If you believe in God, you also believe in me." Likewise [v. 10. f.]: "The words that I speak to you, I speak not of myself. But the Father that dwelleth in me, the same doeth the works. Believe me that I am in the Father, and the Father in me." Likewise [v. 9.], "Philip, he that seeth me seeth the Father." But as one must not try to escape these sayings by the false interpretation, as if Christ spoke only of the office commanded him by the Father, so also the present passage must be understood simply in this way, that Jehovah,.
1) Erlanger: IsrosoI^lLLi-SS instead:
God Himself speaks when Christ speaks, and that those hear the true, eternal God Himself who hear this voice resounding in Zion. For God is not to be sought apart from Christ, and although there are differences of persons, there is only One eternal God, as Paul says [Col. 2, 9], that in Christ dwells the fullness of the Godhead. This description of the person could not be omitted at this point.
Therefore you have these two pieces of the new testament, namely, that a new teaching will go out from Zion, and that the teacher who will first spread it is God. Here a third thing is included; because Joel also mentions a physical place, and prophesies of a voice that is heard with ears, it is certain that this teacher is also a man. From this all the historical events of the New Testament follow that he had to die because he was a man. But because he is not merely a man, but the eternal Son of God, he could not remain in death, but had to rise again, and, after sin had been atoned for by his death, and death overcome and done with by his resurrection, possess the eternal kingdom. All this follows by a very certain inference. But what will be the purpose of this voice from Zion and what kind of event will follow it? This is indicated by the following.
V. 21, 22: But the Lord will be a refuge for his people, and a stronghold for the children of Israel. And ye shall know that I the Lord your God dwell in Zion in my holy mountain. Then Jerusalem will be holy, and no stranger will pass through her.
That is, all who accept that voice with a humble heart and submit to the Lord who judges them will find the Lord Himself a refuge or confidence, and a stronghold in which those who take refuge in Him are secure against the violence and attacks of all enemies. With these few words the prophet does both, that he shows what the gospel teaches in summa, and what the right service fei. The law, as we have often said, has to do primarily with these two things: it shows what the gospel teaches in summa, and what the right worship is.
God demands of us, and he who does not do the will of God is threatened with punishment. For even though promises are added to it, we think of the promises in vain at this point, because our nature is so corrupted by sin that it cannot do the will of God, but we certainly hold with Paul [2 Cor. 3:6] that the law is an office of death, since it demands what we cannot do and adds the sentence of death.
But the gospel is a teaching that does not, like the law, demand what we should do, nor does it threaten the penalty of death, but also gives sinners the certain hope of life if they only believe in Christ. For it holds up to us the Son of God, who became man for our sake and was given up as a sacrifice on the cross for our sins. When hearts seriously consider this sacrifice for their sins, they hope for forgiveness of sins and take refuge in God, whom they feared as an enemy before the voice of the gospel sounded.
But it must be noted that both words, hope and refuge or stronghold, give a clear indication of the dangers in which we all find ourselves by nature. For why should hope be promised if the greatness of the dangers did not bring despair? And how could the promise of a refuge or a safe place have any place if we were without danger and in safety? How blind, therefore, are the teachers of the pope, who discourse on the uninjured powers of nature and the faculty of free will by which we can prepare ourselves for grace! Why do they not look at the likeness that Christ presented to us [Luc. 10, 30. ff.) of the man who was robbed and wounded by the robbers? For the devil, through sin, has robbed us of the most glorious gifts, the knowledge of God, righteousness and right will, and has cast us into eternal death, whereas if it were not for sin we would have lived forever. For what have we in us for hope or
What is the remedy for these ills? Can man, once he has died, give himself life anew? Since we are all in this danger at all times, we truly live in a dangerous place where nothing is certain.
And, of course, people who are not completely nefarious and safe see and feel these dangers. Therefore, a Jew runs to his Moses and thinks that the services and works commanded by Moses are, as it were, a harbor in which he can rest safely. The papists have their masses, their intercessions of the saints, fasts, vows and similar practices by which they draw confidence that they will be safe against the devil and in God's judgment. But all of these are protective defences, which are like fig leaves. But the Gospel alone teaches where there is a certain hope and a certain place of refuge against death, sin and the devil, namely in God alone. This is the only harbor to which we safely turn when either our conscience or death or the devil oppresses us.
But how does this happen? Does not God hate sin? Doesn't He threaten sin with certain punishments? Is it not He alone for whose sake we fear because of sin? How, therefore, can we flee to Him from whom the certain punishment of sin is to be expected? I answer: This is in truth the secret of the kingdom of God, which is unknown to the whole world, but known only to the godly. All that we have just said about God is true, that He hates sin and punishes sin with eternal death; but the Son of God became our mediator, who took the punishment upon Himself, suffered death to atone for our sins, and in this way reconciled us to God the Father, who, after sin is taken away, not only has no cause to hate us, but rather even loves us for the sake of His Son.
And this is the most noble service of the New Testament, that one should put his hope in God through Christ and take refuge in God in all dangers. But this service is hindered in many ways. When dangers of war threaten, as
We are frightened by the power of the enemy, we have no confidence in our cause because we seem to be less well equipped. Thus, when we are oppressed by famine, we certainly think that our help is in great supply. But this happens even more in perils of conscience; there certain sins almost bring us to despair, and we think that we could more easily hope for mercy if we did not have it. But these carnal thoughts must be resisted, and we must place our hope in the Lord alone, not in our merits. Also, when our sins frighten us, we must take refuge in God alone. He is pleased with this service and demands it in the holy ten commandments, where he calls himself our God. But we, through the help of the Holy Spirit, if we resist the flesh, can perform this service by calling upon His name.
But, you will say, what will happen to the others who do not accept the gospel? The prophet will show this later, for they are annoyed by the gospel and stir up strife. Here, therefore, the church is involved in new dangers, for the enemies of the word must be resisted to the death, lest the pure doctrine and the right worship be suppressed, which is their sole aim. But even in this danger the Lord keeps his name, for he is a savior to those who hope in him and take refuge in his help, as he will more abundantly lay out in the end. And here is the clear consolation: "You shall know that I, the Lord your God, dwell in Zion on my holy mountain." That is, I will not leave the church that recognizes me, and in which my voice resounds; I will be with her even in adversity, and will pluck her out, as the 91st Psalm, v. 15. says. If we could take this firmly into our hearts in time of trouble, how blessed we would be! How we would not be troubled by any sense of misfortune! But this must be considered often, and we must also ask God to impress these promises on us like a seal through His Spirit and to guide us through them in all dangers.
Then Jerusalem will be holy, and no stranger will walk through it.
Not without cause Christ commands that one should search for Him in the Scriptures, for we see that in exceedingly short sermons the most important things are comprehended. So far, Joel has painted the person of Christ as being both man and God. Likewise, he has given a glorious description of the Gospel, that it is such a doctrine that teaches trust in God. But the present passage comprehends the article of our holy Christian faith: "I believe a holy Christian church, the congregation of the saints." He says that Jerusalem will be holy, and strangers will no longer walk through her. This article, as well as that of the Gospel or the forgiveness of sins, the papal teachers have entirely obscured. For how should they teach a holy church, since they call man to doubt whether he is in grace or not? Therefore, they interpret it as a blasphemy if someone says that he is holy. But we must take more credit for the prophet who says of Jerusalem, that is, of the church that is on earth, that it is holy. And indeed, the article of our faith is not to be doubted, which calls the church a holy one, which believes the resurrection of the flesh and is still in the flesh.
But in order that this article may be the more clearly understood, the reader must be reminded that Scripture speaks of the church in two ways. For first, it calls the church in general all who profess the same doctrine and use the same sacraments, even though there are many hypocrites and ungodly mixed in with it, as Christ says [Matth. 20, 16]: "Many are called, but few are chosen." Likewise Marc. 16, 16.], "He that believeth and is baptized shall be saved, but he that believeth not shall be damned." For the last part of this saying indicates that some are baptized who nevertheless do not believe, and therefore are condemned, as also the parable of the wedding teaches [Matt. 22:11 ff]. For those who are at the wedding are all called, but not all of them have the wedding
Clothes on, and these are thrown out. In the same way, the parable of the fish net [Matth. 13, 47 ff.], as well as of the seed and the tares [Matth. 13, 24 ff.], depicts the church as one in which there are evil and good; and the evil are predominant in number, as the saying [Matth. 22, 14 ff.] testifies: "Many are called, but few are chosen.
But there are always some elect in this common crowd, that is, those who accept the word in right faith and receive the Holy Spirit, for the ministry of preaching cannot depart without fruit. This righteous part is also called the church in Scripture, and to it the name "holy" actually belongs, not because the elect are without sin, for the flesh retains its nature and is never without sinful impulses. 1) Although 2) the godly, by the help of the Holy Spirit, keep these impulses down and do not let them shoot the reins, these impulses are nevertheless a damnable sin in themselves, but they do not condemn the godly, because they recognize this impurity of their hearts and believe in Christ. It is this faith that makes the church a holy one, for it seizes him who is holy, and by his grace takes away our iniquity and consumes it, not unlike fire consumes stubble. Now if you could see the elect church with your eyes (as you certainly see it, but cannot believe that it is the church), you would see people who are like the others, that is, weak and sinful people. For it is only the elect who recognize their weakness and ask daily for forgiveness of their sins. This is why Scripture calls them everywhere poor and wretched, not only because of the common misfortune they endure, but because they lament their weakness with anxious hearts and are constantly tormented by fear of God's judgment, while all the rest of the multitude safely indulge in their lusts. As an example can serve the holy crowd of the apostles, who for so long heard the Son of God Himself, and yet were
1) Wittenberger: moridns instead of: rnotikus.
2) Erlanger: Lst instead of: Dtsi.
they were not perfect in every respect, even after they had received the Holy Spirit. For there are not only examples of their weakness, but also of error, and indeed of a very great one, that some claimed that the law was necessary for believers [for salvation]. And shall we then believe that the complaints of Paul Rom. 7, 23. s. were unfounded: "I see another law in my members, which is contrary to the law in my mind, and takes me captive to the law of sin, which is in my members. I wretched man, who will deliver me from the body of this death"?
Our adversaries see this constant weakness in others and feel it in themselves as well. Therefore they deal harshly with us, as if we filled hearts with vain hope, saying that we are holy in this life, as if in truth only the one who has no sin is holy. For the saying of John [1 John 1:8, 10] is true: "If we say we have no sin, we make God a liar, and His word is not in us." Likewise Paul's saying [Gal. 3, 22.], "God has decreed all things under sin." For though, as we have said, the flesh is kept in bounds by the saints, yet it does not cease to be flesh, but retains its nature and is full of sinful impulses. The saints, therefore, are in truth those who have sin, but it is forgiven or not imputed to them because of faith in the Son of God. For Christ has his kingdom among us in this life. But it is his kingdom to judge with righteousness and to punish with judgment, Is. 11, 4. that is, to preach repentance and forgiveness of sins in his name [Luc. 24, 47.]. Those who believe this preaching receive the Holy Spirit and forgiveness of sins. In this way, the 32nd Psalm [v. 1] calls blessed those who have their sins forgiven, that is, who have sin, but which is transferred from them to the Son of God and not imputed. If you consider this imputation, can you deny that you are holy? Did not Christ take your sins upon Himself? Did he not suffer for you?
Is then your baptism nothing, and must you be utterly cast out of the church? If then thou thinkest that this is too hard, and hast some confidence because of the passion of Christ and thy baptism, let it not be a small and slight confidence, but a full one, that thou mayest certainly hold to it, you are God's child and holy, not for your own sake, of course, as if you were without all sin, but for the sake of the Son of God, who has taken away your sin and adorned you with His righteousness, as Isaiah adorned Him in the passage cited earlier [Cap. 11, 5], that righteousness is the girdle of his loins, and faith the girdle of his kidneys, that is, his body, the church, is clothed and adorned with his righteousness, and that with a certain and eternal, not with a hypocritical.
This error of the papists is a harmful one, and therefore it deserves to be punished often. But it is so deeply ingrained in the hearts of all men that we are horrified when the name "holy" is attached to us, and no one thinks that he is worthy of this name. For we think that this belongs to those who, having got rid of the flesh, either live in the heavenly community or await the resurrection in the graves. But we are to learn that we do not have this glory from ourselves, nor from our works, powers, or merits. For if we look at ourselves, we are in truth, as Paul calls himself [Rom. 7:23. f.], wretched men and prisoners of sin. But when we look to the Son of God, when we contemplate the holy baptism and the Spirit of God dwelling in this wretched and weak temple of our flesh. Dear one, will we not then attach the name "holy" to the Son of God and the Holy Spirit? Therefore, we are to firmly hold that "Jerusalem," as the prophet calls it, is in truth holy, for the sake of the HEART who dwells in Zion. For if we believe in the Son of God, if we have confidence that we are redeemed by His blood, if we are washed away by Holy Baptism, we are truly holy, like the Blessed Virgin, the mothers of God, like Peter, Paul and others. For
Although these, that I say so, have an advantage over us because of their own holiness, that is, because of certain gifts, it is certain that they are not holy because of these gifts, but only because of faith in the Son of God. But we also hold fast to this, for we recognize that the same Christ became the sacrifice for us, and that we, who were baptized with the same baptism, have received the same Holy Spirit. Therefore, although there is some inequality among us, Christ remains the same everywhere, and wherever he comes, he brings with him the same gifts, forgiveness of sins and the Holy Spirit. The papists do not know this, therefore, to the shame of Christ, they leave this name "holy" only to those who have put off the flesh.
But why does he add, "And no stranger shall walk through them any more"? Strangers are added to the church, and in great numbers, according to the saying, "Many are called, but few are chosen." Here is the lesson of the ban, which, like the church, is twofold: one is worldly, or outward and visible, which the church uses against those who live shamefully, according to Christ's commandment Matt. 18:17 ff. This rule must be kept in the church by all means. For the ban is not a trivial thing, since it excludes from the kingdom of Christ and retains the sins without hope of forgiveness unless repentance is made. Therefore, it was not enough for Christ that the sinner be admonished once and again by private persons, but he also wanted him to be admonished by those who administer the public ministry before this severe sentence of banishment was pronounced.
Nowadays, many accuse the ecclesiastics as if the ban had fallen through their negligence. Many accuse the authorities as if they oppose and forbid the use of the ban, but Christ's saying clearly testifies that the sinner is to be admonished privately before those who are in the public preaching office are to pass this judgment, and yet even then the judgment is not to be passed if an earnest and godly admonition of the church minister has not preceded it.
has gone. If the sinner despises these and continues in his sin, only then should he be put under ban.
What prevents the ban today? Nothing other than that in this play no one does his Christian duty. You have a neighbor; you know his life and customs, your pastor either does not know them at all or does not know them so well, for how could he know each one? Now, if you see your neighbor enriching himself by unjust gain, if you see him committing fornication or adultery, or governing his servants quite carelessly, you first remind him, and godly admonish him, that he may have regard for his blessedness and avoid the trouble. And, O what a holy work thou wouldst have done, if thou wouldst have so honored him. But, dear, who does that? First of all, truth is a hateful thing. You would rather keep company and friendship with your neighbor, especially if he is powerful, than make him your enemy. If now the second, third, fourth neighbor acts in the same way, then with the first admonition also the second and third falls away, by which your neighbor could have been brought back on the right way, if you did your duty with admonition. Then it is the case that we are almost all in the same vices. Therefore we fear that if we try to pull the splinter out of our neighbor's eyes, we will be reproached with the beam that protrudes from our eyes. This is the right and foremost reason that the ban has fallen almost everywhere, because the number of the godly is small everywhere. For if godliness were, as it should be, dear to everyone's heart, we would esteem Christ's command more highly than all the advantages of this life. For this commandment of admonishing the brother is as necessary as that, Thou shalt not kill, thou shalt not steal; for if thou neglect this admonition, either for fear or for any other cause, it is not his body, nor his goods, that are in danger, but the salvation of his soul. Now, if a priest knows that any sin is repentant, he is bound to do this: that he may not admit such people to the Lord's Supper unless they repent, that is to say, if they do not repent, he may not admit them to the Lord's Supper.
means to refrain from sinning, and to indicate by a right confession that they condemn and hate sins, but must be preceded by a godly and serious admonition. But if the authorities do not do their duty in this matter, and do not punish public offenses with serious punishment, they sin exceedingly grievously. If it now even adds that it hinders ecclesiastical punishment and encourages offenses, then it degenerates from a servant of God to a slave of Satan.
Furthermore, beware that you do not despise this ban, which is rightfully executed by the church, for it brings the certain judgment of God's wrath and eternal damnation, as Christ says [Matt. 18:18]: "Truly I say to you: Whatsoever ye shall bind on earth shall be bound in heaven." But all the more the tyranny of the pope is to be cursed, who used the ban also because of owed money, which had not been paid on a certain day, yes. even because of disregard of his statutes, if someone had not fasted, had not confessed etc. Nowadays, however, he uses the ban against us who confess the pure doctrine. First of all, Christ comforts us and says: "Blessed are you when men revile you for my sake. Likewise [John 16:2], "They shall put you under ban." Secondly, it is certain that this ban of the pope is not Christ's ban, since it is not done according to Christ's prescription. Therefore, it is not valid in heaven, but it brings certain destruction to the one who abuses this command of the Church, because it is a sin connected with blasphemy of the name of God.
But just as this outward and visible ban of the church applies to those who live shamefully in public and have been convicted of offense, so there is also another, secret and invisible ban, which does not stand with men, but with God Himself. For God does not judge, as we men do, only according to works, but He looks at the heart and judges the hypocrites, whom the Church cannot judge, as the well-known word says: The Church does not judge what is hidden. However, not all of them stain themselves with public
aversions. For although many people are miserly, fornicators and adulterers, they do their sins secretly and sin, as it were, very carefully and cannot be convicted by anyone. Therefore they are in the church, they listen to sermons, they use the sacraments, and yet they are actually banished by God, since they live in sins against conscience and do not leave them, as Paul says [1 Cor. 6, 9. 10.]: "Neither fornicators nor adulterers will inherit the kingdom of God." But the judgment of God will not remain forever far from them; men can deceive them, but they cannot deceive God; on the last day He will gather all wickedness through the angels and cast it into the eternal fire [Matth, 13, 41. f.].
Whoever wants to be freed from this secret spell of God should beware of sins and repent, that is, improve his life, then pray and believe in forgiveness for the sake of Christ. This is the only way to escape God's secret spell. If you continue in sin and want to enjoy it as a privilege, so to speak, that because you sin more carefully than others you escape the judgment of the church, you will do nothing but deceive yourself and bring upon yourself an even harsher judgment. Now although, as far as the end is concerned, the outward ban is equal to the secret ban (for the Lord has confirmed it in heaven), yet the outward ban should be more desirable to us for this reason, because it is, as it were, a medicine by which we are brought to repentance. But the secret ban increases security, because it is not felt for a while.
Therefore, through the gospel, one church is founded, which is truly holy, and there are none. There will be a highway and a way there, which will be called the holy way, so that no unclean person will walk on it. What kind of way is this? you will say. 1) Certainly the one of which the Son of God preaches [O. 14, 6.]: "I am the way and the truth and the life." Likewise [Joh. 8, 51.]: He who believes in me,
1) Erlanger: inyuis instead of: inquiss.
he will not see death. The ungodly also use the sacraments and thus cover their ungodly nature through hypocrisy. For not all who are baptized remain in the faith, and yet are baptized in truth, just as among the Jews the greatest part were circumcised in the flesh, and yet did not believe. But faith in Christ cannot be feigned. Christ is therefore the way through which the ungodly do not enter, and which alone sanctifies the church.
V. 23: In that day shall the mountains run with sweet wine, and the hills with milk; and all the rivers of Judah shall run with water: and there shall go forth a fountain from the house of the Lord, and it shall water the river Sittim.
These are figurative speeches, for the fertile and wine-bearing mountains are said to drip sweet wine, and the hills, where there are happy pastures, are said to flow with milk, because the cattle are well fattened and give much milk. But both fit 1) the gospel, which is rightly compared to must and milk. Wine refreshes the heart of man, says the Scripture [Ps. 104:15], and must delights by its sweetness: so the word nourishes faith and gives strong consolation in the cross. The law does the opposite, for because it accuses and threatens death, it frightens and discourages the heart. But the fear that the law arouses does not only contend with faith, but drives out faith altogether. The Gospel, however, takes away this fear, since it shows the Mediator and Intercessor, the Son of God, and fills hearts with a certain confidence in the mercy of God. This then comforts the hearts in the cross, makes them fearless in dangers and gives them great courage, as the examples of the apostles show.
But what he says about the streams flowing with water refers primarily to the progress of the Gospel. For just as arid lands are barren, so everything grows and blossoms where there is an abundance of water. Therefore, he teaches that wherever the Gospel is
1) Erlanger: ante instead of: autsru.
The richest fruits will follow when the gospel resounds. For the Holy Spirit has been given to him, who adorns his own with various gifts. The first is the right knowledge of God, that God loves us and wants to make us blessed through His Son. From this comes faith, through which we have confidence that God has had mercy on us, considers us His children, and will preserve us forever against all attempts and advances of all enemies. From faith comes the call that we take refuge in God in peril and expect certain help from Him. 2) We are to have faith in God.
The call is followed by love, and love is followed by obedience and fear. Of course, not such fear as those who fear punishment from the angry judge, but reverence and the highest endeavor to show gratitude and to beware of offenses. And here, as it were, the various services rendered to one's neighbor in this life are poured out as a sea, the earnest endeavor to carry out one's profession, in the profession humility, that we do not think highly of ourselves because of certain gifts; in humility benevolence and good will toward all. But what am I trying in vain to put into words all the gifts of the Holy Spirit, which are innumerable? But these are very special gifts: Confession of faith, contempt of danger, patience, hope. Just as there is a constant springtime in a never-ending book, neither trees nor flowers nor seeds feel the sun's glow, so where the joyful voice of the Gospel resounds, many kinds of fruits come forth in great numbers.
But you will say that these fruits are not before your eyes; rather, the opposite is true. For never have there been more troubles in the world than now, never also more dangers and exceedingly grievous calamities, of which they say that they are a living testimony to our sins. I answer: in this they say the truth. But for this reason what the prophet prophesies in this passage is not untrue. For faith is only
2) Instead of 8p6in in the editions should be read Wohl opern. After that we have translated.
The church is like a field in which only the fourth part bears fruit; all the remaining parts are filled with weeds by the hostile man. But just as the weeds grow up high and fast, but the chosen seed grows more slowly, so here also the aversions immediately catch the eye, and take over everything far and wide in such a way that only those who are carefully entitled can see these fruits, which the prophets praise so. Look at all the authorities in the world: most of them are corrupt, follow their usual ways, indulge in pleasures, impose one oppressive tax after another, do not care about the word, do not respect the servants of the word and good discipline. And yet, to him who is more attentive, here and there will appear a good prince who cares for religion, who loves his own, who is a guardian of respectability and good discipline, and who is temperate. Thus, he who in his mind wanders through every single house of his neighborhood will everywhere encounter relaxed discipline, corrupt customs, courtliness, avarice, indulgence, angry behavior, and yet among these will be found one and another in which the parents are lovers of religion, accustoming their own to godliness, limiting expenditure, diligently assisting the poor, not avariciously seeking gain in dealings etc. Thus, although few, there are still some good people, whereas if it were not for the Word, there would never be any fruit.
On this opinion is usually also drawn what is added of the spring which gushes out of the temple and flows up to the valley Sittim. But other similar testimonies of the prophets show that here something special is indicated. In the prophet Zechariah, in the thirteenth chapter [v. 1], there is a prophecy about the spring that will be opened for the house of David and the citizens of Jerusalem to wash away sin and uncleanness, that is, about such a spring in which those who wash in it will wash away sin and all uncleanness. So Isaiah says in the twelfth chapter, v. 3. "Ye shall draw water with joy out of thy well of salvation." He does not make any single
The same is true of Joel in this passage, who, although he speaks of one spring, nevertheless says that it will flow out of the temple as far as Sittim, so that the waters of one spring will flow into a distant land. Therefore, as it is not doubtful that Zechariah and Isaiah speak of Holy Baptism, - what hinders us to refer also Joel to Baptism, since he expressly speaks of the spring in the house of the Lord? For this is not called a spring where there is no water. But on this mountain there is not bad water, but the water of the Lord, for it gushes forth from the house of the Lord. As there is a manifold use of the simple or natural water, it is drunk, it moistens and fertilizes dry places, it is also eminently suitable for washing away filth: so holy baptism waters the soul inflamed with thirst for grace. For it is a fountain of salvation; they that drink of it, that is, who believe the promise added to it, may nevermore, as Christ saith, "He that believeth and is baptized shall be saved." And the hearts that are refreshed by this heavenly drink of the house of the Lord are no longer barren and unfruitful-but, as the Psalm says [Ps. 1:3], like a tree planted by the rivers of water, which yields its fruit in its season, for it is not hindered nor hurt by the heat of the sun. But the chief fruit is that of which Zechariah says that sins and uncleanness are washed away by this water. This fruit is followed by eternal life.
But, you will say, how can water do this? I answer: Water, or the element itself, cannot do this. For though it washes away the filth of the garments and of the body, yet it cannot reach the soul. But Joel speaks expressly, not of water in general, but of the water that flows out of the house of the Lord. This is divine water, not only because baptism is instituted by Christ and cleansed by his holy flesh, but also because the Word and the Holy Spirit are added to this water. He cleanses the heart through faith and washes away all impurities, so that the body is cleansed of all impurities.
it cannot condemn us. Therefore, these are the most important gifts of the church, the word and the sacraments, both of which serve to make us firmly believe that the Lord is our hope and our refuge. The prophet calls this church "Judah" at this point. But Judah means a "man" who recognizes, confesses and praises God because of the mercy he has shown to the human race. For all others who do not admire and praise this mercy blaspheme God.
Since the synagogue is also among the number of these blasphemers, since it has killed Christ and the apostles and condemned the gospel as the most pernicious plague, it does not deserve to be called Judah. Therefore the prophet calls her "Egypt" or Mizraim and "Edom". Mizraim 1) means tribulation, and I do not doubt that this name was attached to the land because of the history that the descendants of Jacob were so shamefully kept there by the kings. But Edom has its name from blood. These names fit very well for the adversaries of the church.
V. 24-26 But Egypt shall be desolate, and Edom a desolate wasteland, for the iniquity of the children of Judah, that they shed innocent blood in their land. But Judah shall be inhabited for ever, and Jerusalem for ever. And I will not leave their blood unsmelling. And the Lord shall dwell in Zion.
Of Mizraim and Edom, as I have said, it is not doubtful that it signifies the synagogue that hates the church and rages cruelly against it. For in this way Isaiah also calls Cap. 34, 5. the synagogue of Edom, when he says: "For my sword is drunken in heaven; and, behold, it shall come down upon Edom, and upon the exiled people for judgment." Likewise [v. 6.], "For the Lord holdeth a slaughter in Bozrah, and a great strangling in the land of Edom." That is, the Lord has subjected the synagogue to banishment, because of the cruelty which it ex-.
The Church has been practicing against the teachers of the gospel; therefore, it must perish.
But it is useful that we are often instructed and reminded about this fate of the church, not only so that our hearts are strengthened against the anger of the cross, but also so that we are awakened to repentance. For when the flesh feels the cross, it cannot help but be concerned about the wrath of God, especially when it is aware of evil. But when it sees, as the prophet teaches here of the godly, that it is undeservedly afflicted, it thinks that God does not respect it. From this arises either unwillingness or despair, the most harmful poison of faith. Therefore, if we were not strengthened by examples and reminded by the sayings of Scripture what the outcome would be, our hearts could not see any firm consolation. For reason, as it were, is sailing full sail toward either despair or impatience. First, therefore, the present passage reminds us that the church is subject to many dangers and has the devil and the world for enemies. But she fights with them in such a way that it seems as if she will be overcome, because if one follows the judgment of reason, she is defeated. Stephen is stoned, the Baptist is beheaded, others are killed by another way of death. This seems to be harsh, and the matter has the appearance that this does not happen to them undeservedly. For they are charged with the most serious crimes, as sedition, adulteration of religion, blasphemy, which is harsher than death itself.
But the Lord comforts the church at this point and says that innocent blood will be shed. For the church is not guilty of these crimes, but is commanded by God's voice to despise these unjust judgments of the world, and to hold that it is undeservedly afflicted by the world. This is indeed no small comfort; therefore Satan seeks to remove it from the eyes and from the heart. For this is the first thing in such calamities, that the hearts are frightened by their
2) Wittenberger: nttveittu instead of..everttu.
They will look at the impurity and judge that the punishment is deserved. But the Lord says that they are innocently afflicted. For though they are sinners, yet for Christ's sake their sins are forgiven them, and their enemies by no means go about punishing them for their sins. They are in awe of the doctrine, the confession, the faith; only these they pursue with diabolical hatred and strive to eradicate. Therefore, they are innocent in two respects, both because of faith in Christ, which takes away sins, and because of the unjust judgment of the enemies, who declare the supreme gifts of the Holy Spirit to be blasphemies.
But it must not be denied that the church is often plagued by guilt. Although David hears that his sins are forgiven, he still has to suffer the punishment of murder and adultery, in that the child born in adultery had to die, and he himself is deprived of the kingdom through his son. And Peter says [1 Ep. 4, 17.] that the judgment begins at the house of the Lord. But for the sake of such sins the hatred of the world is not directed against the church, nor does it punish it for that reason. Therefore, the godly are undeservedly and in truth innocently afflicted. For the world hates confession and faith, which are certainly not sins but the highest gifts of God. Therefore, the punishment is just as far as God is concerned, for before Him no one is innocent. He hates sin, however, and wants it to be taken away in us all the time, and in this way calls us to repentance, but when the world torments the godly, it does not have this purpose in mind. Therefore, as far as the judgment of the world is concerned, which persecutes and afflicts the godly, the church is completely innocent, and the prophet commands them to uphold themselves in the cross with this comfort.
To this consolation is added another, which is taken from the end. For although it seems unreasonable to reason that the godly should be undeservedly afflicted by the world and the devil, yet when it looks at the outcome, which is certain, and sees that this calamity will be followed by eternity, it will be filled with hope.
By this hope, they will regard their harm as less, and by the expectation of eternal goods, they will overcome and conquer the temporal misfortune. As it is considered wonderful and almost unbelievable that God loves the afflicted and the unfortunate, so nothing is more unbelievable than the outcome of which the prophet preaches here. "Edom," he says, "has shed innocent blood in her land. But Edom shall become a desolate wasteland. But Judah shall be inhabited for ever, and Jerusalem for ever." What is this but what Isaiah Cap. 26, 19. says, "Thy dead shall live"? But those who kill the church will be cast into eternal death. And Christ says [Matt. 10:32, 39.], "He that confesseth me, and loseth his life for my sake, the same shall find it." Here, therefore, everything is reversed. Those of whom the world judges that they are burdened with misfortune, and sees that they are oppressed by God with exceedingly heavy chastisement, God loves and then offers Himself to them most like a father to his children, when one thinks that He is most angry. For it is true what Solomon says [Proverbs 13:24] that the father loves the son whom he chastises. On the other hand, while the world is thought to be victorious because it prospers and prospers well, it lies defeated and is defeated, but not in the way that the godly are defeated. For the latter, after having survived a short chastisement, are freed from all the misfortunes of this life. But the wicked will be subjected to eternal wrath and hellish fire because of the innocent blood they have shed, and will not escape punishment even in this life, as the exceedingly sad example of the Jews testifies. For they are tormented in many ways in this life and must go into eternal torment.
This is proved not only by the testimonies of Scripture, but also by clear examples of all times. The kingdom of Egypt, which was in its highest bloom, has completely perished; the extremely unhappy children of Israel, indeed, who were completely in ruin, will
1) Erlanger: innoosnlunr instead of: innoysutvm.
liberated and preserved by God. While the godless synagogue tries to suppress Christ and rages indiscriminately against the godly, it is completely destroyed, but the church continues. While the Roman world rulers are eager to suppress the church, they themselves are suppressed. Therefore, the enemies of the church are rightly compared to a garden without water and a tree whose leaves wither, Is. 1, 30. For a while they blossom, but finally they fall. But the church, which is considered like a dead trunk, is in truth like a palm tree; while it is pressed down in many ways by misfortune, it rises up against the burden through the word of the Holy Spirit, and the more it is pressed down, the more it rises up against the burden.
What is the cause of this unexpected and unbelievable outcome? Certainly this, that the Lord adds at this point: "And I will not leave their blood unsmelling" (Mundans ego, sanguinem non mundabo - purifying, I will not purify the blood). Those who know the Hebrew language know this peculiar Hebrew way of speaking. For just as in such passages: with rejecting I will reject, hearing I will hear, the repetition indicates a very great effort and diligence. So the negation added to the repetition indicates a certain and unchangeable judgment. If the text said: Purifying I will purify (mundans mundabo), then the most perfect purification from all filth and sins would be promised. But now, adding the negation, he denies the cleansing altogether, and indicates that it is an unpardonable sin to shed innocent blood. Therefore, just as the church that believes in Christ has the certain hope of forgiveness of sins, so the enemies of the church are in an indispensable sin and can expect nothing but certain and eternal damnation unless true repentance occurs, as Isaiah also says, Cap. 2, 9: "You will not forgive them."
This is the consolation of the church, which, as it judges the world by the word, so for the word's sake not only does it judge evil speech, but it also judges the world by the word.
and is blasphemed, but also has to endure plagues, even death in more than one way. Here, therefore, we are to look, and think not of the present trouble, but of the certain and yet hidden outcome which must follow on both sides, namely, that Zion will be inhabited, but Edom will at last become desolate. At this time, the church is disrupted in many ways, and the many dangers that arise from persecution have not yet ceased. We, however, give many proofs of our fear and despair. But why do we not pick ourselves up and hold before us not only the well-known undoubted testimonies of Scripture, but also the well-known examples of all times? For which of all the kings of the world has not suffered punishment for having presumed to persecute the church? Who has ever fought with happiness for idolatry? Have not those who at first ruled their dominions in the most blissful way, soon, when they began to plague the churches, had to suffer the most terrifying dangers and unbelievable misfortunes? The adversaries of the Word show their hatred for our churches in many ways, and now such attacks are being made that seem to entail the downfall of true religion. This fills the godly, who remember all the descendants, with very heavy sorrow.
But we should not be frightened by the power of the enemy, not by our weakness and small numbers. We should look at the matter itself. We hold fast the confession of the Son of God and have not stained our hands with innocent blood, but our enemies have long since stained their hands and hearts with blood. Therefore, what will be the end of it? Certainly such an end of which the prophet preaches here: Egypt, which plagues the children of Israel, and Edom, which sheds innocent blood, will become a desolate wasteland. But Judah, that is, those who hold fast to the confession of the gospel, shall be inhabited forever, and Jerusalem forever. For the Lord dwells in Zion, that is, in the church. Although he allows it to be afflicted, he will not overthrow it or let it be completely destroyed.
With this glorious and exceedingly sweet promise Joel closes his sermons. Therefore, let us put our petitions and prayers together at these wretched times: O eternal Father of our Lord and Savior JEsu Christ, we perceive the affliction of thy Church in this life, and how it is afflicted by the devil and the world in many ways: therefore we beseech thee by this thine only begotten Son, that thou wouldst first of all by thy
Holy Spirit strengthen our hearts so that we will not succumb to so many dangers; then that you will not only prevent the enemies from taking over, but also make known to the whole world by your faithful and miraculous help that your Church is dear to you, that you govern, protect and save her, who lives and reigns as an eternal God, God the Father, God the Son and God the Holy Spirit, from eternity to eternity, amen.
End of the interpretation about the prophet Joel.