In this chapter he indicates that at the time of Christ's future the Lord will strike the Egyptians, Assyrians and Jews, and all the other kingdoms of the world, by the sword of the Romans, so that peace may be established in the whole world and the gospel may be spread safely through the apostles into all countries. After that he comes back to his church.
V. 1. with his hard sword.
2. so he calls the Romans, who are also called "iron" by Daniel [Dan. 2, 40.].
Leviathan.
The scriptures figuratively call the world a sea, and the princes of the world great fishes. Thus Ezekiel [Cap. 29, 3.] calls the king in Egypt the dragon in the river. So Isaiah here calls both the Egyptian and the Assyrian, a "Leviathan," that is, a whale-fish, of which the one had his kingdom on the Euphrates, the other on the Nile River. "Leviathan, who is a crooked serpent," he calls a calm and quiet kingdom. "But Leviathan, which is a straight serpent," he calls a warlike kingdom. And thus he has summed up all the kingdoms, as if to say: both those kingdoms which are always at war and those which are quiet will all be conquered by the Romans through war, so that peace may thus be procured for the Gospel. For "whale" or "dragon" he has put instead of the plural, as if he wanted to say: All dominions, kingdoms and princes that exist only somewhere.
V. 2. At that time they will sing of the vineyard of the best wine.
When these kings will be subjugated, then they will sing of the chosen vineyard, that is, of the holy church, which he opposes to the vineyard, of which it was said above in the fifth chapter 4 ff]. was said above.
1) Wittenberger: Hniu instead of: Hui.
V. 3. I, the Lord, keep him.
5 These are excellent promises. The church, he says, will have this glory, that Moses and hired servants will no longer be its guardians, but the Lord himself will be guardian, shepherd, high priest, master and father, as Christ says: "One is your master and father", Matth. 23, 9. 10. For Christ alone sustains his church through the word and his spirit, as it says in the letter to the Ephesians Cap. 1,2 ) 22. 23. that he is the head and the church his body. Where this head is not, where there is another guardian of this vineyard, there must necessarily be heresies.
And wet him soon.
(6) I will quickly moisten it, so that it will not become dry, so that it will not be weakened by the manifold temptations of Satan and the persecutions of the world, and also by the burden of sins and the dangers of death. These cause thirst; therefore it is necessary that he be moistened. So he promises: "I will be present with comfort for the fainthearted, and I will be so close that not even a leaf will fall. So Christ does both: he plants his church; after it is planted, when it has to suffer something, he also supports it and comforts it. But it is sweet to believe in Christ. For he that believeth hath all these promises.
I will guard him day and night.
7 This is: I am unwearied in the preservation of my church. For by day I seek her, lest in good days she be presumptuous and luxuriant; and by night, lest in adversity she despair. Thus with Paul he made night out of day, when he sent Satan's angel to him, who smote him with fists [2 Cor. 12:7].
u) Instead of § 5, the 1532 edition says: No longer Moses and hired servants, but the Lord will be master, father, bishop, king, priest 2c.
V. 4. God is not angry with me.
8 This is a golden promise by which he affirms the previous one. Indignatio non est mihi, "I know of no wrath." For how can he who died for us be angry with us? Therefore, although he appears to be angry, it is not true that he is angry. Thus Satan's angel is sent upon Paul; but this is not wrath, for Christ himself saith [2 Cor. 12:9.], "Be thou content with my grace." Thus a father chastises his son when he has sinned; but this is not wrath, although it seems to be wrath. Therefore, the care of the vineyard requires God to let such a semblance of wrath come at times, so that the vineyard will not be spoiled by riotousness; but it is not wrath. This is an apt text "to be written on all tribulations." I know of no wrath, I cannot wrath. But that he seems to be angry, that is the guarding of the vineyard, that thou perish not, and be safe 2c. This word that denies God's wrath (haec negativa) is a golden one.
Oh, that I would get with the hedges and thorns! (Quis dabit me spinam?)
9 This he says against our thoughts, which the flesh and Satan blow in during temptations. For then we are wont to do so: we interpret his protection as wrath, his chastening as anger. Therefore he punishes us, saying, "Do not let it occur to you that I am thorns and hedges, that I am at war with you, that I want to kick you to the ground and set you on fire. Satan blows these thoughts into your head, which are against faith and ungodly. Therefore banish them from your heart, and beware of Satan, who is disguising himself in my image, that I should appear to be fire and thorns, who am a comforter and a redeemer. But these promises must be held fast in the time of temptation, that he shall not be a thorn, but that his name shall be, "The bruised reed shall he not break. "2c. [Isa. 42:3.]
So I wanted to tear under them.
The Latin text is not properly divided here, because it must be so: Who wants me
To make a thorn and a hedge in the battle? that I might tread it [the vineyard] to the ground and set it on fire?
011 But as he said before that he was not a thorn, so here also he says that he is not a tramp, and that he is not angry with his vineyard, as it seems when he plagues it. As if he wanted to say: These are false interpreters who say that I tear and tread down my vineyard. These are golden consolations, that he saith, He giveth us not such thoughts, but is offended by the same. This must be learned in order to comfort the brethren with it, so that they do not give room to Satan, who enters such ungodly thoughts and makes thorns and hedges out of him who builds and waters his vineyard. They must be reminded of this passage, that God says here in clear words: Do you think that I will be a thorn in the battle? I know of no wrath 2c.
V. 5. He will keep me by my strength (Quis tenebit fortitudinem meam?).
12. Who is he who will prevent me from building my vineyard and protect it from the violence of tyrants? Thus we see that Christ is offended by these thoughts, which turn Him from a Savior and brother into our judge and enemy. "It grieves the man greatly that he should be thought otherwise than a gracious GOD."
And will bring me peace.
(13) Let no one resist me, lest I protect and comfort my church, which will have peace even in strife; it will have comfort even in tribulations. There will be peace in the church even in the midst of war; the consciences will be secure even in the midst of sins and perils. For I will still be a king of peace, though all oppose.
V. 6. that they fill the ground with fruit.
The more tribulations my church has to endure, the more it grows. Translate like this: The time will come when Jacob will take root, and Israel will bear fruit, and fill the ground with fruit 2c.
V. 7. Yet he is not beaten as his enemies beat him. v)
15. The Church is also struck by God, but not in the way its enemies would strike it. For this would make God a thorn and a hedge. But He smites, not as one who smites, but as one who heals, as a lover, as a father and friend. But this striking is healing, as it is said in Proverbs [Cap. 27, 6.], "The blows of the lover are better than the kisses of the hater." Likewise [Sir. 30, 1.], "He that loveth his child keepeth it always under the rod," just as the physician applies the more bitter medicines to dangerous diseases. If a fool came to the sick person and said, "Behold, what a bitter potion this is, the physician wants to kill you; why does he not give you wine?" 2c., would it not be the greatest folly to believe such a fool and throw away the medicine?
16 Satan and our flesh do the same when God sends us tribulation. For there he gives us the thought: Behold, God throws you into prison, he puts you in danger of your life; certainly he hates you, he is angry with you; for if he did not hate you, he would not let this happen. Thus Satan turns the rod of the Father into a hangman's rope, and the healing medicine into the most dangerous poison. But it is unbelievable what a thousandfold artist he is in inventing such thoughts. Therefore, it is very difficult to make a distinction in the tribulation between the one who kills and the one who chastises in a loving way. That is why Christ comforts us in this passage that even though he killed, he still killed in the manner and with the heart of a life-director. Satan does the opposite. The expression: Iuxta plagam percutientis is to be taken actively, that is, as an enemy is wont to strike.
V. 8. But with moderation you judge them (In mensura contra mensuram).
17 The meaning according to the Hebrew is this: With moderation you judge them, and let them go, v) These words are interpreted (instead of in the 15 and 16) in the edition of 1532 so: God prods his church kindly, that he may help it, not that he may destroy it, as the enemies are wont to strike.
after you have afflicted them with your harsh east wind. But here he describes the way and the heart with which God chastises His church, namely that He chastises them in such a way that He lets them go in time. This the enemies do not do, but they say: "Clean off, clean off, down to the ground" [Ps. 137, 7]. But what is the fruit of this chastening? This he now adds.
V. 9. Therefore the sin of Jacob will cease. w)
18 The cross, he says, serves to exercise the forgiveness of sins, that is, to kill the remnants of sin. For if God did not at times exercise us in the cross, we would surely and easily be perverted by Satan. Thus the epistle to the Hebrews [Cap. 12, 5. ff.] teaches us what the cross is good for. For God would not lift a finger to chastise us if he did not see to our benefit.
(19) This passage may be diligently noted by those who are to comfort the afflicted, first, that it is the chastening of a father, and secondly, that it is an idle chastening, not a cruel one, or after the manner of an enemy. Third, that it is also useful and necessary to atone for sin. For if we were not chastened at times, 1) we would become secure, fall into presumption, and perish in our sins. But when Satan and the world and our conscience press us, we are driven to the true exercises of faith, that we call upon God and expect help from Him. But this is a great comfort, that we know,
w) Instead of §§ 18 and 19, the edition of 1532 says: 'Here the prophet treats the whole doctrine of the tribulations diligently and extensively. For hitherto he has described the mind of him who chastises, and the manner of the chastisement. Now he will also describe the benefit and the necessity. The cross, he says, belongs to the forgiveness of sins, that is, to put to death what is left of sins. For if God did not exercise us at times in the cross, we would be safe and easily overthrown by Satan. Paul also says that his stake was useful to him, so that he would not exalt himself [2 Cor. 12:7]. Thus the cross is not only useful, but also necessary.
1) In the Wittenberg, the Jena and the Erlangen: ouKtiAurernur, intsrckurn. That the comma should be placed only after interäum is proven by the first redaction below.
334 L. XXII, 242-24 PP. Interpretations On the Prophets. W. VI, 519-522. 335
Christ seeks this through the cross, that you may believe and call on him more and more, so that the Spirit and grace may be increased in you. Therefore Paul says that his stake in the flesh had this benefit for him, so that he would not exaggerate [2 Cor. 12:7]. For this is the only means God uses to eradicate all sin.
In that he makes all the stones of the altar.
(20) God's chastisement causes all the stones of the altar to be crushed, that is, He removes all idolatry. But the highest idolatry is presumption and confidence in our powers. This grows when we are secure; but when we are chastened, it falls away. And it is this that he says: Sin is atoned for through the cross.
But this is a theological doctrine, the implication of which the flesh cannot comprehend. Therefore, it seems to be somewhat obscure. He says: Your sins will be taken away, and your altars will be torn down by this chastisement. For he indicates that God most hates the trust and presumption of our heart in other things. For this is the idol of our heart, which is rejected in the first commandment; this is the source of all sin, just as the source of all holiness and righteousness is the first commandment, which holds fear and trust in the true God. Where these are not, there is necessarily ignorance and contempt of God, that the heart fears where there is nothing to fear, and relies on lies where there is nothing to believe (ubi non est fides - where there is no faith and belief). With this false confidence all prophets have to contend. For it is the origin of all evil. For from where do heretics arise? Of course, because they put their trust in their wisdom. Whence do tyrants arise? Because they have confidence in their power. Whence come saints of works? Because they put confidence in their works. So when the prophet says that sin will be atoned for by the chastening of the Lord, he cites this reliance on ungodly worship as the greatest and most noble sin, from which all other sins spring.
(22) Furthermore, the service or worship of the altars and groves came from the inward idolatry of the heart. For the Jews were not such fools that they worshipped wood and stones for God, but this was their opinion that this service was pleasing to God. This opinion was the idol they "worshipped," namely, that God would be propitiated with such works as they themselves had chosen without a certain word. And this is the ungodly trust that all prophets reject, and that necessarily follows the self-chosen worship that we ourselves begin without God's word. Otherwise, why start them? Thus, no one would become a monk if he did not follow this idol of his heart and worship it: God approves of monasticism 2c. But this is an obvious idolatry, because one puts his trust in something other than that in which GOD has commanded that one should put his trust. And this follows quite clearly from the first commandment, where it is commanded that we should put our trust in GOD. The monastic state, however, is not God, nor is it commanded by God; consequently, the trust that is placed in the monastic state is ungodly and predatory of God.
Furthermore, we must not think that we are completely free from this plague. For it is an error that is innate in our flesh. We experience it in ourselves that we trust more easily in our works than in the promises of God. But there are few who recognize this wickedness of the human heart. At least, no one recognizes it perfectly except God. Therefore, we are driven by His chastening to abandon the idolatry of false trust. For the chastisement and the sensation of punishment make us seek true faith, that is, to call upon God, and thus both exercise our faith and grow in faith. This means that all the stones of the altar will be reduced to ashes only when all trust and presumption in one's own strength is removed. For to raise up stones is the fruit of an apostate heart, and one that trusts in itself.
(24) Therefore, the Christian life does not consist in making more and more fast days and other such vain things, but in increasing trust in God and decreasing trust in oneself, so that one is no longer afraid either of death or of the devil. To this end, he says, I seek to bring it with my chastisement. But he does not call any idol by name, so that he may summarize all inward idolatry. And this teaching has put all prophets, including us today, in danger of death.
V. 10. For the strong city must become lonely.
(25) This is a contrast. The godly are killed by the cross, and are saved; but the wicked flee from the cross, and continue in their presumption, therefore they will perish utterly. The fact that he says "the strong city" refers to the confidence of the Jews, who relied on their temple and worship and were secure against all dangers. As if he wanted to say: They may be confident as much as they want, but it is certain that they must perish, because they do not rely on the Lord, but on their lies. Just as now the papists everywhere boast that the church will not perish completely, even if it was in danger for a while.
That calves graze and rest there.
He describes the future desolation and loneliness. If someone wants to give a secret interpretation, it is this: it is common that in the places where one did not want to give sustenance to the saints, then the devil and ungodly teachers are found.
nourished. So it will happen that they will be burned like chaff.
V. 11. Their branches will break from drought.
27 [Instead of: In siccitate messis illius etc. in the Vulgate] must be translated thus: Their branches will break with drought. The women will come and burn them. But this picture means the useless doing of the unbelieving Jews. And this is the punishment of presumption, by which the presumptuous are not corrected; but they interpret it as a martyr's suffering, and become still more angry and obstinate, as they also interpret the good deeds as rewards. But we see that it is the same with the papists. They are engaged in the most laborious works, and yet produce nothing but chaff destined for eternal fire. But they do not believe that.
V. 12. At that time the Lord will cry 2c.
28) Those who are hardened despise the word and perish; nevertheless, those who remain will be gathered from all places through the preaching of the apostles. For the gospel will go from the Euphrates to Egypt.
V. 13. At that time a great trumpet will be blown.
The trumpet is the gospel, which will not stand still between these two rivers, but will also be spread further, so that the others will be gathered to the church. For it was necessary that he add this comfort. For it was hard spoken that all this people were rejected.