In the previous chapter he spoke about the last desolation of the synagogue. Now follows the prophecy of the church itself, which sprang from the remnant of the desolate synagogue. But he speaks entirely in the spirit, and proclaims many and glorious things of the church beforehand,j ) which, if one looks at
j) Here the edition of 1532 continues (until ?5 iuel.) like this: But because he adds consolations everywhere, it is clear from this that he is talking about the church, which is not subject to the external world.
sees the outward appearance, are nowhere to be seen. That is why he adds consolations everywhere.
He calls the church a desert because it has no outward appearance of works, which the world admires. And for this reason he calls the church a desert, because it has no outward appearance of works, which the world admires. Nevertheless, it is a pleasant desert, in which there is grace, the Holy Spirit, a happy conscience, forgiveness of sins, knowledge of God, good works, all of which the world neither sees nor admires, because it is seduced by the glorious appearance of outward works.
so that it is clear that he is talking about the church, which seems to be oppressed, but is adorned and richly endowed with spiritual gifts.
V. 1. But the desert and wasteland will be funny.
2 In the Vulgate it reads: Laetabitur deserta et invia, but] in Hebrew the neuter is: Desertum et solitudo laetabitur. This image is also used by the Latins, and they call it laetum agrum [a merry field], when everything looks merry and lovely in the springtime. Thus he says here of the church that it flourishes and stands very cheerful; and yet he calls it a desert and wasteland, that he thereby indicates that this is true in spirit, but hidden according to the flesh. For the church does not flourish and flourish in the righteousness of works, in the wisdom of the flesh, or in the power of the world, but in all things the opposite appears in the church, for it does not walk as a monk, but in simple clothing, food and place. Then their way of life is the same as that of other people, and nothing special or different from the way of life of other people; but there is father, mother, servant, maid, wife, husband, teacher, pupil etc. There is no boastful semblance of holiness in these estates. Therefore it even seems to be a desert, in which no blossoms of the carnal righteousness and wisdom of the world are seen; and yet it has blossoms and shoots of grace and the Holy Spirit, namely the trust in Christ, that he is our wisdom, righteousness, sanctification and redemption, that he is our treasure [1 Cor. 1:30]. From this trust follows a good and cheerful conscience. For in Christ there is peace, life, joy etc.
But these immeasurable gifts are without appearance in the world, and are not seen; yet the works of love also shine outwardly, obedience to the superiors, to the authorities, to the parents, to the teachers; care for the lowly, for the children and for the inferiors; gentleness, a sincere heart toward all, the unceasing effort to help all whom they know to be in need of their help etc. And even these supreme works of love they practice without
great stir and splendid splendor, with the greatest readiness of heart, in all places and at all times, without ceasing.
4 Thus the church lives in the world hidden and concealed. For the world has eyes that are so enchanted by the appearance of outward works that they cannot look at these true works. It has much to do with caps and plates; it looks at these, these alone it admires and worships, before these it cannot see the true fruits of faith. But because the church has no special observance of prayers, fasting, clothing, and disguise of the face, she is considered a sinner. But those are considered saints who live in a corner in solitude, frown, wear bad clothes, look gaunt, ugly and foul. This figure attracts the eyes of the world that it cannot see the holy works of the church.
Therefore it seems to be a desert and wasteland, uncultivated in the sight of the world, but in the sight of God it is a well-cultivated field, which is not cultivated by our works, but by the word and by the gifts of the Holy Spirit, on which the sweetest fruit grows, to the sweet smell of God. Thus he speaks here of the spiritual riches of which Paul speaks in Eph. 1, 3. 8. and elsewhere.
V. 2. For the glory of Lebanon is given to her.
All the gifts that the synagogue had have been transferred to the church, which was gathered from the rest of the Jews and from the Gentiles. For "the glory" is the kingdom and the priesthood, and what else was given to the synagogue by God; all this has come to us. And although the Jews among the Gentiles do not see this, yet we who have these gifts, namely, the Word, wisdom, knowledge, godliness, and in sum, the Holy Spirit with all His gifts, and all the opened and revealed Scriptures, know and experience it.
They see the glory of the Lord.
7) This is the glory of the church, to see the Lord as it is in another place.
means: "Whoever wants to boast, let him boast that he knows and knows me" [Jer. 9, 24. 1 Cor. 1, 31.]. Therefore, Paul and Peter very gloriously expound the doctrine of the knowledge of Christ, exhorting us to grow in it etc.
V. 3. Strengthen the weary hands.
Here the prophet adds a consolation, so the previous words cannot be understood of a fleshly glory, but of the glory that is hidden under the cross and foolishness. For we must be fools, weak, and an abomination in the sight of the world, as 1 Cor. 4, 13. and 1 Cor. 15, 30. and in the letter to the Hebrews Cap. 11, 35. ff. is written etc. For every one has his plague: the one is killed, the other is driven into misery, the third has his goods taken away etc. So today at least we must be fools, weak, and a mockery of the world, as Christ says, "Ye shall be hated of all men" [Matt. 10:22]. But this is a great misery, to suffer death in such a way, one's and others' sins, the hatred of Satan and the world. For the world considers us to be a plague and a malignant sore, and that it cannot be unharmed unless it devours us and removes us from the way in every way it can. Therefore Paul calls himself a χά&σ.ρμα ["a curse of the world", 1 Cor. 4, 13.], that is, such an evil that must be atoned for, and this cannot be done otherwise than with our death. If this has happened to the apostle, what wonder, even if our name is obscene in the eyes of the world and highly detested by it. Therefore it happens that one is killed by fire, the other by water, not because of adultery or other such gross vices, which the world cannot bring upon us, but because we bear the name of Christ and follow his words.
(9) Since the church is so crucified according to the flesh, the prophet adds the consolation that the joy of the soul may overcome the pain of the body. Therefore he exhorts: "Well, it is true, if one looks at the outward appearance, you are a desolation; but do not grow weary, turn to the outward appearance.
your gifts. For since the devil does not cease his attacks, neither do you cease praying and comforting.
And refreshes the stumbling knees.
10. use the means to strengthen the weary hands, and to refresh the stumbling knees, which are already inclined to fall. Do not become weary, use the word, and straighten up etc. Accordingly, it is a command to the church to endure temptation and not to despair. For Satan tempts the godly in two ways. First, by storm, to devour them, as it were, in one bite. Thus he often attacks each one of us, that he may bring us from faith and hope to sadness and despair. When he finds his heart fixed on the Word, he runs against a hard stone, as it were, and does not succeed in his attempt. So he goes another way, and if he has not succeeded by force and storm, he turns to cunning, and stops with the plague, as Cyprian writes of some martyrs that they were tormented with slow tortures, and since they wanted to die, they were not allowed to die.
Satan also uses this trick against the saints, and if he cannot overthrow them by force, he overpowers them by making them tired so that they succumb. This is the most overwhelming kind of challenge, when he tries to overcome us in this way by ceaselessly stopping us. k) Then we must unite our forces and pray diligently for those who are in danger in this difficult battle, one for the other. For he is such an adversary that he will not let the one he has once seized out of his hands again, and will not stop pursuing until the enemy is down. Here a Christian must fortify himself with the word, and say: Even if I have to stand in the encounter for a hundred years, I will not retreat. If you will tire me with constant perseverance, my Christ will be the more and the more zealous.
k) From here to § 13 in <4. the edition of 1532 has only the following: Therefore this consolation is necessary, which the prophet uses here, because otherwise the faithful would be overcome and perish.
I will continue to be strengthened with His power so that I will not fall short.
(12) Therefore the prophet exhorts, "Restore the knees that stumble," as if to say, "He is an idle spirit who does not trouble himself with anything else but to challenge the church. Therefore, do not become weary because of his perseverance; hope for help, straighten up through the Word. You will not be delivered quickly; you must wait for salvation. "It is a matter of perseverance"; only endure the enemy, and be strong in faith, and you will triumph. If you want an example, look at what has happened in the last twelve years. We have been assaulted in so many ways, with violence and cunning, that it seems incredible to anyone who thinks about it. How many schools and teachers have stood up and written against us! How many princes have sought to destroy the Word with the sword! But after the war with the pope was over, many and innumerable heretics arose. When these are subdued, others will follow. Thus, one army always follows another, and they all seek to do us violence.
(13) But Satan, with all his persistent temptations, seeks only to corrupt the glory of the Lord, that is, either to obscure or to take away altogether the knowledge of Christ, which we have and receive through the word. "It is all about the word." It is the word of God that is important; when this is gone, he knows that he will triumph. For this reason we are also challenged, each one separately, by weakness of faith, by sense of sin, by scrupulis, by excess of poverty, by lust, by avarice, by pride etc. Thus he does not rest from especially and publicly assailing the church. The Holy Spirit knows this, therefore He comforts with kind and fatherly words, so that we may be lifted up by the Word of God, so that, just as Satan is puffed up against us, so also we may be puffed up against Satan, not on our strength or righteousness, but on the Word of God. Therefore, the prophet reminds:
V. 4. Tell the despondent hearts. l)
14 This is to those who cannot endure because they have become fainthearted by stopping the enemy and want to flee from the devil.
Be of good cheer.
But how? or from where? Certainly through the Word alone, which is truly a power of God that sets believers free and saves them. Therefore, in times of temptation, we must be guarded with the word of God, so that we hold fast such sayings: "He who is in us is greater than he who is in the world" [1 John 4:4]; likewise: "Be of good cheer, I have overcome the world" [John 16:33]. When the heart takes hold of such a saying, it is strengthened to such an extent that it says: "Even if a thousand devils were one, and one a thousand, yet my Christ lives and triumphs, and is greater than all devils. But the power of such consolations is felt by those who are in the pains of death or in prison. But those who are safe, and are out of temptation, can have no taste of this divine power.
16. But it should be noted that no other consolation can or should be held out to the souls thus frightened than the word of God. For in such dangers no comfort of the flesh is sufficient. Therefore, the prophet himself puts the words of comfort
l) From here to § 23 inet, the 1532 edition has only the following: "Say to the despondent hearts: Be of good cheer." This is an absolutely necessary consolation. For in the church there is no beautiful appearance, but it is hated and despised, is also punished with penalties and crosses, is depressed by its own weakness, sometimes it also sins and lacks, then it is also made weary by the devil, who continually devises new arts with which he wants to catch it. Therefore he exhorts them to patience: they will surely be snatched out and saved; it will not be an eternal trial. But we are to remember that it was commanded from heaven, "Be of good cheer," 1) so that we may not despair. He says, "A great thing is happening to you. Your enemy is mighty and persevering, but he who is in you is greater than he who is in the world, he will avenge you etc. So the godly have nothing to comfort themselves with but the word by which hope and faith are nourished and sustained.
1) In the text: oonsolainilli, for which Wohl eonkortainiin should be read.
so that the afflicted may be comforted and strengthened. This is commanded by the Holy Spirit, this is commanded and spoken by God the Father and the Son. Therefore, you who hear this voice of God, obey it, and contradict Satan, who reproaches you with the opposite, namely: Despair; with God you have no salvation etc.
Behold, your God who comes for vengeance.
17. he indicates that our Lord Jesus is absent and postpones the help. For he speaks [in Hebrew and Latin] in the future tense: He will bring retribution, will come, will help etc. But these are words of promise with which he indicates that we are in the midst of the enemies who condemn all the word and our teaching as the most harmful heresies, and repay us for the highest good deeds by which we want to save them, and to be saved in body and soul, with the greatest evil deeds, since they, like their eyes, should hold us dear and valuable, as Gal. 4:15, 1) says. But this is the raging injustice of the world, that it condemns and kills Him who is its Savior and Father. But fathers and saviors are the faithful teachers of the churches, as Paul also calls those whom he has instructed in the faith his children [1 Cor. 4:14, 15].
18 It is now clear that the world is truly the devil's kingdom, because it cannot suffer the benefits of salvation and life, but rewards them with death. The Holy Spirit sees this, how horrible and grave these sins are. Therefore he exhorts: "Do not be afraid, do not be afraid, and do not avenge yourselves, but leave the vengeance to your Lord, who will come and punish your enemies in such a way that he will save you and set you free.
(19) This is what happened in the church, which at the beginning wanted to suppress the Roman Empire, but it itself was suppressed. This is what Satan tried to do through the pope, but the pope fell. Today he tries the same through the sects and heretics, but they perish, but "the word of the Lord endures forever" [Is 40:8]. Thus
1) In the editions: 1 OorintU. 4. due to confusion with the place following the same.
Our Savior always comes to avenge us before the enemies can carry out their plan.
(20) Therefore, this is a glorious and excellent consolation when we consider the circumstances: first, the arts and thoughts of the devil, who assails us in many ways until we grow weary and succumb. Here we are to be prepared, thinking that his tyranny will not be everlasting, but that Christ will come as an avenger and a savior.
21) Secondly, you must also see that this is a command from God from heaven: "Be of good cheer, 2) do not be afraid. You have a great enemy, but I promise you that the Lord will avenge you; the attacks of the enemy will not succeed, but you will be pulled out and saved, just keep the word and do the same; persevere in the word.
22 Thirdly, the fact that the church has no appearance of beauty is also a great grievance, for it is not respectable by works of wisdom, but by works of foolishness. It is regarded as heretical and without glory; therefore it is detestable even by name. Then it is afflicted with punishments; it is deprived of life, liberty and the use of all things. Moreover, she is also especially oppressed by her own iniquity and sins; she often makes mistakes out of weakness. When this happens, the devil comes and makes these sins so great that her knees stumble.
23 This enemy is exceedingly powerful and unbearable because of his many arts and because of his tireless persistence. That is why Paul calls him 1 Thess. 3, 5. and Matthew Cap. 4, 3. call him πεφάζοντα [a deceiver].
The reason for this is that he never lets go of the temptation, but constantly thinks up new dangers and new deceptions into which he may lead us. If he is overcome once, he soon comes again and challenges us to a new kind of quarrel. For this reason we must also strive, because the dispute is so unequal, to be armed with divine weapons, with the word, with the
2) Again, probably LOnkortarnirU should be read instead ofsolamini.
To meet him with faith and prayer, so that we will not be taken unawares by deceit, and succumb.
V. 5, 6: Then the eyes of the blind shall be opened.
24. at that time, when the wilderness shall flourish, and the church shall be built under contempt, these miracles shall be seen. For they also happened according to the letter, Matth. 11, 5. and Marc. 16, 17. f. For the miracles were necessary in the first church to strengthen the faith of the martyrs, who, besides other gifts of the Holy Spirit, were also strengthened by the miracles. And because the apostles brought forth a new word, by which the entire previous worship of the Jews, established by God, was overthrown, and the appearance of the church was otherwise despised, this glory of miracles was necessary, which in our time no longer happens, because Christ is weak until the end of the world.
(25) Now some lovely people laugh at us, who make of the whole religion only a game and a joke, and reproach us that the Lutherans have not even made a lame horse well, and that we do not have this gift of miracles at all. But it is written: "The wicked shall not see the glory of God" [Is 26:10]. For even today the blind again see, when souls possessed by Satan are brought to the knowledge of Christ. The deaf hear the gospel; the lame, who sat in their superstition, and the idolaters leap up with uplifted faith and walk sweetly. For Elijah also calls the idolaters limpers [1 Kings 18:21]. Even the mute now sing and praise the praise of God. Those who are not moved by these miracles would not even believe Christ if he performed these miracles in the flesh, for they are no less than raising the dead or giving sight to the blind.
m) § 24 reads in the edition of 1532: This is also fulfilled according to the letter, Matth. 11, 5. and Marc. 16, 17. f. For these miracles were necessary in the first church, which, although it otherwise had the most despised appearance, nevertheless abolished the law and the entire service of the people of God.
For there will be water in the desert from time to time.
26 That is, the deserts, where before all things lay uncultivated and desolate, shall be very pleasant, because rivers shall flow in them from time to time. That is, the dry hearts of the heathen will be watered with the word of the gospel and begin to live. So we have such a little stream here in Wittenberg, by which also the neighboring Oerter are watered. For the word is the heavenly wisdom, from which springs a river that flows into eternal life, John 4:14. Therefore, the prophet indicates by this image that the word will be preached abundantly, and will be spread further and further, and from the church, which is in one place, many others will draw the word etc.
V. 7. Since the serpents lay before.
He calls the godless teachers "serpents. Where these dwelt before, there shall be a merry fruitfulness and an abundance of water etc. Thus in some monasteries, where before the greatest blasphemies were going on, now the word is taught.
V. 8. and there will be a railroad there.
28 As if to say: There will be other ways that will be praised under the name of holiness. But this alone will be the holy way on which the holy patriarchs also walked. This way is faith in Jesus Christ, the seed promised to Adam and Abraham. All this is said by the prophet so that we may learn that faith follows the word, and that believers cannot err. For all things are pure to the pure. Then faith naturally gives birth to good works. But the ungodly can neither believe nor do good works; they only produce illusory images of good works. Therefore he says, "No unclean person shall perish." For out of all other ways are the wicked. Thus under the cap is a godless monk etc. But faith in Christ alone is the way which no ungodly man takes, because the members of Christ cannot be unclean, for they have one head which sanctifies.
That even the fools may not err.
The way will be so smooth that not even fools will stray on it. But he calls "fools" those who cling to the word with a simple heart. For these the world calls and considers fools.
V. 9. There will be no lion there.
(30) That is, the teachers of the statutes of men, and the oppressors of the law, which tear the wretched consciences asunder, shall not be there. For believing in Christ, and trusting in him, is the only and right way, in which one may walk safely. In other ways consciences are torn as much as the works in which one trusts. For works tear asunder, but faith unites.
V. 10. The redeemed of the Lord will return.
That is, they will live in the highest freedom and security. For those who rightly understand Christ, no ordinance of man can take them captive. They are free, not according to the flesh, but according to conscience. Therefore, no law, not even the divine law, can demand any work from believers as necessary for salvation. For if faith in Christ justifies, it follows that no works of faith are necessary for salvation.
Therefore, even the law will not accuse us if something has been omitted or committed by us. This freedom is in the conscience; but the body and our old man is subject to all laws.
32 Therefore, one must carefully distinguish between the righteousness of faith, which is free and not subservient to any tutelage of the law, and the righteousness of works, which is subservient to all. And no one has this freedom but "the redeemed of the Lord," who have not redeemed themselves, but have been redeemed with the ransom of the Lord, having been sold under sin and given over to death. As Peter also says: "You have been redeemed with the precious blood" etc. [1 Pet. 1, 19.], not by our righteousness, or by our merits. Thus delivered and redeemed, they will return from sin, from the law, and from death, to Zion, with everlasting praise and joy that will be over their head. Hence Paul's words, "Rejoice, and again I say, rejoice," etc. [Phil. 4, 4.] Likewise, "The fruit of the Spirit is joy, peace" etc. [Gal. 5:22] Those who are sorrowful either have no faith or are weak in faith. For eternal life begins here in faith, which we shall feel perfectly when this present nature is past, amen.