This is another sermon. Hardly once in a year have the previous sermons been collected like this. The summa is this: Annoyed by the previous sermon, they accuse the prophet of nonsense. If God is with us, why do you bark and threaten us with evil? The happiness of the kings was the occasion that they believed that GOD was against them like a father; therefore, they did not believe [the prophets' threats]. Therefore, the prophet is forced to raise again, and he confirms the previous sermon as if to say, I admit that 2c. but you hold this against me, that I should not punish you. The excuse that you make, I take as an accusation against you.
V. 2 [Out of all the generations on earth I alone have known you].
"He has recognized", that is, he has been present. With emphasis he says: "recognize" 2c. First, GOD begins to strike His own, as here. We see this in Ezekiel [Cap. 9, 6.] and Peter [1 Ep. 4, 17.]. You think that I do not have to punish you 2c. I will punish you all the more, because you are my little children. [One is in the habit of "beating the little dogs" [, so that the big ones
Fear dogs]. 3)-"Therefore I will punish you in all your iniquity," 4) as if to say, You want to be righteous, but I will accuse you and punish your iniquity, and call it an iniquity.
V. 3. [Even if two walk together, they will be one with each other?
Pariter is as much as "with each other" (simul). 5) - "They are then one" (convenerit) or: one knows the other. This seems to me to be a spprüchwörtlicher text; I take it in a negative way. The opinion (scopus) of this chapter is: Two cannot walk with each other if they are not in one accord. The application of the proverb is: GOD
3) Added by us according to the Altenburg manuscript; in the original only: "klein hundel schlagen". These words are missing in the Erlanger.
4) In the Weimar: Iniyuitutis, for which, according to the Vulgate, Iniczuitatos should be read, and this should have been emphasized as a keyword.
5) In our original we find: Limite: pariter, immediately following v. 2. Limite cannot be the keyword, but xariter should have been emphasized. Instead of simite, we have assumed simut, which is found in the explanation immediately following as well as in the Hallische and Altenburger manuscripts instead of xariter. If the reading 81 with6 were correct, the translation would read: It is a simile: "with each other".
and the people are these two, as if to say: Already from this you can see that it is nothing, because we do not agree with each other. You want to be unpunished, I cannot be other than just, [we] "must be one in the matter. If I am to spare, "you must be pious". You are not innocent; I would not accuse you if you were just.
V. 4. Does a lion roar in the forest when it has no prey?
This goes to the same thing; he makes it big. A full lion does not roar; when he sees prey, he roars and shakes his manes. 1) I would not roar like this if you were not godless; therefore do not defend your godlessness. Job says [Cap. 6, 5.): "The game [does not scream when it has grass"). If you were righteous, I too would be content with your life, I would not roar. Thus Job says: "You have shouted well", I sit in death.
V. 5. 2) [Does a bird also fall into the rope?) (Numquid.)
What follows is the same, and wants to say that they are sinners 2c. "Were I content with you, I would such" 2c. Not a righteous life, but iniquity is punished. "Hunting day, feasting day." Any day is a day for hunting, but not for catching. The prophet has the intention [of the fowler) in mind, not the work. The net is set to catch; the king of Assyria "shall be" the net, the evil. I will not set the rope and the net in vain, "that I may see," because you are evil.
V. 6: Do they also blow the trumpet in a city? (Si clanget.)
As soon as [one] "tempest beats, the people are up; [it means] fire or enemies." Instead of si [in the Vulgate] it should read numquid. ["Bläset man auch" 2c.,] that is, he convicts the people of being smitten by the righteousness of the Lord: you need not excuse your sin, he sends the evil because of sin 2c.
1 ) In the Hall manuscript suMm. instead of iudarn.
2) The verse numbers "5." and "6." are missing in the Weimar edition, and "7." is set where "6." should be.
V. 7 [For the Lord does nothing, but reveals his secret to the prophets, his servants.
The Lord always predicts the evil, before it is to happen, through his prophets; the word always precedes the calamity. If it does not happen through a prophet, then [this rumor comes out] among the people, without it being possible to trace it back to a certain originator. Thus I have heard that [before the revelation of the Gospel] 3) it was said: This time indicates a great change of things.
V. 8. The lion roars.
This is the conclusion of the previous one. The lion will not stop roaring. God has commanded it, he wants to confirm his previous preaching by these things 2c. He preaches against those who had justified themselves.
V. 9. Proclaim in the palaces of Ashdod.
Insanias, that is, the riches, the unjust mammon. - As if he wanted to say: You see the Gentiles, who are all around. [Say to them:] Gather yourselves unto us [and see) whether we may be compared unto you. Thus it is said in Isaiah [Cap. 1, 9.] and Jeremiah [Cap. 23, 14.) and Ezekiel [Cap. 16, 48. 1: "Sodom has not done as you have done" 2c. [, your wickedness] has increased 2c. To shame the Jews, he compares the Gentiles to the people of GOD. "As we also are": if our vices are to be compared with those of the Turks, we are worse 2c. - "Ashdod" is in the land of the Philistines, where Gentiles are. - "The mountains of Samaria" are the kingdom of Israel.- Insanias ["great clamor"), the many unrighteous good (mammon). As if to say: here is no administration of justice, there is no end in the possession of riches, in the heaping up of treasures 2c. on the part of the rich who oppress the poor. The poor are oppressed. He punishes tyranny 2c. as all the prophets do: "That only you may become rich." [He punishes] the abundance of the many tyrants.
3) Supplemented according to the Hall manuscript.
V. 10. They do not respect any rights.
So much is lacking in their being just: they are like cattle and know not what is right. The right [they take] "straight for themselves." - "Robbery," that is, desolation; iniquitatem1 ) [inequity], that is, injustice, "iniquity," that is, they gather their riches with injustice, like tyrants. "He who is able [, puts the other in the sack"]. The disturbance of the' people who are among them; these are disturbed by them so that they become rich. A description of the tyranny.
V. 11. They will besiege this land all around.
Tribulabitur [et circuietur, that is], undique, from all sides. You plunder the possessions of the poor and devastate everything. With what you sin, with that you will be punished. [You will escape the judgment of GOD nothing), namely by the Assyrian. - Fortitudo is "power." The Psalm states: I once heard 2c. But you are his LORD. "Ye great houses." This power [I will tread in] "filth," that thou mayest cease to oppress the poor 2c.
V. 12: As a shepherd snatches two knees or the lobe of an ear from the lion's mouth.
The Spirit is not angry in a human way; [His anger is] not like a human anger that wants to completely eradicate Christ, like [the Jews]. God does not strike in such a way that an unregenerate remains unharmed. He threatens here that he wants to destroy everything, he presents the accident that will occur 2c. Everything will be devastated so that hardly a survivor will be saved. This is how it will be with the death of each one: it will seem as if
we recognize from the Hallic manuscript are highlighted as keywords. Dw Weimarsche has: rspinss, vsstitatvm, ini^uitatsra, injurias.
2) It seems to us that instead of illis either iüi should be read or from Mi8.
3) WoN us supplemented according to the Altenburg manuscript.
whether God will devour everything 2c. Isaiah speaks of the grape harvest and the vineyard 2c., but this farmer speaks of a thing taken from the shepherd's life. It is a hard threat that the shepherd shall save only a cartilage 2c. "Two knees", since everything else is devoured.
And have in the corner a bed and to Damascus a sponde.
They shall be disturbed. I will destroy most of the children of Israel, but still some remnants shall remain. Remnants always remained in Israel; both in punishment and in guilt, the godly always turned to the temple in Jerusalem 2c. [Vulg.:] "In the corner of the bed, and in the camp at Damascus." [This refers] to the tribe of Judah. The kingdom of Israel he calls a bed. [In this bed,] that is, in this peaceful kingdom) That is, the whole bed will perish, but One in the little bed will still be preserved. I will see to it that one part is preserved while the others perish. [I want to keep "a little place 5) of it". This opinion pleases me, because the thing happened in this way; the people are distraught, the remains are preserved. Now he sums it up and concludes the chapter.
V. 13 Hear and testify in the house of Jacob.
He explains what his opinion is of the bed and the donation 2c. "Ei, how beautifully they have decorated themselves!" They have special summer houses, also special winter houses. "Have a good courage", but the time will come when all this will be destroyed "to the devil away". He turns his prophecy against Israel.
4) Correctly mapped by us according to the Altenburg manuscript. Our Vorläge offers i.". in Ists xaeiLoo /eoko fstatt
5) "Place" -- the extreme end.