He continues to comfort his own and to refute the adversaries. But he makes what he said before credible by citing an exceedingly great example. He contrasts this with the stories of all pagans, and proves his statement with Abraham, in whom he praises two things. One is that he protected him, and that he came through so many hostile nations unharmed into the land of Canaan. The other is that he has defeated the great kings with a small crew. This, he says, I foolish and weak God did through weak Abraham. You who despise me, do also something of the kind, if you can! Furthermore, he calls "the isles" all the pagans who worship idols, who consider God to be a foolish and weak God, and who despise Him. By the idolaters, however, are primarily understood the work-saints Jews.
V. 1. Let the nations strengthen themselves (mutent fortitudinem).
2. "Let them change [their strength]," he says, "just as one changes clothes, that is, let them get ready and get ready.
V. 2. Who raised the righteous man from the exit?
3. How? Is this such a great miracle? Consider all the circumstances with diligence, and it will become clear the greatness of the divine power that was able to preserve this Abraham unharmed. For, what do you think? He dwelt in a hostile land; he passed through the land of enemies. He went out from the land of enemies, and had nowhere a shelter, nowhere a welcome. But this is a thing full of trouble and danger, to confess one's faith, to say in the midst of Babylon that their God is not God, that he alone has the true worship, that all other peoples' religions are godless and vain. If one confesses this, one exposes oneself daily to certain death. But that Abraham did this, the scripture does not say obviously, but that he was a god.
dern hints at it darkly, as it says that he was a godly man who believed God [Gen. 15:6]. But to us, who read the holy Scriptures, it is necessary to conclude the preceding and the following from it: If he believed, he confessed the faith; if he confessed, he felt the cross and all the persecutions of Satan, with which he contested both his life and his faith. Rightly, therefore, this story is held in such high esteem, and it is not in vain that Moses, Gen. 12, describes his journey in so many words.
Who gave the nations and kings before him to be mighty over them?
Here he speaks of the other miracle, which we should be all the more commanded to see what a mighty thing the sword is when it is drawn and struck according to the word of God; and again, how blunt the sword is when it is drawn without God's command. There are several examples of this in the books of Kings. It must also be noted here that the sword and the magisterial office are hereby affirmed, and that also Christians (in contrast to the error of the Anabaptists) are allowed to administer magisterial offices and to wage war.
And gave them to his sword, like dust.
5 Note this imagery, that the violence of the wicked against the godly is as it were "dust" and "stubble. But these are words of faith, since in appearance the opposite is expressed. Faith alone judges and believes that the Turk is stubble and dust scattered by the wind against the godly. But the flesh thinks and judges quite differently.
V. 4. Who does it, and makes it, and calls all men one after another from the beginning?
From the particular he passes to the general. He says that this is the very way,
I call these and those people, as Paul says, Apost. 17, 26, that God has set a goal for all the generations of men who dwell on the face of the whole earth, and has provided beforehand how long and far they shall dwell.
It is I, the Lord, both the first and the last.
(7) All generations of the earth pass away, but I alone abide forever. So all idolatries, all heresies pass away; the word of the Lord abides forever.
V. 5. 6. When the islands saw this, they were afraid.
The prophet continues to comfort the godly and to frighten the adversaries, as he began in the previous chapter. Therefore, he has praised the power of God, whom the whole world considers weak. Now he also introduces the adversaries and ridicules their pretensions and plots with which they try to defend their idolatry and worship against the word of God. For although they see that their final downfall is imminent, and are therefore afraid, they continue in their stubbornness and obduracy, just as our adversaries are doing today. They see that God Himself has made this change in religion. They see that their worship services are ungodly and our teaching is godly and taken from the Holy Scriptures, just as some of them have publicly confessed that we teach all articles of faith purely and according to the truth. And yet their hearts are so blinded that they persist in condemning, persecuting, and wanting the truth they have recognized to be destroyed.
9 We see this also in this prophetic living representation (mimesi). He says: "They see it and are afraid; nevertheless, they draw near and approach; they gather their forces and consult with each other how they will defend idolatry; and even though the matter is desperate, they comfort each other. 2c. This is entirely consistent with our papists today. Just as the sculptor spares no effort when he makes a picture, so also those do everything for the
Defending superstition against God and religion.
10) "Goldsmiths" are those who defend the pabstry today. "Gold" is the holy scripture, and they force it with hammers and bend it to make their idols. But their righteousness and that idol does not want to stand, but it wants to fall down. Therefore the carpenters and goldsmiths run together and fasten the idol with nails, that is, with the decrees of the popes, and with the name of the church, then also with the prestige of the authorities. But they accomplish all this with great difficulty. This is what the hammers and anvils mean. We, on the other hand, teach the holy scriptures plainly and want them to be the only ones valid, rejecting all human dreams and idols. Our thoughts and aspirations are directed to this holy scripture alone; we leave the happy progress to God, who is powerful in his church through the word.
The text is poorly translated here [in the Vulgate]. But the sense may be rendered approximately thus: The carpenter takes the goldsmith to him, and they beat with the hammer the sheet metal on the anvil, saying: This is good to be joined together, and they tacked it with nails, lest it should wobble 2c.
V. 8. But you, Israel, my servant.
(11) Hitherto he has treated the idolaters in a personal poem, and taught how zealously they resist the doctrine of true godliness. Now he adds very abundant consolations for the godly, exhorting them to endure and patiently endure misfortune, for he would stand by them in all misfortune.
12 Although this actually refers to the proclamation of the gospel, which both the Jews and the Gentiles, when it first began to be taught, tried to suppress with united forces, it can nevertheless be interpreted quite generally to all who are in the same persecution as we are today, and all those who want to live godly. For a Christian arouses Satan and the whole world against him. But just as
the apostles comforted themselves with such passages from the prophets, so we also, who have the same Christ and the same Word, even the same enemies, should support ourselves with such testimonies.
My servant Jacob.
Here he shows the reason why the world rages against the godly. I am God, he says, who am considered weak by the wise men of the world, and yet I suppress the wisdom and power of the world and destroy them. Because they are angry at this, and cannot rage against me, they rage against you, my servants. My name, which is preached among them, they crucify. Because you, my servants, confess and bear this name, they rage against you.
14 Furthermore, the name "servant" reminds us that we should be certain of our profession. For the conscience must be made so certain that one can say, "No matter how much of a sinner I may be, this doctrine and wisdom that I confess is true, and not mine, but God's, and drawn and taken from God's words. Those who do not have this certainty cannot stand in the cross. But then we feel how weak this joy of faith and certainty is, when we are frightened with the horror of divine wrath and sin. Therefore, we must accustom our hearts to it, and ask God to help us in our temptation. Moreover, the name "my servant" contains the highest consolation, both when one looks at the one who is speaking, namely, the one who created everything, and when one considers to whom he is speaking, namely, to the distressed and abandoned human being.
The one I mentioned.
(15) It follows that whatever he does is pleasing to God; therefore, no sins prevent this election.
You seed of Abraham, my beloved.
16 This actually goes to the apostles, who were of the seed of Abraham according to the flesh. Furthermore, to whom this word comes, it also makes them children.
God, and to the seed of Abraham. With these the Holy Spirit speaks so sweetly, with whom he speaks so tyrannically in the temptation.
V. 9. I do not reject you.
17 Although it sometimes seems that way when we are challenged.
V. 10. By the right hand of my righteousness.
18 Dextera justi mei, that is, by the right hand of my justice. This is an excellent passage. For since the godly are so in the world that the heathen rage, and the kings rage against Christ, [it happens] 2) that we are opposed with violence and cunning. For life must be exposed to all dangers, and our conscience grieves and worries us not only because of our sins, but also because of the sins of others. What is to be done in the face of such adversity? God answers here and says, "Do not be afraid." With this he indicates that believers are indeed in a desperate situation and despised, as Paul says: "Inward fear, outward strife" [2 Cor. 7:5]. And yet he reminds us not to fear. Why is that? Because we are not alone. Because though we are weak, yes, nothing at all, yet GOD is everything. Though we are sinners, yet He is righteous, saying, "Who can accuse me of sin?" [John 8:46] And verily, if we do not lift ourselves up with such comforts, that we are not alone, we shall be defeated in temptation.
(19) But all this becomes all the more lovely when all the circumstances are considered. For who are those to whom he says not to fear? They are certainly wretched, twisted people, for whom all help and hope is gone. For we feel that we have both spent our lives badly and administered our ministry negligently. Moreover, the fear of death, sin and Satan lie upon us and press upon us. Now if the person who is speaking here is held against these and commands us not to be afraid, then
1) In the 1532 edition, sutan is added.
2) Added by us. It seems to us that M is missing.
we will see how glorious this consolation is, which brings about victory against the princes of hell and against the mighty ones who rule in the air. 1) [Eph. 6, 12J
20 But here he uses a new word, saying, "By the right hand of my righteousness." For he alludes to the struggle of faith. For seeing in ourselves no righteousness, no merits, and feeling our sins and trespasses, we tremble, and are controverted with despair. Therefore he says: You shall not be secure because of any righteousness you have, but "the right hand of my righteousness" will strengthen, protect and sustain you. This alone can sustain thee. Therefore, your sins shall not make you fainthearted; rather, my righteousness shall establish you 2c. Thus faith is based on an alien righteousness that it neither feels nor sees.
V. 11. Behold, they shall become a mockery and a reproach, all of them.
(21) Not only shall your faith and conscience be established, but you shall also overcome your enemies. And not only this, but you will also bring them under the yoke and convert them. Furthermore, our adversaries are not only the tyrants, but also our flesh, our conscience, the world and Satan. Against all these he promises victory.
V. 12: Let the people who fight against you come to an end.
(22) Here you see among whom and under what kind of people the church lives, that it is oppressed by those who fight against it and quarrel with it. Therefore these consolations must be accepted in faith; for in fact we shall experience the opposite. For he promises us his right hand, with which he will strengthen us; but we feel that his hand is heavy upon us because of sin [Ps. 32:4], which threatens us with death and holds out condemnation. So faith goes to things that are not seen [Heb.
1) Dgl. Walch, St. Louis Edition, vol. IX, 840, ?59s.
11, 1.], yes, which also seem to be the contradiction. All these promises also stood over Johann Hus; and yet he was burned at the Concil at Costnitz. This is how the contradiction happened at that time. But we now see that the promises were true. For the papacy has become a mockery and a disgrace, and those have perished who contradicted the word with it; Johann Hus, however, is praised as a martyr of God, and lives with Christ.
V. 13. who strengthens your right hand.
The hand is called the ministry of teaching and preaching. I am at your word, that it may bear fruit among the pious, and be defended against tyrants and heretics. This "strengthening of our hand" our adversaries do not see; therefore they run against the one who will oppress them.
V. 14. So do not be afraid, little worm Jacob.
The holy church will not only overcome her adversaries, but will also rule over them and trample them under her feet. All this is done through the preaching of the gospel, which preaches the righteousness of Christ and condemns our righteousness. Examples of this are found in the Acts of the Apostles, in the sermons of the apostles, where we can see how the apostles condemn works righteousness and crush the Jews.
25 He calls them "a little worm". For what are the few fishermen, the few apostles against the religion of the Jews and against the power of the Romans? And yet both the Jews and the Romans were destroyed by these little worms through the preaching of the gospel.
V. 15. Behold, I have made you a sharp new threshing carriage.
26 This simile speaks of a different way of threshing than we have. First you apostles, then all others who teach the gospel, will be as it were a threshing cart with which the crops are threshed. You will crush the righteousness and wisdom of the world, not with the sword and with force, but by the word alone.
Thus we have threshed in our time, that the monasteries, the masses, the monks, the celibate state, and other mountains, on which the kingdom of the pope was built, have fallen over the heap. But we have done this only by threshing; we have brought forward the righteousness of Christ, which is of thy faith. Weser threshing carriage has crushed the kingdom of Antichrist. Coiners and others who wanted to destroy the papacy by sword and rebellion have undertaken this threshing in an unfortunate way. Anch those undertake this threshing in an unfortunate way who think that the pabstacy can be destroyed by despising the sacraments, because this only strengthens and hardens it.
V. 16 But you will rejoice in the Lord.
27 He clearly indicates the contrast. "You will rejoice in the Lord"; not by works, or by your righteousness.
V. 17. The wretched and the poor seek water.
(28) I think the prophet has described three kinds of temptations here. The first is of the flesh, in which we are made fainthearted by the knowledge of sin and our weakness. Therefore, God promises to uphold us through His righteousness. The other is a challenge of the world, since we are challenged with violence and cunning, because of the word and our faith. But he has promised that we will overcome and scatter the enemy, as dust 2c. Satan is not yet satisfied with this; he also adds the third temptation, and tries everyone in particular, through distrust, despair, hatred of God and blasphemies, as Job and Jeremiah testify. This temptation also touches Christ in the Gospel Matth. 26, 24, where he says that it would be better that such a person had never been born. In this challenge, the tongue begins to dry up with thirst. For there Satan himself contends directly, not through his instruments, against a weak and poor lamb. Therefore, he promises that he will help in these grave temptations, and although there is no hope of the
water and comfort, may He shower us with joy and gladness of spirit.
And is nothing there.
This is the despair with which the mind is overwhelmed in such a challenge. For no end or measure is seen, but it seems as if the affliction would be eternal. This is why he concludes that no one sees this affliction except the One of whom Paul says in his letter to the Romans, Cap. 8, 26, that he also understands the groaning of the afflicted.
But I, the LORD, will hear them 2c.
Thirty is a consolation. The greater the lack has been, the greater will be the abundance. Even in despair you will feel the instantaneous help. Furthermore, we must learn from such passages that we should persevere in the midst of temptation, and hope all the more firmly, the more everything seems to be lost.
V. 18. I will make the desert lakes of water.
(31) These are images by which he indicates that he wants to help the desolate who are afflicted with the terrors of conscience to overcome Satan, conscience, and the world, so that the glory of the word and of faith may come to light, that they are mightier than Satan with his own, and that Christ our King may overcome and triumph over all things in us.
V. 19. I will give cedars in the desert.
(32) He lists trees that are generally unfruitful, yet shady, to indicate the peace and comfort that follows the challenge.
V. 20: That they may see and know.
(33) Here he adds the reason why God afflicts His own with so many evils, with an evil conscience over sin, with the sensation of death, with despair, with the power of the world, with the deceit of Satan, and innumerable other evils, namely, that they may see that the hand of the Lord has done these things, that is, that they may have confidence in the Lord.
They despair of their wisdom, justice, and power, and expect and ask for help from God. This corruption is so deeply rooted in our souls that it can hardly be eradicated and taken away by these innumerable evils with which the godly are chastised. That is why our hearts often fall into despair, our plots are not successful, the heretics, the tyrants and Satan with his angels are stirred up.
V. 21. So let your cause come to pass.
(34) When the prophet, full of the Spirit, wants to exhort people to trust in Christ, who is considered by the world to be a foolish and weak God, he is proud because of the certainty of faith and says that he alone is the true and powerful God. This he proved above [Cap. 40, 12. ff.] with the creation and his works. But now he proves it by the power and certainty of the word. For just as above [Cap. 40, 18. ff.] he mocked the saints of works and other adversaries, and challenged their gods to do the same thing that the true God has done, so now he challenges them to say the same thing [what the true God says]. As if to say: You can neither do nor speak what our God speaks and does, but all your deeds and speeches are nothing, and lies.
35 But here the objection is made that many oracle sayings have been true among the pagans. I answer: Because Satan is very knowledgeable about nature and has become very learned through long experience, he can sometimes predict the effects when he sees how the natural causes of them are arranged. But still he predicts them ambiguously. The oracle of Pyrrhus is known: Ajo te Aeacida Romanos vincere posse, 1) likewise that of Crösus, that he would destroy a great empire if he fought against Cyrus. These and other oracle sayings are truly diabolical, that he would lead the people into deceit, and at
1) I say that you, descendant of Ajax, can defeat the Romans; or: I say that you Aeacids can defeat the Romans.
He can make them think as if he were God, if the outcome corresponds to the words. But moreover, because he knows the thoughts and plans of the great princes in general, he can easily predict wars or peace. But he also predicts this in a vague and ambiguous way. But when he predicts special things, he always indicates them only in the most obscure way, so that they can be understood by no one until they have really happened. Thus, in Lichtenberger 2) there are many things which no one could understand before they happened. In contrast, what God speaks is clear and true, not an ambiguous speech, but it certainly happens as it is predicted. Thus he predicted that his kingdom would remain, and so it remains, even though Satan, the world and the gates of hell are against it.
V. 22. Weissaget something before (priora, quae fuerunt, nunciate).
This passage is obscure because of the Hebrew way of speaking. In the prophecy the word always precedes and the fulfillment follows. So he calls now priora the prophecy, which precedes. But the opinion is this: Well, you despisers of our God, make an attempt with your spirit, lay out some prophecy for us. Not only can you not predict something certain yourselves, but you cannot even understand what has been predicted before it happens.
37 Furthermore, it must be noted here that there is a double nature of the prophecies. For some prophecies are general. As when I see a villain, I can predict that if he does not change his life, he will perish miserably. Some prophecies are special, or which concern only some, as: Cyrus will bring back the captive people. Such special prophecies are a special gift and happen through a new light of the spirit. These are what the prophet is talking about in this passage. The general prophecies, however, are all
2) Compare Luther's "Preface to Johann Lichtenberger's Weissagung," Anno 1527. Walch, old edition, Vol. XIV, 231.
Christians are known, because they are based on the first commandment: "I am the Lord your God, who visit the sins of the fathers to the third and fourth generation, and show mercy to those who love me to the thousandth generation" [Ex. 20:6]. Here we see that all the faithful will be saved, and the wicked will perish. But in what way, by what people, and at what time the godly shall be saved, or the ungodly destroyed, that belongs to the special prophecies. Therefore, all Christians are prophets in general, because they can draw a certain conclusion from the first commandment that the adversaries will perish. On the other hand, the godless despisers of religion and the saints of works, of whom the prophet is speaking here, lack both general and special prophecy.
V. 23. Tell us what will come after this.
38 This is another kind of prophecy. For above [v. 21. 22.] he asks them to explain those prophecies which were already present. But here he reminds them that they themselves are to proclaim something new beforehand out of their own spirit. For these are two different things, to explain dark prophecies and to prophesy something new.
Defiance, do good or harm.
(39) He does not speak of a moral action, but of the action of the works saints, by which they seek to establish their righteousness and to destroy our doctrine. You, he says, can do neither; you can neither do good to yours, nor harm to my Christians. He admits that the adversaries can do it, but he denies them success.
(40) Here the flesh objects, "Yes, they are bringing their cause very high. Did not the Jews crucify Christ? did they not kill the apostles? 2c. That is certainly to do harm to others and to strengthen his cause. Therefore it must be known that these are words of faith, which are not to be regarded according to outward appearance. For with this very thing, by which the adversaries
If they harm the godly, they promote the godly, and even the suppression of the truth strikes out to honor. Therefore, the adversaries' undertakings are in vain. The Jews have crucified Christ, but has the gospel been suppressed because of that? Rather, the gospel still remains, and they have completely perished with all their worship.
41 And truly, this example should strengthen our hearts when we see that the godly are strangled by the adversaries, the servants of the Word are driven out, the Word itself and religion are condemned by the powerful in the world through atrocious edicts.
This is how we want to talk about it.
With this he goes through them in a concealed way. As if he wanted to say: You do not have to sing the song of triumph before the victory; first let your strength be seen, and afterwards, when you have received the victory, triumph.
V. 24. Your actions are also made of nothing.
The "doing" means the benefit and end they seek through their works. Accordingly, the opinion is: You will not accomplish anything.
And voting for you is an abomination.
(44) He is an abomination who approves or follows you and yours. For this is what the word "choose" means. But the prophet also wanted to indicate that the works and the religion of the works saints have a great appearance, that the whole world chooses them, approves of them, follows them. For there is nothing more powerful in the world than superstition. It is king and emperor over all that is high in the world, but it is an abomination before God.
V. 25. But I raise one from the midnight.
45 Now he sets his example. You," he says, "can neither help yours nor harm mine; but if I say something, it will certainly happen. For I take this saying in general, as if to say, All whom I only ever call, either to destroy, or to save, from whatever quarter it may come.
They will certainly come and preach my name, that is, they will do my will and carry out what I have commanded.
46. "From midnight" and "from the going out of the sun," I understand distributive, that is, from whatever region I will, whether from here or from there; from morning the Chaldeans, that they may save, from midnight the Assyrians, that they may destroy 2c. You idols cannot do this. Others understand this passage of Christ, that he will call some from midnight, some from morning. The opinion is good, but I follow the general one, of all who are called, either to destroy, or to save. But it is included in this general opinion also Christ.
He will preach my name to them.
47. "He will preach," that is, he will do my will and command.
And will go over the mighty.
48 [Vulgate: Adducet magistratus, that means He will go over the mighty ones. Thus he calls the Pharisees and high priests, the noblest in religion. The same happens to our papists today; they will also be trampled underfoot, not by weapons, but by the word of God.
V. 26. Who can proclaim anything from the beginning?
That is a repetition. Since you cannot bring any proofs of the Godhead, to whom is this honor due? Certainly to me, who can prove by deed what I demand from you. You can do nothing.
But there is no one to hear a word from you.
(50) Nothing can be heard from you, because you do not speak anything that serves the true religion. Otherwise, you talk too much and too much.
V. 27. I am the first to say to Zion.
51 [Instead of: Primus ad Sion dicet] translate: "I am the first who says to Zion, Behold, there it is; and I give preachers to Jerusalem." "Behold," saith he, "there it is," which I have promised, it shall surely come to pass. I give my people my word and ministers of the word; therefore I am the true God; but your religion and righteousness are nothing.
V. 28. 29. But there I look, but there is no one.
52. he ridicules the adversaries. He says, "They cannot counsel in doubtful matters, they cannot comfort the afflicted. 2c. Thus, apart from the word, there is neither counsel nor comfort, but everything is shaky and uncertain, on which the conscience cannot safely rely. So emphatically does the prophet warn and fortify us through this passage against false religion and teaching.