V. 1 When Hezekiah the king heard this.
In the previous chapter we heard that one should not argue with the blasphemous spirit, because it only becomes more and more irritated. Therefore, one must follow the advice of Hezekiah. The same thing happens to us with the heretics: we fight with them, but we don't get anywhere. For it is impossible to silence the devil. Therefore Paul exhorts [Tit. 3, 10.] that one should avoid the heretics 1) after they have been admonished once and again. Now the prophet continues and describes the
1) In Latin the object Uasrstiws is missing here.
high challenge (paroxysmum) of Hezekiah. For faith struggles at this "sighting" [Luc. 22, 31.] of Satan and almost despairs. He confesses that it is "a day of blasphemy, affliction, and reproach" [v. 3], as if to say: we are defeated; today there is anguish and affliction and blasphemy; the power of faith is defeated, Satan reigns; "we have come to the point of giving birth, and there is no power to give birth" 2c. It is not a day of patience, of counsel, of salvation, but of utter anguish. By this Hezekiah is so utterly broken that he dare not lift up his heart to prayer. This is the last and
The highest stage of the challenge, therefore it is necessary that the consolation and the victory are added, otherwise the faith would be defeated. This is the article of which the Psalm says [Ps. 9, 10. Vulg.] "A helper in due time."
V, 6. Do not be afraid of the words.
Since there is neither counsel nor help anywhere, the word of counsel, salvation, hope and faith is sent to strengthen him. Therefore we should also remember that in such danger there is nowhere to look for comfort but in the word. But there is an emphasis in the fact that he says: "Before words", as if he wanted to say: "There are words and an empty sound, since there is nothing behind them, with which Rabshakeh wants to frighten you and yours; I will give you another word, not an idle and empty one, but such a one, which in a moment will bring about destruction for the enemies and salvation for you.
V. 7 Behold, I will change his mind.
This is mockingly spoken (ironica), as if he wanted to say: Sanherib now has such a hopeful spirit that neither heaven nor earth can grasp his arrogance. But I, on the other hand, want to instill in him a spirit of despondency, that he should flee even without being pursued, and yet not escape. But it is a glorious faith of Isaiah that in so great difficulties he promises salvation so surely. The king is besieged, nowhere is an exit open, as at the Red Sea. But God has countless ways to save. He could have surrounded the Assyrian with a brazen wall or moved Hezekiah to another place. But he does none of these, but delivers him by the word alone. This is written to strengthen us, so that we learn that we must first be led into the highest despair before we feel the help of God. This is the right kind of death, in which all human attempts and shells fall away. But faith, though with difficulty, does not succumb, and the more desperate everything is, the more stubbornly it hopes until it overcomes.
V. 15. And Hezekiah prayed unto the Lord, saying.
Hezekiah's faith, strengthened by the Word, increases more and more. Before he did not dare to pray, now he prays and refutes all the blasphemies of the Assyrian. The power of the word is so great that he has become a completely different man through the word that Isaiah told him.
V. 16. You who sit above the cherubim.
Notice this passage, in which Hezekiah takes hold of God as God willed and revealed that he would be taken hold of. He calls him a Cherubim God because God had promised that he would dwell there. But it is a great praise of Hezekiah's faith that he remains steadfastly in the place, worship and service that God had appointed, and runs to the mercy seat, not looking at the greatness of the other gods or the weakness of his God. We, who are in the New Testament, should do the same, so that, just as the Jews were bound to the Temple, we should look to the one Christ, who was presented to us by the Father, and include the entire Godhead in Him. For in Him God has revealed Himself to us.
He did not want us to investigate the majesty, so he did not present us with the Creator of heaven or other names of the divine majesty, but with Jesus Christ, who became man and died for us on the cross. To him we should fix our eyes and our hearts, and not wander with idle thoughts into heaven to the thrones of angels, as unlearned people of the contemplative life have commanded. If we do this and cling to the one Christ with pure faith, then the majesty will not frighten nor anger us, but the humanity of Christ will attract us.
We should therefore abstain from majesty, and as we see that they did in the law, so should we do after Christ is revealed. When Daniel was in the midst of Babylon, he turned his face to the cherubim when he wanted to pray. So shall we do from
Christum Hinblicken, und die Majesty fahren, die uns vorgestellt ist. For our comprehension is too weak to grasp it, and God has not presented to you a mere God, but the human form that is like you. Thither direct thy foot and thine heart, and thou shalt not err.
You alone are God over all the kingdoms on earth.
This is the sure way by which we ascend to the majesty, if we have first grasped the weakness and foolishness presented to us. Thus, he who has learned Christ the man will gradually ascend to see the Father also, as he says to Philip in the Gospel [John 14:9].
V. 17. Lord, incline your ears, and yet hear.
He expresses beautifully how it is to the mind of the one who sighs in faith. For in the cross it happens in such a way that it seems to the afflicted heart as if God were asleep, as if He neither hears nor sees anything. With this delay and postponement of help, however, one must take hold of the promises and, according to them, firmly believe that God is there, that He hears and helps, even if the opposite is before one's eyes. And it will happen, if you only persistently agree with the word, that when everything seems to be in despair, suddenly hope shines and divine help is there. Through these exercises, however, faith is nourished and strengthened, and we learn in truth that the word of God is a word of comfort and life. Thus it is written in the Book of Wisdom Cap. 10, 12: "He gave him victory in a strong battle, that he might learn how godliness is mightier than all things." For by experience we must learn how great and mighty a thing is faith, which triumphs over all evil.
V. 19. For they were not gods, but the work of human hands.
This is an excellent antithesis. For he who can attach this to his enemies as their title (praedicatum), that they are false gods, and they serve false gods,
he has already won. But someone would like to say that also the ark of the covenant and the cherubim were works of men. Therefore, one must carefully note the difference that is between these and the idols of those. An ark and cherubim could also have been made by the Gentiles, but since they had no special commandment from God, it would have been a godless service. But God has bound Himself by the Word to this ark and the cherubim, and in the 2nd Book of Moses He says [Cap. 20, 24.]: "In what place I will establish the memorial of My name." He does not say, In what place thou shalt establish, but I, thither shalt thou come, there shalt thou surely find me 2c. This promise, this word, makes the difference between the one work and the other.
V. 20. But now, O Lord, our God.
This is the final plea, short but significant and powerful, which penetrates through heaven and earth. For he presents the need in such a way that he alone seeks the glory of God, not his salvation or his benefit.
V. 21 Then Isaiah the son of Amoz sent.
We must pay attention to this passage in order to persuade our hearts in temptation that our prayer is answered. For God is more willing to hear than we are to pray, as is clear from this example. Therefore, we must also learn from it that our prayers are not in vain, but are pleasing to God, and will certainly be heard, as Sirach also reminds us Cap. 18, 23 [Vulg.]: "Before prayer prepare your soul, and do not be like a man tempting GOD," that is, prepare your heart in certain confidence that GOD will hear you, not because of your worthiness, but first, because you are certain that GOD commands that we should pray, and that it is as much a sin not to pray as if you commit murder or omit anything that GOD has commanded; secondly, because God has promised that He will hear; thirdly, because you have the word and the form of prayer that He Himself has provided. Therefore, you need not fear that your prayer will offend Him. This is what the "Amen" refers to.
The prayer is not based on your worthiness, but on the fact that God commands it, that God has given the promise, and that God has provided the form. He who considers this prepares his soul rightly. The monks also give instructions on how to prepare for prayer, but these are nothing but useless thoughts, for they do not bring any distress that is on their necks, nor do they look at God's promise, but pray into the wind and in truth tempt God.
V. 22. The virgin daughter of Zion despises you and mocks you.
He speaks of the future as if it were present, and of the defeated Sanherib who is still the victor. But he uses scornful words, as they are used by the victors against the defeated, and the enemy, who still besieges the walls as a victor, he despises from the heart, with words he scorns him, with gestures he mocks him. This is something immeasurably great, if one considers the circumstances correctly. To us it seems easy, but at that time it was extremely difficult and quite unbelievable, since Hezekiah and his people were in distress and expected death at any moment. But this is the way of faith, that it absolutely puts all senses to sleep and throws itself on the mere word. For things look quite different to the eyes than they do to the ears. When you look at things, everything is quite different from what the word says. Therefore, faith is the most certain certainty, which takes hold of the word and clings to the word without considering the outward appearance of things. Thus, in the temptations because of sin, not only our conscience accuses us of sin, but also wood, stone, houses and all creatures. However, in the midst of these things, a single word comes and says: Be of good cheer. This word takes hold of faith against conscience, the devil, hell and death, and overcomes.
Therefore, such passages are excellent testimonies of the faith that faith is a certainty of the heart that hangs on the word alone, without the thing that the word indicates, even if everything is opposed to the word. Therefore you act
in the challenge most correctly, if you put the outward appearance of the things as far as possible from the eyes and the heart. For that is believed which is not present, and after it is believed, it is surely fulfilled.
V. 23. Against the saint in Israel.
"The holy one" he calls the one who dwells in the tabernacle through the word. For those who heard the word there were sanctified, believed the word, exercised faith 2c.
V. 24. I came up through the multitude of my chariots.
This can be understood according to the letter of Lebanon, but I prefer to take it figuratively, that he wants to indicate that he has taken all of Judah and that Jerusalem alone is left, which he will also destroy in a short time.
V. 26. But have you not heard that I did this in the past?
This is a double-meaning and ambiguous saying. For it can be taken in general as if it wanted to say: I have often destroyed kings and peoples before, that is nothing new to me, but what I will now do with you, I have already done before with other kings, with Pharaoh, with the kings of Canaan 2c. The special sense however is that, which actually belongs to this history. I have long foretold how you rage against my people. Not by your counsel but by my providence you come here and do what you do. For I have raised you up for this purpose, that my name may be known through your defeat. But that he says, "I have done it before" (a longinquis feci), is a Hebrew way of speaking, for which we say, I foretold long ago that this would happen. For God's speaking is doing.
I like this view best. For it is very excellent and completely in accordance with Scripture (theologica), that all powers and all dominions are pacified by God, above all the actions and the counsel of those who preside over these dominions. Therefore, as long as they are governed and upheld by God, they are blessed. But when they are
If cities begin to feel their own power and want to shape themselves, and no longer want to be shaped by God, then they will fall. Thus we have seen in our times that some cities have grown by great and sudden increase, while others, which have become great and want to maintain themselves by relying on their power and wealth, will fall. Thus the papacy grew by God's permission, and no princes could resist it; but now that it oppresses itself to maintain itself by its own power, it falls and will fall still more. So it is with all the other ungodly. For if the Lord ceases to work and bless, they must inevitably perish.
V. 27. and become field grass.
These are figurative speeches. It is my work, not yours, that the inhabitants of the cities have become like field grass, that is, that their courage is broken and in despair.
V. 28. But I know your dwelling place.
These are fierce, scornful words, which no godless man believes to be true. For this is the speech of the wicked [Ps. 14:1]: "The wicked saith in his heart, There is no God." Not that they deny GOD, but the GOD they deny who is in Jerusalem. But it is full of comfort that he says, "I know thy raging against me." As it is said in Zechariah [Cap. 2:8], "He that toucheth you toucheth the apple of his [the LORD of hosts'] eye."
V.30. But this is the sign for you.
The prophet adds a sign to the promise. In the first year, he says, the trampled seeds and the cut grapes will be enough for you to eat. In the second year you will not sow anything, because what fell on the earth when you trampled it will grow by itself. In the third year you will sow anew. But here arises the question why the prophet added the sign of the second year. Here some answer that the greatness of the miracle would have required [besides the first] another sign. For there was danger that
The Assyrians would return in the second year. So that they would be all the more sure, he added the sign. But I think that there is another reason for it. For when miracles happen, they are recognized only by the godly. The wicked, however, always minimize them and invent I do not know what natural causes, as the astrologers are wont to do. When someone is struck by lightning, they say: This is nothing new; the same thing has happened many times before. They look for circumstances and causes by which they confirm that it is a natural event, so that the glory of the miracle is obscured. For the wicked shall not see the glory of the Lord [Isa. 26:10]. Because of these foolish diminishers of the miracles he adds the second sign. Otherwise it would have been enough of the miracle that they should live from the trampled seeds 2c.
The secret interpretation of this passage has been treated in many ways. The monks have even drawn it to their fictitious humility. But I have often reminded that secret interpretations must be drawn not on life (mores) but on faith and conscience, as you see that Paul also did. Therefore, the desolate kingdom of Judah is not a picture of monkish humility, but of that which the law and the feeling of divine wrath work in the hearts of men who are free from all confidence and presumption in human powers, so that the Assyrian is the law, but Jerusalem and the desolate land are the conscience terrified by the law. For the law with its army, that is, the power of sin and death, severely frightens the conscience, making it a veritable desert. The city that is saved afterwards means that the conscience is restored through the forgiveness of sins, and is again cultivated and brings forth fruit. The rest that remains are the sighs of faith, which receives strength through the gospel, and again grows and bears fruit through teaching and doing.
Origen and Jerome do not treat the spiritual interpretations in this way, but only make prescriptions for life out of them, which are just as well obeyed by the pagans.
can be taught. Therefore, they must rather be related to the gospel and the law. For the movements of the heart, which are produced by the law and the gospel, can be signified by all things, whether they be spiritual or bodily, and in the spiritual interpretations one must aim at the movements of the heart, not at the thing itself (materia). For what Hezekiah suffered with his own in the flesh, we suffer spiritually. Therefore, whether the things are the same or different, the same spirit and the same faith are on both sides [of Hezekiah and us].
V. 31 For the saved of the house of Judah.
This is a promise from the worldly regiment and the kingdom of Judah. Not only would Jerusalem be saved from the present danger, but Sanherib would not return.
V. 35. For my sake and for the sake of David my servant.
Not for your merits, but for my sake, and because of my promises which I made to David. For he leads David, not as an intercessor, but as the one who has the promises. For David also pleased GOtte because of his trust in divine mercy, not because of trust in his merits.
V. 36. Then the angel of the Lord went out.
The history, which he has so far so magnificently elaborated, he now runs through in short words. He says, "The angel smote them." For the Holy Spirit describes the events briefly, but he uses many words in exhorting and preaching. For he endeavors more to awaken the hearts than to strike out the incidents. The historians do it quite differently. Because
the Scripture works to build up the faith of the reader and learner, so that he may firmly believe and trust God, a longer description of the matter is not necessary. For since the mind and the heart are already inflamed, the readers themselves see the greatness of the matter, however briefly it is described.
V. 38. His sons struck him with the sword.
So miserably the greatest ruler in the whole world perished. He is killed at the court, in his majesty, not by enemies, but by his children, by his own flesh and blood. The prophet does not indicate the cause of the patricide, but the Jews write that he asked an oracle how he could avenge the defeat inflicted by the GOtte of the Jews. He was told that he should sacrifice his two firstborn sons according to the example of Abraham. Since the sons had found out about this, they had forestalled their father's intention and killed their father. Although it is uncertain whether this is true or not, it is probable, because it was the custom of almost all pagans to offer human sacrifices. But one should not have looked at the doings of the saints, but at their faith; therefore they abused the doings of Abraham.
This is an example of the terrible judgment of God on those who blaspheme God with a raging mouth and persecute His word and those who believe the word. But our tyrants will not be moved by these examples until they themselves experience the same. But the misfortune also flows over to the descendants, because his sons had to live in exile. 1)
1) Here, at the end of his work, Spalatin added a section from his own (about half a columne), which has passed into the German editions.