Here is a great confusion in the order, because he describes what should follow last, first, as the prophets usually do. For I understand the first part of this chapter from the kingdom
Israel, which Judah despised out of arrogance. Therefore he proclaims to Israel that it will be miserably devastated by Salmanasser and Sanherib, the kings of Assyria. Those who want to understand it from Judah (which is more appropriate to
seems to be),x ) who take the word Ephraim for Judah by interchanging the names (metonymice).
2. "The splendid crown of the drunkards" he calls either the kingdom of Israel or Judah to indicate the confidence and presumption of wealth, power, holiness, wisdom etc.
V. 1. Above a fat valley.
3 Thus he calls Samaria, which lay in a very fertile valley. Therefore, the kingdom of Israel was called the kingdom of Samaria.
V. 2. 3. Behold, a strong and mighty one from the Lord.
This means the king of Assyria. But he uses such parables here, by which he gives to understand that the power of the enemies will be so great that they would not be able to resist it or to endure it.
V. 4. like the ripening before summer.
5. Israel will then be like a fruit that has ripened before summer, and which perishes while it is still hanging on the branch. This is an apt image, that the wicked perish in the midst of their attacks, when they already promise themselves victory, and do not bring their days to the half [Ps. 55, 24.]. That is why in the Psalms they are compared to the grass that grows on the roofs [Ps. 129, 6.]. And elsewhere [Ps. 58, 10.], "Before your thorns are ripe." For it means that the thorns were burned before they had come to the strength to prick. Such passages of Scripture contain a great comfort that the storm of the wicked will be destroyed in the midst of their efforts, since they least believe it, but, drunk with the happy progress of their affairs, flourish and boast. The cause is that the wicked are puffed up by success; but being puffed up, they fall and perish.
V. 5. At that time the Lord of hosts will be.
6. it seems that this piece could be related more poperly to the kingdom of Judah, so that the opinion is this: if Judah is so devastated
x) This parenthesis is missing in the 1532 edition.
and be led to Babylon, the rest will be preserved and brought back, as I have said that the foregoing can also be understood of Judah, if one wants to take Ephraim for Judah, which was a crown, that is, a glorious kingdom, and therefore presumptuous and arrogant, by interchanging the names. The head of this empire was Jerusalem, which lay on a mountain and had fertile valleys toward the sea. Although this opinion is more appropriate, the other seems to be more simple, as I have said, that we take the foregoing to refer to the kingdom of Israel. Therefore I understand also this of the rest from Israel, which went over to the tribe Juda, as one reads in the books of the kings. But the reader may judge about it himself, since both views are good.
V. 6. and a spirit of justice to him who sits in judgment.
7 That is, they shall receive from the Lord Himself the spirit of judgment, that they may judge aright, and do their office, even as they drew drunkenness out of that crown before, that they did neither speak nor do anything aright.
Those from the dispute come back to the Thor.
8 That is, those who come back to peace after the war is over, if one wants to take it from Judah. But if one wants to take it from Israel, the opinion is also clear, because under Hezekiah many were brought back to the tribe of Judah.
V. 7. To this end, these have also become great from wine etc.
9 We must take this from the kingdom of Judah. But these, says he, who hear the so great calamity of the Ephraimites, do not become better thereby, they do not let the example move them etc. but they sin likewise. But this is an excellent virtue of the hypocrites, that they ridicule God's word, and despise both the threats and the promises of God.
For both priests and prophets.
(10) This is spiritual drunkenness, that they are drunk with ungodly opinions, in.
education and trust in their righteousness, wisdom etc. This must necessarily happen with those who do not have the Word. For the Word teaches how to make one's steps firm, "that one may know what he is doing," that he may know what is right and what is not right. And this is our sobriety, that we may say: This pleases God. But those who do not have the word of God are drunk, that is, uncertain. They have a good opinion, to be sure. Perhaps, they say, this will please God. So they waver in their steps and cannot make their consciences certain. But both in all faculties and especially in theology, joyfulness or certainty is necessary. But this is based on the word alone. Therefore those who do not have the word are like a drunken peasant. It must be noted, however, that he calls those drunkards who were rightfully called to the true ministry of preaching.
V. 8 For all the tables are full of spitting.
(11) This is a good image, that all that is taught apart from the word is spit, and that those who do not teach the word purely do not speak but spit. The "table" means the pulpit, or the place from which one teaches.
V. 9: Whom shall he teach to know?
t2. All are drunk, he says. Therefore, there is no place for the word of God except among the "weaned", that is, among the simple-minded and the afflicted, from whom God has withdrawn His comfort for a short time. Thus says Christ [Matth. 11, 5.]: To the poor the gospel is preached. y) For the gospel is learned only by the afflicted and the needy, from whom the milk has been withdrawn, and who are bitten by the thorns of conscience. And this is the reason that, since the word is spread throughout the whole world, there are still very few who truly accept it, because the majority are drunkards, that is, who let themselves be hindered by foreign opinions, so that they cannot accept the word of God. Because it is a word of life
y) From here to §14 (sxd.), the 1532 edition has only the following: The foreigners all have a disgust at the word, despise and laugh at it.
and grace, it has no place except among those who feel death and are pressed by the wrath of God. It is a word of hope, therefore it belongs to those who wrestle with despair. It is a word of strength, therefore it belongs to the weak and to those who are overwhelmed with all kinds of evils.
Therefore, no one is surprised that the heretics and tyrants rage and rage so much against us. For the reason is obvious: they are drunkards and not weaned; they do not feel the sins and the wrath of God. That is why they cannot grasp this word.
(14) Wisdom and knowledge are thus distinguished from one another. Wisdom is faith in Christ himself, and the knowledge of the truth. Knowledge, however, is that judgment or knowledge which flows from faith, and judges what agrees with faith and what does not. etc.
V. 10 For (they say): Give, give.
(15) This is the word of the wicked, who mock and scoff at the prophet who teaches the commandments of God, the promises which require faith, and the cross which requires patience and waiting. For this is the order of all the prophets in teaching, which we also had today. First the law is taught, which commands; then the promises of Christ are added, who has sufficed the law for us; then also of eternal life, of righteousness etc. Because these promises, as long as we are in this flesh, cannot be fully grasped, but must be expected in faith, and our flesh always fights against faith, and prefers to use what is its, that is, the present help: Therefore frequent encouragements to faith and consolations are necessary, so that we do not succumb, so that we do not fall away from faith, that we will certainly obtain that which is promised, if we only persevere, and wait in certain hope for righteousness, life etc. life. So that all our doctrine is in these two pieces, in the preaching of the
In the teaching of the law, which teaches good works, and in the preaching of the gospel, which teaches faith. The third part is that in both kinds of teaching, consolations must often be interspersed against the cross that all the godly must necessarily bear.
016 But the wicked laugh at this, and despise it. Give here, give there, they say; wait here, wait there. As if to say, 1) You can teach nothing else but that we should do this and that, and refer us, I know not, to what promises we should expect. It is better to follow the world, which lives as it wills, and has certain protection and help on which it can rely etc. Just as it is said now: The Lutherans know nothing else to teach but faith and the catechism. But when we comfort the afflicted that they will be saved in a little while, they also laugh at this. Here a little, there a little, they say, "It is called a modicum [little], for nothing at all comes of it." As if they wanted to say: 2) You teach indeed of a little, that temptation will not last long, but will be moderate; but one sees no end. This part of your teaching is also void. For the flesh cannot persuade itself that the time of the cross is a short time; but, because it judges only according to its carnal sense, with disregard of the word, it thinks that the temptation is eternal. Therefore it resists and resorts to carnal help, and will not take hold of the doctrine of faith, which is not in feeling, but apart from all feeling, only in waiting.
(17) But this passage fortifies us against the scandal of the cross. For when the wicked hear the doctrine of faith, and yet see that the pious are in evil, they conclude from this experience that this doctrine is void. But we are to learn that godliness always has the cross and tribulation as companions. This is what our bishops in the papacy would have learned, if they had conducted their office with teaching and serious concern for the churches.
1) Erlanger: dient statt: diennt.
2) Here also the Wittenberg has dient instead of diennt. In the Jena one, just as before, the abbreviation "H. d." is here.
But now, though they teach nothing, but are idle, and do other things, they have good peace and abundance of all things. On the other hand, those who teach the gospel have hardly any food to eat. For the devil hates the word, therefore he seeks to destroy it by hunger. Therefore, one needs this consolation: "Wait, God will help over a little one" etc.
V. 11. Well, he will speak once with mocking lips and with a different tongue. 3)
The Latin translator has [instead of: "with mocking lips"]: in loquela labii etc.. Hereby he threatens the scoffers: One day I will teach through the apostles the word of the gospel, wherewith I will mock all your righteousness and the law; yea, I will utterly abolish the same, and accept in your stead the Gentiles, which shall believe me, and be my people; that ye may be offended, and be lost for ever.
(19) Note here the name by which the wicked call the gospel. For they call it a strange tongue, and a mocking doctrine; when the fault is not in the gospel, but in themselves. But to us it is a word of life; to them it is a word of death and vexation etc.
V. 12. So you have peace.
20 This is the preaching of the promises, grace and faith, which he called above a doctrine of perseverance. This alone makes the conscience calm and secure, because it presents Christ to us and gives him to us with all his merits, with his righteousness, holiness etc. Those who do not want to hear this, will hear as punishment such teachers who preach to them of all trouble and vexation, as follows:
V. 13. Therefore the word of the Lord shall become even so unto them.
021 They have laughed at the preaching of the law, and at the promises, and at the consolations: therefore it shall be a punishment unto them, that they shall be punished.
3) Instead of ioguetrnr in the editions, it will read (according to both the Vulgate and the Hebrew) loyuetur.
They burden themselves with the law, and they mate with their works, that they dream and invent promises for themselves, and that they comfort one another. But all this in vain. So now we see this punishment in the Jews, that they indeed experience these words: "Give, give" etc. For in vain do they mate themselves with their works, in vain do they wait for the Messiah, in vain do they comfort themselves that they will yet be redeemed. So now their waiting is mocked in earnest.
(22) It is the same with our adversaries. For they ridicule us because we only teach faith and insist on it. But what happens? They themselves are forced to teach faith as well. And they teach faith, but a false faith, according to which they believe the lies of the monks and the statutes of men. Dear, who is mocking the other here? For we remain in the true faith, which is based on the rock, Christ. They also remain in the faith, but in the false faith, which is built on the sand, on self-chosen worship and on their works. Thus in the schools of the papists nothing is taught but: Give, give, works, works! This is their punishment, because they ridicule Christ, who communicates his gifts to us. Therefore they rightly expect a false Christ who is nowhere, who looks upon their works and approves of them etc. These are terrifying threats, the examples of which we still see today in the Jews; and yet there are few who accept the word of God with reverence and believe it.
That they go there.
(23) These are terrible threats against the presumptuous and hardened, although those who are such people do not think that they are concerned because they are blinded. The first is, "that they go," namely, in the imaginary, false, and fictitious word. For those who do not want to, believe the lies.
And fall back.
24. Their walk is not an increase, but a "falling away" from one error into another. For just as Christ did his work
works in his own so that they grow from day to day in the knowledge of God and in faith, there is no rest in the kingdom of Satan, but they fall completely blinded from one error into the other. I have heard of the most learned Jews who, when they had been convicted by me through clear sayings of the Scriptures, stubbornly said: they wanted to stay with their rabbis.
25 Thus, once one has strayed from the faith, there is no means or hope of getting back on the right path, but the case follows "that they fall back. This is exactly what we have seen in the kingdom of the pope. Since he first fell from the purity of faith, the monastic rules and monasticism soon followed. After that, other errors were gradually made, so that the monks sold their merits and put themselves in Christ's place, or rather became Christ himself. Finally, the godless nature got so far out of hand that even the monk's habit was ascribed the power to make blessed. This was followed by the godless devotion of the saints, who worshipped St. George, St. Anne and others whom they did not know were in heaven. This is a more than Egyptian darkness, into which reason falls when it has once deviated from the right path of faith and from the word of God. Therefore, we should fear God and call upon Him to keep us by His word, and rather make us poor and let us fall into tribulation, only that we do not fall away from His word. If we lose this, we fall into all kinds of error, as the devil would have it. But this should be inculcated in the sermons in order to instill fear in the secure souls.
That they break.
(26) They shall be broken in two ways, both in body and soul. The breaking of the heart is that in all their doings they have more and more a troubled conscience. Now the more they fall on their righteousness, the farther they are from certainty and joyfulness (πληροφορία). The
The breaking of the body is that, although they have an abundance of wealth, they still have the-
They do not enjoy the same things, but rather wear themselves out with much fasting and watchfulness, and without any cause deprive themselves of the use of God's creatures, as Paul Col. 2:23 says: "Who do not give glory to the flesh for its need. Instead, they think that holiness consists in a dirty dress and a strict way of life. But God has given the use of creatures to be enjoyed, as the 145th Psalm, v. 16, says: "You open Your hand and fill everything that lives with delight," that is, "with full delight, so that one may have pleasure in it. For it does not displease God that the body should have its need. He only forbids sinful pleasure, but not the use of the creature.
(27) This is a misery above all misery, that ungodliness and superstition are deprived of both things. From within, the benefits of grace and a happy conscience; but from without, the use of creatures and the kindness of the benevolent Creator. Thus, even today, the Jews live very badly on the outside, and they have no peace on the inside either. Thus, the spirits of the Jews have first fallen from the truth of the sacrament of the altar, then also of baptism; and yet they still have no peace in it. And at the same time they reintroduce the sad and austere way of life in which they place the highest degree of holiness.
That they become entangled.
28.z ) Like the birds on the glue rods of the birdmakers. But it is an exceedingly wretched thing that, after they have fallen from one error into another, there is no one to set them right again, but they have some vain hopes and wretched promises, in which they are so entangled that they cannot unwind themselves again. Do not despair, they say, for you are on the path of truth; but that you are in such a bad way is due to temptations by which you are being tested etc. Thus the monks have said: The more
z) Instead of U 28 and 29, the 1532 edition contains Folgmdes: They will become so entangled in error that they cannot be brought back to the right path, just as the Jews are exceedingly stubborn.
obedience has of its own, the smaller it is. Again, the smaller he is in and of himself, the greater he is. By such enticements the poor souls are entangled, so that they persist in such brokenness.
(29) And this is the reason why the wicked will not be reformed. Because they interpret the punishment as a cross, and the good deed as a merit. Such a very tender bird's glue and soft rope to catch the foolish has been the well-known and very ungodly saying of Thomas, that the observance of the rules of the order and the monastic life is a second baptism. Thus, the monks who were caught by this opinion were nothing but Anabaptists.
That they are caught.
(30) That they, thus ensnared, may be imprisoned for obedience to the devil. The scoffers of the divine word have to wait for this punishment.
V. 14. Hear therefore the word of the Lord.
He will warn them beforehand so that they will not be ensnared and perish. But there is an emphasis in the names he gives them. He calls them "scoffers" because they arrogantly despise the word of God and God Himself with His wisdom and justice. But they do this out of presumption and certainty. But he calls them "rulers" to indicate that they exercise tyranny over the people with the law and the statutes of men.
V. 15 For you say, "We have made a covenant with death.
This is a description of the certainty that always accompanies godlessness. The reason of this certainty is the highest stubbornness, which we see today both in the Jews and in the Papists. For if they did not imagine that they would be safe from death and hell, they would not defend their own so stubbornly. But everything is to be taken in imitation, in the person of the godless, who say: We are safe from all danger etc.
33 Thus we see that the monks walk and talk confidently in this opinion: If I keep my rule, it is impossible that
I will be lost. For every ungodly man is good to his sect. Therefore, those who are the most holy sometimes mistrust their merits and works, but they never mistrust their way of life and rule, but certainly promise themselves eternal life, and do not look at all, neither to Christ, nor to faith, nor to love. What is this but to say with the surest heart, "We have made a covenant with death"? In this way, even the secure Jews base themselves on the statutes of their ancestors.
For we have made lies our refuge.
The prophet and the Holy Spirit call the child by his right rain (scapham, scapham), that is, the lie is the refuge of the wicked. But the wicked hold that these are not lies, but the strongest rocks and mountains. Thus, the subordinate clause (minor) of the theological conclusion (syllogismi) always remains the real point (χμι- νόμενο"), about which one argues, since one agrees because of the upper clause (de majore). For on both sides we set this upper clause: the heretics shall be damned. But because of the subordinate clause the dispute arises that we say: you are heretics; "you have made falsehood your hope etc. Therefore, we must stand firm here in the judgment of Scripture. For those truly put their hope in falsehood, who invent for themselves the idol of their own righteousness, and take some certain works on which they may rely in the judgment of God.
V. 16. Behold, I lay a foundation in Zion.
35 Before he threatens the godless despisers with their destruction, he comforts and strengthens the pious. He says: I will send Christ, who will be a cornerstone, whose righteousness and merit alone will be valid. Others who rely on their own righteousness and not on this cornerstone shall be damned and perish. a) But since the prophet says: "I am laying a foundation stone", I will
a) In the edition of 1532 is inserted here: Christ is the foundation and head of the church, who holds the whole building.
At the same time, he indicates that consciences will be sure and certain that they are justified by the righteousness of this stone, so that it will instruct us in the certainty of faith that we are completely certain and have an unmistakable foundation. But at the same time he indicates that this foundation stone will be built upon, that the foundation stone will not be laid as idle and in vain, but will be prepared to be built upon. As if he wanted to say: I will make Christ the head of the church, which will be fruitful; many will gather to him and believe in him. He himself will carry the whole building that will be built on it.
A proven stone.
(36) I would rather translate it "hasty trying stone" ([lapidem] probatorem), so that it would be understood that Christ is such a stone, after whose form all others are to be tested, so that we also may be made like Him through the cross; as it says in Rom. 8:29. For this is to be truly proved, if one endures in the cross, before which the world has an abhorrence. Therefore we all want to have the stone, but we do not want it as a touchstone. We do not want to be polished, to be cleansed from avarice, envy, trust in our own righteousness, and the rest of our faults. This opinion is far more emphatic than reading, "a tried (probatum) stone," though the other opinion is also true, as it is said in the second chapter [v. 18.] and in the fourth [v. 15.] of the epistle to the Hebrews, "We have such a high priest, who is tempted in every way. "etc.
A cornerstone.
37 Paul explains this clearly in the second chapter to the Ephesians, v. 20 ff. and to the Colossians Cap. 2, 7. 2, 7. For it includes at the same time the profession of the Gentiles. For Christ has joined two walls together [Eph. 2, 14.), and made Jews and Gentiles into one church.
A delicious cornerstone.
38) In the world Christ is despised, but in the hearts of believers he is the most chosen stone, which is the most precious thing that the godly have.
Who is well founded (In fundamento fundatum).
39. who is so firm that he stands firm against the gates of hell and against all the threats of all enemies. Therefore, he who believes in Christ has a foundation that will not be moved for eternity. Therefore he is safe and fears nothing, no matter how great the dangers may be, because of this cornerstone, which is well founded. This is a great comfort, that we know that he who believes has such a foundation that cannot be overturned by any force of the world.
He who believes does not flee.
40 He describes the power of faith in comparison with the ungodly. An evil conscience, as it is with unbelievers, flies, and. cannot stand still, but flies before the least terror, and before a rushing leaf, and if it could break through the walls, it would do so, as is witnessed by the speech of the ungodly, which Christ adduces [Luc. 23, 30.], "Fall upon us, ye mountains!" etc. But he who bases himself on this stone "does not flinch," he does not tremble, he does not run away, but remains standing. For he knows that Christ is Lord over death, and over life, and over sin etc. This is the power of faith, which is based on Christ, not on us; therefore he does not let us fall, but sustains us in all dangers.
(41) On the other hand, those who rely on works cannot stand even in the lightest of evils. Thus he who believes condemns all works by the word, because they cannot establish the conscience in the judgment of God. For the words, "He who believes," are to be taken exclusively to exclude those who do not believe, as if to say, "He who deals in works is a slave.
V. 17. And I will make justice the guide.
(42) This is a threat against the wicked who reject this stone. I will judge, he says, but with moderation; I will not destroy the wicked with the holy without distinction. But the measure and the guide of my judgment will be this cornerstone, Chri
stus. Those who do not believe in this I will destroy; the rest I will preserve. This is how the righteousness of faith alone exists and is preserved.
Thus, the hail will drive away the false refuge.
(43) These are excellent exhortations, by which we are deterred from trusting in our own righteousness. For what good is it for a man to toil for twenty years in fasting, vigils and other labors for the sake of righteousness, as I did in the monastery? For if one binds all the toil and all these works into one bundle, they will help nothing toward blessedness, but "the hail will drive them away." But only the trust in mercy out of grace for nothing will remain immovable. Thus he destroys here from the foundation all monasteries and all works, since he ascribes to faith alone that it will stand still. But the flesh does not believe this, except in temptations and danger; but then it despairs.
V. 18 And when a flood comes along.
44. he magnifies calamity, whether he may persuade them, and draw them away from presumption to their own righteousness. He says: Misfortune may come from wherever it wants, but it will overtake you unawares, because you are not founded on the cornerstone etc. These are threatening promises, which seem to be impossible to the wicked, when they are well, therefore they do not allow themselves to be reformed, as we see today with the papists; they think it is not possible that they should fall. But where was their bravery in the revolt of the peasants? There was not a single priest or monk, not a single bishop, powerful as he was, who had a shred of heart. None of them prayed at that time, no one believed, no one dared to punish the people for the public sin of sedition, but they were fearful and offered to do whatever the peasants ordered them to do. Thus, a minor uprising put an end to their otherwise insolent courage. We have experienced and seen that. Nowadays, they are insolent again, because they have no other reason to be so.
are in danger. But when a challenge will come upon them, we will again experience what the prophet threatens here: "When a flood comes, it will tread them down and take them away."
45 But we are to learn that a Christian must be most valiant in danger, and when the cause seems lost. For fools, when they have arms and power, are bold and brave; but when this protection is lost, they despair. Christians, however, are commanded to be steadfast and hopeful in danger, but to fear and not exalt themselves when all is well.
V. 19: If it comes in the morning, it comes in the morning.
46 He means that you must always be exposed to misfortune, and yet never be aware of it, no matter when it comes. "In the morning" can be taken according to a common image for quickly, so that "in the morning" means as much as before you expect it. So also I take the figurative speech "of the day," that is, at a time when everything is going well; and "of the night," at an inopportune time. The cause is this, because the righteousness of our flesh, when it judges, cannot suffer God; for it is not sufficient in the sight of God.
47. Those who anxiously toil with their works cause themselves much trouble, for they can hardly be brought back to grace. But in dealing with works, the soul or conscience does nothing but practice distrust of God, and the more it strives, the stronger habitum (habit) it acquires in distrust of God and trust in its own works. A whore, however, never does this. Because she lives in public shameful deeds, she always has a heart wounded by her sins. She also has no merits or good works to rely on. But she is saved even more easily than any saint, as Christ also says [Matth. 21, 31.], because the latter is prevented by his works from having any desire for grace. Therefore, I believe the German saying to be true, that more souls go to heaven from the gallows than from the churchyard. For those
have not been so exercised as to put distrust in the goodness of Christ.
(48) Therefore, we must first and foremost strive to learn to trust in the goodness of God, which He has shown us in Christ, His Son, whom He gave to death for our sins. Otherwise, a habit and inclination to mistrust God will develop, which will subsequently be insurmountable. Therefore, one must always insist on the doctrine of faith, and make a distinction between works and faith, that in works only the glory of God and the benefit of the brethren, and nothing else is to be considered. For otherwise it will happen that chastening will find us completely unprepared. It is faith alone, however, that keeps us straight and upright in judgment.
For only the challenge teaches to remember the word (Vexatio dat intellectum).
As long as people enjoy peace and security, they despise and neglect the word. But when the challenge comes, they only believe that what they were reminded of before by the word is true. Thus, even the godly do not feel the power and fruit of the word, except in temptation.
V. 20. For the bed is so narrow.
According to the German proverb, "One must stretch oneself, after which the ceiling is. The bed cannot occupy more than one. Jerome's opinion appeals to me, but it is faded, in that he draws it to the marriage state, and understands from an adulteress, who should not accept the adulterer, that the opinion is this: Christ is the bridegroom, who wants to have confidence in his mercy. He cannot suffer the adulterer, that is, trust in my own works and in my righteousness. Therefore, one must necessarily give way to the other. For the conscience is narrow, and both cannot lie with each other at the same time. The ceiling cannot hold both Christ and free will. One of the two must necessarily freeze and fall out of bed. I approve of this opinion of Jerome, but it seems a little too far from the text.
to go away. Because the prophet is talking here about hearing the word and about the profession.
Therefore, I understand it, "the bed is [so narrow, and the cover so] short": Therefore, the hearing of the word wants to be either alone, or not there at all. Therefore you have to pull your thighs and feet together, so that you can be in bed and covered. But the bed is the very affliction and cross that draws the limbs together so that they do not freeze; it does not let us wander about in peace and security, whereby we fall from the faith. Furthermore, I like this opinion because it fits with what precedes and follows. For he spoke of the punishment of the ungodly. Now the godly also suffer tribulation. But this is the difference, that the godly are kept in faith and word through the tribulations, so that they do not stray into their doings. The wicked do not. Therefore the opinion is: The tribulation or the cross is just like a short bed, in which one must pull the body together, if one does not want to freeze; that is, one must remain only with the hearing of the word and follow it. Affliction, however, keeps us in a short bed, as it were, and does not allow us to digress into our doings.
V. 21 For the Lord will make himself known, as in mount Prazim.
He continues with threats. The Lord is forced to hold court because you do not believe. His actual office is to do good and to preserve. b) But our flesh is such a mischief that it abuses the whole creature and the goodness of God. Therefore, God is compelled to make us blessed through foolishness, since we abuse His wisdom and goodness, according to which He gives peace, happiness, progress and all good things. Therefore he is compelled to make the bed more narrow, that he may preserve us by punishments and inflictions of evils. Thus he sent Christ and the word of salvation to his people. That was his real work. But because they are his
b) From here to the end of the paragraph, the 1532 edition has only the following: But if we abuse his benefits, he is compelled to keep us in check by punishments. Thus he does etc.
word mocked, he sent such people who were weary, foolish and poor, who felt the narrowness of the bed. The others, who wanted to stay in their vastness, he left. Thus he does a foreign work, punishes and condemns, so that the others are preserved. Thus we see that the Jews are cast out, and we Gentiles are accepted.
53) "Mount Prazim" is called a mountain of division or separation, because David divided his enemies there, 1) 1 Chron. 15, 11. Thus the church is a mountain of division, where Jesus Christ stands. But the Jews are repelled by him, therefore they separate themselves from the church. But Christ is compelled to do this strange work, that he might condemn the righteousness of the law, lest the righteousness of the Gentiles, that is, the righteousness of faith without works of the law, should be destroyed.
Thus we read of the Valley of Gideon in the Book of Joshua [Cap. 10, 10. ff.], where the enemies were struck by hail and thunderstorms from heaven. This hail is the gospel, which punishes the world for sin, and announces judgment and eternal death to those who do not believe in this stone etc.
55) Furthermore, it should be noted here that the word, which is otherwise a word of salvation and life, is to them a hail and a word of destruction and death, not through the fault of the word, but because of the faithlessness of the wicked, since it is not sent by God that we should perish, but that we should believe and be saved. Therefore, this word ["that he might do his work in another way"] has a secret apology of Christ in it. As if the prophet wanted to say: It is not your work that these people are killed, and the word is not the cause of it. Why
1) We think that the scribe erred in the words: ^uod ibi David dir6inxtu8 68t a 8uis kostivus, and that it should be read: quod ibi David dirsrnit dostss 8UO8 sweil David dort seine Feinde zertrenntes. For also in the parallel passage 2 Sam. 5, 20. it reads in the Latin translation attributed to Luther: V6nit erZo David in Dual Dra^irn, st p6reu88it 608 ivi 6t dixit: DiviM Dorninus inirnivos insos eorarn rn6 6to. (Walch, old ed., vol. XIV, 511), almost identical with the Vulgate and our German Bible.
Are then most of them corrupted by the word? I do not do this, he says; my true office is to make blessed and alive. But I am compelled to do this separate work also, for I cannot preserve or enlighten my own unless those blinded ones perish who want to rely on their righteousness. Because I have come to justify my own through true righteousness, which is obtained through faith in my death, I am forced to condemn the righteousness that comes from my own works. However, this is not my own work, but someone else's. But this passage contains a very rich consolation, that Christ is nothing other than a beatific agent etc.
V. 22. So stop your mocking.
(56) Do not take the gospel and the word for a fairy tale; otherwise your bonds will become even stronger and you will be entangled in greater error, so that you will become unfit for all good works [Titus 1:16], just as the one who is bound is unfit for all works. For he threatens them with extreme blindness if they do not repent.
For I have a spoilage and taxes etc. (Consummationem et abbreviationem etc.)
57 He wants to persuade the wicked to accept the gospel by threats, because of which the destruction seems to be a total destruction, so small is the number of believers. The Lord, he says, has determined a total destruction, which, however, will be cut short in order to preserve the remnant of the godly.
V. 23 Take heed and hear my voice.
The whole of the following text is a consolation for those who would see this destruction of the people. This consolation was necessary because of the miserable appearance of the perishing people, who alone had the name of the people of God in the whole world. For since the destruction of the Jewish people was at the door, it seemed to the apostles as if the whole nation had perished.
should be derbated. Therefore, in three chapters of the Epistle to the Romans, namely in the 9th, 10th and 11th chapters, Paul takes great pains to resolve this point. For it was certain that this people was God's people, to whom all the promises of Christ, of the Church, of the Kingdom of God etc. belonged. Moreover, it had a worship service that was instituted by God Himself and other things that Paul mentions in Rom. 9, 4. 5. But now it was an exceedingly great distress that this people should be rejected, and in their place the Gentiles should be accepted, who lived without law and without all righteousness. And indeed, if Paul and the apostles had not resolved this point, we would not have been able to resolve it. For this case of the people seems to go against all the promises of God, so that reason cannot conclude otherwise than that either Christ did not come, or that God is a liar; both of which are blasphemous and quite wrong.
(59) When the prophet wants to treat this lesson, he first calls the attention of the listeners, then he answers: although God causes destruction, he has not rejected his people. In the same way Paul also answers [Rom. 11, 1. f.]: "God has not cast off His people," he says, "for I am also an Israelite." This is a marvelous conclusion before reason: I, with a few, am not cast out, consequently the whole people is not cast out either.
But the present form of the church also teaches us that we must believe that this conclusion, although weak before reason, is nevertheless consistent and true. For the papists today also attack us on this ground of proof. Because they are in office and have the administration of the sacraments, they want to be the church. This is their strongest argument against us, in which the flesh is completely drowned. Do you think, they say, that you few people are the church, since we, who are so many, so great, so powerful, sit in office? So now we answer simply, as Paul answered the Jews: Ye may be much or great; if ye believe not on Christ, and put your trust in the righteousness of Christ, we care not. For it is not because of this that you are
358 IL. XXII, 271-274. interpretations on the prophets. W. VI, S56-SSS. 359
the church, because you are in the church office. For it is written that the abomination may stand in the holy place, and that the Antichrist shall sit in the temple of God. Therefore, the church is tested according to your faith in Christ, and not according to the office or the crowd. This test is the touchstone and the most certain rule etc.
61 Since the prophet wants to explain how the Lord will destroy and control, he uses a very beautiful parable. A plowed field seems to be desolate in appearance. This is the destruction, that he rejects the synagogue and calls the Gentiles. But now the field is not desolated, but prepared, so that the fruits grow the better. In this way the people are destroyed, that the rest may be saved, not that the whole people may be destroyed, as it seems from the appearance. The grass of the field, that is, the righteousness of works, which was in that people, is cut down by the gospel, that is, condemned, and said to be unrighteousness, that the true and perfect righteousness, which is faith in Christ, may grow the more abundantly etc.
V. 24, 25: Does a husbandman plow his field for seed forever?
The plowing is not done because the husbandman wanted nothing else than to plow all the time, but it is done so that one can sow. And this is "the control" of the plowing. Otherwise there would be nothing but ruin and desolation. In this way the Lord will plow when he rejects the majority of the people, so that the grass that was in the field before, that is, the righteousness of works, will be uprooted. For the gospel turns back all this pasture, and condemns it as unrighteousness. But he cuts them off for this reason, and condemns them, that a new nation may be sown, and a new righteousness come forth. For the various kinds of seed sown in different places are the various gifts, and the various fruits.
(63) Therefore, one must learn this way, that God, if He wants to increase, must first destroy.
tears and devastates. For so he does another's work, that he may do his work. He does the same thing to each one of us in particular. For God crucifies our flesh with the plow, that is, with the cross, through the preaching of the law, through contrition, through terror of conscience and death. The flesh feels this destruction and judges that it will be an everlasting destruction. Taxes, however, can grasp it most severely, because then, when it is thus torn with the plow, God wants to prepare it to accept the righteousness of Christ through faith, upon which various fruits of love and good works, finally also blessedness and eternal life shall follow. [Although at the time of the cross there is hardly a spark of faith left, the heart must nevertheless be raised by such scriptural passages, so that it is said: the Lord will certainly do a tax, the suffering will not be perpetual.
V. 26. So also their God chastises them.
This is the final purpose of the destruction. That the people may be instructed in righteousness, not that they may perish completely.
And teach them.
Their God will do it, and no one else. If he did not plow and cut in this way, he would sow in vain. That is why he now cuts and tears, so that the seed may come forth. That is why he discards most of the people, so that the rest and the multitude of the Gentiles may be brought in. Each one must learn this for himself in particular, that we accept prison, the cross and other evils as a reason for life, freedom and glory. Thus, when a godly man is buried, it seems to be a rending; but there is nothing less in view than that the body should rise incorruptible and in glory, and yet it will happen. It is quite different with human righteousness and hypocrisy; it grows and grows after the first appearance; finally it becomes disgraceful and perishes. Therefore the Lord instructs by right, that is,
he plows, he kills, he condemns, that he may teach, that is, that he may sow seed, vetches, wheat, and each according to its order, and according to the measure according to which the spirit of faith is measured out.
V. 27. 28. For the vetches are not threshed with harrows.
This simile is somewhat obscure because of the way of threshing, which is unknown to us. The meaning, however, is easy. With the threshing it is intended that one gets bread, not that the grains are trampled. This is how God seeks the blessedness of the others when he sends destruction upon the wicked. As if he wanted to say: Pay attention to the threshing. If I were a sheaf of wheat lying on the threshing floor, and my lord came and had me trampled by the hooves of the oxen, and destroyed by the harrows and the wheels of the wagons, then I would despair. This is the destruction that seems to be without taxes. So he consoles me, saying, "The purpose of threshing is not to destroy the grain, although it may seem so, but to gather the grain and keep it in the threshing floor, while the chaff is burned.
67 Therefore trampling is to be distinguished from threshing, and destruction from taxation. For when he condemns the people with his justice, saying, Ye are all guilty of eternal death; this is threshing. But in our eyes it seems to be utter ruin. Against these thoughts he comforts us. He saith, All the people shall not perish; neither shalt thou perish. "Only the chaff shall perish." Only the chaff will perish; but you cast be kept on the threshing floor etc. So every thresher is an image of God when he chastises. But the grain is an image of you, who cast chastened. Now learn from this similitude in which spirit God chastises you.
According to his works he seems to hate you, but according to his attitude he loves you exceedingly. For by the condemnation of our righteousness, and by the tribulations, we are prepared to become acceptable food to God, as by threshing one seeks bread, and not the spoilage of barley.
68 These are excellent consolations in the cross, which strike the heart all the more because they are so clear and known to all. Without a doubt, Paul was very concerned about this passage, because he himself had no small effort to clear the way for the rejection of the synagogue. And the saints could not have raised themselves up in any other way than by these consolations of the prophet that this rejection would take place in order to separate the chaff from the wheat, so that the ungodly would perish, but the godly would be rescued.
V. 29. This is also done by the Lord of hosts.
This is a wonderful and immeasurable wisdom, which reason never reaches, because God deals with us in such a way that He seems to hate us according to the work, but loves us most fervently according to the will etc. In Hebrew, the meaning differs a little from the Latin translation. [Thus, according to the Hebrew, it says: "The Lord has taken a wonderful counsel, and has procured a happy outcome; so that the wise counsel and the success are connected with each other. As if to say: The Lord is wonderful in his counsels, by which he condemns our works and our righteousness. But he condemns them in such a way that it has a happy outcome, that in this way it comes to the making 1) of bread, and not to total destruction, as it has the appearance.
1) We have followed the reading of the Wittenberg edition: aä taetioLsru. The Jena and Erlangen editions offer: kraetiousiu.