Here Isaiah begins a new prophecy with which he comforts the unbelieving king Ahaz, who was in the greatest danger because the two very powerful kings of Syria and Israel were fighting him. The story is written in 2 Kings 16:6 ff.
(2) Furthermore, this king Ahaz was, according to appearances, almost the holiest of all the kings who had been in Judah, and showed a very great zeal for religion. This is an excellent example of all hypocrites who, while denying the word and the faith, rely on works, and call that God, God's word and God's work, which is neither God nor God's word nor God's work; but they only follow the appearance, but the truth they do not grasp, for they zeal, but with ignorance.
3. for God condemns all religion and all works, however good they may appear to be, which are done without the word and with the opinion that they will bring righteousness or merit. For he wants people to believe in him, and he wants to
not the trust that is placed in our actions, which is the idol of our heart. Thus Ahaz thought he was serving the true God with the various works he performed, but God rejects them because Ahaz did them without divine command, out of his own trust. For where the word is not, there is not God. It is in vain, therefore, to assume that such works are pleasing to God; indeed, they are a blasphemous service. But the main thing is that we believe that these words are spoken to us by the divine majesty, so that we may have comfort in dangers. When the heart believes this, it cannot but be joyful and secure because of danger, however great it may be.
V. 2. The Syrians rely on Ephraim.
4 That is, the king of Syria puts his trust in the king of Israel, they unite their warring nations to oppress the king of Judah. For the kingdom of Israel was called Ephraim.
Then his heart prayed. q)
(5) This is an excellent likeness of Ahaz the king and his people. Because there was no faith among them, they trembled in this way. But one must diligently observe the persons, that Ahaz, the excellent worshipper of God, likewise the people, who were stimulated by the example of their king, who had made it sour for himself with very many works, sank to the ground as it were with fear, and against the imminent danger of the war could not raise themselves up by trusting in their worship.
(6) Thus there is no greater fear and despair than in the hypocrites when they are challenged. Just as there is no greater certainty and presumption than when everything goes according to their wishes; then they subject themselves to all things, even to dispute against God. Therefore, one can draw the conclusion from these words: The holier one is, the more arrogant he is in happiness, and the more fainthearted in danger. For just as trees everywhere are exposed to the wind, so also a heart empty of words is exposed to all the attacks of Satan and to all misfortune, and so exposed that it cannot endure any misfortune. For since the Word is not there, by which alone hearts can be established, there remain only works, which have no power in danger, and are indeed a fragile support and a powerless God. Therefore it is vain to trust in works, as is evident from this example of Ahaz; in good days they only puff up and make safe, but in dangers they cause terror and dismay.
The righteous, on the other hand, have the word in their hearts, which they hold against all the storms of Satan, and are not brought to despair by any wind. They do good works themselves, but they do not put their trust in them, but only in the word. That is why they feel in their hearts what the 112th Psalm, v. 7, 8, says:
q) Instead of §§ 5-7, the following is found in the 1532 edition: You see an excellent example of how the works saints and hypocrites cannot stand in temptations and misfortunes. For Ahaz was a very great saint of works, as the histories show.
"When a plague is about to come, he does not fear; his heart is undaunted, he hopes in the Lord, his heart is confident and does not fear. We have already seen it in part, and will see it more often in the heretics, what will be the end of those who now so surely despise and attack us.
V. 3. You and your son Sear Jasub (et qui derelictus est1 ) Jasub).
8) If this name "Sear Jasub" is taken as a proper name, it has a special meaning; just as almost all great people have had such names, which meant something special. Thus Solomon had his name from peace, David from love. Thus he implies that this son of his bears the name of all the people who are left, not only from the battle, but also from wickedness. For there are always remnants of the godly, for whose sake even the godless are preserved. But if you take it as a generic name, the opinion will be this: I would gladly grant you more companions, but they are all unbelievers; you with your son are alone alive and remaining; take him with you 2c.
V. 4. Do not be afraid.
(9) Here you can see how different the feelings in temptation are in a heart that believes the promises of God and in a heart that relies on its works.
Let your heart be undaunted before these two smoking fires.
(10) This is a strange diminution. For the enemies of Judah did not seem to be extinguishing fires, but burning furnaces and immense conflagrations; and yet faith says: they are burned-out extinguishing fires, which no longer burn, but only smoke, and will soon be reduced to ashes.
V. 5. 6. We will go up to Judah.
11 In order for Ahaz to believe the divine promise, the pro-
1) In the Jena and Erlangen: a 4usud. But in the Vulgate and in the Wittenberg the u is missing.
70 L- xxii, 82-84. interpretations on the prophets. W. vi, ms-iii. 71
phet even the attacks of the enemies, which is the greatest sign that God will not abandon Ahaz.
The son of Tabeal.
12 Here the word "son" can be taken in the same sense as above [Cap. 5, § 4] the expression filium olei, that filius Tabeal means as much as someone who looks at us and pleases us, although he is not of royal lineage.
V. 7. It shall not stand, nor so go.
13 The prophet multiplies the promise and explains why he called them extinguishing fires, namely, because they threatened with fire and devastation of the kingdom, although they would not accomplish anything. It will not come to pass that they will join your kingdom with their kingdoms, as they now have in mind.
V. 8. 9. As Damascus is the head in Syria.
14 That is, Rezin shall be king only in Syria at Damascus; but that he promises himself to obtain the victory over thy kingdom, that is void.
If you do not believe, you will not remain.
(15) This is an excellent saying, which is to be applied to all temptations in general, namely, that all our efforts and endeavors will deceive us in temptation. But faith alone in the word of promise makes us to abide, and that which we do to stand firm. For this is how it reads according to the Hebrew. So he exhorts Ahaz, as if to say, "I promise you by word that these two kings will not hurt you. Believe this word. If you do not, everything you do after this will fail, because all trust is vain that is not based on the word of God.
And over five and sixty years.
016 This is a great promise: not thou, but thine enemies shall perish. For the Assyrians have laid waste Samaria and Syria.
V. 10-12. Ask for a sign from the Lord.
17) The unbelieving Ahaz throws the greatest promises to the wind and despises them; so that God may move him to believe, he also adds a sign. But also in this way he does not achieve anything. He rejected the first promise because of the present circumstances, because he saw that two kings, whom he was not a match for, had prepared themselves against him; therefore he turned away the power of the two kings. Now, against the sign attached to the promise, he cites the Scriptures. Here the prophet is defeated on both sides: with the deed, because he cannot present the future victory as present; and with the word, which the godless king falsifies. This is the way of the wicked: the longer they are taught, the less they increase. But notice this passage about the usefulness of the signs, that they are not merely outward signs, but confirm the faith, and make the conscience sure of the good and gracious will of God, so that we do not doubt the promise which the word offers.
That I do not tempt the Lord.
This is an excellent passage about the saints of works. The godless Ahaz pretends to great holiness, that he does not want to demand a sign out of fear of God. Thus, where it is not necessary, hypocrites are exceedingly conscientious; again, where they should be humble, they are exceedingly hopeful. But where God commands to be bold, one must also be bold. For to be obedient to the word is not to tempt God. Rather, it is tempting God when one does something without the word, just as a monk tempts God when he goes to the monastery to serve God there, while he has no word of God by which God testified that he would be served by such a way of life. Thus, today the sacramentarians, for the sake of reverence for God, deny that the body and blood of Christ are in the bread and wine. But this does not mean not to have awe and reverence before God, if one believes this, yes, even to give life to what God says.
V. 13, 14: Therefore the Lord Himself will give you a sign.
19 The prophet is displeased with the unbelief of Ahaz and others, as if to say, "You could now confirm your faith by a sign which God has promised you, so that you may be assured of your welfare; but because you do not want this, behold, God the Lord will give you a sign which you will find offensive. Christ shall be born of a virgin, and shall be a healing sign unto others: but unto the house of David he shall be a grievance and a fall.
Behold, a virgin shall conceive.
20 The Hebrew word Alma means a virgin who is already able to marry a man and to give birth. Although the Jews make fun of this passage in many ways, because the prophet says that it should be a sign, this conception and birth must necessarily not take place in a common and natural way. For it is no wonder, if such a one, who heals a virgin, gives birth after nine months.
V. 15. Butter and honey he will eat.
That is, he will be brought up like other boys. For it is nothing but a description that Christ is true man. He added this to cover the prophecy. Furthermore, the name "Immanuel" belongs to the description of the person, how Christ will be in his person, and not according to the name. For this is a childish blasphemy of the Jews, that they say, Christ was not called Immanuel, but JEsus, consequently he is not the true Messiah. The Jews understand this also of Hezekiah. But as the blinded people want to help their error, they themselves show their laziness and ignorance. Because Hezekiah was born almost nenn years before this prophecy.
V. 17 But the Lord will bring days upon you.
22. Hereby he announces the destruction by the Babylonians. But he writes it to the
Assyrians, because at that time the monarchy of the Chaldeans (which originated from the Assyrians) was not yet present. However, he describes a general devastation.
V. 18. 19. For at that time the Lord will swish the fly.
23 He predicts the punishments in general. But this misfortune, which he announces here before, happened to them by and by fully to the Egyptians. But these words are connected with the previous ones in the following way. He says: God will surely give you this sign; but before he will give it to you, you will be miserably afflicted, soon by this enemy, soon by that enemy, because of your unbelief.
V. 20. At that time the Lord will shave off the head and the hair of the feet.
24 That is, the princes will be taken away, the kingdom devastated, the people exhausted. For the hairs of the head are the princes. The hair on the feet is the common people. The beard is the priesthood. But he calls the king of Assyria a hired clipper, because God will use him for a time to punish his people.
V. 21-25: At the same time a man shall draw a herd of cows and two flocks.
This whole passage is nothing else but a description of the future loneliness. He wants to say: There will be few who will cultivate the field.
Cap. 8, 1-3. Take before you a great letter.
26 This is the other sign, which has two pieces, the letter and the son, which presented the person of the king of Assyria. But the opinion of this sign is the same as that of the previous prophecy,r ) namely, that the kings of Syria and Israel, who seemed as if they would lay waste the kingdom of Judah, should be laid waste by the king of Assyria.
r) From here to the end of the paragraph, the 1532 edition has: So before Christ comes, you will be punished because of your unbelief. Israel will perish and Judah will also be afflicted.
V. 4. for before the boy can call out.
He explains the sign and clearly indicates what he is threatening with it.
V. 5-8. Because this people despises the water of Siloam.
28 This is on Judah. Because they could not be awakened to faith by word or sign, he threatens them that they will provoke God by their unbelief, so that he will send a foreign enemy against them, who will devastate the land far worse than they now think of the king of Syria and Israel. Accordingly, this passage is to be understood of Sanherib, the king of Assyria.
29 But it seems as if this is in conflict with the preceding. For here he calls the Assyrians confederates of the kingdom of Judah, which he had called its enemies above [Cap. 7, 1]. But it is easy to answer this. For this people, who lacked faith, sought all external help in their distress. When they had something to hope for from their enemies, they joined forces with them, forsook God, and put their trust in
God away. Therefore he threatens here that no help will be of any use to them, but they will be lost together with their help.
30 He calls the small people of Jerusalem Siloah, who fight with prayer and not with weapons. But he adds an epithet, and calls them still waters, to indicate the contrast, that the world in its carnal help goes along with noise and splendor. In contrast, the people of God are despised and weak in outward appearance, but glorious and powerful in spirit.
Up to the neck.
31. for Jerusalem, which was the head, was not taken by Sanherib; as he will teach hereafter [Cap. 37, 10.], and as we read 2 Kings 19, 1) 36.
Water of the stream.
32 Thus he calls the Euphrates, beyond which lay Assyria.
1) Erlanger: 4 kex. 20. Wittenberger and Jenaer: 4 1^68- 26.