He continues to comfort the church gathered from the rest of the Jews and from the Gentiles, which is afflicted for the sake of the Word. Thou church thinkest thou art a forsaken widow, and forsaken of me: but despair not, when thou considerest thy small number and thy barrenness, because he whom thou believest is able to multiply thee, and to make of a barren one a fruitful one. See Abraham, who died, and Sarah, who was barren, to what numerous offspring they grew. Furthermore, the situation with you is not as hopeless as with Abraham and Sarah. Therefore, do not lose heart, have confidence 2c. Thus, with the excellent example of Abraham, he comforts all who are lonely, forsaken and barren according to outward appearance, for the sake of the word.
V. 1. Listen to me, you who pursue righteousness.
He speaks to those who, as it were, despair when they look at the outward appearance of the world. As if he wanted to say: You, who do not despise the word, but want everything to be right and governed everywhere 1) do not despair!
Look at the rock from which you are hewn.
3. as if to say: as impossible as it is for men to be born from a stone, so it was impossible for a descendant to come from Abraham. And yet you, such a great people, came from this single and dead man, with whom there was no hope.
1) Erlanger: reeto instead of: reets.
598 D. XXIII, I09-II2. Interpretations on the prophets. W. VI, SV4-SS7. 599
4 This consolation is especially for bishops and pastors; they should be raised up in this way, so that they believe that their ministry is not ineffective, even though outwardly no fruit seems to follow. For he who will not be satisfied with his office until he has converted all and made them Christians will never have peace. Just as Abraham found contempt for God everywhere, and yet did not become fainthearted, and did not refrain from remaining steadfast in the true religion for himself and with his family, and from instructing others in it, so do not become fainthearted, but continue in the ministry commanded to you by God, and let God see to the continuation of His word. He calls Abraham a rock because he made his face a rock and overcame that hopeless condition by faith.
And of the well tomb, from which you are dug.
5 Thus he calls barren Sarah a well of rock.
V. 2. For I called to him while he was yet single, and blessed him.
There is an emphasis in the word "single". As if he wanted to say: Do not look at the crowd of the outcasts and at your small number, even if you are single and lonely. For I can make you a very great people. This example of Abraham undoubtedly served as a great comfort to the apostles, who were moved by the anger of the rejected multitude. And we today, in the miserable state of the church, comfort ourselves in the same way, that however few there are who accept the true religion, it will nevertheless happen that we, like Abraham, will grow through divine blessing, and the church will also come to the descendants in a respectable form.
V. 3. for the LORD comforts Zion.
7 Now he applies the example of Abraham, and explains the state or form of the church, that the church is like a single Abraham, and like a wilderness, and a heap of ruins, but it will be made a reality by the divine
Blessing grow, and be like a cultivated pleasure garden. u)
(8) So today our brethren who are here and there in the ministry of the gospel write to us that the word is everywhere miserably despised. But what shall we do? For the prophet also makes the same complaint here, and calls the church a desert full of ruins. Therefore, let us resist this trouble by faith, and continue to exercise our ministry in patience and doctrine, and it will come to pass, as the text says, that our deserts will become gardens of pleasure, and become like the garden of the Lord.
(9) But let each one apply this to his own person. 1) For in the church this loneliness is not so perceived; but we, as individuals, feel that we are barren rocks and a purer desert, without faith, hope, patience, chastity, and other gifts. Against this feeling we are to raise ourselves up by this promise, and believe that either we are not altogether barren, or if we are, we are to know that we have a God who promises that we should call upon Him and wait for His blessing.
V. 4. Mark me, my people!
(10) Here he adds the way in which the church is to be increased and made into a garden, not by hands or any force, but by a new law, that is, by the gospel, which not a Moses alone will spread among the Jews, but Christ Himself through His apostles in the whole world. Therefore it cannot be understood from the law of Moses. And is an excellent and clear passage of the abolition of the law. For it promises a new Moses, a new law. This cannot be a law of works, because the law of Moses was such, but it is the law of grace and mercy, by which we are justified if we take hold of it in faith.
u) Instead of U8 and 9, the 1532 edition has: "But each one must also apply this to his own person, so that if someone feels that he is as it were forsaken in faith, hope, chastity and other gifts, he nevertheless does not despair, but believes God, who promises blessing.
1) Wittenberger: aooonanaoäars instead of: aooornmoäari.
600 L. xxm. 112-114. brief interpretation on Isaiah, cap. 51, 5-9. w. vi, [s7-sso. 601
V. 5 For my righteousness is at hand, and my salvation goeth forth.
11. change the adjectives [in the Vulgate: justus meus and salvator meus] into substantives, "near is my righteousness and my salvation," that is, the disposition of the righteous church, and the victory in faith.
And my arms will judge the nations.
12. I myself will rule among the nations by my power. For "to judge" is as much as to rule; as it is said of Samson, "He judged Israel twenty years," that is, he ruled [Judges 16:31.].
The islands are waiting for me.
The church will be planted among the Gentiles and thus grow.
V. 6 Lift up your eyes to heaven.
14. You, who are so without hope, and are troubled because of the appearance of barrenness, look at the heavens and the earth, which seem to be eternal. But heaven and earth will pass away sooner than my salvation and my righteousness, which I promise you. For it is not a temporal or fleshly righteousness, but an everlasting one, as it is said in the 111th Psalm, v. 3. "His righteousness endureth for ever." As much as the outward appearance disputes with my promise, nevertheless you shall be received by me, and that in everlasting righteousness and in everlasting salvation.
And those who live on it will die there, like Das.
(15) This "that" is pointing (xxxxxxxxx), as if one pointed to a hair or a floccum. But it indicates a great courage and joyfulness of heart to believe that the righteousness promised to us in the mere word will be greater and more lasting than heaven and earth, in comparison with which heaven and earth are nothing.
But my salvation endures forever, and my righteousness will not despair.
1) In the Erlanger the Bible words are missing, and instead of oomlQuta the senseless reading: eommunicata is found. (Not a misprint.)
(16) This righteousness, which you hold, is eternal; it will never cease, while your enemies will perish like moths. These things are true in the heart and in the sight of God; but in the sight of the world they are reversed and false. For we are rather a garment that perishes, and like a moth.
V. 7. 8. Listen to me, you who know righteousness.
17 This is an encouragement. Since your righteousness is so great, why are you afraid of tyrants, who are no more powerful than moths and worms?
(18) Now the reproach of which he says here is not only the reproach with which men reproach us, but much more those which Satan and conscience reproach us. Therefore, all this must be taken on faith. For in the sight of the world we are moths and worms, as Christ also laments [Ps. 22:7]. In contrast, the righteousness of the adversaries seems eternal, shining and triumphant; and yet it is true that all our adversaries, both spiritual and corporal, are moths. The moth cannot bear to be merely attacked, but is immediately crushed. For such moths faith considers the tyrants, who are iron and brass before the world.
V. 9. Come, come, show power!
19 To the consolation he attaches this either as a song, or as a thanksgiving, or as a prayer, and asks that he may publicly display his power. But they are words of great emotion that he says, "Well, well," as if God were in a deep sleep. For our God is weak and foolish before the world, and so are His people, and they cannot establish justice against the tyrants and heretics. Therefore, they take refuge in prayer and ask for help.
Well done, as of old, from ancient times!
20 In the past, you showed your arm and your power in a mighty way when you struck the arrogant Egyptians and wounded the dragon, that is, when you drowned Pharaoh when your people left Egypt. Do the same thing now.
V. 11. So the "redeemed" of the Lord will return.
21 He confesses that the church is captive and not yet redeemed; it must still lack joy and gladness. For the church has her Egypt, and is oppressed with many temptations of the world, of Satan, and of conscience. However, Christ promises: "Your sorrow shall be turned into joy; but I will see you again, and your heart shall rejoice, and your joy no one shall take from you" [John 16:22]. Thus believers have the most certain comfort that God will come and redeem them. But this is burdensome, that Christ [Joh. 16, 16/ and Peter [1. Ep. 1, 6.] say that we have to be patient for a little while. For this "about a little" seems to us to be an eternity at the time when we are in temptation; therefore we have need of this comfort from the word.
V. 12. I, I am your comforter.
22. He encourages our hearts to look to the one who speaks to us: I, God, comfort you; not money, not silver, not honor, not the world 2c., but my word and my Spirit will sustain and protect you.
Who are you to be afraid of people who are dying?
(23) You are afraid of a man who terrifies you; why then will you not be lifted up when I comfort you? For I am God, who fills heaven and earth; those are water bubbles, moths, a straw, a drop in the bucket, 1) a tittle in the balance, dust, lighted thorns 2c. Therefore he says he is a comforter, not a fearful one, though the flesh so judges at the time of tribulation; but it judges evil. For we are not afflicted that we should be afflicted and perish, but that the power of the word might come to pass, and that faith might increase, which in resting would grow dim.
1) Erlanger: stilla, situlas. Similar punctuation errors are often found in the Erlanger edition. For example, in z 21 in the passage Joh. 16, 22. is interpunctuated: ilsrum, viäsko.
V.13. And forget the Lord who made you.
24. I am your creator, not your executioner or tormentor, and my power is so great that I have stretched out the heavens and founded the earth. Therefore, you have no reason to fear that I do not have enough power to redeem you.
(25) But this is how it is: the godly are too afraid of the name of God; the wicked despise it too much out of security. Hence it is that different sermons are found in Scripture. For the sermon of forgiveness of sins belongs to the broken-hearted and humble, to raise them up; but the law and the threats belong to the secure, to crush them, with whom God speaks as a consuming fire.
Where was the fierceness of the Wütherich?
26 He sets the example of Pharaoh and the Jewish people, so that he may judge the afflicted church. Just as he perished, so will your enemies perish.
27) Translate this passage further: "Where was the fury of the fierce one, when he had to hurry and run about to open (that is, to release) the people of Israel, but they (that is, the people of Israel) did not die under the destruction, and they (that is, the people) did not lack bread?
V. 15. His name is called LORD of hosts.
28 That is, a Lord of men of war. For he that would be a Christian, let him remember that he is a man of war, standing in the battle array, opposed to all the arrows of Satan and the world. For confession is followed by the attack of the devil. Therefore we also are called Zebaoth, and our Lord "the Lord of hosts," because he reigns among men of war.
V. 16. I put my word in your mouth.
This is the way God comforts us and makes us triumph, namely through the word. He does not put weapons in the hand, but puts his word in the mouth: with this word we console the
Brethren, and put Satan to flight with our adversaries. Therefore, it is a great thing to be certain that you have and teach the Word of God. In this alone consists our power. Therefore, this must first be ascertained, whether the Word of God is what we teach and follow. When this is established, and the heart is strengthened by certain confidence, then it is easy to endure, suffer and overcome everything.
And cover yourself under the shadow of my hands.
(30) I will not only put the word in your mouth, but I will also protect you against the cross that oppresses you. He promises protection, which is absolutely necessary for those who have the word, because of the temptations and attacks of the world and Satan. As I have said, let us first see if the Word of God is what we teach, then the protection of God's hand will surely be there in the midst of tribulations.
That I may plant the heavens and found the earth.
He calls the church a new heaven and a new earth, which God plants and establishes by the outward and oral word, and by our fleshly mouth, that I may say so. Therefore, these are ungodly and unholy spirits who despise the oral word.
V. 17. Wake up, wake up!
32 [Instead of: elevare, elevare] translate: "Wake up, wake up!" For he indicates that the church lies in a deep sleep and snores, because of the many misfortunes, so that it is plagued. However, these words are also comforting. He admits that the church is oppressed and trampled underfoot, exposed to the violence of all, oppressed by tyrants and mobs. For he indicates this by "the cup of wrath," the yeast of which, as he says, she has drunk up. But who can understand it but faith alone, that with a beloved people anger and mercy can be at the same time?
33. but he calls it "a cup of the fierceness," because the measure of the cross determines
and measured, and a "cup of staggering," as is also called in the 60th Psalm, v. 5, "a drink of wine that we staggered"; likewise a wine which, when drunk, makes one stagger, as in the 107th Psalm, v. 27. [That is, we are sometimes so forsaken, and so immersed in temptations, that we know no more counsel, and there is no escape before our eyes, that we groan as despairing ones, and groan for help. For this is the drunkenness of which the prophet speaks here, which encompasses all spiritual and physical ills.
34 But this is most surprising, that he says it comes "from the hand of the Lord. Therefore, as many holy martyrs as there have been who have led the regiment in the church or have confessed the name of Christ, these have always been thrown before the devil's jaws. And even though this is the devil's wrath and not God's, the Scriptures still call it God's wrath, because God allows this to happen, and the whole thing is in the hands of the Lord. For Satan and the world cannot do more harm than they are allowed to do. Therefore they have their certain measure and their limits, which they cannot exceed, as Job says in a beautiful image [Cap. 38, 8. 10. 11.] that Satan and the world are like the roaring sea, which seems to want to go out over its banks, and yet does not go over the banks, but the waves crash against each other 2c.
V. 18. There was no one to take them by the hand.
The misfortune is so great that no human being can provide any help in it.
V. 19. These two have met you.
36. Namely, the drunkenness from which you staggered, and the abandonment of your children, that you were both oppressed from all ropes, and had no one to stop you, in whose bosom you could pour out such great tribulations. In this way, the Holy Spirit precedes us, as if to say: I know that this will happen, you must not think that I do not know your sufferings; it cannot be....
606 L. xxin, iis-121. interpretations on the prophets. W. vi, we-sss. 607
happen differently. But I know it, and count thy sighs and thy tears, as it is said in the 56th Psalm, v. 9: "Count my flight, grasp my tears in thy sack." But this requires faith and experience.
There was disturbance, harm, hunger and sword.
With these, the church is persecuted in general. We feel the sword and the violence of the wicked today, we also feel hunger. For it seems that the world has conspired to kill the ministers of the gospel by hunger; so great is the wickedness of the peasants, burghers and nobles everywhere.
V. 20. Your children were fainting.
The grammarians argue about what orix is; we take it for a forest ox. For the church is like a wild animal in the forest, against which all vent their hatred, by hunting, entangling, slaughtering. Thus Paul says [1 Cor. 4, 13.] that the Christians are taken for sacrifices of sweepings, by whose death God is reconciled, and men are delivered from the wrath of God. For this is what the words catharma and peripsema mean. Not only do they suffer persecution, but they also suffer the wrath of the Lord, and the rebuke of our God, that is, their conscience suffers distress, and feels that it is pressed by the wrath and displeasure of God. This, I say, is what we Christians suffer. On the other hand, those epicures and swine are safe, and everything goes very happily for them, but only for a time.
V. 21. 22. Thus says your ruler.
(39) This is a promise that the church will be delivered from all evils and that her enemies will perish. For God does not forsake her in the greatest distress; but this is the highest art, if one can believe with certainty that the rejected will not be rejected, and the condemned will not be condemned, as Joel says, Cap. 3, 15: "Let the weak man say: I am strong."
Behold, I take the goblet from your hand.
40. he calls it a cup of wrath, not that it is a true wrath and anger; for how can god be angry with us, whom he has made his
children, be angry? But the Holy Spirit speaks according to our heart movement, because we think it is true anger when we are scolded by the Lord.
V.23. But I will give him into the hand of your shepherds.
Today, the papists will not stop persecuting and oppressing us until they perish. They do not want the peace that is offered to them. So now we have presented our bodies as if they were earth, and as if they were an alley to be walked over. They have trampled our backs like dung. Therefore, it will happen one day that they will experience what God is threatening the persecutors of the Church here.
So far, the prophet has treated excellent consolations for the church, which are written in the Word and are not based on any external, visible or sensually perceptible help. Therefore our treasure is hidden and invisible. For apart from your word there is no comfort. The worldly-minded people of today, who nevertheless presume to have the spirit, teach that one attains the spirit in another way than through the word. But this is most dangerous. For such people will either despair in the challenge or lay hands on themselves. For Satan can get the best of them above all others, because they are not bound to the outward word and to the rock, which alone can withstand the force of the waters and the storms.
(43) Therefore, let each one be careful to hold this word, which he reads in the Bible, which he hears from the mouth of a man, very high. For since Christians cannot live without the cup of the cross, they need the word that promises them the opposite of what they presently feel. And if one believes the word, that is the certain victory. For it relieves the present sensation of pain, which no outward thing can relieve; and it also hastens salvation. For Paul reminds us, not in vain, "that through the consolation of the Scriptures we have hope" [Rom. 15:4.]. Likewise, "All Scripture, inspired by GOD, is profitable for doctrine" 2c. [2 Tim. 3, 16.]