1 Now he also prophesies misfortune over Egypt. For the king of Assyria was at that time the common breed of all the neighboring nations, as the Turk is today.
V. 1. Behold, the LORD will ride on a swift cloud.
2 That is, God will send the king of Assyria over the Egyptians like a swift cloud. In this way, He indicates both the swift arrival of the enemy and the easy victory.
Then the idols in Egypt will tremble before him.
3. "The idols in Egypt" are not the silver and stone images, but their religion and worship, and 1) that with which they worship GOD; these "shall shake". For hypocrisy and idolatry cannot bear the chastening rod of God and His wrath, because they do not have the word of God and the right opinion of God. Godliness alone can endure in tribulations because it has the Word and relies on the Word. Therefore, instead of a proverb, this should serve us to say: When the Lord comes to Egypt, the idols in Egypt tremble before Him; that is, the hearts of the hypocrites cannot rise up against the imminent danger. This is a theological lesson.
And the hearts of the Egyptians will become cowardly.
(4) When confidence in religion is gone, trembling and unrest of heart follow. Thus, today we have a common counsel against our enemies, that we command our cause to God through diligent prayer; but they, because they do not have the Word, and are stuck in a godless worship, wear themselves out with endless plots, with which they have done nothing for so many years. Thus, after their idols have been set over the hau-
1) Erlanger: 6t tta- Sk/?a<7^ai-a; the 6t is too much.
f they are without God's word, they can find neither measure nor aim in their plots against us; their hearts are restless, and they seek to counsel their wicked cause in every way; but in vain.
V. 2. And I will set the Egyptians against each other.
(5) When confidence in religion is put to shame, rioting and disunity inevitably follow, which are the beginning of the fall of an empire.
V. 3. and the courage of the Egyptians among them shall perish (et dirumpetur spiritus).
Translate: Et deficiet spiritus, that is, they will lack courage. This is how God contends against his enemies; first he deprives them of heart and courage.
Then they will ask their idols.
If they lack good counsel, they will take refuge in idols. So now they make processions or supplications when there is danger, by which they provoke God to anger.
V. 4. But I will deliver the Egyptians into the hand of cruel lords.
8. into the hands of the Assyrians.
V. 5. and the water in the lakes will dry up.
9 The Egyptians are famous for fishing; therefore he describes their misfortune by a simile taken from the fishermen. "The waters shall dry up," that is, the king of Assyria shall plunder those who dwell by these waters.
The current.
10. the Nile River, that is, those who live on the Nile.
V. 6. 7. the lakes at dams.
11 These are all figurative speeches; that is, the citizens in the cities will become completely exhausted.
V. 8-10. And the fishermen will mourn.
The Egyptians will no longer engage in trade or commerce. For he remains in the image of the fishermen.
V. 11. 12. The princes of Zoan are fools.
(13) Here the prophet mocks the Egyptians, as if to say, "You Egyptians boast of great wisdom, that you are the oldest and have the oldest community. How is it then that you do not know this, that you do not foresee such a great calamity?
I am the wise man's child.
14 This was the praise of Egypt at that time. But this is the theological rule, that all the wicked, if they are to perish, have in themselves the kind that is described here, that they become obdurate, arrogant, and obstinate, and live without all fear of God, saying: Peace, peace. For an ungodly man does not believe that a calamity is about to befall him. Thus the Jews, when they were besieged in all places, were yet utterly hardened.
(15) Therefore the downfall of the papists is quite certain, who now triumph in all security, and against all threats, against all admonitions, against all entreaties and supplications, sing: "I am the child of the wise, and come from ancient kings. Therefore either judgment or some other great plague will come upon them. For the nearer they are to your calamity, the more they are hardened. Therefore they invoke their wisdom and antiquity. Will you alone, they say, condemn the church, which is so old? Are you alone wise? Or do you think that our ancestors saw nothing? Have all those who have gone before you been mistaken? 2c. This has been the first objection of the wicked in the world against the godly, and will be the last. For by these two things, the conceit of wisdom, and the glory of antiquity, the hearts of the wicked are puffed up. Thus the diatribe of Erasmus is nothing else than what is written here: I am a son of the ancients. For he invokes the prestige of the church fathers. Against this arrogance the prophets argued, and we contradict it today.
too. But we don't fix anything until they will drive it.
16 Furthermore, "Zoan" is one of the most famous cities in Egypt. I hold however for the fact that by the pronunciation Zoan was changed into Thoom.
V. 13: They seduce the cornerstone of the families together with Egypt.
17 He calls the king of Egypt the "cornerstone of the nations. But notice the outcome of the plots that the wicked make, which is that they are deceived. Nothing is more powerful in appearance than these, so they cannot get rid of them, but in the end they fail.
V. 14 For the LORD has poured out a spirit of deceit among them.
(18) That is, the Lord made the Egyptians drunk, that they should err and be deceived in all their ways and doings. This is an excellent figure, and is often used in the Scriptures, that the wicked in misfortune are like a drunken man, who can neither stand still nor see nor counsel, but staggers uncertainly here and there. The wicked do not believe this until they learn it. "So then they have waited too long, that all their attempts are too short for them." For before calamity they have the appearance of wisdom, and continue safely in their counsels. But when adversity really overloads them, "they are veritable frauds, as one goes out here and the other there. Furthermore, where there are many and various suggestions, destruction inevitably follows, just as, on the other hand, where there are many wise men who deliberate together and are united, there is salvation. And so it is with the misfortune of the wicked.
19) But our glory is that even though we have the cup, that is, the cross,
m) From here on to § 20 inal. the edition of 1532 has only the following: GOD makes them drunk, that they may err and be deceived in all their works. But the Christians have this glory, that although they have the cup (that is, the cross), yet they do not become drunk like the wicked, with whom is added to the misfortune that they have no counsel to escape. For they do not have the Word to guide and comfort them in the midst of their tribulations, so they must inevitably fall into despair at last. They cannot teach others or raise them up, but they spit on them. All their advice is spit and filth.
We do not become drunk like the wicked, who still have this misfortune, that they have neither hope nor counsel to get through anywhere. But we have counsel in the midst of calamity, and certain hope of salvation. For our God is a strong God, and our "Counsel", as the Scriptures call Him, who by His Word gives and directs us counsel in the midst of our calamities. For although misfortune naturally hurts us all, we do not all become drunk. Only those who are without the Word become drunk with misfortune, that is, they become uncertain and despair. But we have the Word, which gives us counsel; as it bites Ps. 119:24: "Thy testimonies are my counsellors."
20 This reminds us that we endure in the cross, believing it to be a discipline of the Lord for our good. Then it also sets before us Christ's example that the disciple is not above his master, and that our patience pleases God, who fei him the most acceptable sacrifice, as Ps. 51:19 says. Thus hearts are established by the word; but the wicked, not having this word, nor believing it, become weak in soul and body, and despair; whereupon they take refuge in their own proposals, which are unclean spit, and filthiness, by which they defile themselves and others.
V. 15. And Egypt will have nothing.
(21) Both the authorities will lack subjects and the teachers will lack students.
V. 16. 17. And Egypt will be afraid of the land of Judah.
(22) As if to say, They laugh at me now and do not believe me when I predict these things. But it will happen then, when this will be fulfilled, that they will also tremble before the name of the country in which I have dwelt. They will think back to my prophecy, and will fear more and more. "Will worry, there may come two more Isaiahs." Thus the fools (Phryges)1 ) become wise too late, and then they imagine far crueler things in their thoughts than they suffer.
V. 18. At that time five cities will speak according to the language of Canaan.
(23) Hitherto he has proclaimed calamity; now he adds a promise. For the divine vengeance always receives some who remain, except in Sodom and Gomorrah, which he has set as an example of the punishment that is to be inflicted on the wicked on the last day of judgment. But because the Egyptians had been more favorable to the Israelite people than the rest of the Gentiles, therefore he adds here such a glorious promise that they should be converted to Christ. For I understand the words of the prophet to be about the propagation of the gospel, and not about the propagation of the law before Christ, as is said because of the altar built in Egypt [v. 19], because it was not permitted to erect an altar elsewhere, when the true worship and temple still stood. Therefore this promise was fulfilled after the preaching of Christ 2c.
Five cities.
(24) That is, some, not all, to imply that some believe, others resist. For a definite number is put for an indefinite number; as elsewhere it is said of five pounds, of five foolish virgins 2c.
And shall swear by the LORD of hosts.
25. to swear is to vow to God, to praise him, to honor him, to worship him.
(26) "The language of Canaan" is the Hebrew language used by the holy patriarchs, which is believed to have been lost in captivity. He says that they will learn it, so that it contains a prophecy; that is, they will come over to our service, they will believe in God, Christ, with us.
Irheres.
27. it is said to be Heliopolis.
V. 19. At the "same" time the altar of the Lord will be in the midst of Egypt.
28. He says of an altar that is to be in the midst of Egypt and in the borders of Egypt land. Therefore it cannot be understood of a fleshly altar, but it is
means that Christ will be worshipped everywhere and the Word will be preached everywhere. This is our one altar on which praise and thanksgiving are offered to God for the grace shown in Him.
V. 20.1 ) Which will be a sign and testimony.
29 He says this in comparison to the Jews. That altar will not be for ceremony or splendor, as with the Jews, but for sign and testimony, that is, to teach the Word. This is the only service of the New Testament that we render to God, that we preach the benefits that God has done for us sinners in Christ. Thus, in one word, he abolishes all the splendor of the sacrifices and slaughtered animals of the Old Testament.
They will cry out to the Lord.
30 There will not only be teaching and an abundance of the word, but there will also be prayer, as the other part of the service, so that the spirit of grace and prayer will be connected with each other [Zech. 12:10]. Because the cross follows the word, prayer is necessary.
And he will send them a Master and Savior.
31 That is, he will give them teachers who can save and teach them by the word.
V. 21. and will serve him with sacrifice.
Previously, he said that the altar was erected for teaching, not for sacrifice. Therefore, what he says here about the sacrifices must be explained from the preceding. Because the following word must always be explained from the previous one. Thus, because in the first book of Samuel [Cap. 28, 3. ff.] it was said before that Samuel had died, and afterwards it follows that his form was brought forth by the soothsayer, we must believe that this is only a deception, but not the truth.
1) In the editions this Bible text with its interpretation (certainly by an oversight) stands only after what we bring under § 30. This (§ 30) is not yet in the first edition, therefore it could easily happen that this addition was inserted in the wrong place.
body of Samuel. So, as often as God gives His word, one must stay with it; if He gives another word that departs from it, one must know how Moses says that He tempts us [Deut. 13:3], as we see in the story of Balaam. Therefore, this must be taken from the spiritual sacrifices and grain offerings, as Paul teaches in the Epistle to the Romans Cap. 12, 1. "Offer your bodies for sacrifice, living, holy, pleasing to God."
And will pledge to the Lord and keep.
The vows of Christians are thanksgiving, praising and glorifying God, not the vain antics of the vows of monastic life, which are in truth worldly [vows]. However, the vows must be distinguished. Some are vows of the Old Testament, which concerned temporal things, when either a soul, that is our body, or a field, or cattle was vowed to the service of the temple; just as with us are "the servitudes" which are for a certain time. Moreover, there were also vows of death, as was the vow of Jephthah. These are now abolished, after the service of the Old Testament has ceased.
34. The vows of the New Testament are only praise, glorify, thank, confess to God 2c. And these are spiritual vows.
The third kind of vows are the civil ones, by which we bind ourselves against the authorities. These we must keep, just like the other duties required by the authorities. But the vows of the clergy are vain lies, which are neither in our power nor can be kept.
(36) We should therefore be mindful that we must keep the vows, first, so that we may kill ourselves, that Christ may be exalted and glorified in His wisdom; then, so that we may recognize the benefits with which God showers us and give thanks for them.
V. 22. And the LORD will plague the Egyptians.
37. Christ will restrain and chasten his own through the cross; otherwise they would be negligent. And note that chastening is for health, not for destruction.
V. 23. At that time there will be a railroad.
This is a promise of the gospel, as I have said. There will be Christians everywhere, both in Assyria and in Egypt, there will be one faith 2c.
V. 24. 25. At the same time Israel will be the third.
39 This is a very clear text, that Israel will be made like the Gentiles, and the Gentiles like the people of Israel.