Of the passion and glory of Christ.
So far the prophet has described the kingdom of Christ under the cross and added many and glorious consolations of the church and the saints. 1) In this chapter, however, he deals mainly with the head of the kingdom and the regent (principe) of the church itself, namely Christ. And he also describes the way in which he brought about the redemption of his own. Therefore, there is hardly any other passage in the whole of Scripture that speaks more clearly both of Christ's suffering and of his resurrection. Therefore, it should be well known, in order to strengthen our faith against the Jews, who, angered by the shame (scandalo) of the cross, do not recognize our Christ as the Messiah. For it cannot be denied that the prophet in this chapter is speaking of Christ or the Messiah, of whom he says that he will be exalted very high, and at the same time describes his humiliation. Therefore, it cannot be understood of a bodily kingdom of Christ. It must also be noted that the prophet clearly says that the kingdom of the Messiah will be both exceedingly glorious and powerful, but only after his death. For from this we can conclude with certainty that Christ's kingdom is not a physical kingdom, as the Jews dream, but a spiritual one. Furthermore, in this chapter, which is excellent above all others, we have wanted to translate more according to the sense than the words, because the Latin text is rather obscure.
Cap. 52, 13. Behold, my servant will do wisely.
He is called "a servant", not like Moses was, or like the Werkhei-
1) In the old translation, this first sentence reads as follows: "The holy prophet Esaias has hitherto, in the previous chapters, gloriously and beautifully spoken of the future redemption through the Lord Christ, and of His kingdom, which is to come.
The monks who boast that they serve God, but because he is in the service of the word and because he has the public teaching office. But that he adds: "He will do wisely"-praises to us the ministry of the Word, which Christ had when he was in the flesh. And this word at the same time comprehends counsel and prosperity in itself. For although Christ, because the teachers were not fit, found everything in an exceedingly difficult and complicated condition, he nevertheless conducted his office with such great prudence that everything turned out in the happiest way, and he avoided dangers with the utmost calm, and accomplished what he wanted without harming anyone, not even interfering in worldly affairs. But in the word "he will do wisely" there is a contrast, as if he wanted to say: Moses did not govern everything so wisely, not so completely temperately, but he is a teacher who drives by force; but Christ delivers us from death, from sin and from hell, not by any violent procedure, but because he acts wisely, because he gives the word of life, with which he comforts, sustains and protects us etc.
And will be exalted, and very highly exalted.
He has described the ministry, now he also describes the glory: after the ministry he will be in glory over all kings. However, although it could be understood from the glory that he had in the life with the pious through the miracles, I prefer the other conception, that in the time of the service he would carry out his ministry diligently and after his death he would be in the highest glory.
is Christianity to be built up by the word of the gospel, and to increase and be preserved under the cross and persecutions, and therein given much beautiful consolation, for the strength of Christianity and its believers."
Cap. 52, 14. That many will be angry with you.
Christ will be in glory, but in such a way that he will be an annoyance to most of the synagogue, and there will be very few who believe that he is Christ or a king. The word that is written here, "They will be angry," expresses the emotion of a person who feels horror and disgust.
Because his form is uglier than other people's, and his reputation than the children of men.
Here he describes this glorious king in the greatest lowliness. His outward appearance, he says, is uglier than that of all other people. Therefore, the Messiah will not be expected in a bodily kingdom, but in an exceedingly contemptible and ugly form. For he does not speak of the form of the body, but of the reputation which he has in his reign, namely that with him is not the reputation of a king, but of a servant, and indeed of a very contemptible one. And this is the cause of the displeasure, of which he said above, as also Paul speaks [1 Cor. 1, 23]: the crucified Christ is a displeasure to the Jews etc.
Cap. 52, 15: But so shall he sprinkle many nations, that even kings shall shut their mouths against him. For those who have not been told about it will see it with pleasure, and those who have not heard about it will notice it.
Here he comes back to the glory of Christ, that he will surpass all other kings in glory. Therefore, Christ is both a king above all kings and unformed before the children of men; therefore, it necessarily follows that Christ's kingdom is a spiritual one. "Sprinkle" means to preach. Now when he shall have suffered, he says, he shall not only be preached among the Jews, but also among the Gentiles. Further, Christ crucified shall be preached, as Paul also says, and yet shall be believed of, that he is the Lord above all lords. But this the Jews cannot ascribe to any of their kings that ever were,
that the kings of the Gentiles would have kept their mouths shut to him about what he said about Christ.
Furthermore, he describes the course of this preaching of the crucified Christ, as he says: "To whom nothing has been proclaimed, they will see it", that is, everywhere where Christ has not been heard before, there he will be heard. This preaching will not only be spread among the Jews, who have heard the promises of Christ, but also among the Gentiles, who know nothing at all about these promises. This also shows au that the kingdom is a spiritual one, that he says: "To whom nothing of it has been proclaimed"; that this king will be recognized, not by his outward appearance, not by his armor and royal insignia, but will be heard and seen by the word etc. This is therefore a fortification for our faith, who preach such a Christ, namely the one who suffered and was glorified, and spread out through the word.
Cap. 53, 1. But who believes our preaching? and to whom is the arm of the Lord revealed?
When the prophet sees the greatness and glory of Christ, likewise when he sees in the spirit that this wonderful kingdom of Christ is full of astonishment, but especially when he envisions his Jews, he exclaims: Ah! who then will believe these things when they come to pass? For even those who are Jews today believe everything more easily than our Christ. And also in the Gospel we see how great was the unbelief of the Jews. Because they were annoyed by that weak figure. And this faith must be impressed on the hearts by the Holy Spirit. Reason cannot grasp these things at all. Therefore he says: Who will believe that under this form there is such a great glory? etc.
V. 2: For he sprang up before him like a rice, and like a root out of dry ground. He had no form nor beauty; we saw him, but there was no form to please us.
He continues with the prophecy of suffering. It is just so with this Christ, he says, as if a fine (elegans) little peplum from
should come forth from some arid place. Therefore Christ is "the rice" and he does not grow before the world, because he has no reputation at all, as he now says, but "before Him". For this is the emphasis, because the glory of Christ is a spiritual one. Thus it happens that Christ, having no form, is the most beautiful, in lowliness the most glorious, in poverty the most rich. The thirsty land is his suffering. That he now rises again from death is like a rice that grows in a dry place. "He has no form" etc. In the case of thieves, robbers, and other malefactors there is still a certain prestige, for men are then moved to pity when they are executed to the death penalty, but in Christ everything is detestable and horrible. For he who suffers the greatest tortures, they also heap invective upon him, and the Jews scoff at him etc.
V. 3. He was the most despised and unworthy, full of pain and sickness. He was so despised that people hid their faces from him; therefore we did not respect him.
From this the conclusion is quite clear that the Messiah had to suffer and to suffer in the most all-embarrassing way. For what he says here cannot be understood of a glory, but only of the utmost ignominy and suffering. But this passage urged the Jews that they had to invent two Messiahs; the one who had come long ago and was still walking around on earth in the guise of a beggar, so that he would be enough for the sins of the Jews; but the other as a glorious king, whom they were still waiting for.
V. 4. Truly He bore our sickness and took upon Himself our pain. But we took Him to be the one who was afflicted and smitten and martyred by God.
So far he has described the suffering and the glorification of Christ; now he adds what he did with that miserable and troublesome figure. And here is the article of justification, that Christ is believed to have suffered "for us," as Paul also says [Gal. 3:13], "Christ was made a
Curse for us." For it is not enough to know that Christ suffered, but, as he says here, we must also believe that he bore our sickness, that he suffered not for himself, nor even for his sins, but for us; that he bore this sickness, took upon himself these pains which he did not have to suffer at the cottage. And whoever really understands this passage has the epitome of the whole of Christianity. For from this passage Paul drew so many epistles, so many streams of sayings and consolations.
Furthermore, the conclusions that follow from this condemn all the pretensions of all men in general, all wisdom, righteousness, holy living (religionem), works, and all merits by which salvation is sought apart from Christ. For all this is annulled by this one saying: Christ suffered "for us". For if this is true, then all works and all merits, in which trust is placed in an ungodly way, must be thrown away, and we must also renounce ourselves, and rely with all our heart on an alien righteousness, so that we hover, as it were, between heaven and earth, and believe in the righteousness which we cannot attain with our senses, but which is offered to us through the Word. And hence it comes to pass that this doctrine cannot be learned except by the Holy Spirit the Teacher. For because the Jews did not want to have their righteousness snatched away from them, and did not want the works of the law to be condemned, they did not receive Christ, because he appeared in the flesh for this reason, so that we, who were children of wrath and destined for eternal punishment, might be blessed, protected and covered by his righteousness.
Therefore, the pronoun is to be paid attention to above all things: He bore our pain, our sickness. For by this pronoun the suffering of Christ is communicated to us, and it becomes really ours. For if he bore my pain and my sickness, that is, my sins and the punishment of my sins, I am therefore free both from guilt and from punishment, and there is no reason why I should fear the judgment of God etc.
We thought he was the one who would be smitten by God.
That is, we thought that he was punished by God for his own sins. For this is how the world and reason judge that everyone must suffer punishment for his own sin. Here, however, the opposite happens, against human and divine laws, which direct the punishment to the one who has committed the sin; for Christ is punished for us, which reason can never comprehend. Now he explains more expansively what this was, that he said he bore our pains. But it is a very clear passage against the Jews, that the Messiah was man, a minister of the word, that he suffered etc.
V. 5. But he is wounded for our iniquity, and bruised for our sin.
This is, as it were, a description of Christ suitable to be set against all other religions. "He is wounded for our iniquity," as if to say: We have not been able to become righteous by our works, our infirmities have remained upon us, the guilt and the inevitable punishment have also remained upon us. But Christ alone bears them, as John also says [John 1:29], "The Lamb of God, which bareth the sin of the world." That he calls him a lamb indicates that he is a sacrifice. That he adds that he bears the sins, he says the same as here Isaiah. And from this passage the apostles drew all their wisdom. And we today overturn the pabstry with this one article. For if Christ is wounded for our sins, it follows that the pope is the antichrist who wants us to atone for our sins with our atonements; consequently the works of the monks are condemned and ungodly; consequently there are no merits for obtaining the forgiveness of sins and grace etc. It is surprising that this excellent passage has not been heeded at all, although it has been sung so often in the church. For it argues very strongly against meritorious works.
That is why we have to treat them all the more carefully.
For apart from the fact that each one is challenged by trusting in works, there are also many sayings in the holy Scriptures which seem to attribute almost to works what is elsewhere attributed to faith. It is therefore difficult not to be moved by these sayings, since nature also draws us to them. In addition, there is also the bad teaching and the quite wrong habit. It is therefore something great and quite impossible for flesh and blood to persevere in simple faith, so that you do not despair in your sins, but stand up and say, "Whether I have done good or evil, it is nothing to me; here I have Christ who suffered for me. For opposing sayings are held against us by our adversaries and by our conscience, which punish our sins and threaten punishment, so that we tremble, doubting the will of God.
But only through Christ's suffering can we dissolve all those reasons, whether we are challenged in particular or whether sayings about works are held against us. For if Christ is such a person who bore our sins, it follows that with our merits we have not borne the sins, because they are already taken away beforehand. For our works are not Chtist's, and we are not smitten for our sins, nor do we bear them, yea, neither can we bear them. For neither would Christ have come if we could have healed ourselves. Thus it is clear how all human works are of no use for justification and forgiveness of sins, however good and brilliant they may seem to be.
But there is no religion in the whole world which admits this doctrine (sententiam) of justification, and we ourselves each for himself (privatim) believe it only with difficulty, although we teach it publicly. For this reason, we must learn this passage all the more diligently, because it is, as it were, the foundation on which the New Testament or the Gospel is based, and which alone can protect us and our
Religion differs from all other religions. For Christians alone believe this passage, and are righteous, not because they themselves do works, but because they take hold of the works of another, namely the suffering of Christ. Therefore, whoever believes this article is safe from all error, and necessarily the Holy Spirit will be with him, for without the Holy Spirit he cannot be taught or known. But those who have fallen from this article are exposed to every wind of false teaching.
Therefore, there must be a special prudence in a Christian that he knows how to put the laws and works in their right place (ordinem) and in their right use. But he must place this article as high above all laws and works as heaven and earth are distant from each other. For a Christian is, as it were, transported into another world, and must know nothing either of sins or of any merits. Now when he feels that he has sins, he should look at them, not as they are on his person, but as they are on the person on whom they are cast by God, that is, he should see them, not as they are in themselves, nor as they are in his conscience, but in Christ, in whom they have been atoned for and overcome. In this way it will happen that he will have a pure heart, free from all sin through faith, believing that his sins have been overcome and destroyed in Christ, and that he can also be secure against death, believing that through Christ's suffering and merit righteousness and eternal blessedness have been offered and given to him. For all this is implied in this passage of Isaiah.
This is therefore a blasphemous aspectus of sin, when you look at sin in your heart. For there the devil puts the sin, not God. But Christ must be looked at; if you see your sins lying on Him, you will be safe from sins, from death and from hell. For you can say: My sins are not mine, because they are not on me, but they are foreign sins, namely Christ's, therefore they cannot hurt me.
But it takes a great deal of effort for one to grasp and believe this in faith in such a way that one can say: I have sinned and
not sinned, so that the exceedingly powerful Lord, the conscience, may be overcome, which often brings people to despair, so that they lay hands on themselves with sword and rope. Known is the example of that [hermit] who, when challenged in conscience, said: I have not sinned. For the conscience also cannot be sure, if the sins are not put far out of sight. But they must be put out of sight in such a way that you do not look at your actions, not at your life, not at your conscience, but at Christ; so that you are put out of yourself and into Christ, and, to speak with Paul [Rom. 11:17,1], are grafted out of the wild olive tree and out of the world into Christ.
But I do not make so many words about this passage in vain; I know how much it has helped me. For Christianity is nothing but a constant practice of this passage, namely, that you think you have no sin, even though you have sinned, but that your sins are on Christ, who is a Savior forever from sin, death and hell, as it is written [John 1:29, "God's Lamb, who bears the sin of the world."
Now that it is clear that the forgiveness of sins cannot be granted anywhere else than through Christ, who has done enough for us with his blood, it follows, first, that works cannot set us free from death and sin; second, that works have another use than that they should justify, of which we have abundantly spoken above. We see, therefore, how eloquent this passage made Paul. For it comprehends in itself almost all the other theological doctrines, that of sin, of death, of life, of works etc.
But for this reason, one should not despair of his blessedness if he does not feel this in his heart and is weak in faith. For Satan sometimes challenges us in this way, and indeed makes a poison out of the antidote, and sin out of the highest righteousness. But this should comfort the weak, that no man has this place perfectly, for this is not preached for the sake that you may learn it at once, and henceforth have no more knowledge of it.
You can no longer feel sin; rather, you must guard against it with the utmost diligence. For it is characteristic of heretics that they unlearn the whole of Christianity at once. Christians, on the other hand, feel their weakness in the faith and are challenged with despair because of the feeling of sin. But because nothing is more corrupting than security, you must rise up when you feel the weakness in faith. For this is a sign of a devout and godly heart. For you cling to Christ, however weakly you may cling to Him. And it is also commanded by God [Rom. 14:1] that one should not reject the weak, consequently God does not hate the weak. For even among the godly there is fear of death, weakness of heart, sin etc.
Therefore let those who cannot understand or comprehend this be admonished not to be frightened by their weakness, but to pray at the same time with the apostles [Luc. 17:5.], "Lord, strengthen us in the faith." For you are not apart from this doctrine for this reason, unless you have perfect knowledge of it. For Paul also confesses [Phil. 3:12] that he has not yet grasped the same. And it is a Christian, not who fully understands these things, but who in every way clings to Christ. For he already has the righteousness of Christ, because he begins to have it. In the Gospel it is written everywhere: "And Jesus spoke to his disciples" (discipulis). For he calls them [Schillerest not masters. But they have the name [disciple] from learning (a discendo), because they learn Christ, not because they have learned him completely (norint). For although this knowledge of Christ is imperfect, yet it is a knowledge of Christ, if they remain by the word disciple. The teaching is therefore complete and perfect, but those who learn it are not complete nor perfect, but we have only the firstfruits of the Spirit, not tithes, and reach out to that which is before [Phil. 3:13].
Christians, therefore, are the people who feel death and the power of sin very strongly; but what do they do? In the midst of feeling sin and death, they nevertheless cling to Christ; they do not deny the Word, they suffer and abide in Christ.
They do not seek salvation and peace elsewhere. This must be learned diligently, so that we do not make a Christian into a lump who does not feel sin. For he still has flesh and blood, therefore he necessarily feels sin and the weakness of faith etc. I have said this in many words in order to put this passage to the heart of the students of theology, which is, as it were, the foundation of the New Testament, from which all the treasures of divine wisdom flow as from a living fountain.
The punishment is on him, so that we may have peace.
This saying was quoted by Peter [1 Ep 2:24]. But the prophet wanted to use many words in this passage to strengthen us, so that we would know that Christ is not a judge, but one who carries us. For by nature we fear God as a judge and do not recognize Him as a Savior. Thus the papists have made other saviors and mediators, Mary and the other saints. Thus it happened that to the evil nature was added the ungodly doctrine. Therefore, those who hear this teaching as young people, whose hearts are not yet stained with ungodly teachings, are fortunate. Therefore, when you hear Christ's name, let each one think not of a judge but of the one who bears his sin (de bajulo), and let no other thought enter their minds, so that they may be accustomed to faith and have comfort in tribulation.
For thus says the prophet: He was punished that we might have peace, that is, forgiveness of sins and a quiet conscience. Therefore, if we want to have peace, it must be through his punishment. He would have peace, whereas we should have the punishments of our sins, but here everything is reversed. One sins and another is punished. I wish this one thing for the red spirits who are now stirring up trouble, that they may be challenged for a time with despair and fear of death, so that they may realize what power there is in these words: Jesus Christ died for us. For if this were to happen, they would easily let go of their idle thoughts, which are full of anguish.
And by his wounds we are healed.
This is an exceedingly sweet consolation: His wounds are our healing plaster. But we deserved the wounds, and it was due to him that he remained healthy. Whoever then desires health, let him not look to his own chastisement and cross, but only look to Christ and believe, and he will be healed, that is, he will have eternal righteousness.
V. 6. We all went astray like sheep, each looking to his own way; but the Lord cast all our sin upon him.
Here he begins to speak of the power and benefit of suffering. But it is a refutation that he says we have gone astray, as if the adversaries said who labor with works to obtain righteousness: What then are our holy works (religiones)? He answers: Errors they are. And so he condemns all the righteousness of the law and all spiritual life (religiones), even that which was instituted by God in the law of Moses. And this text enabled Paul to renounce the law; it also enabled us to say that all monasteries, all foundations, all services are error, because they seek to be justified by these works. But the prophet here calls all such works and practices errors.
But these expressions must be carefully observed: "Our all" and: "On him". For it is the highest article that this prophecy be believed, that our sins are not ours, but are laid upon Christ. This one article is the foundation of the whole church and of Christianity; if it remains intact, no heresies can harm us. The devil, too, is not so annoyed by any other thing, which is why he arouses so many challenges against this doctrine in everyone in particular (privatim), so many heretics, so many mobs in public life (publice). And also the world can suffer all other religions, only this doctrine it does not want to suffer, also it cannot. It has suffered that some have taught that we would be blessed by the cap of a Franciscan, and many have taught that we would be blessed by the cap of a Franciscan.
other exceedingly foolish things; for it accepts such things as serve to confirm our powers and our wisdom. But this one doctrine, which after all is harmless, even wholesome, it cannot suffer, but undeservedly accuses, as if it forbids good works, although it gives the ability to do good works, and also teaches that our works must be truly good. Only this it takes from works, that our righteousness is not in us, but in Christ. Because we teach and preach this, the world persecutes us.
For our gospel does not give permission to do everything, as the adversaries insolently lie about us, but it gives honor to the authorities and preserves public tranquility, fends off fornication, promotes and praises conjugal chastity, prevents other sins, and diligently encourages and exhorts to the fruits of faith. But we will let the ungrateful and ungodly world do according to its ways; but we will keep this doctrine, which teaches not our righteousness, but Christ's eternal righteousness. For this alone produces good works; all that is apart from this is ungodliness and hypocrisy.
But this is completely incomprehensible that the prophet adds: "All of us". Therefore, what does Christ have from us? Certainly nothing but our sins. We have neither righteousness, nor wisdom, nor any comfort; again, from and in Christ we have all these things exceedingly abundantly. This is the glorious fellowship that John praises in his first epistle [Cap. 1, 6.], of which our red spirits know nothing at all.
And this also is emphatic, that he says: "The Lord threw", so that our conscience would be the more certain and firm, and should not be afraid of the appearance (facie) of any thing, as if he wanted to say: It is the pleasure of the Father that you do not fear that he is perhaps differently minded against us than the Son. But since the Father's mind and the Son's mind are one and the same, that they would have thee redeemed, and that thou shouldest be delivered from all sins: what other God shall be able to accuse thee? For thy sins are laid upon him, not upon thee; contrary to Moses' law, and all other far-.
The laws of the law. For thus Moses threatens [5th book, 24, 16.], "Every man shall die for his sin." And in the worldly regime our sins are ours; but in justification our sins are not ours. Thus Abraham and Isaac ascend the mountain [Gen. 22:6], that is, faith deals with God and takes hold of the mercy promised in the Word. But the servants and the cattle [v. 5], that is, our works, remain at the foot of the mountain, nor are they admitted to the glory of the forgiveness of sins. For civil righteousness is so far removed from the righteousness of God.
V. 7 When he was punished and martyred, he did not open his mouth, like a lamb being led to the slaughter and like a sheep that falls silent before its shearer and does not open its mouth.
This text has been read differently in the church and misused against the agernisnis of the cross [of Christ]. They say: He suffered, but because he wanted it himself [Vulg.: Oblatus est, quia ipse voluit], otherwise he would have had enough power to defend his life. .This is indeed a good and godly opinion, but we follow the Hebrew reading. For hitherto he has described the suffering and the benefits of suffering, now he describes his conduct (gestum) and the exceeding patience which Christ had in his suffering. But the prophet agrees completely with Peter, who says [1 Pet. 2, 23.], "But he put it to him that judgeth aright." Thus this attitude describes the outward conduct (gestum) of Christ, with how great patience he suffered, as if to say: since he suffered so severely, he did not threaten, he did not think of revenge etc. And this is how all suffering of Christians should be; if the world thinks of nothing else, it thinks of revenge; but Christ did not do so. Rather, he blessed those who cursed him and asked the Father for his crucifiers.
But the prophet wanted to show us this glorious attitude of the sufferer, how he behaved against his crucifiers, with a suitable simile. A lamb, which is led to the slaughter, is silent, pushes
Not even a sigh, while all other animals scream horribly; so Christ was exceedingly patient. And this is the highest point (epitasis) of the suffering; now he passes to the glorification and resurrection of Christ, with which the Father rewarded the merit of the suffering.
V. 8. But he is taken out of fear and judgment.
Here the prophet boasts that he was resurrected, because he had previously said that he was slain like a sacrificial lamb. Until now these were only words of death, now he goes over to the opposite and says: Christ is not dead, God has accepted him. But he would not speak in this way of a dead man who remained in the grave. It is therefore necessary that we understand this about the resurrection. He was judged by Pilate, but again he was taken out of the judgment.
Who wants to talk out the length of his life?
Generatio here means the age of life (aetatem), or the long duration (durationem), or a human life (seculum), as in Ecclesiastes Solomon [Cap. 1, 4.]: "A generation (generatio) passeth away." Therefore the prophet says, "This Christ also has an age or duration of life; but who will be able to reason this out in words? For the life of Christ is an eternal life. God has set Him in a length of life which no one can attain in words, for it is eternal. Thus Peter says in the Acts of the Apostles [Cap. 2, 24.] that he was dissolved from the pains of death. Therefore, if we do not believe in faith, that eternal duration is incomprehensible.
For he is taken away from the land of the living, being afflicted for the iniquity of my people.
This' also belongs to the resurrection. But it is not in vain that he repeats both the suffering of Christ and the purpose of the suffering, that he suffered for us. For he wants to impress this article deeply on our hearts, so that we do not hear Christ's suffering as we hear another history, but rather that we look at the benefit and purpose that he suffered for our sins.
He said that he was torn away from the land of the living. But that he says he is torn away from the land of the living indicates that there is a twofold life: the one which those who live here on earth have and the other which Christ has, namely the eternal and new life. Therefore, the Jews wait for him in vain, for he is torn away from this life, having suffered the death of the cross. Therefore he passed into another life, as he says [John 16:16.], "I go to my Father." Thus Christ's suffering was nothing else than a taking out of fear and the way to immortal life, in which He is now installed as King and the Head of His Church, which He rules and sustains by the Word and His Spirit. Therefore, the Jews who expect a bodily kingdom are mistaken.
V. 9. and he was buried like the wicked, and died like a rich man, though he did no wrong to anyone, nor was there any deceit in his mouth.
Although the Jews can ridicule the foregoing with their sophistry, these are quite clear testimonies that Christ was man and truly died. Therefore we conclude from this passage: if Christ had to die, then his kingdom cannot be a bodily kingdom in this world, as the Jews dream.
Like a rich person.
This is a dark Hebrew way of speaking, that he says: "a rich man" instead of: an ungodly one. Perhaps this way of speaking arose from the fact that the rich are mostly ungodly, as Christ in the Gospel calls wealth an unrighteous mammon [Luc. 16, 9.], likewise [Matth. 19, 23.] says: "A rich man will hardly enter the kingdom of heaven." Therefore, the prophet indicates that Christ died like a rebel and deceiver. Since such a death is foretold by the prophets, this is a certain proof that our Christ is the true Messiah.
Although he has not wronged anyone etc.
This saying was quoted by Peter 1 Petr.
3, 18. Christ bore sins and yet did none, but took them upon Himself from us. Therefore he now excuses Chri
stum and says that he was completely innocent, since he did not wrong anyone either by his word or by his life. For this is the highest innocence, when one has wronged no one, neither by word nor by deed. Therefore he, the completely innocent, has been judged as the greatest wrongdoer.
V. 10. If he has given his life as a guilt offering, he will have seed and live to the end.
Therefore, we cannot atone for sins with our works, since Christ's suffering is a suffering for our transgressions and sins. The posterity of which he speaks is the Church. He says [Vulg.]: "He will see the seed", he will have a kingdom and also children who are kings (regios liberos).
And "he shall live long", that is, forever. It is a contrast: your kings leave their children as successors behind them, they themselves do not stay alive long, but Christ at the same time stays with his children forever and reigns; he does not die like the kings of the world.
And the Lord's nobility will go away by his hand.
That is, he will have the Holy Spirit, through whom he will spread the gospel. Furthermore, "the Lord's excellency" is that he has laid on Christ the iniquities of all men.
V.11. Because his soul has labored, he will see his pleasure and have fullness.
"Work" he calls here the suffering (calamitatem), the tribulation. His work, he says, will be rewarded. For he will have a church that will worship and preach him in pure faith. Furthermore, the word "see" in Hebrew means to see with joy and pleasure, "to see his delight in a thing."
Saturabitur [he will be satiated], that is, he will be filled with all goods, he will have power over the devil and over death. Now he describes the way in which the happy progress of the kingdom shall take place. Thus he will beget the descendants:
And by his knowledge he, my servant the righteous, will make many righteous, for he bears their sin.
This is an excellent passage: "By his knowledge he will make many righteous," that is, that those whose sins Christ bears and those who believe and know that their sins are borne by Christ are righteous. This is a brief description of Christian righteousness, which consists in nothing but knowing Christ. But what this is, no sophist understands. For they think that knowledge is in the understanding, but righteousness is in the will. Therefore they conclude: "Therefore the knowledge of Christ cannot be righteousness. But the prophet says the opposite, namely, that Christ alone is righteous, and through his knowledge makes others righteous also; consequently Christian righteousness is not attained unless Christ is first known. Furthermore, Christ is not known in any other way than through doctrine and the outward word. Therefore, the gospel is, as it were, the vehicle through which Christ is brought to us with his righteousness and all the gifts. Aristotle also says that knowledge with the intellect (intellectivam) first requires perception with the senses (sensitivam). Therefore, the word must first be heard before we can believe it and become righteous.
Since he says that the knowledge of Christ makes one righteous, it clearly follows that neither the rule of Franciscus nor that of Dominic etc. does this, nor does the cap nor the mass; therefore no work of one's own choosing can make one righteous, nor even the works of the divine law with all other laws and works. The reason is this, because they are not the knowledge or the knowledge of Christ. Therefore they are in vain, even condemned, and fall into damnation, if they are done with the delusion of attaining righteousness by them, as if they were a service of God and good works. Thus the prophet absolutely condemns and rejects all rules, all laws and all works. But who would dare to assert this among the papists? And hence it is that Paul and Peter have so much of this
Knowledge say: "Grow in the knowledge of Jesus Christ" etc. [2 Pet 3:18], ye are not yet perfect, receive etc. [1 Cor. 15, 58. 1 Petr. 2, 2.], and other such sayings.
Therefore, in order to be freed from death and sins, there is no other way than to know Christ. This knowledge alone can set us free, and there is no other consolation. Therefore those have erred who have taken this knowledge in an active way. 1) For he says of the knowledge by which Christ is known and known through preaching, namely, that Christ, the Son of God, conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, not because of any sin that he had committed (for in him was the highest innocence), but because of the sins of the whole world, which he took upon himself, that we, being freed from sins, might live with him in everlasting righteousness.
Therefore, these words must not be read drowsily (oscitanter), but because they are set with good care (vigilanter), they must be read and observed by us with the greatest care, so that we may know well both what this knowledge is and what it is set against, namely, against all human actions, works and knowledge. For this is what Scripture is wont to do; it almost always has the opposites in mind.
But it is a strange description of righteousness that it is the knowledge of God, that the heart is only based on knowing Christ crucified [1 Cor. 2:2], as Jeremiah also says [Cap. 9:24]: "He who wants to boast, let him boast that he knows and knows me" etc. Human reason can neither find, nor, when it has found, grasp and understand this righteousness, which in its essence is nothing else than the knowledge of Christ, that is, the faith by which Christ is grasped in the heart, that He has made Himself a ransom (άντίλυτρον) for us and for
Our sins, as Paul says 1 Tim. 2, 6. The Word preaches and offers Christ to all as the sacrifice for our sins.
1) The meaning is: Not by a knowledge which we have (aetivs), but which is given to us through preaching (xassivs), do we know Christ.
sins, but unless the Holy Spirit enlightens the hearts, no one can agree with this word. But we agree with him when we take hold of the promise that in his seed the Gentiles will be blessed [Gal. 3:8].
This, therefore, is the glory of a Christian, that he knows that his righteousness is that he believes in this Christ, since the divine mercy so decrees and promises. Thus the righteousness of Christians is a righteousness only according to the imputation (reputative), not according to the essence (formaliter). But this must be carefully learned and inculcated in the sermons, so that we may know that we cannot be justified by anything other than this knowledge, not by our works, not by the holy ten commandments, not by other laws, not by rights, not by judgments, not by punishments, however severe they may be, which we either impose on ourselves voluntarily or which others impose on us against our will. For all this the antithesis of righteousness excludes, because it is not the knowledge of Christ. Therefore, monasticism and Pharisaism, as well as other conditions in life, do not make one righteous, because only the knowledge of Christ, that Christ is the servant of God who bears our iniquity, makes one righteous.
And with this description we must stop, so that we do not think that he is a judge or an executioner. For a heart without faith and the Word cannot judge God otherwise than that he is a severe judge. He is indeed a judge, but in the future, that is, on the last day he will judge and condemn the wicked, but to the righteous he will give eternal life. But now "the Lamb" is preached, whose office it is to bear our sins. He who knows this is full of wisdom and can judge all doctrines. But especially he can take this from the fact that we do not bear our sins, that a baptized Christian has no sins because he has Christ.
Likewise [a Christian may infer from this] that all the thoughts which grieve the conscience are of the devil and blasphemous thoughts, because Christ by his
Death has taken away from us the sins that Satan wants to heap upon us again. Likewise, that all doctrines, even all living things, all things taught everywhere concerning the forgiveness of sins apart from Christ, are contrary to Christ and ungodly, and that by this one word all orders, all classes seeking to attain righteousness, are destroyed, as Paul says [Rom. 9:31, 30], "The circumcision has not attained righteousness, but the Gentiles have" etc.
This article must therefore be learned and practiced above all, which is nevertheless treated extremely carelessly by many. But if someone does not look at this passage thoroughly (penitus), he is like a man who looks at his face in water (in unda), as Jacobus [Cap. 1, 23. 24.), because as soon as he leaves, the image disappears. Thus the gushing spirits look, as it were, into a mirror, as long as they hear this doctrine, but when they come into contestation, into other doctrines, into other works, then they are overwhelmed and forget this place. For the image has disappeared after they have gone away from the mirror; therefore, it is something very great and difficult to persevere in this knowledge.
V.12. Therefore I will give him great multitude for a prey, and he shall have the strong for a prey; because he hath given his life unto death, and is counted like unto the transgressors, and hath borne many sins, and hath interceded for the transgressors.
He repeats as it were in a summa the same: because he has therefore given away his soul to death, therefore I will give him a great offspring. He also repeats the suffering and the benefit of suffering. For this is the greatest thing, that this Christ may be recognized against the delusion of the Jews, who expected him to be a king in the flesh. But he says that he will die.
He is counted equal to the malefactors etc.
Not only will he be mortal, but he will die in the most ignominious way, such as the very worst knave, as if to say, If you would know your Christ, take careful heed, for he will not die in
638 D- XXIII, 159 f. 441. interpretations on the prophets. W. VI, IV34-IVS7. 639
The prophet did not want to appear in glory, but as one who is to be killed among the evildoers. But this admonition of the prophet was in vain. For since Christ was killed, this text did not come to anyone's mind. Therefore they still expect a glorious Christ, rather than that they should believe in the one who was crucified.
He has borne many sins.
He also repeats the benefit of suffering. For he sees that this article is the most difficult of all. He says: "It is not the purpose of this death that he himself should perish, but that others should be saved, and that he should be sufficient for the promises. For neither could the promises be fulfilled, nor we be saved, if he did not bear our sins. "He", he says, not we.
He asked for the wrongdoers.
Here he praises the exceedingly great patience of Christ, that he suffered with the greatest love
He had not cursed, had not thought of revenge, but had been inflamed with a fierce fire of love, so that he had forgotten his suffering and had even prayed for the evildoers, even for his crucifiers. But where are the hearts that can consider this as it deserves? If we could do this, we would be blessed. So there is nothing in Christ but an exceedingly abundant dispensation (liberalitas) of mercy and forgiveness of sins.
And this may be enough for the interpretation of this chapter, which would be well worth reading often and also singing in hymns (publico carmine), so that it becomes flesh and blood to us, as it were, through diligent contemplation, so that we hear nothing but Christ, who represents us, carries us, comforts us and loves us most ardently. The wicked read this as if they were in a dream: Dream, but it wants to have an attentive (vigilant) reader.