(1) Hitherto he prophesied against those that lie toward the morning and evening; now he turns toward the north, and prophesies against Damascus, which was the capital of the kingdom of Syria.
2 But at the same time he understands the captivity of the kingdom of Israel. And this therefore: Israel is accused everywhere because of this unfaithfulness, that it wages war against Judah, and moreover unites itself with the foreigners against the same. Because it is now united with
and the king of Syria, and made Judah desolate; therefore they are taken together in punishment, and it is proclaimed beforehand to both of them that they should be destroyed and made desolate by the king of Assyria. But it seems that this prophecy was proclaimed under the king Ahaz.
V. 1. 2. Aroer.
3. "Aroer" is the name of a city in the tribe of Reuben, which belongs to the kingdom of Judah.
belonged. But here I take it as a generic name; as if to say, "The cities on the heath," the cities that lie in the plain will all be laid waste, that herds will graze there, so that Aroer means a plain on which shrubs grow.
V. 3: And the fortress of Ephraim shall be finished.
4. adjutorium Ephraim translate: "stronghold Ephraim. He calls the kingdom of Syria because the kingdom of Israel had united with the Syrians and relied on the help of the Syrians; as we read above Cap. 7, 2.
Like the glory of the children of Israel.
That is, both the Syrians and Israel will be destroyed.
V. 4-6 For it will be as when one gathers grain in the harvest.
This is a terrifying similitude. He describes the king of Assyria as a reaper who at harvest time entered the valley of Rephaim (which is near Jerusalem in the evening), that is, the fat kingdom of Israel, and mowed it down in such a way that he carried away the princes and nobles, leaving only the poor rabble and the least people.
V. 7. 8. In time man shall cleave unto him that made him.
7 Thus necessity will force them to flee to the kingdom of Judah and from the gods they have made for themselves to God who made them. Here the objection could be made: Are not the Ark of the Covenant and the Temple in Jerusalem also works of human hands? But here the theological rule applies that one must look at every work to see whether it has God's word or not. Whichever works are done by God's command, God does them through us, as His instruments. Thus, works of the law are called those that are done according to the requirements of the law. But those works that are done without God's command are the works of our hands, and because they are without God's word, they are ungodly and condemned, especially if they are done by us.
the conceit comes to it, as if one becomes just thereby; therefore they are punished also here.
V. 9. At that time the cities will be of their strength.
(8) It is uncertain whether he calls "the cities of strength" because of the weapons and fortifications, or because of the religion and service of the idols on which they relied. But I prefer to understand it from the religion, that it means those cities in which they worshipped the idols with special zeal.
As a forsaken branch and twig, so forsaken was before the children of Israel.
(9) It is a likeness. Just as the people of Israel, when they first took the land of Canaan, devastated it with sword and fire, leaving only a few branches and twigs, that is, a few people, so it will be with the king of Assyria; he will devastate everything.
V. 10. For you have forgotten God, your salvation.
(10) This is the guilt for which Israel is devastated, because it has forgotten God. If this guilt is followed by such a severe punishment, one can see what is to be expected from Germany, which not only forgets God, but also despises Him, provokes Him to anger, persecutes Him and detests Him.
That's why you're going to put funny plants.
11. he persists in trusting in his religion. Therefore one must take this, not from the plants of the temporal, but of the spiritual kingdom, that is, from religion, that the plants are the disciples who have been taught hypocrisy, as with us the monks and the whole papacy have been. Translate: "funny plants". For he implies that hypocrisy and one's own righteousness tickle the flesh, and are pleasant; no one persecutes them, but all admire them.
V. 11: That the seed may grow in time.
12) This indicates the zeal of the hypocrites and the heretics; they diligently plant disciples,
They force and drive so that theirs may grow and flourish, and are always more ardent and diligent in the propagation of their errors than the godly in the true service of the Word. And this is because Satan resists the godly; but Satan not only does not prevent the sectarians and heretics, but also encourages and incites them.
Ablata est messis.
13. this whole passage should be translated like this: Jucundas plantationes plantabis, et palmites externis (id est, hostibus) seminabis. In die plantationis tuae magnum studium, ut mane semen tuum germinet; verum acervus messis in die haereditatis erit dolor afflicti etc. fLovely plantations thou shalt plant and cuttings thou shalt put dn the strangers (that is, the enemies). In the time of thy planting thou shalt have great zeal, that thy seed may soon spring up, but the heap of the reaped, in the time of the inheritance, shall be the sorrow of one afflicted 2c.) Such a beginning it gains with the works of ungodliness; as it is said in Psalm [Ps. 1, 4. 6.) that they shall have destruction for a reward. This is how I understand this passage of the works of ungodliness, or idolatry. But it can also be understood of*worldly rule, of laws and riches, and of earthly service. But I do not know which of both opinions comes closest to the history of the part, although both can lie in the history of the text.
V. 12. O woe to the multitude of such a great people!
14 Here he attaches a promise and a consolation for the people of Judah, that they should not be afraid of the king of Assyria, for he will perish; as was said above [Cap. 14, 25.] But the images are known, that by rivers, mountains, trees 2c. the princes are signified.
V. 13. He will rebuke them.
The history of Sanherib will be told below in chapter 37.
V. 14. Around the evening.
16. he speaks of a future thing as if it were present, because the terrified souls cannot be sufficiently raised up. He says: "Fear will last from evening until morning, then there will be redemption and salvation. But the distressed souls cannot glanbeu this. For the sensation of terror is eternal, and all affliction, according to our sensation, is perpetual. And there is no one who can see the end of the temptation at the time when he is in the evil hour of the temptation.
(17) Therefore, we should learn that at the time when we are challenged, we should not judge according to our feelings, but according to the word of God. This word promises that all temptation is only a time of evening, followed by the morning time, that is, comfort. But the flesh does the opposite, forsakes the word, and directs its thoughts only to the present sensation of affliction, and judges according to the sensation. Therefore, it cannot imagine an end to the temptations in its heart.
18 Therefore Athanasius was right. When he heard that Julianus was following him, he answered: Julianus is a small cloud that will soon disappear. We too shall follow his example in our misfortune, and we shall learn from experience that God's word is true, which will not deceive us. And this comfort of Isaiah belongs not only to Hezekiah, but also to us, who are attacked and assaulted by these very enemies, with these very temptations, through these very same pursuits. So we can be challenged, but not overcome, if we stay with the word. For we are founded on the rock, Christ. Therefore, even if a temptation comes, it will not last long, but it will be an evening, which will soon be followed by the joyful light of day.