The prophet still remains with the promises and consolations that God will snatch his own out of the Babylonian captivity by Cyrus. But he speaks primarily to those who let themselves be overcome by the tribulations, so that they despaired of being led back, and now looked for other help and for other gods. For this is what people do who become fainthearted in adversity; they doubt that God will take care of them. Therefore, they fall away to other gods and seek other help. The prophet strengthens them and wants to persuade them that they should certainly believe that God cares for them and that they will only suffer for a time.
(2) Now this passage contains a very glorious promise, in which mercy is poured out altogether; but we are not worthy to read it, because of our unbelief. For this is the way the flesh is wont to do: when it is oppressed by a calamity, it feels that God is angry, and imagines all the terrifying examples of divine judgment, when one should rather do the opposite, and lift up the desolate heart with such promises as these are. For these two duties are thus distinguished from one another, that the rocks, that is, the hard and secure hearts, should be crushed, but the smoldering wick should not be quenched.
V. 3. You who are carried by me in the body.
This is an exceedingly sweet image, that he says that they are carried by him in the womb, and that he is the mother who carries them as a tender child in the womb. First of all, God praises His attitude towards the troublesome; He is not a tyrant, not a tormentor (although it may seem that way), but a mother who takes great care that she does not harm the child she carries in her mother.
4 Secondly, it reminds us what we are and how we should be, namely a child,
The child that is enclosed in the mother, which sees nothing, feels nothing, cares for nothing, but all care falls to the mother; and although the container is narrow, it is still soft and well kept. Thus, by this similitude, he reminds us that when we are in trouble, we should let go of our cares, lest we be turned away to another God by the sensation of present ills.
Furthermore, the womb of God is the word of divine promise in which we are carried and formed. Thus Paul says that he begat the Galatians and Corinthians through the word of the gospel [1 Cor. 4:15, Gal. 4:19]. Therefore, we should not fear that God will corrupt us, since He carries us in the mother. And although the child in the womb is very tender and weak, it does not perish in the womb. But this is our duty, that we take care that we do not fall out of this mother through our fault. For if we remain true to the word, Christ suffers with us, just as a mother suffers at the same time when she gives birth to a child.
V. 4. Yes, I will carry you to old age and until you turn gray.
(6) First, I will carry you in the mother until you are formed. Then, when you are born and formed, I will also carry you forever, until you grow. So a mother carries the fruit in the womb, the infant in the womb, the child on her back. Thus we who are in grace are carried forever. But these are words of faith. Looking at the matter and the outward appearance, we seem to be rejected.
V. 5. To whom then do you compare me?
7 He speaks of the Jews who were in Babylon, who, as I said in the beginning [ยง 1], prompted by their misfortune, turned away from God and sought foreign counsel and advice.
sought help. For the heart naturally looks for help in danger, and adversity forms a god. Therefore, in childbirth, shipwreck, and other perils, so many works have been done, so many ungodly vows have been made. Therefore he reminds them: Why then do you form me other than I am? Do not look at idols. Return to me, your God, who will and can save you; idols cannot do this.
V. 6. 7. They lift him up on their shoulders and carry him.
(8) It is a foolish and weak god that you make up for yourselves. He does not carry you, as I do, but he is carried by you. So he mocks them and reproaches their unbelief.
V. 8. Remember these things, and be firm.
9 For this is how one must read, not: Confundamini. He addresses the unbelieving spirits and those who sought to make themselves blessed by their actions. What do you seek by your actions? he says. Why do you expect and ask help from other gods? I have promised salvation so long ago; therefore all your doings are in vain, and my promise alone will redeem you, not the idols you worship. Thus he will draw the unbelievers away from their doings and bring them back to the word and to his promise. Corroboremini, that is, be firm, so that you will not be swayed and swayed by all kinds of winds of false teaching.
V. 9: Remember the former things of old.
(10) I do not think he is talking about the miracles in Egypt, but about the promises that actually belonged to the captivity. As if he wanted to say: So long before I promise the redemption; if this will now take place, it will take place because of my promise, not because of your works.
V. 10: My plan stands, and I do everything that pleases me.
(11) The opinion of this must be explained by the contradiction, that our suggestions and our will do not exist nor will they come to pass, so that he may thus remove all certainty from us and attach it to his word, without which no one can be certain of the divine will, without which nothing is valid, certain or certain that is taught of God and of righteousness before God.
12 Furthermore, this certainty and joyfulness of heart is necessary for us. For each one should be certain of his office and position, that he pleases God; not for the sake of the person, who never does his office justice, but because we know that it is a work of obedience, wrapped in God's word, which commands that each one should wait for his calling. But here we learn that Satan uses a wonderful trick, which makes it so that we do not like both those works that the Word approves and of which we could be certain, and those that we invent ourselves and of which we cannot be certain, because they do not have the Word.
V. 11. f. I call to a bird from the exit.
He calls Cyrus "a bird" because of his speed. Thus he calls him "a man of his will" who carries out his counsel, namely that of God, so that it may become clear that the attempts of men are futile, but those of God are certain.
What I say, I let come, and what I think, I do.
The divine majesty uses such abundance of speech against the ingrained and hardened evil that is innate in us, that we try to help ourselves by our actions.