Here the prophet starts to talk about the restoration of the Jews by Cyrus. Furthermore, it is to be noted as something special and strange that he calls Cyrus an anointed one of God. For Messiah is a general name, and means a king, because the kings were anointed. But that he adds, "my anointed one", one does not read of any heathen king. Therefore, I would like to believe that Cyrus was holy, and that the return of the people and the restoration of the kingdom and the priesthood were fruits of faith.
V. 1. That I might subdue the Gentiles before him.
2. the victories are also given to the Gentiles from heaven, and the kingdoms are both established and destroyed by God, as this passage shows. Many similar sayings can be drawn from Daniel here. "Belt" means the administration of the kingdom.
V. 2. 3. that you may know that I am the Lord etc.
(3) All these things, saith he, will I give thee, that thou mayest know me. For what he has said up to now, he said of Cyrus, when he was not yet a believer. But it can also be taken like this: "Who I have called you by your name", that is, who I have chosen you especially before others. It was an important and most admirable thing that he could believe in the God of Israel, who had been overcome by the king of Babylon, whom Cyrus himself had overcome.
V. 4. For the sake of Jacob, my servant.
4 This passage is well to remember that the kingdoms are aligned and destroyed for the sake of the godly.
V. 5. I equipped you, since you did not yet know me.
5. instead of: Assimilavi te, et non cognovisti me translate thus: I have called you by name
You did not know me yet. These are great praises that the God of the Jews, who overcame the Babylonians, gave all these glorious victories to Cyrus. In order that he might strengthen him against this affliction of weakness, he adds:
I am the Lord, and no one else.
(6) Though the Babylonians have triumphed against me, yet I alone am the true God, and there is no other God besides me.
V. 6, 7: I who make light and create darkness.
7 I take "light" and "darkness" as figurative. Speech for happiness and unhappiness. As if he wanted to say: If you desire peace and salvation, seek it from me. If you are afraid of misfortune, then fear me. For I create both. This boasting of the divine power is necessary against the annoyance of weakness. For at that time the Jews regarded God as a blasphemed idol among the Gentiles, who had not saved his people from captivity and had not protected them from the violence that a godless king had done to the people of God. And this trouble also disturbed the godly. Therefore, he now begins an exhortation.
V. 8. drip, you heavens, from above, and the clouds etc.
This passage is much used in the church of the papists, and is a strong proof of their ignorance, because they have drawn it to the holy virgin. We know, however, that in this chapter the promised redemption through Cyrus is dealt with. This passage is spoken in imitation. For it is spoken in the person of those who were in captivity, and contains the inexpressible groaning of the blessed, who realized that they were oppressed with such great misfortune because of their sins. As if they wanted to say: Behold, we are of the priesthood and of the kingdom, the
We have been deprived of the temple and all worship; we have been transferred to the Gentiles. There our sins answer us; these press us so hard that there is no hope of salvation anywhere. For there is nowhere a righteous man who could satisfy so great a wrath of God. The whole nation is so overwhelmed with sins that there is no hope of salvation. Therefore, O heavens, drip and rain righteousness; if it is not poured out upon us from above, it is done for us. Ah! that God would now grant us forgiveness of sins and give us the Holy Spirit to shower us with grace: then it would happen, when first our sins were taken away and God was reconciled again, that we would be brought back. For there is no hope that the punishment will cease as long as the accusation and the guilt remain. Therefore, rend the heavens and come down; sprinkle us with your righteousness, and we will soon be restored. etc.
(9) This is an excellent passage that teaches us about all temptations. For in every distress and punishment we are terrified by our sins and the wrath of God. Hence follow such sighs as the prophet describes here.
But the prophet makes several steps; for "the dew of heaven" is the divine grace with which God embraces and caresses His own. This is immediately followed by "the rain from the clouds". For the first gift and the first work of divine grace is that it gives pious teachers who teach the word purely and loudly. When this happens, "the earth opens up," that is, the word is given a happy progress, so that there are many disciples. Then "salvation springs up," that is, the consciences are freed, even the bodily plagues are taken away, and "at the same time righteousness springs up," that is, fruits worthy of this preaching follow.
I, the Lord, create it.
(11) The groaning and prayer of the captive people is answered. You ask for righteousness and salvation; behold, I, the Lord, create the same, and give it to you; fall
Only do not depart from faith; hope, and I will deliver you. This is the real and true opinion, which agrees in everything with the preceding and the following. Therefore, the papists who read this in their churches as if it were said by the Blessed Virgin Mary are acting inconsistently.
V. 9. io. Woe to him who disputes with his Creator.
(12) So far he has dealt with the attitude of the godly; now he deals with the other party, that is, the person of the wicked, who are annoyed by the deeds of God, because they see that they are afflicted, even though they have the name of the people of God, and that, on the other hand, the Babylonians, the wicked pagans, are prospering, and everything is going very well for them. Therefore, they begin to quarrel with God as to why He is doing this. But it is the most dangerous and greatest challenge of all to dispute with God why He does this or that, because the works of God are incomprehensible. And one has not been able to find a reason why God has rejected the entire people, along with the worship and the kingdom, and handed them over into the hands of a godless king. But this thought is magnified by the fact that they see that the whole world adheres to another religion and has an abundance of all goods.
(13) Therefore, weak hearts think this way: Do you think that God has rejected so many peoples and chosen us, who are the smallest part, especially since the fact shows the opposite, and the whole world considers us to be such people, whom our God has abandoned and rejected? If we now consider this, not only according to the matter (objective), but also according to the movements of the heart (affective), that is, when Satan inflames our hearts with his attitude (habitu), namely with anger and hatred against God, it happens that the overcome hearts worship the devil for God, and flee from God, as from the devil, and ape him. This is the origin of such speeches [Jer. 20:15]: "Cursed be he who brought good tidings to my father, saying, 'You have a young son'"; likewise [Jer. 20:14]: "Cursed be that day,
wherein I was born." Likewise [Jer. 20:7], "O Lord, thou hast persuaded me, and I have been persuaded." For so far do the hearts go astray by these thoughts, when they dispute about the deeds of God, why he does this or that. That is why I have said that one must be on the highest guard against this.
14. But there is no other way to wriggle out of it than to turn away one's eyes and senses from it absolutely, and not to allow this question at all. For it cannot be comprehended, and those who want to comprehend it plunge into hell and sink therein, denying God and all His works. Therefore, the prophet reminds his people not to be angry with God's deeds. Do not quarrel, he says, with your Creator. Do not ask why I visit you like this. Be patient about the present and do not worry about the future. For I am your Creator, who do and govern all things according to my will etc.
V. 11. Demand from me the signs.
15 There is an emphasis in the pronoun "me. For these words are spoken for the future comfort of those who were to be led to Babylon, that he might precede them with promises, that they might be assured that God would take care of them. As if he wanted to say: Incline your ears to my word and judge according to my word. For in the tribulation we are not to follow our thoughts and senses, but the word and the promises. Therefore he says: Ask me for advice and comfort, do not take refuge in your ungodly suggestions etc. Turn to me and ask my word for counsel, and you will be comforted and know that this captivity will not last forever etc.
V. 12. I have made the earth.
(16) Commit your cause to me. For I can help you; you are the work of my hands and my children. I am your Creator, therefore I will preserve you; only do not despair. All this is said for the comfort of those who should feel the Babylonian captivity.
V. 13. I have raised him up in righteousness.
17 He speaks of a yet future thing as if it were present. But he means Cyrus. I have raised him up in righteousness, that is, I have sent him to restore the kingdom and the priesthood and to give the captive people a just government.
V. 14: The Egyptian trade and the Moorish trade.
18 He promises Cyrus dominion over other nations as well, as a reward for his efforts in returning the Jews. "He calls their wealth "the trade of the Egyptians.
They will fall down before you, and plead with you.
19. adorare means a gesture, not a service, like those who bow their knees before princes, which is a very praiseworthy and common custom. Thus deprecari means to become a supplicant. But what the Latin translation has given: Viros sublimes, according to the Hebrew, is "the long people" (viri mensurae); not according to size, but because they are rich, wealthy and powerful.
V. 15. Truly, you are a hidden God.
20: These are the words of the prophet who, according to this prophecy, is amazed and astonished that God rules, guides and saves His own in a miraculous way.
V. 16. 17. But the idolaters must all stand with shame and scorn.
21 He comforts through a contrast. O Israel! You have the true God, who is mighty in word and deed. All other gods, all worshippers of other gods will be put to shame. But these are words of faith; before the world the opposite is true. Therefore he calls the God of Israel a hidden God.
V. 18. The God who prepared the earth.
22 Here he gives credibility to the promises and strengthens the hearts of the believers so that they should not doubt the future redemption. As if he wanted to say: Believe only me-
n my words and promises, for I will redeem you and can redeem you. I did not create the earth to be desolate, but to be inhabited. And my word is powerful, it will not deceive you, but will give that which is promised.
23 Furthermore, by "earth" I do not mean the whole world, but Judea, which was desolate after the people were taken to Babylon. For what need is there to promise such a thing of a land that is already inhabited? Therefore he understands the desolate land of the Jews.
I am the Lord, and am no more.
24. He boasts of his power, so that the power of the Babylonians will be small in the eyes of the captives. I am God; no one, no matter how powerful he may be, shall resist me and not prevent what I promise from coming to pass.
V. 19. I have not spoken in secret.
(25) Everything goes to the confirmation of the previous promises of Cyrus, and to the uprightness of the hearts of the captives. My promises, saith he, shall stand fast; for I speak not into the wind, I speak not into secret, or into the wilderness, where no man heareth; but unto them that shall believe these promises, in whom my word shall be strong. And it shall surely come to pass what I have now promised of the redemption to come, which shall be through Cyrus.
For I am the Lord who speaks of righteousness.
I speak of righteousness. But God's "speak" is to do, as in the first book of Moses [Cap. 1, 3]: "God spoke; and it was so." Therefore He now says: "These promises of Mine will bring about a righteous government for you, that the kingdom and the priesthood may be restored, and the remission of sins and punishments may be preached.
V. 20. Let the heroes of the Gentiles gather and come together.
27. he scoffs at the Babylonians, but especially at those who have the oversight of the god.
The first service was in the morning. As if he wanted to say: I have proclaimed and promised this before; proclaim something like this. What the Latin translation has given: Qui salvati estis ex gentibus, that must be read active: Salvatores gentium, ye saviors of the Gentiles, so that it may be spoken mockingly: ye who measure yourselves, who boast that ye can save men, counsel and help them etc. But this also is a comfort to the godly.
Who know nothing, and carry themselves with the blocks of their idols.
Your doctrine is nothing, your religion, your worship, your righteousness are nothing. Note the epithet that he calls them "carriers" ["who carry themselves with the blocks of their idols"]. As if he wanted to say: Your gods are such gods that you must carry, feed and maintain them yourselves; otherwise they would lie. Thus the rule of Franciscus, of the Carthusian Order etc. is an idol which they must carry; by itself it could not stand, and if they did not carry it, it would fall. For such scriptural passages must be taken generally of all idolatries. This also is to be noted, that he calls their god such a god, who cannot help.
V. 21: Who has been saying this since ancient times?
29 This, namely this prophecy of Cyrus.
A righteous God and Savior.
30 He opposes this to the idols. "A righteous GOtt," because he brings righteousness. "A Savior," because he makes blessed, gives forgiveness of sins and grace, by which we are to be justified, and when we have been justified, redeemed from all evil, and so become blessed. No other God, no other religion, no worship and no work can do this.
V. 22. Turn to me, and you will be saved.
31 He concludes this matter with an exhortation. Because I have foretold these things, let me not speak in vain. Turn your ears and your hearts to me; believe me, I who make these promises to you, and all these things will come to pass.
32 Furthermore, this "turning to the Lord" happens through faith. For the word of promise requires faith. But it indicates that the hearts are turned away because they are attached to the power of the Chaldeans and to their misery. Therefore, salvation seems to be impossible. Therefore, he wants them to turn their eyes away from the present state of things and look only at the word.
We have already reminded you of this many times, that in the time of challenge all outward appearances must be put out of one's mind, and one must follow the Word alone, without looking at the difference that exists between the Word and the present circumstances.
V. 23. I swear by myself, and a word of righteousness goes out of my mouth etc.
34 This saying of the prophet is general. For according to the promise he exhorts them to turn to him, and comes to speak secretly of Cyrus to Christ. I," he says, "will one day send a word that all idols and all false worship will be destroyed, all swearing will be abolished, and only I will be sworn by. Such sudden transitions are frequent in the prophets. "The word of righteousness" is the gospel that brings righteousness and forgiveness of sins. This is a Hebrew way of speaking, that they use the word "swear" for preach. For they used to confirm their sermons with oaths.
V.24. And say, In the Lord I have righteousness and strength.
35 This is the form of the oath. [Instead of: Ergo in Domino dicet: Meae sunt justitiae et imperium] the text must be connected in this way: "Let all tongues swear and say: In the Lord I have righteousness and strength" etc. Thus faith in Christ is our righteousness, not in our works, not in our worship, not in our deeds, but in the Lord, who is our strength, that whoever will boast may boast in the Lord [Jer. 9:24, 1 Cor. 1:31]. Such will also come to him.
36. instead of: Ad eum venient, 1) one has to
read: "Those who are such will come to him". Those who are not such, even if they boast that they are the synagogue or the church, will not come to him because they are foreign children.
But all those who resist him must become ashamed.
37) So where the gospel is, there must also be enemies of the gospel, as Ps. 110, 1. 2. says: "I will make your enemies your footstool"; "rule in the midst of your enemies"; 2) and Luc. 2, 34: "Christ will be a sign that is contradicted. However, the end of the adversaries will be this, that they must be put to shame. This is an excellent passage. Therefore this appendix is as it were a secret interpretation (allegoria) of the history. Cyrus is Christ. Babylon is the world. But Jerusalem is the church.
Cap. 46, 1. 2 The Bei is bowed.
. 38 We also want to connect these words with this chapter. For the prophet, according to his custom, adds another song, and as it were a song of triumph, with which he mocks the Babylonians. He begins with the destruction of religion, which was followed by the destruction of the worldly regime. No doubt the Babylonians laughed at this passage, because he boasts that the idols had fallen, whose worship was increasing at that time.
Their idols have been given to animals and cattle. 3)
(39) Among the other spoils which Cyrus brought into Persia were golden idols. But the prophet plays with these words as if he wanted to say: These idols were once a burden for men; now they also press and weigh down the animals, which do not carry them to Persia without the greatest burden.
1) Instead of vsnist in the editions, the Vulgate reads verneut.
2) In Latin, this passage from the 110th Psalm (probably because the pen could not follow the lecture) is quoted very arbitrarily: I" meäio inirnieorum Quorum povain seaßsllnm peäuni tuornm, in the midst of your enemies I will set the footstool of your feet.
3) Instead of lraeta in the editions, the Vulgate reads taota.