This is the second part of this prophetic book. For the prophet has divided it into two parts. The first, which we have heard so far, is historical, and deals with the things in which the prophet himself was present, and which he took part in, as, of the king of Assyria. Sometimes, as he is wont to do, he has interspersed prophecies of the kingdom of Christ and of the future downfall of the synagogue. The other part, however, which now follows, is a prophecy of the kingdom of Christ and of King Cyrus. It is a pure prophecy, because the prophet did not see either of them, neither the temporal kingdom of Cyrus, nor the spiritual kingdom of the Gospel, of which he speaks in the first four chapters, 40. 41. 42.
and 43. Furthermore, because it is a prophecy of Christ and of the gospel, it also relates to our lines, indeed, it actually concerns us. Therefore, we should let it be all the more commanded to us.
V. 1. comfort, comfort.
2 This is a command to the apostles, who are commanded to preach a new way. As if to say: The law has preached only terror until now, but you comfort, change the doctrine, preach grace, mercy and forgiveness of sins.
My people.
3. there is an emphasis in the pronoun "my", namely that the people are not GOt-.
The people who are called God's people according to the flesh, according to the blood and according to the law, but who are afflicted, oppressed, strangled, killed by the feeling of conscience and despair. These are GOD's people; for GOD is a GOD of the afflicted and humble, as he says: "Call upon me in trouble, and I will save you" [Ps. 50:15]. For the word "comforts" belongs only to those who are forsaken of all comfort and are in need of consolation. These are the empty and empty vessel that can contain grace, which those who lean on carnal help despise, and therefore live securely. Thus, by contrast, the word "comforts" must be explained.
Says your God.
4 There is also an emphasis here in this pronoun "your". As if he wanted to say: You are not without God; God has not rejected you, as your conscience, terrified by the sight of sins, tells you.
V. 2. speak kindly to Jerusalem (loquimini ad cor).
5. loqui ad cor means to speak kind, sweet and pleasant things that the heart likes to hear, that is, that the preaching of the Gospel responds to the groaning of the heart.
That their knighthood has an end.
6 Here he explains the words of comfort and the preaching of the Gospel, which teaches that knighthood has an end and iniquity is forgiven.
Furthermore, "to exercise chivalry" (militare) is as much as to take much trouble, and to groan under the burdens and violence of the law. And "knighthood" is a fearful life, as we strive to satisfy the law by works. Otherwise, the word "knighthood" is taken par excellence for the service of GOD and religion. But because the pronoun "their" is added here, it actually refers to religion according to the law, that it should cease, so that this is a word of comfort for the troubled: "Do not be sad; do not lose heart because of this, because you have not given up your
Sin feels. The knighthood has an end; I announce to you the forgiveness of sins, so that even though you sin, you may know that the righteousness of Christ is so great that it can sustain you even in sins. But this is said to the afflicted and the afflicted.
(8) Therefore, the abolition of the law is indicated here, with which all deeds, all works, all righteousness, which is outside the righteousness of grace, is rejected at the same time. But because the world does not want its works and its worship to be condemned, it hates us, calls us heretics, burns us with fire, and rages with all kinds of corporal and life punishments against those who say that chivalry has an end.
For their iniquity is forgiven.
(9) What do the defenders of free will and merit say here? The foregoing part sets aside all works and deeds, all righteousness apart from grace, as useless to merit the forgiveness of sins. But here he promises the forgiveness of sins absolutely free of charge and by grace, without any works. Thus the forgiveness of sins does not consist in works, nor even in teaching or doing the law, but absolutely in the gracious remission. And this saying must be carefully held. For when consciences, terrified by the sight of sins and by the judgment of God, feel the law, we should not take refuge in our doings and works. For sin cannot be overcome by our works. So those who, out of despair, either make vows or pilgrimages or choose a new way of life in order to overcome the wrath of God, heap sin upon sin. A higher force, a greater power is required to overcome sin.
(10) Therefore the afflicted souls must be instructed in such a way that they first end and lay aside their knighthood, and cast away all hope from their merit; then, that they look upon this word, "Their iniquity is forgiven," and cast themselves upon Christ, who became a curse for us, that he might redeem us from the curse [Gal. 3:13], who therefore is the one to be forgiven.
suffered and was crucified, so that, having overcome our sins, we might live righteously in the faith, being reconciled to the Father through the blood of the Son, and counted righteous through faith in the Son 2c. This is our doctrine, which we know to be powerful for the edification of consciences.
(11) Shall we then live without law, as free men? and shall we imagine that our sins are given to us? Yes; one must live entirely without law, as far as justification is concerned. For the law has an entirely different use than that it should make righteous. For the law is to be a disciplinarian of the body. But now those who seek righteousness by it make it a disciplinarian of the conscience. But as far as heaven is separated from earth, so far ought we to separate the law from the conscience. For the law can do nothing in the conscience but terrify, increase sin, and kill. Therefore the realm of the conscience belongs only to grace, which presents to us Christ who suffered for us. But the law must be referred to the body and to the outward members, that it may be a rule and guide of outward duties. This is the true and proper use of the law. But those who use it for justification misuse it for their own condemnation. Because the law cannot be kept by us, it always accuses us and frightens us. Therefore Christ is necessary, who comforts us in this terror with his righteousness, and offers the forgiveness of sins free of charge and by grace. Furthermore, Christ alone is grasped through faith; therefore, faith alone frees us from the terror of the law, satisfies the conscience, and makes us righteous.
For she received double 1) from the hand of the Lord for all her sin.
Jerome falsifies this text very much by his ungodly gloss. This is how it goes when we use the judgment of reason for the
1) In the Vulgate, in the first edition of 1532 and in the Jena, the correct reading is: dupllna. In the Erlanger and in the Wittenberger (after the edition of 1534) diseiplinana.
He was able to bring to the interpretation of the Holy Scripture. For seeing that forgiveness of sins is here thought of, he thus concluded that sins deserve not grace, but punishment; consequently, "twofold" means twofold punishment. Thus he shows that he does not know what forgiveness of sin is, just as in another place he claims that the forgiveness of sin is uncertain. But we take this passage from grace. For we know that with God there is forgiveness [Ps. 130:4]. And because our merits are nothing, nor can they be anything, we ask: "Lord, do not enter into judgment with your servant; for before you no living person is righteous" [Ps. 143, 2].
(13) Thus we sinners receive forgiveness of our iniquity, and the end of our reign (for this is the twofold thing which we receive from the hand of the Lord), not by any merit, but by pure grace, which also we can testify by our example. For what did we do under the priest before the light of the gospel arose? We crucified Christ, we sold him with the abomination of the masses, we were blasphemers, we overthrew grace in teaching and living. We have arrogated deity to ourselves because we have tried to obtain forgiveness of sin by our works, not only for ourselves but also for others. In sum, we have been God's enemies in many and infinite ways. Shall we then boast that through our merits we have earned this abundant grace that we now have? No. Where did we get it from? Isaiah says, "She has received double from the hand of the LORD for all her sin." This is what the Spirit of God's wisdom says. And this teaching serves extraordinarily for the praise of grace and the glory of Christ. But the doctrine of the adversary, which ascribes the merit of justification to works, detracts from the honor and merit of Christ; therefore it is blasphemous and ungodly.
V. 3. It is a voice of a preacher (clamantis).
(14) What is the way to receive duality? He answers: "It is a voice
of a preacher." Therefore, the end of knighthood and the forgiveness of sins cannot be obtained except through the ministry of the voice. As it is said in the Epistle to the Romans Cap. 10, 14. "But how shall they believe, of whom they have heard nothing? But how shall they hear without a preacher?"
(15) Therefore these are swarming spirits, who today despise the outward ministry of the Word, and teach, I know not what speculationes, that in a solitary place it shall come to pass that the hearts shall receive the Holy Ghost, that is, the spirit of the devil. But Isaiah says here that this is the right and shortest way by which we may come to the knowledge of grace when we hear the voice of the preacher. For when we hear the word of God with attentive senses, then vain feelings and thoughts cease, and in the hearts only the word that is heard prevails. Others, who think about high things without the Word, as the Anabaptists teach, their hearts are full of all kinds of shame and vice. For first, it is impossible to empty the soul of all thoughts as they demand. Therefore, if the Word of God, which they teach must be disregarded, does not take over your heart, other idle or even wicked thoughts will. After that, how is it possible that those can think something holy who both do not have the Word and are not yet spiritually dead? This is the work of the Holy Spirit and not of man. Therefore, instruct your mind against the errors of the zealots, so that this is the beginning and the only way to come to the knowledge of grace and the gospel, when you hear the voice of the preachers (as the prophet says here).
16) Further, that he speaks a voice of a preacher, he opposes this voice to the ministry of the law, and proclaims a new ministry, and a new way of teaching, apart from that which has hitherto been among the Jews, and calls it a calling voice, opposing it, as it were, to the heavy tongue of Moses, which does not lead to perfection, but either terrifies in its own work.
or inflates and makes hypocrites. But this is a new doctrine, which is separate from all laws, even contrary to all laws.
In the desert.
Even those who teach are said to be in the wilderness. The gospel writers use this saying from John and from the desert where John stayed [Matth. 3, 3. Marc. 1, 3. Luc. 3, 4. Joh. 1, 23]. For that is where this teaching ministry began. But he calls it a desert, contrary to the law. For the doctrine of the law is a doctrine of the prison, which imprisons us. It is a worldly (politica) teaching, which is not locked up in the free desert, but in the narrow corner of the Jewish people. But the Gospel, which began from John, is preached in the great and wide wilderness. For it is the very freest doctrine that is preached publicly, and is as common to all as the light of heaven.
Prepare the way for the Lord.
18) "Way" means action, life and way of life. Because he now adds "to the Lord," the ancients who take this passage from good works, from an honorable and seemingly holy life, are mistaken. For these are the ways of men, which we also see in some pagans, such as Atticus, Socrates, Xenophon and others. Therefore, the way of the Lord is the way of life and the divine life, that he himself may live in us. This way is prepared when we throw away presumption on our righteousness and works, and recognize our sins. For although outward disgraces and vices, such as adultery, fornication, theft, etc., are also obstacles in the way of the Lord, which must be removed, these, namely, presumption and one's own righteousness, are far greater and more serious, for they definitely close off access to grace.
(19) Therefore, the way is prepared when we throw away these great stones and immovable blocks (I mean presumption and reliance on works), and cling only to the reception of the twofold, with a simple confession of our guilt:
"If thou wilt, O LORD, impute sin, O LORD, who shall stand?" [Ps. 130, 3.] Just as Paul says: "I count all things as evil against the abundant knowledge of Christ my Lord, for whose sake I have counted all things as evil, and count them as filth, that I may win Christ." 2c. [This is finally "the way of the Lord," namely the righteousness of Christ, and not our own works. If this stands, then all that is everywhere of monastic vows, of divine services, of works 2c. must necessarily fall. For if Christ is righteousness, what are our works? But the law and good works are to have another use; for the law is for the discipline of the flesh and for civil life. For in the flesh the law is to rule, but in the conscience and in the spirit liberty is to reign, as I have already reminded above [ยง 11].
V. 4: All the valleys are to be raised.
20 What follows are figurative speeches. The prophet thus intimates that this voice foretells the abolition of the law, and accuses all alike of sin, both those who have the righteousness of the law and others who are without it. "The mountains" are the saints; "the valleys" the sinners. To these equally the voice of grace is proclaimed; consequently, apart from grace, they are in sins, as Peter says in Acts, "GOD makes no distinction between us and the Gentiles. "Now I learn with truth that GOD does not regard the person" [Acts 10:34]. Therefore, here, at the preaching of the Gospel, there is neither Gentile nor Jew, neither wise man nor Thor [Gal. 3, 28.], but they have all sinned [Rom. 3, 12.]. Furthermore, the Jews are offended by this preaching, who have borne the heat of the sun throughout the day, as it is written in the Gospel [Matth. 20, 12].
And what is unequal shall become even, and what is bumpy shall become bad.
21 What he said above [v. 2], "the knighthood has an end," he now says with other words and images. For those who want to attain righteousness through the law are treading on an unequal and humpbacked path.
The way on which they will never reach righteousness. We have experienced this under the pope. No works, no services, no merits were sufficient for the troubled consciences, they always trembled, they always feared, they always found fault with their works.
(22) Thus the way of the law is not only crooked and unequal, leading us farther and farther away from Christ through long detours, but it is also rough and stony, so that the heart or the body can never be at rest. This is the nature of all paths apart from grace. But the gospel and the new sermon, which will follow the finished knighthood, yes, will put an end to the knighthood, shows a smooth way, namely, to believe in Christ without law; then, to serve one's neighbor. This way has nothing rough because it makes the conscience calm; and it also has no bends because the teaching is right and straight. Thus the prophet best describes the ways of life that are apart from grace, and shows the right way that alone leads to righteousness. This is the doctrine of faith, which presents Christ.
V. 5: The glory of the Lord shall be revealed.
23. the rough and crooked ways of our righteousness set up their victory signs, make presumptuous people, blow up. But this teaching reveals the glory of the Lord, makes us sinners, and praises the Lord as a Savior and Redeemer.
And all flesh with one another shall see that the mouth of the LORD speaketh.
(24) There is an emphasis in the word, "of the Lord. As if to say, "Before this the mouth of Moses the servant spoke; but the gospel is to be taught by the mouth of man, but this mouth is no longer the mouth of man, but the mouth of the Lord Christ, who is God, and speaks in the gospel.
V. 6. 7. A voice speaks: Preach.
25 The prophet goes on to exalt the ministry of the word: let it come to pass that at the time when the righteousness of grace shall be preached, the righteousness of grace shall be preached.
When the Lord's word shall be preached, this also shall be preached, which follows: "All flesh is hay" 2c. But here someone might wonder what the prophet wants with this talk. Certainly this, that he wanted to show what a difficult ministry preaching is. For to preach the word of God is nothing other than to incur the wrath of all hell and Satan, then of all the saints in the world, and all the power of the world. But it is the most dangerous state to expose oneself to so many teeth of Satan. This is exactly what the prophet wanted to remind us of with this talk.
All meat is hay.
This text has been shamefully torn apart by Jerome and the Diatribe. But the Holy Spirit does not speak so incomprehensibly as they think. He speaks: "All flesh", consequently he excludes nothing. And adds: "is hay". But this would still be acceptable, if he did not add that it is hay, which is to wither and be cut down, as it is good for nothing. Furthermore, flesh means the whole man, with reason and all natural gifts. For thus the prophet declares himself, adding, "The people is the hay." For it would not be a people unless it had reason, religion, and righteousness, both civil and ceremonial. Therefore, those who invent a synecdoche here falsify the text. For he who says "all" excludes nothing, he does not exclude the holy people of the Jews, not the wisdom of the Greeks, not the civil order, but he badly makes an opposition between spirit and flesh, and makes the conclusion: everything that is not driven by the Holy Spirit, however good it may seem to be, however just and holy it may be, that is flesh. But, as I said, this preaching is dangerous. For who would dare to call all the righteousnesses of the papacy, all the good works of Bernard, Augustine, and other great men flesh and dry hay? And yet they are truly flesh and hay, if it be held that righteousness is thereby merited.
All his goodness is like a flower in the field.
27 Instead of: Omnis gloria Hus it is better translated: Omnis gratia ejus, that is, the best
Good deeds, the good deeds of mercy. For he does not say: Sins, adultery, theft, etc., but the highest wisdom and the works of righteousness, and the very best that flesh can do, are like a flower of the field; they have only the mere appearance of holiness, in fact they are destined to fire. If the world could persuade itself of this, who would not throw away his cap and other foolish things, by which wretched men think to earn righteousness in vain?
For the Spirit of the Lord blows in three.
Here Jerome takes the "Spirit of the Lord" for wrath in an inconsistent way. For the prophet here opposes spirit and flesh, wind and hay, and says: "The Spirit of Christ, who teaches that our righteousness is not in law or works but in grace, blows into the hay through the ministry of the word. Just as he says in John [Cap. 16:8], "The Holy Spirit will punish the world for sin"; by this preaching the hay becomes dry and no longer grows green; that is, the righteousness and wisdom of the flesh is rejected as useless, even as harmful, for the attainment of righteousness and salvation.
(29) But this doctrine gives rise to great vexation. For men think: If good works are of no use, let us follow our lusts and live without law. Therefore we must be careful where we say that works are of no use. For now we are dealing with justification and counseling the conscience. Here no works, no righteousness, no worship are of any value, but our eyes must be fixed solely on the merit and death of Christ, who suffered for our sins. If we take hold of this Christ by faith, that he has done enough for us, and by his death has overcome our sins and our death, then we live in righteousness, not in our righteousness, but in Christ's righteousness, which alone gives eternal life.
(30) Furthermore, in addition to this spiritual life, we are also bound by the secular rule that we must also live outwardly honorably. Here
Another righteousness must be drawn from this, not Christian righteousness, but worldly righteousness, which is also necessary and cannot be omitted without sin. But it contributes nothing more to Christian righteousness than eating, drinking, sleeping 2c. Now if good works are condemned, they are so condemned that they are useless for Christian righteousness. For the victory over death and hell, the forgiveness of sin, and righteousness are far too important things for our good works to contribute anything to them. It is a grace, and that is God's grace, which gives the great treasure in Christ alone by grace and free of charge to the faithful.
Therefore, we praise the disciplinam of St. Bernard, Benedictus, and others, who went before the lines, because the prophet also calls human righteousness a flower, as a beautiful and apparent thing that captures the eyes and reason. But it is the highest ungodliness to believe that we obtain forgiveness of sins and righteousness by this chastening. Thus reason concludes, and is taken in by the appearance of works; but the Holy Spirit judges otherwise, that the final end of all the works of the law is not eternal life, which we already have by faith, but that by this obedience we may also testify to the faith before men, and kill the flesh with our lusts, which are contrary to the Spirit.
V. 8 The hay withers, the flower fades; but the word of our God endures forever.
(32) This is a good saying to write on every wall. The word of the Lord alone shall remain; all that is above and apart from the word of God shall perish like a flower of the field. Here, make a register of all the works that are done in the papacy without the Word of God. The monastic orders,o ) the mass, the cap, the pardon, the pilgrimages, the indulgences 2c. are not the word of God, therefore they will be
o) In the 1532 edition instead of: ^the monastic orders": The Franciscan Order, along with other monastic orders.
pass away. But the word of God, and all who believe the word, will remain forever. Furthermore, it is hard to believe that this weak voice, this catching of breath, will remain and sustain us for eternity, since so many and so much apparent works and righteousness wither away.
V. 9. Zion, you preacher, get up on a high mountain.
A preacher has a double duty, which is to teach and to exhort. Hitherto he has taught, saying that all flesh is hay, and that only the word of the Lord endures, which brings with it the end of knighthood and two things, namely, righteousness instead of sin, and life instead of death. Since this doctrine cannot be preserved without challenge, for Satan seeks to suppress it and raises tyrants and heresies against it, the prophet turns to the other part against the challenge and exhorts the faithful to be strong in faith and not to let the doctrine of the gospel be snatched from their hands by force or cunning, but to teach it confidently and freely. He then acts against the heretics who dispute this teaching. So the following part of this chapter consists of an exhortation of his own and a refutation of the opponents.
34. He calls Zion [that is, the whole church of believers] a preacher (evangelizatricem). For all who are called to the gospel are evangelists. And now certain families are not appointed to the teaching office of the gospel, as under the law the administration of the priestly office stood with the only tribe of Levi, but people of all classes can be appointed to the teaching office of the gospel. However, because everything in the church should be done properly, not all may teach without distinction, but only those who are called to teach. Thus, the difference between the clergy and the secular is only in the office, but not in the law. Furthermore, by this name he distinguishes the church from the first Jerusalem, which was a disciple of the law. The new Jerusalem is to be a teacher of the gospel; she is to teach others, not to learn the law.
35 This is figuratively speaking, that he says, "Climb up a high mountain." As if to say, Stand forth, lift up thy head, exalt thyself on high. For Satan and the world would oppress thee: but preach thou the gospel continually 2c.
V. 10. For behold, the Lord GOD is coming mightily.
(33) This is a good comfort, with which he informs the humiliated preachers of the word, who are the least, the most despised and the weakest. Peter first had to deny Christ, and the other apostles had to flee from Christ before they preached the gospel. Thus, Paul first persecuted the Church of God.
God chose despised and weak people for this service of the word, so that the divine power of the word would come to light, so that it could not be suppressed even in the weakest persons. And if the gospel were preached by the powerful of the world, people would be more taken in by the appearance of the person than by the word itself. Therefore, the word is rather praised by the very way from which, as the wise men of the world think, it comes to be despised because of the weakness of its ministers, because the power of it is most of all expressed by the fact that, although it is taught by despicable persons, it nevertheless cannot be suppressed, but the very word suppresses the hypocrisy and idolatry which are taught and protected by the powerful.
Thus the word has remained these fifteen yearsp , although Satan has sought to suppress it through so many persecutions. For against the word he has stirred up tyrants, princes, instigated the peasants' revolt, brought red spirits and endless heresies out of the way, and yet it still stands unharmed. But the world does not see it, but the eyes of the Spirit see it, that this power may be mighty in weakness, that it may come to pass that he who is in us is greater than he who is in the world [1 John 4:4].
p) In the 1532 edition: these twelve years ago.
Behold, his reward is with him, and his recompense 1) is before him.
39 These are dark Hebrew expressions. For the "reward" signifies the power of the word, and the "recompense" signifies the fruit of the word, just as the Hebrews also call the wine itself and the fruit of the vineyard opus vineae. But the opinion is this: "Behold, the Lord is coming mightily, and behold, his reward is with him," 2c., that is, he will make his word not to be preached in vain, but he will be powerful through the word, that wherever his word will be preached, his reward and. his work will be great, that is, there he will sanctify and be powerful. As if he wanted to say: Until now the Lord did not come mightily, because he gave the weak law, by which the souls were only frightened. But the gospel brings a certain fruit; it gives forgiveness of sins, it gives peace to the heart 2c.
V. 11. He will feed his flock like a shepherd.
He will take the care of his flock over himself; he will not give the sheep to the hirelings to feed. Furthermore, when he says that some sheep he will feed, others he will care for and carry in his bosom, others he will gather into his arms, he indicates in an exceedingly lovely image that Christ has in his kingdom the word that ministers to all persons, to the strong and to the weak, whose faith it nourishes with its comforts and promises. This is a great consolation, that all who in any way believe in the word, however weak they may be, are admitted into the kingdom of Christ, and only the unbelievers are excluded; the rest all Christ can and will carry. 2c.
This is the first part of the encouragement to the fainthearted against the mighty. For he instructs and exhorts them not to fear, but to teach the gospel continually. For Christ will help the afflicted by the power of the word and will not leave them. Now he refutes the ungodly.
1) Iruetus; in the Vulgate: Opus.
V. 12-17: Who measures the waters with his fist?
(42) Some take this passage to mean that God boasts of His power in order to execute the weak, as John also says: "He who is in us is greater than he who is in the world" [1 John 4:4]. But I consider it a refutation of the heretics and saints of works who argue against the righteousness of faith, and undertake to reconcile so great a power, namely the divine majesty, with their self-chosen works, and prescribe to God, as it were, what he should approve and disapprove, what he should like and dislike. For if a monk thinks that he pleases God with his rule and order, what is that but an obvious idolatry, according to which he invents such a God who approves of these foolish and ungodly works? Against this harmful presumption of our powers and works, he describes the divine power with such sublime images, so that he may lead us back to the word that puts an end to chivalry and gives us a double reward for our sins; so that we may place a certain trust in the grace of God alone, which has been offered and given to us in Christ. Therefore, he refutes those who teach something other than grace and faith.
43. "Who," he says, "measures the waters with his fist?" 2c. As if he wanted to say: So great is the greatness of the divine power. What can you miserable worms do to such greatness? And yet the Franciscans, Augustinians, Carthusians 2c. with their rules dare to oppose this greatness, which neither heaven nor earth can contain. And this they do with such great boldness and presumption that they dare to have done or to want to do something worthy of such greatness.
44 To all these questions that the prophet asks, "Who measures the waters with his fist? 2c., the saints of works and all who go along trusting in the works answer: We can do it. And they are counselors, yes, teachers of the Holy Spirit, and masters of works, who strive after the Godhead and put themselves in God's place. For
If we deviate from the Word, the power of this inherent sin attaches to us, that we strive for deity, as Adam did in Paradise, persuaded by Satan, when he said: "You will be like God" [Gen. 3:5J.
V. 18. Who then do you want to imitate God?
He continues in the rebuttal. Since I am such a God, and so great a God, you cannot devise anything by which you can propitiate me or earn my favor. For they invent another God, who believe that he can be reconciled by works. The Carthusian monk invents a God who walks in a cap and girds himself with a rope. For he believes that God is pleased with such a life. Thus, those who make pilgrimages invent a wandering God, because they believe that God delights in pilgrimages, otherwise they would not make them. Thus, the entire papacy was nothing else, and it is once again a potter who makes idols, who gives God as many forms as the poets have attributed to their Proteus.
V. 19, 20: The master knows how to make an image, and the goldsmith gilds it and makes silver chains for it. Likewise, if a poor hewer is able, he chooses a wood that does not rot and looks for a wise master to make an image that will last.
This is how this text is most easily translated. But the opinion is this: The rich make images of gold, the poor of wood, and so they set up a worship service. For this was the custom in those days. Our papists of today do quite the same thing, if you look at the custom and the attitude, although the object and the material with which they have to do (materia circa quam) is something different. For they [the Jews] thought that when they had erected an image, they had done a work pleasing to God, as the Israelites say [1 Kings 12:28], "These are your gods who brought you out of Egypt." As if to say: This service is pleasing to the true God who brought us out of Egypt. This is also what the monks and the rest of the people are doing today.
of the Pope, who ascribe this to the works they themselves have chosen, that they please God and propitiate Him.
V. 21. Do you not know?
47. To the refutation he adds a punishment: You have by nature some knowledge of God, otherwise you would not honor God in idols. But you do not follow this knowledge, otherwise you would not do what you do. For from you God has no help, from you he is not reconciled, from you he is not formed, he does not need your works; as Paul Apost. 17, 25: "He gives us", he receives nothing from us; he helps us, from us he has no help. Why then do you want to give him something? Why then do you pretend that he delights in your services and works, that he is reconciled by them? 2c. A Carthusian thinks: God is not gracious to me for nothing, that is, He is not God; therefore I will make another God, for whom I will make myself worthy by such a rule, by such clothing, by such works 2c. In this infinite godlessness the whole papacy is drowned.
Have you not understood it from the beginning of the earth?
(48) This is how it must be read, that is, from the time the earth was founded.
V. 22. He sits above the circle of the earth.
That is, in all the roundness that is above the earth. Now him whom heaven and earth cannot contain, will you enclose in your images, in your fasts, in your caps, in your masses? In the sight of God, all of you, with all your righteousnesses, are like locusts scattered by the wind.
Who stretches the sky like a thin skin.
50 This is a prophetic fullness with which he attacks carnal righteousness. He stretches out the heavens himself, what is it that thou strivest to make? 2c.
V. 23-25. who brings the princes to nothing, and makes the judges of the earth vain, as if their tribe had neither plants 2c.
(51) He does not say this as if he condemns princes or judges. For the offices
are good and appointed by God, but he condemns their actions and their own righteousness, with which they perish as if they had never been. So today there are no more Pharisees, no more Sadducees, no more Arians, but they have all perished as if they had never been. Thus all human righteousness, all human inventions perish, even if they come from such great people. Thus all the kingdoms of the world, having begun to oppose the kingdom of Christ, have perished. "But the word of the Lord endures forever" [v. 8], and "the righteous shall flourish like a palm tree" planted by the waters 2c. [Ps. 92, 13/
V. 26. Lift up your eyes on high.
(52) Here the prophet turns to the weak to raise them up, and commands them to lift up their eyes on high, and to look at the stars as they stand in their order. As if he wanted to say: Your righteousness is a completely different righteousness, as if it should be a worldly righteousness, which is like a drop in a bucket, 1) and like a small stick. But as the stars are innumerable, and have lasted from the beginning of the world until now, so your righteousness is far greater than that of those people; it cannot be enclosed within any limits, and will last forever, for it does not come from you, but he who created this permanent building of heaven has shared it with you and given it to you out of grace and free of charge. Thus the prophets present to us the one righteousness of Christ, on which we can safely rely; on our righteousness we cannot trust.
That there can be no lack of one.
(53) Thus he shows the infinite number and power, that in so many centuries not a single star has become dull or corrupted. The righteousness of the faithful is also of this nature; it is of infinite greatness and power, because it is not ours, but God's. For Christ is our righteousness, as Paul says [1 Cor. 1:30].
1) Erlanger: stillas, situlas.
V. 27. Why then do you speak, Jacob?
(54) Here he applies the similitude with which he praised to us the abundant righteousness that believers have. But he reproves our unbelief, because we are so slow to believe and so fainthearted.
My way is hidden from the Lord.
This passage can be taken in two ways. First, from the "way" that we prepare for ourselves by our strength, as if the frightened and fearful souls wanted to say: God does not accept works for righteousness; therefore only this is left, that I despair, because I cannot advise myself nor help myself. The other opinion is more suitable, that it should be understood that the prophet speaks of the way that he has commanded to be prepared above. It is as if the weak souls wanted to say: The word promises righteousness, but the conscience says something completely different, in which I feel the sin and death that frighten me. Thus "my way is hidden," that is, I do not feel the righteousness that the Word promises, but rather I feel the opposite. Against this tendency to despair, the prophet comforts us and refers us to the Word.
V. 28. Do you not know? Have you not heard?
(56) Have you not heard? he says, as if to say, "You must not judge your righteousness by the outward appearance of your feelings, for this judgment will deceive you, but rely on the word alone, that you may accomplish by word what you cannot accomplish by deed. Set this word against death, sin, hell and all fogs, and you will surely be saved. It is easy to believe a word, but to believe that it is the word of God the Savior is extremely difficult for the flesh, even impossible. But if the hearts are convinced that it is God's word that promises salvation from sin and danger, then they are ready to endure death and all evil, because they conclude so afterwards: God has said it, he will not deceive you; he is almighty, therefore he can give you eternal life for this bodily life, and he will also give it, because he has promised it.
But one must remember this with diligence.
That he saith, "Hast thou not heard?" For he refers to the outward word, saying, "I am weak for a time. But for this cause I give thee the word in thy mouth, and in thine heart, that thou mayest live in the word, without anything before thee, and without feeling it. Therefore, if we do not take hold of the word in temptation, we will be overcome by the sensation of the present adversity and will succumb.
The Lord, the eternal God.
(58) This is a great comfort. As if he wanted to say: Look at me, who am eternal, not at your weakness. If you feel that you are weary, I will strengthen you. If thou feelest thine enemies, thine iniquity, thine exceeding meekness, I will stand by thee, and bring thine enemies to heel, but thou shalt stand still. But all this is spoken in such a way that in fact and in experience the contradiction is before our eyes. Therefore he recalls, "Hast thou not heard?" As if he wanted to say: The word promises you this, and I want you to believe the same; with the feeling you will not understand it, after the feeling the contradiction will happen to you. Therefore faith is a great thing, since it grasps invisible things, and hangs on such things that are nowhere, or are felt.
V. 29-31. He gives strength to the weary.
(59) As we recalled in the beginning of the chapter, we also see here who and what God's people are. Boys and young men of the world are not God's people, for they are presumptuous of their power, righteousness and wisdom. Therefore, they do not need divine power and help. But God's people are those whom He calls "weary" and "who have no strength," who are burdened with sins and other troubles; with these the divine power finds a place. Those who feel their sins should not flee from the presence of God, as reason and our nature are wont to do, but rather they should take refuge in God, who cannot be God to us, that is, a justifier and a beatifier, if we do not have sin and death. Furthermore, he compares the majesty of the world and the power of the world with the blooming age of young men.