Here he inserts a prophecy of the future kingdom of Christ, of the unbelief of the Jews, and of the church that should be gathered from the Gentiles.
V. 2: The people who walk in darkness.
2. with one word he abolishes all the righteousness, wisdom and power of the world, and
makes them ashamed. For if he calls the land of the Jews darkness, the Gentiles are much more darkness. Furthermore, this was the merit of both the Jews and the Gentiles, because of which they saw this light of the gospel and the kingdom of grace, that they walked in darkness. So nowadays our merits, by which we have seen this
The light of the gospel, the infinite abominations of the pabstics in which I have lived. So there are no merits that precede, but everything is offered by divine grace.
V. 3. You make many things for the Gentiles, but you do not make many pleasures.
The Gentiles accept the gospel, and so the church is increased by the coming of the Gentiles. But the Jews begrudge the Gentiles this happiness; as it is said in Deut. 32:21: "In a foolish people will I provoke them to anger." Likewise, "I will provoke them against that which is not a people." And this is what he says: "With this you do not make much of joys."
V. 4 For you have broken the yoke of their burden, and the rod of their shoulder, and the staff of their driver.
4 Just as Gideon (Judges 7:22) defeated a great army of Midianites with three hundred men of war. The Gentiles have been delivered from their enemies through Christ. Therefore they rejoice and are glad. t)
5. Furthermore, the enemies, these three most powerful tyrants of the whole world, were the law, sin and death. For the law is the power of sin; but sin is the sting of death. For death could not bite us if it were not for sin.
(6) Now sin is twofold. One sin is called the recognized sin, which judges and condemns the world and reason. These are the civil and outward sins of the other table. Although men see these, they do not see the cause of them, but they think that these works are done by the instigation of the corrupt
t) Here, instead of what was said in ยงยง 5-9 in the edition of 1532: For we suffer the tyranny of the law, of sin and of death. But the office of the law is "the rod of the driver." "The rod of the shoulder" is sin. "The yoke of the burden" is death. From these three we are all delivered who believe in Christ; not that the law, sin, or death is taken away or changed, but that we are changed and become different people. For to whom Christ has given his Spirit, they do the law from the heart and with pleasure, and believe the forgiveness of sins. So now the law, sin and death necessarily depart and are subject to them.
Will. The other sin is the one that is called unrecognized sin, namely the original sin or original sin, which is not seen unless it is shown by the law. This happens in temptations, when the conscience is shocked and sees the ungodliness inherent in the heart, namely the contempt and hatred of God and the neighbor, so that even though you are not a thief, adulterer, death-slayer, you are nevertheless afraid of the judgment of God, because you see that ungodliness has penetrated the whole body like a poison.
This is actually the power of the law, which he here calls the "driver", because it presses and drives the conscience with the "rod of the shoulder", that is, with sin, which it shows, and with the "yoke of the burden", that is, with eternal death, which is the wages of sin. Accordingly, the prophet says that the joy of the Gentiles is that the Gentiles are delivered from these tyrants by such a victory as Gideon obtained over the Midianites.
(8) But the prophet attaches to the law a scepter, that is, a complete rule. Likewise, a scepter of the driver. For the law requires us to fulfill the law, and rules over us, because there is no one to do the law, but we all, because of inherent sin, hate the word and works of God, even God Himself, when He chastises us; just as children, when they are chastised, hate their parents. So we are all enemies of the law, and wish that the law were not. But the law cannot be abolished, which is followed by the other tyrant of which we have spoken before, namely, sin. For, because I hate my parents, because I hate GOD and the Law of GOD, therefore I sin. So these two tyrants tyrannically drive us to where we neither want nor can go, namely, to death. With such great tyranny, however, pleasure cannot take place; and because one is always threatened with death, the mind cannot long endure this, but it is necessary that man become a different and new creature, or succumb to the burden. For the devil cannot bear the force of the divine judgment.
9 Hence the prophet says [v. 3], "They will rejoice before you," because the gospel announces to us the forgiveness of sins and the victory over the law and death, which was obtained through Christ, and which the prophet compares to the victory of Gideon. For Christ gives his Spirit that we may not despair in sins, and may boast in tribulations that the office of the law is done, and that the law, which hitherto has been hateful and a cruel driver, becomes lovely. Not that the law is changed, but that we are changed by the Spirit of God, which makes us love the Father who chastens. For the rod was not changed, but the mind of the child. And this is the Christian freedom, according to which we are freed from the scepter of the driver, and according to which the Holy Spirit is given that we can do the law to some extent, but if we do not satisfy it, that it does not make us guilty because we have forgiveness of sins. With the law, however, death is also overcome and ceases at the same time. Thus the hearts are gladdened and freed from the fear of the tyrants they had to endure before they knew Christ.
10 But this is done in the same way that Gideon overcame the Midianites, that is, the enemies wear themselves out. The trumpet is blown, that is the voice of the gospel. And the pitchers are broken, which is the suffering of Christ. Therefore, the Word and the Spirit in the Word, then Christ's suffering, bring us this great victory without any effort on our part. For since the law, sin, and death have attacked Christ, in whom we believe, as a culprit,u ) they kill themselves by killing Christ, and have been crushed in the body of Christ, so that they do no further harm to those who believe in this suffering of Christ.
u) Here the edition of 1532 continues up to the end of the s): so Christ overcame them in his body and gave this victory to those who needed it. Therefore, sin, death and the law were destroyed in Christ's body; and because they attacked him as an innocent, they can no longer harm those who believe.
can. This suffering merit Christ gives through the word to all believers for free, that through this his suffering they have forgiveness of sins without any merit they have 2c. This is the glorious victory that the prophet praises here, that one sees that death fei killed by itself, without our work.
V. 5. for all warfare with impetuosity.
11. there will be peace and love among Christians.
V. 6. For unto us a child is born.
(12) This also belongs to the description of this kingdom, that he says a child is born, that he may indicate a kingdom of peace and a spiritual kingdom. As if to say, "To us who are in darkness, who are under sin, and under physical and spiritual tyrannies, a child has been born; not a king who wields weapons, but a peaceable one who brings us into his kingdom of peace.
Which dominion (principatus) is on his shultet,x )
This is a wonderful speech. Some take the principatum for the cross by which he overcame the world. But this opinion seems to be a bit too far-fetched. Others take principatum for "rule," that the opinion is that the rod is placed on the shoulders of the poorer, but on this child's shoulders, instead of the rod, the principatum or freedom is placed, that it is, as it were, a contrast to the preceding. And I do not dislike this opinion, for it refers to faith. However, it seems to me that it can be explained quite simply that we, who are his principality, are carried on his shoulder, the other way round, as it is wont to happen in the kingdoms of the world. For in the world the subjects carry and suffer their kings,
x) Instead of z 13, the following is found in the 1532 edition: We, who are his principality, are carried on his shoulders. He is our servant, that we may be free and kings. He is the cornerstone that carries and holds all the other stones. But he wants us, as the other stones, to carry one another, according to his example, as Paul says Gal. 6, 2: "One carries the other" 2c.
The kingdom of Christ, however, is of a completely different nature. The kingdom of Christ, however, has a completely different meaning. For Christ is not carried by his principality and by his subjects, but he himself carries his principality, that is, he is our servant, so that we may be free and kings. Thus he still carries us today. But just as he carries us, so he again wants his stones to carry one another; but that all our carrying, with which we, according to the example of Christ, carry others, may be carried by the cornerstone Christ himself. This opinion pleases me more, because it holds the figure of the kingdom of Christ, how it is constituted, both in itself and in the members.
Wonderful.
14 Now he adds the names of Christ that describe his kingdom. "His name is Wonderful." For his kingdom is above all experience, because it is not felt, but believed. For what can be called more wonderful than that we lean on an alien righteousness, and despair of our righteousness, or of our works?
Rath.
By his word he counsels us in all danger.
Force.
(16) Who with his word supports those who are weakened by temptations. He counsels his own with such a word, which is emphatic and powerful. But these two names are to be distinguished in such a way that El means the independent power with which he sustains others, but Gibbor, or a hero, means the active or working power by virtue of which he resists the enemies, drives them into flight and destroys them.
Hero.
17. who defends us, and is mighty against the adversaries. Furthermore, it must be noted that the first name must be applied to all the others. For as he is a marvelous counselor and marvelously powerful, so he is also a marvelous hero, because the opposite is before his eyes. He is a hero and lets himself be crucified and killed by Satan. He is a hero,
and lets his church be oppressed by the heretics. Therefore, everything must be taken in faith.
Eternal Father.
(18) This name signifies not the person, but the work of the person, that he is an everlasting Father, ever begetting, ever multiplying his kingdom and his church, ever remaining a Father, not being a judge, nor ever becoming a judge, but having in him a fatherly love without end.
Prince of Peace.
19. who comforts the hearts, forgives the sin 2c. But you must notice that if he is an eternal father, if he is a prince of peace, therefore he cannot be a fleshly or worldly king; so he is also wonderful in peace and eternity.
V. 7. that his dominion might be great.
The kingdom of Christ will always be increased, and yet nothing is less than the increase of the kingdom of Christ, but rather its reduction and subversion. Therefore the first name also belongs here, that he is called a wonderful king. Thus Paul says in 2 Cor. 4:10: "We always bear in our bodies the death of the Lord Jesus"; likewise [1 Cor. 15:31]: "By our glory which I have in Christ Jesus our Lord, I die daily." This is not multiplying the kingdom; and yet in this way Christ multiplies his kingdom; and Christians multiply by being slain, as the Scripture speaks [Gen. 4:10.], "The voice of thy brother's blood crieth unto me." Thus I hold that John Hus brought to light the Gospel we now have by his blood. Therefore, we must not be frightened or despair when we hear of persecutions and suffer the same. For the church is made fruitful and grows through the blood of the pious.
In the chair of David.
(21) This he has necessarily added to indicate the resurrection of the dead and eternal life. For Christ's spiritual kingdom is on the throne of David, that is, in this bodily life, and the-
nor is ity ) an eternal kingdom. Therefore, this king must necessarily be God and man. He must be man, because he sits on the throne of David; God, however, because he reigns in eternity. The bodies of the believers must also be resurrected after this life, otherwise his kingdom will not be eternal. Thus the prophets darkly hint at the resurrection of the dead, and the apostles emphatically inculcate that the resurrection has been indicated in the Scriptures, which is seen in all such passages about the kingdom of Christ. Therefore, those who are devoted to the Scriptures should pay attention to them, and in this way practice them diligently.
That he finishes it.
(22) That he strengthen it [in the Vulgate: ut confirmet illud] should be translated, "that he make it perfect. But it indicates that Christ is now reigning in this world through faith, and is perfecting us. But we will be perfect at the last day. He judges in judgment, that is, by condemning and destroying the ungodly and preserving the godly. Likewise, in righteousness, that is, because by mercy he raises up righteousness, by which we shall be delivered from sin, death and hell 2c.
V. 8. 9. The Lord has sent a word.
(23) Hitherto he prophesied of the kingdom of Christ; now he cometh to speak of the kingdom of Israel in the flesh. For the prophets use to connect these two kingdoms, the present physical and the future spiritual, just as in our sermons we mention both the present time and the future judgment, and teach of Christ that he now justifies the faithful by the word, and in the future judgment he will condemn the unfaithful. Here it must be noted that
Israel Jacob
the kingdom < Ephraim > are one and the same.
Joseph - Samaria
24. "The Lord has sent a word," that is, God is showering you with His word, but you despise it out of pride.
y) In the first edition: it will be.
V. 10. Bricks have fallen.
(25) You say, "Bricks have fallen," that is, this damage we have suffered at the hands of the king of Syria is small and will be easily replaced, for we are God's people. Not so, says the prophet, for heavier and harder things will follow. Thus he imitates the words of the false prophets, with which they inflated the people. But everywhere the arrogance of Israel is publicly denounced and condemned, which they had drawn from the glorious promises. But God does not want people to be puffed up and arrogant, for then they cannot be corrected; but He wants to be feared, and for us to boast about God in this way, not that we celebrate presumptuously, but that we humble ourselves. But Israel boasted in such a way that they were presumptuous. But this is truly the case of Lucifer from heaven, which cannot be corrected. If the pride of the flesh is compared with this, it is only a game and a joke against the spiritual pride, when one is presumptuous in the service of God, in the divine office 2c.
V. 14-16. Therefore the LORD will cut off from Israel both head and tail.
26 Because of your stubbornness, you will lose both the spiritual and the physical kingdom. He calls the prophets the tail, as if to say: they should be the head and lead the people, but they are the tail and let themselves be led.
V.17. Therefore the Lord cannot rejoice over their young team.
27 That is, he will be angry and deliver them into the hand of the king of Babylon.
For they are all hypocrites.
Both their works and their doctrine are evil. They are "hypocrites" because they only follow their own and praise the same. They are "evil" because they hate what is not theirs, namely the word and all the works of God.
29. for this is the characteristic of all hypocrites, that they are, as Christ calls them, Matt. 23:33, viper-bred, that is, exceedingly
arrogant, impatient, poisonous and harmful. Because they are convinced that they are wise and just, they want to be thought of as such people, or they persecute with extreme hatred those who have a different opinion of them.
V. 18. For the ungodly being is kindled like fire.
(30) This is a description of the power of error. He says: "Errors are powerful and always get worse. Wickedness is the fire, the people are the forest; therefore they are carried away to punishment by error. This is an excellent image by which he describes the power of error; just as Peter calls them 2 Ep. 2, 14, "who do not let sin hinder them," whose error no one can heal. It is not a fire where a thorn bush burns, but the whole forest is set on fire for their sake: Because they did not want the blessing, it stays away from them [Ps. 109, 17].
I am very much afraid that the same thing will happen to Germany. For we see what damage the heretics have done to the church in these years, so that there are very few who learn the holy scriptures purely and loudly, and nothing else is valued but what nonsensical people write, speak and do. That is, the ungodly being is set on fire so that it cannot be extinguished. First, however, the fire seizes the thorns, that is, the ungodly teachers, who like to spread ungodly opinions against the simplicity of the word, therefore, as it were, the cancer creeps in among the listeners.
The simile of thorns is very appropriate, since they prick very easily, although there is hardly any other wood that has a smoother bark. This is the hypocrisy, that they have the very best appearance, and agree with our inclination that bread is bread, wine wine, water water 2c. Thus the fire agrees with the tinder, hence an unquenchable fire follows. Whatever we say or write against it is, as it were, a drop of water against a burning forest.
33. that he adds, "And gives high
Smoke" is to be taken to mean that a great and high smoke arises from the fire of ungodliness, which spreads far and wide, as if it wanted to cover the sky so that it could not be seen. This is what the ungodly are wont to do: when they are taken up with ungodly doctrines, they praise and extol glorious things about themselves, when it is nothing but an empty appearance of works. It is not light or fire, but smoke. The Holy Spirit has true fire; but the heretics are only smoke, without fire, with which they hope against divine truth.
V. 19. For in the wrath of the LORD of hosts.
34. Since they thus rage in their error, and become more and more angry, God is compelled to punish them and call them back again. For they are deceived by the arrogance of smoke, and become incorrigible. Therefore, the preceding is to be taken from guilt, but this from punishment. What the Latin translator has given by conturbata, for this one should read obscurata ["darkened"]. For when the light is taken away, what can remain but darkness and turmoil? For those cannot agree among themselves who have departed from the Word, but they always bring forth new errors. Thus the Arians are divided among themselves, some are Macedonians, others Eunomians. Thus there have been three kinds of Donatists. Therefore, he adds the following about the revolt.
No one spares another.
35. Where the word is not, there follows rebellion; but to rebellion follow covenants. This is what he indicates when he speaks:
V. 20. If they rob on the right, they suffer hunger.
That is, they may ally themselves with any party they want, but they will fail. Because the alliances will be unreliable and unhappy.
Each one eats the flesh of his arm.
037 That is, there shall be wars and rebellion; one tribe shall rise against another, the member against the body, Ephraim against Manasseh; and afterward they shall join themselves together, and fight against Judah.