by the venerable Father and Lord D. Martin Luther.
This whole fifty-third chapter does not speak of any nation or man, but actually of Christ, the Head Himself. For by correct deduction it clearly follows that we must become like the image of our Head. Therefore, what the prophet speaks of the one person of Christ is also spoken by "the arm of the Lord," namely, the Lord Jesus, of his body, that is, of the church. For he himself is the form according to which the church must be formed.
2 And we must not invent various opinions here; everything must be drawn to this one person of Christ. For there is no angel nor man who could in truth be called "the arm of the Lord," and of whom can be said that which here the prophet prophesies of Christ. As when he says, "He is wounded for our iniquity"; likewise, "By his wounds we are healed." Nor can it be said of the prophet himself. Therefore, "the arm of the Lord" is the only and only essential Son of God, our Lord Jesus Christ, who as a true, independent and essential God is with God the Father in eternity.
must be worshipped. First, he describes how he will show himself in his office and what he will do in general.
Cap. 52, 13. Behold, my servant will do wisely.
3. that is, this Messiah will be a servant of God the Father, or, as the Greeks translated it, παίς. The Hebrew word Ebed means at times a boy, at times a servant. Thus it is said of David Ps. 18:1, "A psalm to sing before, David's, the Lord's servant." But this servitude is not a servitude of sin, or of the flesh, or of the body, but of the service of the word, that Christ is sent for the service of the word. Therefore Paul calls him [Rom. 15, 8.] "a minister of the circumcision," that is, a preacher and teacher of the Jewish people, to whom he was sent, as had been promised before. But the Jews do not expect such a servant, minister or teacher to rule without weapons, without riches, without power, without sword, without carnal splendor. Therefore they do not explain this passage of the Son of God, or of the poor man of the Lord, the
Messiah, but of themselves, since they were now oppressed by the Romans, corrupted, and handed over into Roman captivity. And this they do with a terrible blasphemy, and show in no scripture their nonsense and foolishness so much as in this fifty-third chapter.
4. But Christ is and is called a servant of God, and for this reason was sent by the Father; he took upon himself the office of a servant, that is, the service of the word, so that he taught and governed the chosen children of God, who believe, by the word of God alone; But God always adds signs to it, so that it is a sign of the word, not of rational philosophy, not of wisdom, not of power, not of weapons, but a servitude and service that should be performed by Christ, to whom, as the Lord, according to the divine will, the word is given, which neither philosophy has, nor worldly rule, nor the household (in so far as they are such). The Son of God alone has it in his church.
(5) Therefore he immediately begins to explain to himself what he meant by this, since in the preceding 52nd chapter, v. 1, he said, "Arise, Zion; put on your strength," as if to say, "I will speak of the one servant, to whom no other is like or comparable, for he is the Lord of glory and the arm of the Lord. And yet this same one will be a servant; that is, I will speak of a teacher, of a preacher, who will serve God in the ministry of preaching the Word; this I have sent, you shall hear. "He shall be my preacher and bishop," whom I have sent with the word and for the service, to preach, to gather, to guide, and to govern the church, not by arms, not by the sword, not by any violence.
He will do wisely.
6. it stands without limitation, absolute or noun, as the grammarians (illi) speak. In Hebrew this means: my Messiah will be one who understands without restriction (intellector absolute), who will be one of the most important.
. 1) So the editions; in the Bible:
who acts wisely. It is not said or [, as Daniel speaks of the Antichrist Cap. 11, 37: He will not pay attention to women. That is why Isaiah used the word XXX here (not XXX or XXX), which means to pay attention, to care, to watch, which is actually "to be wise", that it refers to the preaching ministry. He does not say: My servant will arm himself, fight with the sword, carry philosophy and the wisdom of reason to the sound, but his kingdom will consist in the word or in teaching; he will not deal in his kingdom with any weapons, nor with carnal wisdom, but all that he will do will be understanding, teaching, and in short, the service of the word. Therefore you wait in vain for another kingdom, which shall stand without the word and apart from your word in worldly wisdom, power, and carnal weapons. The kingdom will not be such a one, or the form of the kingdom will not be such a one, but when the Messiah will come, he will walk poorly, not respecting the fleshly things that the world holds so high, and will leave the splendor of this world to kings and monarchs.
(7) This king's office will be to teach, and he will teach understanding or wisdom, that is, he will do nothing in his office but wisely, his office will be wisdom, the teaching of eternal life, how we are to obtain forgiveness of sins, to be delivered from the power of Satan, from death, and from all evils. He will "walk in wisdom, and will pretend to great wisdom, unknown to men," to instruct men, not about this life, how this life is to be governed, and by what means it is to be preserved; for this is already laid down in the first book of Moses, chap. 1 and 22 ). For this life has doctrines, laws, wise, learned men, lawgivers, philosophers etc. It is not necessary that Christ first brings this teaching. Christ is another teacher and master; such a teacher and master teacher, as the prophet Joel says Cap. 2, 23 [?]: He has given you to be a teacher and master among the Gentiles, that is, he will become a teacher of righteousness, of the
2) In the editions: Osn. 12.
644 D. XXIII, 446-448. more extensive explanation of Isa. 53. (52, 13.) W. VI, IV4S-I04S. 645
salvation and eternal life, against sin, death, the devil and hell.
8. Here you have recently the office of the person. The Messiah, the Son of God, the arm of the Lord, will be a teacher, a servant of God in teaching, "who doeth wisely," nouns, absolute sohne restriction], that is, who doeth all things that men may understand and be wise; as it is said in the second Psalm, v. 10: "Be ye therefore wise, O ye kings." Accordingly, the kingdom of Christ is in understanding and in instructing. Therefore, let all who are wise, learned, and famous in the world hear him, believe him, and yield to him.
(9) Moreover, Christ was also the most understanding in personal matters or in worldly affairs. But the prophet speaks of wisdom in office. Therefore, everything that Christ does serves to be recognized that He is wise and that we also are made wise by Him, as it says elsewhere in Isaiah [Is. 54, 13]: "I will make all your children learned by the Lord", and Joh. 6, 1) 45: "They will all be taught by God"; likewise elsewhere in Isaiah [Cap. 50, 4]: "The Lord has given me a learned tongue." This is what the prophet means when he says, "My servant will" be wise or "do wisely," as if to say, He will not scatter gold or silver among the people, but doctrine, because he is a teacher of the Gentiles. Whoever does not accept this king or looks for another king and teacher in the flesh will be like the Jews who rejected this despised servant. Therefore, they now have no understanding of this servant. For it is decreed that the kingdom of the Messiah will be a kingdom of word or teaching, not a kingdom in the flesh. Therefore, whoever will not hear his teaching will not understand the mysteries of his kingdom.
And will be exalted and very highly exalted.
10 But how does what follows agree: "He shall be exalted and lifted up, and he shall be very high," with the preceding? This seems to conflict with each other. What should such a servant be able to do, who does not have gold and
Who scatters silver among the people, who does not acquire weapons, who does not gather armies, who does not subdue peoples, who does not rule with power and wisdom? What should he be able to do? How can he be exalted, exalted, and exalted? And yet the prophet says, "He will be exalted." I answer: By that word, by the teaching, and by the understanding he will be exalted in the spirit. Paul explains this exaltation in Eph. 4:9: "That he hath ascended up to heaven, what is it but that he went down first into the lowest parts of the earth?" This is how Christ was exalted.
(11) But of what use would this bodily exaltation be to us if that ascension and exaltation were unknown to us, as it was to the Jews, Turks and Papists? What does it help that Christ was exalted to the right hand of the Father for his own person, although the personal exaltation of Christ is a necessary prerequisite? For if this understanding is not made known through the ministry of preaching, and people do not understand and believe that Christ, after dying for our sins, went down to hell, rose again from the dead on the third day, and was seated and exalted at the right hand of God the Father, the exaltation of his person is of no use to me, as it is of no use either to the Papists or to the Turks, who blaspheme Christ and confess that they are enemies of Christ, to whom Mahomet himself still grants some honor by pretending that he stands at the right hand of God, but Christ at the left, by which he indicates that he is alive. But the new Turk calls himself an enemy of Christ; Mahomet praises him, but only as a mere man.
Therefore, this exaltation does not only refer to the exaltation of His person in particular, although this must be presupposed, but primarily to the preaching, because the kingdom of Christ consists in teaching and in the service of the word, by which God is exalted, as we have many glorious testimonies of this in the Psalms, such as [Ps. 34:4]: "Let us exalt His name with one another"; likewise [Ps. 57:6]: "Exalt Yourself, God, above the heavens"; likewise: Your name is exalted in all the earth [Ps. 8:2].
13. therefore follows the personal increase
the exaltation through the teaching that is in praise and glory, that the exalted thing may also be praised. This thing is that he is risen. But through the gospel it is preached to the whole world. There the whole world praises and glorifies him, that he sits at the right hand of the Father, in equal deity and power with him, although they do not see him. For indeed we see him not; and yet we are glad 1) and exalt him by the word and confession of faith, believing that he sitteth on the right hand of the Father, that he might represent us.
14 Thus the exaltation also concerns us. As, 2 Thess. 2, 4, the apostle thunders and flashes against the Antichrist, saying: "He exalts himself above all that is called God or worship." There Paul says that Christ is exalted and equal to God; and yet the Pope is not only an adversary of Christ, but he also exalts himself above Him; not really and in fact, because above Christ, the Son of God, as also above the Father, nothing can be exalted and lifted up, neither angel nor devil. Thus also Daniel Cap. 11, 36. 37. speaks of the Antichrist: "He will rise and rebel against all that is God, and against the God of all gods he will speak abominably, and he will not respect his fathers' God" etc.
(15) This, then, is exaltation by doctrine, by confession, by faith, that as he is indeed seated at the right hand of the Father Almighty, as the same God with him, so nothing higher than Christ, who is exalted above all, should sit in my heart; that is, I should believe that all things are subject to him, that nothing is taught, heard, or said about or apart from this Christ. Just as the pope, on the other hand, exalts himself above Christ in all his decrees, preferring his teachings to the teachings of Christ in the beginning, in the middle and at the end, when he says: "Because we are the head of the entire Catholic Church. These words are a blasphemy against God, deprive Him of His honor, and are against Christ, since the pope exalts himself above Him by these words, because this honor belongs to Christ alone, namely, that He presides over the whole Church.
1) Erlanger: sxsnltamus; Wittenberger: sxaltamns. We have followed the former reading.
That he is the head who rules over the whole body belongs to Christ alone.
Thus the Antichrist has exalted himself above Christ by despising and changing the commandments of Christ, making consciences free from them, and insisting more on obedience to himself than obedience to Christ, 2) even abrogating all the commandments of God. For thus he roars in all his spiritual laws, as I have said, and adds: Whoever wants to evade obedience to his laws, let him do it with danger to his soul. Thus he condemns all souls redeemed with the blood of the Son of God, and says that all will be lost who do not obey his commandments in all things. This is exalting yourself and being equal to God. You [shameful] Antichrist, I will not be condemned because I have not kept your decrees. And yet we have believed that we sin when we touch the blessed cup with our bare finger.
17 Likewise he says: We are the head of all churches; everything we say must be kept. Thus he is a blasphemer in the beginning, in the middle and in the end. For thus he concludes: No man is at liberty to contradict our ordinance. Lofty words, as if one could not hope for blessedness if only one did not keep a decree of the pope. Therefore, he adds: "He should know that he will incur the wrath of Almighty God.
If one wanted to reform the Decretals, the guts, the head and the tail would have to be cut off. Certainly, godly jurists (discipuli juris) who love Christ's teachings should be frightened when they read the Decretals, because they are nothing but terrifying blasphemies and exaltations of all that is called God.
19 Therefore the exaltation of Christ is twofold: one personal, by which he himself is exalted and is our head; the other factual (realis). Both are true. In his person he has been exalted and seated at the right hand of the Father. The other, factual, is that he is believed to be such, as such a one.
2) Instead of rsMuäo, Wohl should be read urxsnllo. After that we have translated.
648 D- xxiii, 450-452. more expansive explanation of Isa. 53. (52, 13.) W. vi, 1052-1055.
and we exalt him as such through the preaching and confession of faith. And because of this second exaltation, the first has happened, because his suffering, his resurrection, his glorification, his sitting at the right hand of the Father, has this final purpose, that we recognize and preach him as such. For his personal exaltation happened for this reason, that we might recognize, preach, and believe him as such; that we might confess him as such for our salvation, so that his teaching might indicate this thing to us, and, after it has been thus indicated to us and accepted by us, we might be saved by faith, as follows below [v.11.]: "By his knowledge he, my servant the righteous, shall make many righteous." For for his own sake he was neither born, nor died, nor rose again, but as St. Paul saith Rom. 4:25: "He passed away for our sins, and was raised again for our righteousness"; as below [v. 4] also the prophet testifieth, "He bare our sickness." In sum, the exaltation and exaltation of Christ happened once in his person; but the factual exaltation does not cease, but happens daily for eternity.
(20) And by this exaltation of Christ, by which we recognize, preach, and confess him as the exalted one, he makes us blessed forever, and then we shall be blessed by recognizing and seeing him. And even though we will be drunk, full and full of this knowledge, we will never be full of these heavenly things; we will rejoice and be amazed with the angels for eternity, 1 Pet. 1, 7. ff.
(21) As I see it, the second exaltation is to be understood here actually and primarily, which happens through us in the church, through the service of the Word, in which Christ is exalted with us to our eternal blessedness. We shall speak of the special or personal exaltation below.
22) I leave the difference of the three words which mean "to exalt" to the Hebrews, since one cannot describe them clearly and actually. The first rum [XXX] means high, exalted; from this Abraham has his name.
[XXXX, that is] a high father, and will be
But it is also used of the external exaltation, as Ps. 145, 1: "I will exalt you, my God, you King", that means, I will praise you, I will glorify you. Furthermore, it is used of the height of the mountains in Isa. 2, 2. Isa. 2, 13. it is said, "Above all the high cedars." In this passage the prophet uses many words signifying a height; but almost all these designations of height are figurative, and signify honor and haughtiness, as in the 131st Psalm, v. 1. [Vulg.], "My heart is not lifted up," "I do not go in high." A rich man is exalted, "but it is more glorious" when someone is glorified with honors, namely, when the other exaltation is added, that he is praised, extolled, and extolled by men. So the difference may be (I will imagine it only in this way): the Libanus is a mountain rum, that is, a high mountain; above this is a hill, which is still higher; thirdly, I imagine a ceder, which has grown high, or protrudes above the hill. This is how it is said of the Son of God. But I leave this grammatical thing to the Hebrews.
23 Thus the prophet says in the person of God the Father that the Messiah, the arm of the Lord, will be a very poor servant and very lowly, having nothing but the word, and ruling only by preaching. There is nothing glorious, nothing exalted to be seen here, and that is not to be exalted, but to be weak and the most despised. For what kind of teacher is he if he has nothing but the Word? Then, if he is meager and bare, and has no lasting place, has not where to lay his head, and is the least of men, 1 Cor. 4:9, and as he says in the 22nd Psalm, v. 7, "But I am a worm and not a man, a mockery of men and a despiser of the people," what kind of exaltation is that?
24 Likewise, we are oppressed, we suffer persecution, we are killed, and yet we are high, exalted and exalted in the eyes of the Lord, even in the matter. Afterward he makes our name great and glorious, he exalts us by the confession of faith, so that we may at least keep this remembrance in mind.
1) Erlanger: Its instead of: ista.
far off descendants, that we have been true and faithful shepherds. What were Peter and Paul in this life? "A curse of the world and a sweep-offering of all men" [1 Cor. 4:13.], since there was nothing less, nothing lower and more despised than they. So also was Christ Himself; and yet, walking in this servant form, He is a King of kings, judging and ruling all things. Thus he is exalted in the matter, and afterwards by confession and preaching. Now the apostles are judges and kings of the world, and exalted. For the sake of what? Because of the word they taught, and they will remain exalted forever. There is no king now, who, if given the choice, would not rather leave his crown, his glory and power, and choose and keep Peter's glory before God. I am talking about a Christian king, not about an Epicurer etc. Yes, he would certainly wish to sit at the footstool of his feet and serve him.
(25) Such is the kingdom of Christ; for he became a servant for our sakes, taking on human nature, descending into the lowest parts of the earth, and ascending again by deed, and afterward by confession, by preaching, by praise, by blessing, by everlasting glory. Therefore, first learn what kind of king he is, so that you may understand that his kingdom is not in riches, in fleshly wisdom and power, or in any other worldly thing, but it is a kingdom that is in the Word and in doctrine, that is spiritual and eternal, that delivers us from the power of the devil, from sin, from death and from all evils.
Cap. 52, 14. 15. That many shall be offended against thee, because his form is more ugly than other men's, and his countenance than the children of men. But so shall he sprinkle many nations, that even kings shall shut their mouths against him.
(26) He has described this teacher and king so far as being very high and exalted forever, ruling his kingdom through the word. As he has now begun to be a teacher, so he also remains alone, as he described Matth. 23, 8.
says: "You shall not be called masters, for One is your Master, Christ. Now, therefore, he also describes the life of this servant, who should do wisely, saying, "Many will be angry with you." This is what the prophet actually prophesied about the blindness of the Jews.
27. for behold not only Christ's sufferings, but also his doings and his miracles; is not all his walk in the highest lowliness, poverty, and contempt? Therefore they did not recognize that he was their King or Messiah. So the apostles did not believe that he would rule through the word, but they hoped that he would restore the kingdom to Israel, Apost. 1, 6. 1, 6. They see glorious and great deeds, they hear his wonderful actions, and yet they think that this is not the glory of his kingdom, but hope that he will become a lord of the world, who will trample the Romans under his feet and subdue all the Gentiles, but make them princes in the world and lords over the riches of the whole world. How much less did the Sadducees believe it, the fat Epicureans of the swine herd! Therefore he says: "Blessed is he who does not take offense at me" [Matth. 11, 6]. I poor despised worm, a mockery of the people and contempt of the people [Ps. 22, 7.], have not, as I lay down my head, as he says Matth. 8, 20. "The foxes have pits" etc. What does this mean? Are these the words of a king, that he has not where to lay his head?
028 Therefore saith the prophet, Many that shall see thee, and hear thee, when thou speakest, when thou doest, when thou sufferest, when thou doest miracles, shall be offended at thee, and shall say, "Well, he shall not do it. Afterwards he is executed by a very ignominious death, and hangs among the murderers, is buried; Annas, Caiphas triumph; is this then called beginning a kingdom? The greatest part of the people of Israel has stumbled at this stumbling block. Are you our king, and have you no place to lay your head? Because of this they will be angry; they will be "horrified", they will be ashamed of this king. This is the vexation of this people.
29. the prophet has a very emphatic
652 xxm, 45t-t57. More extensive explanation of Isa. 53. (52, 14. 15.) W. vi, 1058-1061. 653
Word used: Schamemu [XXXX]. For
Shamem means to be desolate, as also appears from the prophet Daniel [Cap. 9, 27.]: 1) "By the wings shall stand abominations of desolation"; likewise Isa. 1, 7.: "Your land is desolate"; likewise 1 Kings 9, 8.: "All that pass by shall be dismayed" Ps. 40, 16.: "They must be terrified in their shame"; and Job 17, 8.: "At this the righteous shall see evil."
(30) The name comes from the fact that when one looks at the city of Jerusalem, burned and desolate, he is amazed and shakes his head, saying: "Are you a city? Thus, the expression of our sensation comes from the object. The one who looks at it gets a horror, shakes his head, "poses unthinking, 2) looks sour, wrinkles his nose and brow." For as the thing is before the eyes, so is expressed the giving of those who see it. As if he wanted to say: O Messiah, you will devastate many because you are desolate; your life and your deeds will be such that many will be angry and think that you are nothing less than the arm of the Lord.
For to have a kingdom is as much as to have power, riches, cities, countries, mighty men, and princes, and especially to have such a kingdom as the kingdom of the Messiah promised in the Scriptures, who would be a king over the whole world, as the Jews still expect today, as they did then, to be lords, and to gather together all the gold, silver, and treasure of the world, and all precious things, so that they may then slay all the Gentiles, and reign alone. Since they did not see this in Christ, even though he did glorious miracles, they shook their heads and said, "He will not do it.
(32) Therefore, just as he himself is the most wretched king in outward appearance, that is, a desolate and forsaken king, so those who look upon him are desolate, that is, they "shamefully oppose" him. This is testified by the evangelical history, that this king, who did wisely, was seen in the eyes of his people as a desolate king.
1) In the Latin editions erroneously: "lattd. 24, 15. Ouru vidsritis adoinMationeui dssotationis.
2) In the old editions: ungeberlich.
and had been nothing at all. "They have just set themselves against him as he set himself against the kingdom." For reason does not understand that he who appears as a very poor and very wretched servant is a king.
33. he appeared as a poor and afflicted one, not only in his suffering but also in all his deeds, so that the wicked were not moved by his miracles; only the godly admired them. And they were very few. Even with the apostles, who were still carnally minded, they did little, only that they had hope for a future reign and kingdom, as they say in Acts 1:6. 1, 6. "Lord, will you restore the kingdom to Israel?" Thus his so many wounds, which were nevertheless so glorious, did nothing but hope for bodily redemption from Roman servitude and for human rule. What should the last yeasts of the Jews think of Christ? When, at the visible presence of Christ, Caiaphas, Annas and other noble priests heard that he performed miracles, they thought he was some poor prophet possessed by the devil. For they were offended that he opposed the priests, punished the nobles and rejected the worship of the people of God. Therefore, they were certain that he was not of God, but a blasphemer and a rebel; therefore, they were certain that he was not the Messiah. Therefore the prophet says: This teacher will sit on high as the king of an eternal kingdom, as an author of life and death. But because he administers his kingdom in the form of a servant, which is nothing compared to the kingdom of the flesh, many will be disturbed and angry, and will frown, disguise their faces, and look at him with displeased eyes; that is, they will be distressed, angry, and disguise their faces against this doctrine and understanding, which promises nothing less than a fleshly kingdom, splendor, power, and honor.
(34) Hitherto he hath dealt with the Jews. Many, he says, who see what he does, how he does miracles, how he suffers, will say: This is not a king, because they dream that the Messiah will be an earthly king.
be. But why do they make such sour faces, that is, why do they get angry? why is he so despised? "Because," says the prophet, "his form is uglier than other people's." For those who want to be kings in the world do not care to appear so; they do not throw away money, much less live in misery, like Christ, who is not only despised himself, but also calls his own to the same contempt of the world. "There will be a hideous disguise of countenances 1) and sour looks about this," so that many will be angry. Therefore the prophet says: His form and his appearance is uglier and more unshapely than other people.
35) Furthermore, the prophet does not speak of the form of Christ according to his person, because he was without blemish, of a very healthy body, and had the very purest flesh; he was conceived without sin and born of an untainted virgin; likewise it is said in Luc. 2, 52: "He increased in wisdom, age and grace with God and men"; but the prophet speaks of the worldly (politica) and royal form of a regent who is to become an earthly king. These things are so inconsistent and vexatious that nothing can be said about them; "therefore many will take offense at them."
Therefore, the kingdom of Christ is like the king himself. He does not walk in royal form; there is no majesty, there is no ostentation or power of a king, as is seen in others, but he walks as the least servant of all servants, so that no more despised man has been seen in the world than he.
37 Is it to be exalted, to do wisely, to have happy progress, as the 45th Psalm, v. 5, speaks? But as the Scripture says: From the mouth of young children and infants he prepares his kingdom etc., 2) Ps. 8, 3. And: "You made him lack a little time of angels" [Hebr. 2, 7.], that is, he was forsaken by God before all, as the word on the cross testifies: "My God, my God, why have you forsaken me?" [Matth. 27, 46.]
1) Because of this translation of Uesolatio compare ? 32 at the beginning, where Luther himself renders ässolantur by: "oppose shamefully".
2) In the editions: "st ksut. 8." For this should probably be read: "?s. 8. Lt:".
There is so much lack of his glory and kingdom that he is also abandoned by God, not only by men. Who will believe that this one is a king? And yet he will be very high, as this very 8th Psalm, v. 6. 7. testifies: "You will make him Lord over the work of your hands, with honor and adornment you will crown him"; but through understanding and faith in the word.
38Therefore the prophet speaks of the trouble, when he says: Many will make sour faces at you, and be angry, because your ugly appearance does not agree with the kingdom; indeed, nothing rhymes less with the kingdom than this your ugly appearance.
39. But just as these many, who were vexed and sore seen, were cast down, fell, and came not to the kingdom, to whom it was promised as children, yet this servant of God, in this his form and ugly appearance, shall by his death sprinkle many Gentiles; that is, instead of the Jews, who shall be vexed at the figure of Christ's cross, not One people, but many Gentiles shall be sprinkled, according to the saying: "He came into His own, but His own received Him not" [Joh. 1, 11.]; likewise Apost. 13:46: "Ye count yourselves not worthy of eternal life: behold, we turn unto the Gentiles." He loses the first part of the Jews; in their place he gets not one nation, but many nations scattered throughout the world. If you will not, the Gentiles will gladly accept this king.
40 Thus, by a miraculous judgment of God, the word of Christ is fulfilled: "I have come into this world for judgment, that those who do not see may see, and those who see may become blind" [John 9:39]. The Jews have the light, they hear, they see Christ; but because they are offended at His miserable form, they become blind. The Gentiles are the blind who, accepting the Word of God, have been enlightened and have received Christ.
41 This is also written in Isa 6:10: Go, harden the heart of this people. No matter how much the Jews are offended by this ugly and annoying figure of Christ, it is through this very figure that he will be
of the word and by the mouth of the young children, bring about, establish, fortify and found his kingdom, and he will be exalted and be the highest on the face of the whole earth. Thus Paul says 1 Cor. 1, 23. 24.: "We preach Christ, an offence to the Jews", and as Isaiah says, Shamem, a forsaken one, whom they neither want to hear nor see, "to the Gentiles foolishness, but to you divine power and divine wisdom". The Jews, being angry, abhorred Christ; they became blind, deaf and dull-witted people from seeing, although they heard and saw him presently. So it is with the Jews today; however, by the very manner in which many Jews are offended, he will sprinkle many Gentiles.
(42) It is a Hebrew expression in the word "sprinkle," which is frequently used in the Law of Moses, and is taken from the procedure (ritu) of atonement and burnt offerings; as, sprinkling with blood, with water, likewise the scattering of ashes on the head in mourning. In the Law and Levitical customs, the sprinkling was used in two ways, namely with blood and with the cleansing water, which we call holy water. For the priest went into the temple, took of the blood, and sprinkled it before the tabernacle of the congregation [Deut. 1:3, 5]. Moses dipped purple wool into the blood and sprinkled the book [Hebr. 9, 19.j, 2 Mos. 24, 8]. Similarly, the blood of goats and bulls is often mentioned in the law. This is a legal sprinkling, which the priests used before the bodily sanctification; afterwards, those who had been cleansed were also sprinkled with blood. Therefore, the use of this sprinkling was for killing and purification and for the bodily forgiveness of sins.
43 This word is used here by the prophet and applies it to the true sprinkling of Christ, as Peter interprets it in his first epistle, Cap. 1, 1. 2: The Gentiles who are scattered to and fro in the world have been called "to obedience and sprinkling of the blood of JEsu Christ"; and Heb. 12, 22. 24.: You have come to Mount Zion, and to the blood of the sprinkling of JEsu Christ, which speaks better than that of Abel. For the blood
Abel's cries for vengeance, but the blood of JEsu Christ sprinkled upon us for forgiveness of sins and eternal life.
44 This sprinkling is done through the ministry of preaching. The finger is dipped into the blood of Jesus Christ, and this is sprinkled by means of the mouth on the Gentiles who are scattered throughout the world, in this way: Believe in Christ, who was crucified and raised from death, for your sin and righteousness, and your sins will be forgiven you, as it is said in 1 John 1:7: "The blood of JEsu Christ makes us clean from all sin." So the Spirit by the mouth of babes sprinkles the Gentiles, and they that are sprinkled are sanctified by the remission of sins, and their sin begins to be cleansed by this blood wherewith they are sprinkled, that is, by this word of his blood, which is cast upon us, that we should hear it, and believe it, and so be cleansed; which is the merit of Christ. For the mouth of unspeaking children doth not these great things, that it should establish the kingdom of life and righteousness, and destroy sin and death; but the power of Christ, which purchased these things by his blood; which certainly is no small ransom, being shed for our sins, and sprinkled on us by the Holy Ghost through the word.
45. In the same way as the Jews XXXX, get angry, show their disgust by sour faces; "lock themselves up, turn their noses and foreheads" against the present Christ, who appears in an angry form, dies, is crucified, and no form nor beauty is seen in him: In the same way, I say, he will bring it about that many Gentiles will be sprinkled, who will let this sprinkling happen to them, and will accept the word, which they have never heard, with joy, according to the saying Isa. 65:1: "I am sought by those who did not ask for me"; and Cap. 52:15: "To those who have not been told about it, they will see it with joy." "Thus the Jews' mouths are well smelled and better applied." For thus the kingdom of Christ is transferred to the Gentiles, who without their worthiness, without their merits and just-
The people of the world will come to this sprinkling, through which they will be blessed, in accordance with the law.
(46) Yea, what is more, he shall sprinkle many nations, that kings also shall submit themselves unto Christ; as if to say, So high and so exalted shall be his kingdom, and by this sprinkling shall gain such a progress, that even the heads of the nations, which are high in the world, and, as David [Ps. 89. 28. Vulg.] speak, which is even higher than the kings of the earth and any kingdoms of the world, will shut their mouths, and will not boast of their powers or might at all, but will say: We do not boast of our kingdoms, our righteousness, our wisdom, or our power, because we are dust and ashes, but Christ is a king and exalted above all.
47 What has the king done to you? By what weapons has he subdued you to him? Where is his armor, his army, his might? Answer: The word which he hath uttered by the mouth of the children, so that they willingly submit to him of whom the Jews, to whom he was promised, would not that he should reign over them, saying: Lord JEsu Christe, have mercy on us, I am no king, yea, I am nothing at all, reckoned against thee. The Jews want to subdue the kings of the earth; but the kings who accept the word of Christ say: We do not boast of our crown or of our power, but we boast of your dominion, because you alone are mighty, holy and the Most High.
Thus Christ is exalted without worldly glory, without sword and weapons, only by understanding and sprinkling of blood, so that the kings shut their mouths against him, submit themselves and all that is theirs, and lay it at the footstool of Christ.
Cap. 52, 15: For those who are not told about it will see it with pleasure, and those who have not heard about it will notice it.
(49) Thus it is: those who have heard him (the Jews) have an abhorrence of him. But this king and this servant who does wisely must be exalted. "The Jews
1) and are against him; nor must he be exalted," because he is the servant who does wisely. If you Jews will not accept him, since this grace has been prefigured, promised and shown to you, I will make it so that those to whom it has not been promised, who have not had the Word, the patriarchs, the prophets, but have been deaf, blind and without a word, will have him, hear him and see him with the highest joy of heart, and say: We would gladly be the very least, only that we might be God's people, and have a part in this King and in this servant who does wisely.
50 Thus those accept his word to whom nothing has been proclaimed, and who had no hope of this king or of his understanding and majesty. On the other hand, the Jews dream that the kingdom of the Messiah will be in the flesh, but the Gentiles hear this wise servant and obey him. Therefore Paul says Apost. 13, 46: "We turn to the Gentiles, because you reject the word of salvation.
(51) So much for the opening words of this chapter. The Gentiles will be understanding, will notice it and will not say: Shamemu [they will not be angry about it], but will marvel at it. From the beginning of the world the Jews have had the prophecies in which Christ was promised to them; they have had the prophets, the apostles, the testimonies of the patriarchs; and yet all this has not helped them. Nevertheless, this King must be exalted among the Gentiles, who will receive him with joy, praise and thanksgiving; they will see what they have not seen, they will hear what they have not heard, and say: Who ever believed that the Jews had so many testimonies of the patriarchs, the prophets and promises, and yet would not accept this King? On the other hand, the Gentiles will notice; they "accept him with joy and from the heart".
52 Thus it has been clearly foretold that Christ, because of the awe of his cross
1) In the Wittenberg: "rüffeln". This reading is possible: "rüffeln das Maul" means: to pull the muzzle. Cf. St. Louis edition, vol. XX, 179. But "rünzeln," which the Erlanger offers, is more likely here. Cf. above § 45 at the beginning.
with its kingdom be taken from the Jews and given to the Gentiles, who have not heard of the promises and of Christ. So also Christ says Matth. 21, 43: "The kingdom of God will be taken from you and given to the Gentiles who bear its fruits.
Cap. 53, 1. But who believes our preaching? and to whom is the arm of the Lord revealed?
The prophet is actually talking about the unbelief and rebelliousness of the Jews, that they did not want to accept their Messiah, as the Scripture says: "He came into his own, but his own did not receive him" [John 1:11]. "Who believes our preaching?" (auditui nostro), he says, that is, our speech, our preaching, or our evangelical preaching? For the Gospel is a rumor or speech heard with ears. If this shall come to ears (audificatio), that Christ, the very least person, has done nothing in his whole life that brings honor and dignity with it: O, what a great vexation this will be, how it will find no credence at all [that this little person is the Messiah]! 1) and yet he says: He will be exalted and high, that is, he will be heard, although his power and glory will not be seen.
54 Furthermore, although the Jews cannot deny that the prophet speaks of Christ, the newer ones make a mockery of it, and fall into all sorts of vain and unruly opinions. One invents this, another something else; most understand it of the people themselves, or of the "servants of the Lord" as a collective name [for the people of Israel]. But the prophet must necessarily speak only of One Person, as we shall see clearly. Some things can be falsified, but not everything.
The "arm of the Lord" is revealed through the prophets. And this is one of the passages, and a common saying of Scripture, that the Son of God is everywhere so called the arm of the
1) Added by us for easier understanding.
The arm of the Lord is called the Lord. "The arm of the Lord will rule" [Is. 40, 10.], this cannot be understood collectively by the whole people of Israel; this is certainly not the arm of the Lord. But, they say, we do not speak of Messiah, but of Moses, that it may mean as much as: Which of the Gentiles believes our law, and to whom is the arm revealed by which we were brought out of Egypt? But we see that the prophet speaks of a person who is held in low esteem, despised and rejected, and who will nevertheless sprinkle the nations, namely those "to whom nothing has been proclaimed". "All things proceed in one sequence and in one connection." And to this he appends this: Who among them will believe it? Who will hear this audible arm of the Lord preached and revealed?
For as much as he has been revealed and preached, they will not believe, just as the sun, when it strikes the eyes of a blind man, so that he also feels its warmth, and it shines to all, yet falls on a blind man as on a wall, which it nevertheless cannot penetrate. This is what Panlus says 2 Cor. 4:4: "The god of this world hath blinded the hearts of unbelievers," etc.; and Isa. 6:10: "harden the heart of this people, that they see not with seeing eyes." This is exactly what is happening to the papists today; although the light of the gospel and the truth of the divine word is now so clearly presented that all women and children understand it, they are nevertheless completely suffocated in darkness, in delusions and astonishments. This is what Scripture calls being hardened and blinded, so that they do not see the radiance of the light of the Gospel.
This arm of the Lord is sufficiently revealed and made known through the ministry of preaching, but because of unbelief it is not respected. This servant of God, whom Isaiah calls "my servant" 2), is "the arm of the Lord".
58. Connect these two: the arm of the Lord is the servant of God. Because this does not penetrate into the hearts of the Jews, who
2) It seems to us that srit is too much. This is confirmed by the following sentence.
They boast arrogantly against us. You Christians, they say, say that your Messiah is the true God, but Isaiah calls him a servant. What kind of Messiah is this? Yes, you claim that the true GOtt, the Creator of heaven and earth, is a servant of GOtt, cursed by GOtt, beaten and martyred by GOtt, yes, crucified. If he is God, he cannot be a servant. If he is a servant, he cannot be God, especially a servant who is so despised and rejected even in the lowest hell. This one created the angels and everything. Can he die and go to hell, as you teach and believe? 1)
(59) How the Jews do not allow themselves to be guided and corrected in this passage; they think they have the most certain truth. But we have the command: "Search the Scriptures, for it is they that testify of me," John 5:39. Both are true: He is true God, the arm of the Lord, and yet also the most miserable servant, because the Messiah is from the seed of David, Jacob and Abraham. But he cannot be the descendant or seed of David unless he is born of the seed and flesh. It is certainly written that he is the seed of David, Abraham, Matth. 1, 1. and Rom. 1, 3. 4.: "Who was born of the seed of David according to the flesh, and powerfully proved to be a son of God according to the Spirit." So he is called the seed of David, and yet also a son of God. He is the Son of David in weakness and lowliness of the flesh, but the Son of God in power, and so he is made manifest by the Holy Spirit after his resurrection.
This crucified son of David and the wretched seed is the arm of the Lord, of whom the prophet has predicted until now that he would be the most despised. This has been predicted by all the prophets in very clear words, but it has lacked anyone to declare it; this has had to be done and said by the Holy Spirit. These words were understood by very few in the Old Testament, as it were in secret; afterwards it was explained very abundantly at the feast of Pentecost.
1) Here follows in the Wittenberg edition the superscription: Von den beiden Naturen in Christo.
by the outpouring of the Holy Spirit, as the fishermen spoke in many tongues and proclaimed the great deeds of God etc.
61. Therefore it is a wonderful expression that he is the arm of the Lord and also his servant at the same time; that is, the Son of God, the Messiah, is high and lifted up, not only on the cross from the earth, but also seated at the right hand of God, the eternal Father, so that he himself is the arm of the Lord and the right hand of God, through whom God has done and still does all things mightily, through whom he brought the children of Israel out of Egypt and fed the Israelites with heavenly bread in the wilderness for forty years.
(62) This is the wisdom of Christians who have the Holy Spirit, that they believe this incredible thing, that the same wretched Son of David is also the glorious King and God on high, that he is the Messiah who hangs on the cross and dies, and is subjected to all devils, even that he is the most despised and unworthy. Among all the sins of the world, there is none that has not become his own sin, which he does not take upon himself and bear: and yet he who bears all sins is the true arm of God, and the glorious God, highly praised forever.
How could the Jews understand this? They are offended by the union of natures. That is brought to hearing (est audibile). which is accepted in faith; to human reason it is impossible to believe. For how can he be a servant, and, as we sing: a hero of twofold nature, 2) who in One Person has two natures? This must be diligently inculcated and believed when the Scriptures are opened. Otherwise, no one would think that he could ever penetrate into the inner and secret of the Scriptures without this arm of the Lord, the God who became flesh.
64 Now that this is established, that the Son of God and the Son of David are one, not two sons, all Scripture is open, because it speaks only of one. Therefore, inasmuch as he is the true Son of David according to
2) Latin: OiMs sudstantias Mrriinus. In our St. Louis Hymnal also No. 23, verse 3: "The well-turned hero."
of this assumed nature, his whole person is called a servant. The natures^ must not be torn asunder, as Nestorius has made much ado in this way. The Jews, he says, crucified not the Son of God, but the Son of Mary. Thus they wished to honor and glorify the glorious person of the Son of God, that they might not subject the same to the cross and suffering.
(65) But this is making two persons, which is ungodly and heretical. For the person of the Son of God and the Son of David must not be divided and torn apart, but we are to believe and confess that these two natures are One Son, because they are now united by the personal union; since at the Council of Chalcedon this was quite rightly decided, that Mary should be called Θεο- τόχος? that is, a mother who gives birth to God; not a mother of the Son of David, in such a way that God is excluded, but Θεοτόχοζ, a God-bearer.
But the Jews object: How can he be born of God? I answer: The angel foretold it, and so it happened. Therefore, the Jews did not crucify the Son of David, but by crucifying the Son of Mary, they also crucified the Son of God. Therefore, He is truly only One Son, because He is only One Person, as the angel Luc. 1, 35. says: "What is born of you (a woman, namely a virgin) will be called the Son of God." It will indeed be your son; for he will be born of you; you will conceive him in your womb and give birth to him; but this same your son, or this same that is born of you, will be called the Son of the Most High. Thus it is said in 1 Cor. 2:8, "If they had known the Lord of glory, they would not have crucified him." Paul clearly says that not only the Son of Mary or David was crucified, but the Lord of glory, that is the glorious Lord. And Hebr. 6, 6. says: "Who crucify the Son of God."
1) Erlanger: psrsonas instead of: naturas.
Therefore, let us beware of the insane teachings of the Nestorians and the followers of Schwenkfeld, who tear the person apart and make two sons, and let us hold that there are not two sons, but One Son. Just the son whom the mother calls her son, God the Father calls his son, also according to his nature, and Mary is the mother of the son of God. 2) Therefore one should reject the error of Nestorius and others. 3)
68 Furthermore, the Fathers of the Church called this the communication of attributes, that each of the two natures communicates its attributes to the person who is the Son of God. The human nature communicates to the person who is the Son of God, and the divine nature communicates to the one who is the Son of Mary. What was encountered by the one who is the Son of God is said to have been encountered by the Son of the Virgin, and vice versa. So, Jesus of Nazareth is the Son of the Virgin, and at the same time the Son of God in the unity of the person, that is, through the united union (una unione) of the two natures, so that one may rightly say: This man created the stars; God whimpers in the cradle; and the man, the creator and governor of the angels, who sucks the breasts of the mother, who created everything, lies in the manger.
Thus the Holy Spirit has preserved the Church in this article, which is the most noble in our religion; as is beautifully said in the eighth Psalm, v. 5: "What is man that thou art mindful of him, and the child of man that thou art mindful of him? There you hear the mother, the virgin, the Son of David; likewise his suffering, his cross: You left him a little while, [Ps. 8, 6.] that is, he was left by God; not that the natures were separated, and that the divine nature left the human, but it always remained united with the same; but in his suffering he was left by the divine help and power. And yet it follows immediately
2) vsi is in the Wittenberger, but is missing in the Erlanger.
3> Here follows in the Wittenberg the superscription: Von der Mittheilung der Eigenschaften.
666 L. xxm. 469-471. interpretations on the prophets. W. vi. E-ioso. 667
Then [Ps. 8:6, 7], "But with honors and ornaments you will crown him. Thou wilt make him lord over the work of thy hands; all things thou hast put under his feet." As if to say, Who has heard such things? And yet Isaiah says, "Who believes our preaching?" O how wonderful is your name, JEsu Christe! Nothing more wonderful can ever be conceived than that you have been so forsaken by God, and yet have been made King over all.
But how can it be said that he was "set"? Because of the human nature, which is in one person with the divine. Everything that is said of human nature is also said of divine nature. For human nature has not been set over all from eternity; but now it has been set over all because of the divine nature and with the divine nature, which is set over all from eternity. Thus sings the poet Juvencus:
Salve sancta Parens, enixa puerpera1 ) Regem, Qui coelum terramque regit.
[Hail, holy mother, who gave birth to the king who rules heaven and earth as a childbearer.^
It is a quite incredible thing, which is presented only in the word; otherwise no one understands and believes it, if he is not also inflamed by the Holy Spirit in the heart to believe in this word. For reason thinks nothing else than what Nestorius, Arius, Macedonius, and the Jews have imagined.
Therefore, we have a Messiah who has been the most despised and wretched, that no one has ever been humiliated, pushed around and treated so deeply and in such a shameful way. For he is a servant of the devil, of hell, of all sins, of the world; he must suffer them all as persecutor, crucifier, death-slayer, and destroyer. How hardly can we bear even the slightest injustice or inconvenience? We are badly satisfied with being punished by the parents. But this one has suffered severely all the evils of guilt and punishments, which he did not take for his own sake.
1) Erlanger: vusruin xuta instead of: pusrpsra in the Wittenberg. The former reading violates the verse measure
For our sake he bore in his body the misfortunes of others, so that he might take away death, sin, the accusation of conscience, and all our misfortunes, so that we, redeemed in body and soul, might be free from sin and death, and live for eternity as new men, righteous and holy.
73. No Jew can grasp this, indeed, no human heart comprehends it, so that the flesh is astonished at it, that it becomes completely a stone, stiffens and hardens, that rather a demant can be softened, if one considers, and it truly comes into the heart, that the glorious Son of God, the Creator of all things, suffered, that He condescended so low and was humbled, that no sin, no deed of shame, no sinner so lost, was not served by the Son of God with His own body. "Who believes this?" says Isaiah. The arm of the Lord will be revealed. But let us wait for the Holy Spirit, who shall proclaim, explain, and expound this; who shall give us power, and shall be strong that we believe it.
This sermon came to us through the mercy of God. In the papacy, the words themselves have remained, but we have completely lost the teaching and the use of this article. We worshipped the pope and the deceased saints, and were content with the rules and our works. You now do not know what the state of affairs was under the papacy; but these know it who have suffered its tyranny, as I have.
Therefore, Christ is the highest king and the lowest servant, the most despised God and the most despised man in one and the same person, so that one can say with truth: This God had no form nor beauty. His form was uglier than all other people. Who? you say, shall this be said of God? surely God is never shapeless, but the most glorious; he alone is the beauty, the adornment, the form, the unspeakable glory. According to this, how can it be true? Here you must know that these two natures are united in One Person, that One Christ, and not two. Just the
The sharing of attributes unites these two natures into One Person, and the two make One Son, not two Sons.
Muenster cites a Jew who mocks this passage of Isaiah and says: "If the Messiah is so ugly in form, why is it said of him elsewhere, Ps. 45:3, "You are the most beautiful of the children of men, blessed are your lips"? That is, you are the most eloquent, blessed in words. Why then do you say here the opposite, that he is the most ugly, and not lovely in words, but despised? that no one wants to hear him, and everyone turns away his eyes and ears from him? It is true that this does not rhyme with the Jews, who attack the holy Scriptures as swine, indeed, for no wisdom of reason.
A blind Jew can never rhyme these two things, the highest God and the lowest man, together. But with a Christian they rhyme together in this way: There are two natures in Christo, the divine and the human, in the same person. According to the divine nature he is the eternal glory of the Father; but for a time he was the most wretched and ugly, but afterwards he was exalted, exalted, and became the most glorious. And for the sake of this divine nature he was exalted above all things, even after his human nature, to the right hand of the Father, because this human nature must accompany the divine, or rather be united with it as in One Person, and cannot be torn away from it. Thus, through his service, he became a servant and a sinner, in person and not in nature; but because he became a servant of all sinners, that is why he is called a sinner. And indeed he calls himself a sinner in the Psalms [Ps. 51, 3. 6.]: "God, be merciful to me, against you I have sinned." [Ps. 40, 13. "My sins have taken hold of me." [Ps. 69, 10.:^ "The reproach of them that revile thee fall upon me."
He calls all the sins of the world his sin. How do they come upon you, who were conceived by the Holy Spirit and born of the Virgin Mary without sin, in whom is the fullness of grace?
How then, O Christ, do your iniquities overtake you? Listen to the prophet Isaiah Cap. 43, 24: "Thou hast made me labor in thy sins." These are words of the Son of God in Isaiah [Cap. 1, 11. ff. Jer. 6, 20.: "Thou hast not burned incense unto me, thou hast not offered sacrifices unto me, because I am not served with such things; I am in no need of incense; as he also saith Ps. 50, 13. "Thinkest thou that I will eat oxen's flesh, or drink goats' blood?" Sacrifices and grain offerings for sins are not pleasing to you, but you have opened my ears 1) etc., Ps. 40, 7. You have not served me, but I have served you. How? In your sins. I have nothing from you; you have made for me the work of the cross, of death, and of lowliness. In what? In your misdeeds. "I have had to sweat blood," which in my suffering flowed out of my side, and from the wounds in my hands and feet, and all over my body in the battle of death in the garden. And this you have done through your sin. You could not have been redeemed and served me if you had not been redeemed by my blood and sacrifice out of unspeakable love. Therefore, for your sake, I have become a servant of sins.
79 What then did Moses do when he commanded to offer sacrifices to the Lord your God? Of this, no doubt, Christ, after his resurrection, taught the two disciples who went to Emmaus on one Easter day, and he also explained it in detail to all the other disciples during the forty days. But it must not be understood that the law was given so that you should serve God through it, 2) but God gave the law and the Levitical ceremonies for the sake of preserving the ministry of preaching, so that it would be an exercise by which you would be kept in good discipline, and that you could learn God's word, and that there would be a certain people who would have the promise of God and keep it, and be a witness of it until Christ. You needed an exercise
1) In the editions: pkrkorakti, for which the Vulgate reads: psrkseisti.
2) It seems to us that instead of [srvistls should be read: [srvirstis.. After that we have translated.
are given in discipline; but by this discipline you have not reconciled the heavenly Father. Isaiah understood this very well, as he says Cap. 1, 11. "What is the multitude of your sacrifices to me?"
80. But you commanded all these things through Moses? Behold the final cause. The law was not given that ye might be justified by it, but that the promises might abide with a certain people, who should wait for the Messiah, and abide in obedience and discipline; not scattered, but in one faith, looking for the future of Christ. You have troubled me with your sins, so you must not dispute how he who is the Son of God can be a servant. Your sin is the cause of this. For you do not serve him, but he serves you and for your sake. You have not been able to reconcile him by the law or by your works. Therefore be thankful, and since you are now redeemed, serve him.
So Christ is true God and a servant, the least of all sinners. But how is he a servant? According to humanity. Since the divine and human natures are united into one person, and Christ is truly God and man, the Son of God is also called our servant.
Therefore, I believe that this is well established in grammar, and comes from God, that some words are called concreta, and some abstracta, since one has hidden oneself in endless disputes about concreta and abstracta; and I believe that one can never determine, even in philosophy and created things, whether something is an abstractum. When I say: albedo [whiteness], I am in fact not calling anything white, or an object (subjectum), but whiteness (albedo) separates the object (subjectum), which then unites, and unites the thing that is white, from the object (subjecto) and the separated (separato) or abstracto. Thus I say rightly: The Godhead does not suffer; mankind does not create. Here I speak of the abstracto and of the separated divinity. But one should not do that, the abstracta,
are not to be set apart, otherwise our faith is false; but one must believe in concreto: this man is GOtt etc. Here the actual things (propria) and what is attributed to them (attributa) remain right. The humanity does not create, namely in so far as the humanity is set apart or for itself alone, if we speak of the same alone. Thus again, the Godhead does not die.
For this reason, one must be completely silent about the abstractum at this point, because the belief teaches that here is not a separation (abstractionem), but a combining (concretionem), a connection and union of both natures. Therefore, one must speak of this thing as a concretum: The Son of God receives all things, the Son of the Virgin receives heaven and earth; the Son of God dies and suffers, the Son of the Virgin dies and suffers. Thus speaks the Scripture, which must be carefully observed, as in this place it is said that the servant of God is exalted etc. For the [human] nature, taken separately, is a servant. But the same is joined to the divine nature, therefore the very same person is called the Son of God and God equal in human nature; not in and of itself or separately, but in the union (concretione) of which all is said. Everything that can be said of the divine nature is also said in concreto of the other, namely of that which is united into one and the same person.
Even the holy Scriptures speak thus, not we, because the arm of the Lord is called the Son of God; but because he is united with human nature, it is rightly said that he goes up, that he dies, that he suffers, etc., because of this union. This must be diligently observed everywhere in the prophets, where the Scripture speaks of Christ as of a man par excellence, attaching to him all that is human, human suffering, and all that can be said of this nature, even of sin (but not according to his person, because in the same sin has no place), not according to abstraction, but according to concretion.
Therefore, the question of Nestorius is foolish and ridiculous: How can God be
be born? He freely admits in clear words that Christ is the Son of God, saying: God is not Bitris, that is, born twice, He does not have two majesties, but He is born once. But we say: Christ is born of a virgin; but God cannot be born.
86. Thus his Diaconus cried out before the people: You judge did not crucify the Son of God, because he could not be crucified. The people were dismayed by this new speech, since they had hitherto heard their bishops teach from the Scriptures [that the Son of God had been crucified, according to] 1) 1 Cor. 2:8: "So they would not have crucified the Lord of glory." Nestorius followed this Diaconus. But against him the Synod of Chalcedon decided, as we have said above 65], that the Virgin Mary could be called with truth Θεοτόκον, as one also read in the scribes who had lived before, because she did not give birth to a separate human being, gl'eich as if she had for herself especially a son, and God also for himself his son; but she gave birth in time to the very one whom God had begotten from eternity. Therefore, he has two births, and he is Bitris [born twice], in that he has his birth especially from the Father, and also his birth from the Mother, and yet he is one and the same Son.
Therefore, the Virgin Mary is not only the mother of Christ, as Nestorius admits, adorning his venom with this word, but of the Son of God, who is the same one who suffered, was crucified and died, as the angel says Luc. 1, 35: "That which is born of thee shall be called the Son of God."
I say this to strengthen our faith against the deception of Satan. Nestorius makes two persons, two sons: one born of the Virgin, the other born of God, since he says: You did not crucify the Son of God, but the Son of the Virgin. This we cannot suffer; but we teach the concretion and union into the same person and sonship (concretionem et unio-
1) Added by us. Cf. § 66 at the end.
nem in eandem personam et filiationem), since he is the Son of the Virgin and the Son of God the Father.
Therefore, everything that is said of the Son of God is also said of man, or of human nature, in eonersto. So here the prophet combines both: He is the arm of God, and God's Son; and yet he says: He has been exalted, which is proper to human nature; and nevertheless this very thing is also attributed to divine nature because of the union (concretionem), because One arm is, not two, and one and the same person.
V. 2. for he shoots up before him like a rice etc.
90 The church fathers help us little here. Lyra explains it from the holy virgin, who is not moistened or fertilized by man-seed. The thing is true and certain, but it is not said in the right place. For we see that the prophet is not speaking here of the birth of Christ according to the flesh, which actually means to be born.
(91) Therefore, in this interpretation, let us keep as we began, that Christ, though exalted in the form of God, yet did not show himself to be such a Lord as he really was. He grew and shot up as another man; and yet he was the King of kings, the One anointed with glory and majesty, of whom all Scripture says that he was set Lord over all, Ps. 8:7: "All things thou hast put under his feet." Yea, he is also Lord over the angels, Eph. 1, 21. f., because it is said in plain words, "Thou hast made him Lord over all the works of thy hands." "So shall he also be called" according to human nature, but only according to the union of both natures (secundum concretionem), that all angels also worship him, bowing the knee to this Son of the Virgin, as he lies at her breast, and must say, "Thou art the Creator and Lord.
92 Therefore, I believe that Satan has betrayed and revealed himself right in the beginning of Alkoran, since he writes right at the beginning of this book: the devils have been cast into hell because they have rejected Adam.
would not have wanted to worship. These are in truth words with which he indicates to the devil through Mahomet that he had been in heaven, that he had seen in the word of God and in the mirror of the Godhead that one day the son of God would take on flesh and blood. Remembering this, he began to persecute man immediately after his creation, because he saw that this nature would one day be worshipped. This he refused to do, because he was puffed up by too great hope. He saw that other angels would gladly worship him, even though the Son of God would have assumed a far lesser nature. But he did not want to humble himself before too great pride, it seemed to him to be too inconsistent.
Therefore, it is right to say that human nature is worshipped, not in abstracto, but in concreto, because it is One Person, so that one cannot worship God without worshipping man. That is it that he says: This arm "shoots up" according to the human nature.
94. He calls this "shooting up" because of the assumed nature; but not that he shoots up like our kings and the sons of princes. How tenderly they are kept! With how strong food they are nourished! And they shoot up like the young trees, they are splendidly raised, and the world makes the greatest hope of them. But this king shoots up in the biggest lowliness; he has nothing to eat and to drink, there is no care and maintenance which would like to maintain this tree. The infinite tree (infinita), which is supposed to be a lord of heaven and earth, is a miserable boy, and is fed by the breasts of his mother; his parents barely acquire enough with their hands to feed the body of this boy. Later, when he is grown up, he is the most miserable. The women put together a pittance so that he can sustain himself, he suffers hunger and thirst etc. Is this growing up or being raised to a kingdom? So the future king should not have been raised, but should have been accustomed gradually, so that the servants and the people bow the knee before him etc.
95. But how does this glorious and sublime servant spring up or come forth? Like a dry and completely dead root, where the soil is dry and leaking, where nothing can come forth, nothing can grow, just like a rice in pure dryness and in drought does not grow, if it is not watered and moistened. And such arid ground is actually signified by the word Zijah [XXX], as, Ps. 107, 35.: "When he made the dry again watery, and in the arid land (terram Ziah) springs of water"; that is, oerters deficient in water, which are arid, as nothing can grow, as in barren, sandy, and desolate or rocky oerters, as nothing grows forth for want of moisture; as it is said in the Gospel of the seed that fell on the rock etc. [So it will be born and sprout, nothing in a place that is moist or in a soil of which one could have good hope, "since it would have a semblance", like the sons of kings, who soon go along in purple and golden chains, have a large retinue, and hear it said of them, "We have a king or prince in whom great hope is to be placed. But what is sprouting here?
This is how I understand it. For now he speaks of the servant who was to be exalted, of the king (not of his personal birth from the virgin), and nevertheless one sees no figure or hope for the kingdom. Since he was still a newborn child, he was immediately sought out to be killed. He is forced to go into misery and to flee before Herod.
97. This is the grammatical mind. "Like a rice." Jonek [XXX] is ambiguous, it means both a rice and a child. And as the Germans have many words from the Hebrew, so I consider that therefore we have these words, "Junger, Jung," which we also use of a Reis, "a jung Reis." The seventy interpreters have translated it: a child, because this word is so much like that one, that where it does not have the circumstances
1) It seems to us that of is displaced and that instead of: in loeo non Uurniäo should be read: non in 1060 Uumitlo,
2) In the Erlanger here is still a ts before "Herod": "and to flee from you, Herod".
and it stands in particular, cannot be distinguished; only that here is a picture of a child, and it is not an adjective, as with the Germans the word "jung" is, but a noun, which has both meanings, as with us the word "Nagel" is ambiguous, and means both a fingernail and a board nail: so also the word Jonek means with the Hebrews both an infant or a small child, and also a sapling (racemum), "a young vine". But Isaiah has been diligent that inan should understand it of a rice, because he adds, "As a root out of dry ground."
We saw him, but there was no figure that we liked.
98. I am not a Hebrew. That is what he said, a rice without soil and moisture withers and dies; so also he who has no moisture, as it were, is without form and hope; in this one everything is hopeless. This king is found lying in a bad manger, he lives in misery in Egypt, he is despised by his own; as it is said in John [Cap. 10, 20.], "Why do you listen to him? He is senseless." Likewise, "He has the devil," he is a Samaritan [John 8:48]; likewise, a sinner, a friend of publicans. Afterwards he is caught, scourged and crucified by his own. This is in truth, to be a rice without moisture and earth. This is the way of God. Thus he plants even the most delicious rice, his King, the Son of God, in the arid earth. Dear, what shall come out of it? what shall come out of it other than what one has to hope from a completely barren earth? But he does not speak of the form he has as a human being or as a human person, for otherwise he was the most sinful, of a very good body condition and of the most lively senses, but of the form in which he presented himself from the time of his birth, and which was summed up in his suffering, since he was made bloodthirsty and torn to pieces. But he kept the shape of his body, so that one did not perceive anything unusual (monstrosa) in it.
He had no shape nor beauty.
He does not present himself as a king should; he does not make the slightest show; he does not deal with the noble courtiers, not with the priests and high priests, but with the very lowest and cursed (as they themselves speak Joh. 7, 49.) yeast of the people. He does not shine with precious stones and gold, but he is wretched and poor, without wealth and without any splendor; he is one of the most wretched of the lowest yeast of the human race.
(100) Shall not this be grievous unto that people? It is against the law: a leprous person should be avoided, like the rich man [Luc. 16, 19. ff.] avoided Lazarus; he did not allow him to come to his table, as one who was rejected by God, because Moses had given laws that did not only apply to lepers, but also to all livestock that had a defect, and to the priests he forbids all defects, as much as can occur in a man's body as in the livestock. All this is unclean, and one had to beware of it according to the law. Consequently, he sins here in a manifold way; and the vexation of his life and conduct becomes all the more severe, since he does not abstain from the lepers, but allows himself to be touched by the woman of blood and the sinner. So what kind of king do they have? One who is not only wretched and despised, but who also voluntarily defiles himself with all kinds of impurities, so that no pagan could be more impure, even though he was the highest and most beautiful priest.
This is what the prophet says: "Truly you are a hidden God! [What is more hidden than this arm of the Lord? And this man is said to be that very arm, and yet he is a weak and unclean man. These things are not only contrary to reason and the reasoning of nature, but also contrary to the law of Moses. They are contrary to nature, since rice does not grow in the dry ground; now he adds the transgression of the law, that he defiles himself, that he does not abstain from forbidden things, nor from those he should abstain from, and does not keep the law of Moses, breaking the Sabbath. Likewise, he will,
678 D. xxm. 461-483. interpretations on the prophets. W. vi. ios4-iv "8. 679
that one should eat his flesh, "makes it to be uneaten"; and yet he says that he shoots up and grows, although he is burdened with such an ugly figure.
V. 3. He was the most despised and unworthy, full of pain and sickness.
The prophet goes on to describe the servant of the Lord, who is the arm of the Lord and the Son of God in power, saying that he was the most despised and unworthy, full of pain and sickness. He was so despised that people hid their faces from him, and we did not respect him. All this still belongs to that figure, which is completely contrary to the royal figure, by which he should have made himself great. This promised king, such a great, such a high king, it does not rhyme with him that he is the most despised and unworthy, and such that everyone should turn his face away from him. And yet he should grow from this way and get a kingdom, that one believes in this most despised and wretched man, even in the one who was crucified afterwards. Therefore he said, "Who believes our preaching?" The Jews, of course, could not understand it, because they dreamed that he would be a worldly king; and we Christians, too, can hardly believe it.
V. 4. Truly he bore our sickness etc.
Matthew [Cap. 8, 17] does not understand this from the actual suffering, since He shed His blood on the day He sacrificed Himself on the cross, but from His whole life, since He had compassion on our sicknesses and weaknesses.
104 Here he is in truth talking about the suffering, since he was also wounded in the illness. I do not want to depart from Matthew, who understands the preceding words, namely, "he bore our sickness" etc., from his compassion. Although this is only a sympathy and not a true suffering, this sympathy was undoubtedly a great, if not a whole part of the suffering of Christ; as he says Ps. 88, 16 [Vulg.]: "I am poor, and in
toil from my youth." He has not been a sad or severe, a fierce or cruel man; but he has been in toil and labor, in anguish and pain, at least of the heart, all his life; he has often wept, sighed; all his life he has been afflicted with the most sensitive pains. There is no doubt that throughout his life he has been humbled, burdened with pain, and plagued by our sicknesses. Our pains, oppression and burdens, which come from the devil, have caused him a perpetual cross, day and night.
105 There are many examples of this in the Gospel, as Marc. 7, 32. ff. When a dove that was mute was brought to him, he took it from the people in particular and looked up to heaven, sighing and saying, "Hephata, that is, open up. Likewise Marc. 3, 21. f., when out of mercy and love toward the poor and afflicted, he so labored that he neither ate nor drank, they said, "He shall come out of his senses," because they saw that he had taken the sicknesses and miseries of the people so much to heart that he could neither eat nor drink. And when he warned Judas at the institution of Holy Communion, he was grieved in spirit [John 13:21]. Why? Because he had compassion on Judas, and because it grieved him that he should perish. So, when he raised Lazarum and came to the grave, Jesus was grieved within himself and wept, says the evangelist [Jn 11:35, 38]. One must certainly not think that what this person does and speaks is only for outward appearances. He is moved by mercy, or as the evangelists say, σπλαχνίζεται [the innermost part of his bowels is moved], he has compassion, he grieves^with, he is afflicted for the sake of our misery and pain, because he sees that we are so terribly oppressed by the devil.
(106) The pagans also know about the movement of mercy, and it is not without special vehemence. For the movement of mercy is as violent as the movement of anger is. A mother runs
680 xxm, 483-485. expansive explanation of Isa. 53, 4. w. vi, ios8-nvo. 681
in the middle of the fire when she sees her child in danger. So also with the holy and pure man, namely the Son of God, there was such a movement, that is, the most intense mercy. That is why he endured the pains and miseries with compassion, because they lasted all the time of his life until the grave, he did not lose this mercy on the cross, as the Epistle to the Hebrews says, Cap. 5, 7: "He offered up prayer with tears." When he said, "Father, forgive them, for they know not what they do" [Luc. 23:34], this was the strongest sigh at which heaven and earth trembled.
107. So I explain this passage according to Matthew from compassion, although it can also be understood from suffering, as the words afterwards [v. 11.] explain: "He bore their 1) sin." And this way of speaking occurs frequently in the holy Scriptures.
The Jews falsify this text, because they understand this whole chapter of the people as a whole (collective), but not in particular (individue) of the One Man, the Savior of the human race. But observe every part, and you will see that this is not the true and genuine understanding. The Jews hope to be exalted and famous in the future, but it has not happened yet, nor will it ever happen. For they are not the arm of the Lord, neither is it a rice that springeth up out of dry ground. They are despised and worthless, but that cannot be understood of them which the prophet says here at the beginning of this passage [v. 4]: "He bore our sickness"; likewise a little further on [v. 9. Vulg.]: "He committed no sin, and no deceit was found in his mouth" [1 Pet. 2, 22.]. Likewise [v. 12.]: "He hath borne many sins, and prayed for the workers of iniquity."
The devil has blasphemed our Lord Jesus Christ through the Jews by falsifying the Scriptures. And this is also done by the scribes among the Christians. Lyra names an Andrew who judaised (judaisavit), also Thomas Aquinas; these declare
1) Instead of tnarn in the editions, the Vulgate reads sorum.
this servant of the Lord so that he is the Jewish people. But the text can only be understood by the One Person of the Messiah. Thus, the Chaldean translation and the ancient rabbis agree with us.
Others invent two Christs, one the glorious, the other the abased. They say that the one described here by Isaiah must be understood as the humiliated one, who is secretly staying in the city of Rome and repents. Others explain it of the whole people of the Jews as a whole (collective), as it is now, as if it were the despised and unworthy servant. But they lie quite impudently. Their princes, kings and popes (papae) have been highly exalted; if not in royal honors, they have been in greater dignity and honor than the true Christians, who suffer want and endure persecution.
Therefore, this is nothing when they say: He (namely the Jewish people) has borne our disease. They say that they did not deserve this humiliation with their sins, because they are the righteous, holy people loved by God. So why are they suffering? They are full of pain and sickness, rejected and despised because they live among the Gentiles. Are these not poisonous blasphemies, and the most poisonous bites of the devil?
I was once present when a Jew was asked why they had to suffer so? He answered: "Because our ancestors admitted that Christ and the apostles went to the temple and did not kill him immediately. Likewise, because the Jews did not persecute Christ and the apostles enough. Likewise they say: Because we live among ungodly people, we are defiled by your deaths, who are worthy of hell and all kinds of death. This is how the Jews explain this passage.
Lyra cites Rabbi Solomon and declares thus: When the Messiah will have exalted the Jewish people and made them high, then the Gentiles will say: Behold, how this people is exalted! Consequently, our sins have made them so lowly until now. But this serves to confirm our faith and doctrine. For if it were so, they in the land of Canaan would have
682 L. XXIII, 485-488. interpretations on the prophets. W. VI, I1V0-IIÜ3. 683
deserved this captivity, since they dwelt among idolaters, as they did in Egypt. Likewise, we Christians dwell in the midst of devils and Turks, so we would also say that this is the cause of our pain and death, that we dwell among such. The wrath of God against this people is terrible. But what a great case it is that even the most learned among them teach like this!
Therefore, let us fear God and thank Him with all our heart for this light, that we recognize Christ, the Son of God, as our Savior and Redeemer, and let us ask God to preserve us in this knowledge of His Son, so that we do not revile the Son of God with the Jews, Turks and Papists, and fall into the wrath of God and into eternal torment.
V. 5. But he is wounded for our iniquity, and bruised for our sin.
Here the prophet begins to describe the true suffering of our Lord Jesus Christ. But behold, how gloriously the prophet treats this matter in this place. This arm of the Lord, he says, which shall be exalted, against which even kings shall shut their mouths etc., this God has not only had compassion on us in the greatest pain, but has also suffered for our transgressions, and has been crushed for our iniquities.
This is an extremely clear description, so that it is not surpassed by any evangelist, except John. The three first evangelists describe only the mere history. But Isaiah foretells the history, the cause, the fruit, and the use of it. "He is wounded." Matthew also tells this, but Isaiah indicates the cause why he suffered, namely, because we have sinned, and could not deliver ourselves from sin, death, and the power of the devil etc. What is the fruit of this? That we would be freed from all our sins. The use is that we acknowledge Him as our Lord and Savior, and believe in Him, and that by faith we receive the
have eternal life in his name [John 20:31]. Such great things he states here so briefly and so clearly, describing, apart from compassion, also his true suffering.
117. But consider whether this is not a great humiliation, that the Lord of angels was beaten and martyred and suffered? And this is the most terrible thing, that he has borne God's wrath. For the fury of the Jews, the devil and the Gentiles is nothing else in the eyes of the wicked than God's instrument, with which God Himself has smitten and punished Christ. Above the prophet called him "the most despised" and unworthy etc. But here we see that he was beaten and martyred by God; therefore the Jews mocked him even more, since he was hanging on the cross: "If he is the Son of God, let him come down from the cross" [Matth. 27, 40]. For they had taken him for one who was utterly rejected by God, because he was so miserably afflicted. This would not have happened to him if he had not deserved these punishments himself. For according to the law of Moses, he who hangs on the wood is considered cursed by God [Deut. 21:23]. Therefore the Jews thought thus: Christ has been crucified; consequently, he is a very great and blasphemous deceiver. Likewise: he hangs on the cross; therefore he is cursed, and we have done very right in crucifying him etc.
Thus God, according to His marvelous counsel, has taken away the curse of the whole law through His arm, our Lord and Savior Jesus Christ. He was a blessed and holy person, and not tainted with any sin, as Isaiah says [v. 9]: "He did no sin, neither was any deceit found in his mouth." Consequently, neither the law nor death had any right to him. But the cross and suffering were sanctified by his innocence. Thus He nullified the whole law with His curse on Himself, and took away sin, death and hell, swallowed them up and destroyed them, Col. 2, 14. 15. But not only the Jews, but also the apostles did not know this so wonderful counsel of God. But the prophet says here the
The great things beforehand, that this king of honors has suffered, not only according to the inner strength (intense) that it has hurt him fiercely, but also according to the extension (extensive) that he loses his good reputation that he is not the righteous son of God, but is counted among the wrongdoers, who suffers so that his conscience testifies to him the divine wrath.
This is truly something great: Christ 1) felt the wrath of God more than I and you; and there is nothing pretended or illusory about this person. He felt the wrath of God as if he was forsaken by God, and as if he was suffering because God was angry with him. Therefore he cries, Ps. 22, 2.: "My God, my God, why have you forsaken me?" and Ps. 8, 6.: "You will let him be forsaken by God for a little while." Certainly he felt the wrath of God here, and more than any human being. Yes, he also felt the punishment of hell, especially since his nature was very tender and his conscience innocent; and if God does not help, then abandonment follows, as he is abandoned here. Therefore, the devil exerted all his powers on him, and there is no doubt that he gave him such thoughts: Behold, you have had fellowship with adulterers, tax collectors and sinners; you have been disobedient to the high priest etc. For the devil knows how to turn even the best works into sins. And he was with him in the garden, sweating bloody sweat, and no doubt wounded his heart most grievously. This is the most unworthy 2) and most shameful suffering, that the most innocent should die for the sins of others, and not for the sins of one man, but for the whole human race.
120) This can hardly be believed (tantum), therefore the prophet says, "Who believes our preaching?" Thou, Christe, wilt be a king and a savior of men? I, says he [Christ, Is. 49, 25., to man], 3) will
1) Erlanger: EUristuna instead of: EUristus.
2) We have followed the reading of Wittenberg: vilissiina; Erlanger: utilissima.
3) Inserted by us. The old translator offers: "I, saith Satan, will make thee blessed." That Luther
help you. But [interjects the devil] listen, the one who does something and the one who agrees with it, they get equal punishments. You have dealt with sinners, but you have avoided dealing with the saints and Pharisees and scribes. You have spoken against the law etc., consequently you are unclean and condemned. In being forsaken the devil knows how to make these things exceedingly great, that so great a person should suffer such and such great things, and in every way so dreadfully. He [Christ] has wished to exhaust all that there is but of sins, of all kinds of death, of sicknesses, of misfortunes etc. Therefore, this cannot be sufficiently inculcated: the person is infinite, consequently his doings and sufferings are also infinite.
121. He has been beaten by God, not only with the outward reputation in which he walked among the people who considered him the most despised and unworthy, but this suffering of his also proves with a certain reason that God hates him.
We would have felt these fiery darts forever if he had not extinguished them in his heart with blood. Therefore the author of the epistle to the Hebrews [Cap. 4, 15] says: "We have a high priest who is tempted everywhere" etc. No one can suffer what Christ suffered; no suffering is so great in any saint that is not greater in Christ. For "he is wounded for our iniquity, and bruised for our sin".
The punishment is upon him that we may have peace, and by his wounds we are healed.
Peter states the right cause of the suffering of our Lord Jesus Christ [1 Pet 2:24]. The cause is our sin; the fruit our peace and health. For we had neither health nor peace, but from all death, from all sins, from conscience, from the power of the devil, we were delivered through Christ. All this is in
Is. 49, 25 is also evident from the passage Li-l. 6X6^. opp., tom. XXIII, p. 628, where almost the same words stand: LM, in^nit, [nivudo, to which then Is. 49, 26. excludes itself.
This person has been devoured. Here, peace and health are restored to us, and nothing more is required of us than that we fall in faith.
(124) But here the repetition (tautologia) must be observed in the prophet, for to say the same thing twice is quite common in the Scriptures: "The punishment is upon him, that we might have peace, and by his wounds we are healed. He says the same thing twice with changed words, that he is bruised, that he is wounded. "The punishment" and "the wounds" are one and the same. But why does he do this and endure this? "That we might have peace." Why does he allow himself to be wounded? "That we might be healed.
He does not suffer for the sake of sins alone, as happens when an innocent man is seized with other guilty men, and the others who are guilty escape. He alone is punished, not because of his sins, because he has done nothing, but because he has been seized among the other guilty ones. However, the others do not escape from guilt, but if they are caught, they are punished much more severely than this innocent man. But Christ suffers so that others, namely us, may have peace and salvation. The suffering of one who is taken among the guilty and led to death is only a punishment (poena). But Christ's suffering, who was taken among us sinners, is a completely different punishment (disciplina), which is not only inflicted on him because of our sins, but also works peace for us, and not only takes away the guilt of sins from us, but also obtains and gives us peace and salvation. Now this is the real and most distinguished power and effect of the passion of Christ, that we are delivered from guilt and from an evil conscience, and have the peace of a good and cheerful conscience, and that in such a way that it can no longer trouble us.
The person 1) is eternal and infinite, and also a single drop of it would have been enough to make the whole world blessed.
1) In the Erlanger: psrgona yuiäsrn; in the Wittenberger HuläE is rightly omitted.
For the worthiness of the person is so great and so inestimable that the whole world cannot be compared to a single drop of blood; and yet, if only a single drop were shed, the same would liberate the whole world. For He is the Son of God; therefore it must be said: the wounds, the punishment of the Son of God, not of a prophet, not of a patriarch, not of an angel. The ransom is all too great) Christ [st a rich redeemer: fist blows, scourge blows, saliva and cheek strokes, he has endured the multitude, yes, sadness and pain in the heart, so even that the blood came out. This is an abundant ransom, and we have no cause to despair; all things he suffers for our sin's sake, to the end that we might have peace and salvation: "By his wounds we are made whole," 1 Pet. 2:24. Therefore, it might be so explained here, since [in the Vulgate] it is said, chastening, or "the chastisement of our peace," that is, by his chastisement we have peace; "by his wounds we are given health," that is, blessedness. The evangelists do not speak of Christ's suffering in this way, except Peter and Paul.
V. 6. We all went astray like sheep, each looking to his own way; but the Lord cast all our sin upon him.
(127) Here the Jews show themselves shameful, who say that it must be understood of the captive people, who were wounded because of our sin, that is, the sin of the Gentiles. For they explain this passage thus: At the time of the Messiah, when he will come and glorify his people, the Jews, you Gentiles will say like this: Why do we humiliate this people who are wounded because of our sin?
But hear what the prophet says: "We all went astray." Now if I said, as the eunuch did Apost. 8:34, "Of whom speaketh the prophet?" Of whom speakest thou, when thou sayest, He is wounded for our iniquity?" of whom, I say, speakest thou? The Jews answer: Not of all, but of some sinners; not of the people of the Jews, in whom, no doubt, are many saints.
2) Erlanger: rninis instead of: nimis.
are. But the prophet sufficiently testifies here that he speaks of all, as elsewhere [Rom. 3, 10. 23. Ps. 14, 3.]: "There is not one who is righteous, not even one; they are all sinners." As if he wanted to say: He does not speak of public sinners, of harlots, of publicans, but of all saints, also in the people of God, which has God's word, which is the true church, because no one is holy except Christ.
Thus the prophet includes in one word the whole human race, except the Son of God, our Lord Jesus Christ, so that no one may boast of his strength, righteousness and wisdom. All of them, as many as are of Adam's seed, though they be called to holiness and to the kingdom of heaven, yet have we all received grace for grace out of his abundance: for the law was given by Moses, we know; but it wrought wrath and hypocrisy: but grace and truth were given by Jesus Christ, John 1:16, 17. 1, 16. 17. The law was given, not only to keep us in check, but to drive us to the Son of God, who is the arm of the Lord, smitten and full of wounds. The law is not given for grace and truth. Although the law is truth, holy, right and good, Rom. 7, 12, it does not give blessedness, grace and peace; it does not take away our sin. Therefore Christ had to be wounded, and to make peace to the conscience by his punishment, Christ, I say, by his wounds took away the unrest of our conscience, our unhappiness by his punishments, because we all went astray.
(130) Why then do the Jews boast that they have suffered for the sins of others, when they cannot see their own sins, much less remove them? They are blinded by the law and by righteousness; they think they are keeping the law, but it is all vain and hypocrisy. There is no health, no peace, no forgiveness of sins, except through the wounds of the Lord's arm. We went astray, he says, like sheep, each one straying to his own way. This is the characteristic of the sheep, as the Scriptures indicate, Matt. 9:36: "They were scattered like sheep,
who have no shepherds"; and Ezek. 34, 5. 6.: My sheep are wounded and scattered. The apostle Peter alludes to this when he explains this passage [1 Pet 2:25]: "You would have been like sheep scattered and straying, but now you have been converted to the bishop of your souls." We were.] all like sheep, in that every one strayed to his own way. But you say: The way is good. Listen to the first Psalm, where it says, v. 1: "The way, the seat, the counsel of sinners." The way on the right hand is good, but the way on the left hand is not good, because they have all sinned, and gone astray in their ways; all are like scattered sheep, which, when once they go astray, hear not the voice of a strange shepherd. Whoever calls such a sheep that has been abandoned by its true shepherd, it does not hear his voice; the more it is called, the more it goes astray; but if it hears the true shepherd, it soon hears. 2) So we all went astray, none of us had the way of salvation; as the 14th Psalm, v. 2, 3, testifies: "There is none righteous, there is none that doeth good, not even one. They have all gone astray and become unrighteous" [Rom. 3:10, 12]. "In their ways there is vain sorrow and heartache" [Isa. 59:7, Rom. 3:16]. This is our title apart from Christ.
For this reason, the pope, the Turk, the Jews, and all those who have invented so many ways apart from Christ are worthy of constant hatred. I, at least, have kept my religious rule with great diligence and zeal, I have often been sick and almost fasted to death, I observed the essays carefully, I had my own way for myself; so did other monks. 3) There was a lack of the wounds of the Lord's arm; nothing was known of his wounds, nothing of his punishment, that we might have peace; but we were taught only that we should do enough by works, and so by a mere work (ex opere operato), since it is somewhat meritorious (de congruo), 4) earn the forgiveness of sins.
132. is it not a frightening thing that
1) Instead of erramiiZ probably eramus is to be read. After that we have translated.
3) In this sentence there are two commas in the Erlangen edition which disturb the sense, behind voeat and before vsrnrn.
3s Erlanger: rnonaroNi instead of monnoNi.
4) For this translation, see Walch, St. Louis Edition, Vol. XVIII, 1939; Vol. XIX, 1471, Thesis 33.
690 L. XXIII, 494-496. interpretations on the prophets. W. VI, IIII-I1I4. 691
Such things are taught publicly in the church of God? where only Christ's voice should be heard, that no health, no peace, no taking away of sin takes place, except by Christ's blows, wounds and punishment. But this was entirely concealed, and meanwhile our devotions, our works, our monasticism etc. were presented. Of faith in Christ, of the power and fruit of His suffering, of Holy Communion, of baptism, nothing at all was taught. I, at least, tried with the greatest zeal to become righteous by my own works; I did not eat, I did not drink, I did not sleep; others did not have an evil conscience, they were not plagued with such terrors; but I was afraid of the last day of God's wrath, and of hell; I sought help everywhere, I called upon Mary, St. Christopher. And the more I tried, the more I accumulated idolatry. I could not see Christ, because the scholastics had taught me that we had to hope for forgiveness of sins and beatitude through our works. Then I lost the wounded Christ, and when I saw him, I was terrified of his face.
You, then, who have not been in this terrible iron furnace, give thanks to God and be grateful for this immensely great benefit; remain in agreement with this most true and pure teaching. For the holy Scriptures and the prophets agree with this, as Peter says, Apost. 10:43: "All the prophets testify of this, that through his name all who believe in him shall receive forgiveness of sins."
This wise servant of God says: "No man is righteous, but all are guilty before God and worthy of condemnation; only through his wounds have we been healed, and through his punishment do we attain salvation. We have the law, but the law does not testify that we are on the right path, but under the wrath of God and in the agony of sin. Moses has a heavy language and a heavy tongue; he makes sinners and guilty; why? Not that we should sin, but that we should take refuge in the Savior, who is smitten with wounds, and in the Prince of Peace, who is
has suffered the punishment; 1) as Peter speaks [1 Ep. 2, 25.]: One must turn to the bishop, who takes care of his army himself, who governs us by the Holy Spirit in his word and sacraments, that we may be drawn away from the here and there gathered, uncertain, harmful and infinite ways, and remain on the right way. We have indeed had infinite ways; but this, which has suffered punishment, that is, the right way, we have not had. Why then do we boast that we can be justified by the law? For how can we be justified by the law? Yes, the more we strove and strove, the more we strayed, like a sheep that has strayed from its shepherd; the more it is called, the more it is abandoned, and the further it strays. New indulgences, new services, new devotions have always been sought.
(135) But wherever this wounded and beaten and punished man comes, the heart becomes calm and at peace, saying, "For my sake Christ was punished and wounded, so that I might be holy and at peace.
But the Lord cast all our sin upon him etc.
The prophet continues to explain the fruit of the suffering of the Son of God, our Lord and Savior Jesus Christ. But the word "all" must not be taken collectively, as if only some had not gone astray, but distributively, each one for his own person separately, in particular. For he excepteth none but he that is in Christ. And the Lord, he says, caused all our sin to fall upon him (concurrere). The word concurrere, which is called paga [XXX] in Hebrew, actually means to shower with something, to ask someone for another, as it is used by Abraham against Ephron, Gen. 23, 8.
137 Thus Christ both bore our sins and pleaded with His Father on our behalf, and truly became a curse for us, as Paul says [Gal. 3:13], in order that we might be able to live in peace.
1) Wittenberger: Niseiplinarum instead of: äisoiplinatuw.
that he redeemed us from the curse of the law. In order that the prophet might express this all the more emphatically, he used the peculiar word paga, which actually means both to throw something at someone and to ask for someone. And the Chaldean translator, explaining this passage more clearly, has given it thus: It hath pleased the Lord, for his sake, to forgive us all our sins. Therefore, this Christ, the Son of God and the Son of the Virgin Mary, is the only person who took our sins upon himself and incurred the wrath of God because of our sins, and pleaded with his Father on our behalf, and for whose sake the Father forgave our sins and gave us the Holy Spirit and eternal life.
Therefore, we should take refuge in him and be certain that the Father is reconciled to us through him. For all those who believe in Him are completely free from sin and have eternal life, as John 1:29 says: "Behold, this is the Lamb of God who bears the sin of the world"; likewise, v. 12: "As many as received Him, to them He gave power to become the children of God, who believe in His name"; likewise, John 3:16, 17. 3, 16, 17: "God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life"; likewise, "For God sent not His Son into the world to judge the world, but that the world through Him might be saved." Therefore, sin cannot harm him who believes, because he bears all the sins of the whole world. He has left none at all that he has not borne, overcome, and blotted out, unless because of my unbelief I did not want to take it from me and have it blotted out. Thus he says John 16:8: "The Holy Spirit will punish the world for sin." The Lord has caused all our sins to fall on him; so it is sin from now on if one does not believe in him. The Jews and all hypocrites want to be justified by the law. But the gospel teaches that even if you have all the righteousness of the law, which is impossible, you still remain righteous unless you have faith.
in Christ is there, under sin and the wrath of God. If you do not believe in Him, on whom all the sins of the whole world are cast, you do not have life, as John 3:36 says: "He who does not believe in Him will not see life, but the wrath of God abides on him."
139. God had set him to bear the attack of Satan, of death, of the Law, of the whole world and the sins of all men. Sin killed him, but as one who could not be killed; he was killed after human birth; and yet it is said that the Son of God was truly killed. He could not be killed because of that sting in the Gospel that He is the living God, as He says: "I live, and you also shall live" [John 14:19]. Though I die for you, yet I shall live by dying, because I am God and man. Death can bite me and kill me, but in death it will not be able to keep me. So we have in him the bishop of our souls [1 Pet 2:25], who has delivered us from death and all danger of death, and has given us peace, and healed us by his wounds.
But what was the Lord thinking when he suffered for us? Was he thinking of retribution and vengeance against the Jews, his crucifiers? No; but, "When he was punished and martyred," says the prophet [v. 7], "he opened not his mouth, as a lamb that is led to the slaughter." For when it is led to the slaughter, likewise when it is shorn, it does not open its mouth, it makes no sound to indicate its pain. So our peacemaker, our blessed, our physician, the arm of the Lord, the only begotten Son of God, what did he do when he was punished and severely wounded? He did not open his mouth, he did not utter a sound.
Thus Peter says [1 Ep 2:23], "Who reproached not again when he was reproached, neither grieved when he suffered." Thus Peter reliably declares it by the Holy Spirit. There is the highest patience and innocence. Not even by a word does he express a desire for revenge against his enemies. For his thoughts were on peace and salvation, and as he had made our sin-
whom he wants to heal through his wounds. He was not concerned with vengeance and the ruin of his crucifiers, but how he would like to redeem us.
V. 8. But he is taken out of anguish and judgment; who will plead the length of his life? For he is taken out of the land of the living, being afflicted for the iniquity of my people.
The prophet describes the glorification of Christ, to which he was to enter through death. For he did not remain in death, as the Jews cried that it would happen, but through death entered into the glory of his Father, as he says Luc. 24, 26. He says, "He is taken out of fear," or out of the place of death or custody, "and out of judgment." Ozer actually means a prison or confinement; hence the prophet's opinion is this: He was shut up, imprisoned, and subject to judgment, and condemned by the public court, where there is no redemption or hope of redemption.
143. and not only was he condemned by that judgment, and shut up in the prison where he was brought by Annas and Caiphas, but he was also condemned by the command of God, and endured the judgment of the law, being both imprisoned and subjected to judgment by the law. "We," they say [John 19:7], "have a law, and by the law he shall die, because he made himself the Son of God." And on this they also insisted, "He is guilty of death"; you have heard the testimony yourselves, "what need we of further testimony?" He says he will come as the Son of God with great power [Matth. 26, 65. ff.]. For it is written, "Thou shalt not have other gods." But now he has made himself the son of God, consequently he is a blasphemer etc. So the matter has a semblance with the Jews, and they have no doubt adorned themselves with many sayings of the holy Scriptures; as that they accuse him of not keeping the Sabbath, of having fellowship with sinners and unclean men, who are
did not sacrifice etc. Thus he was condemned by those with whom the supreme authority stood by divine command, according to Deut. 17:12: Whoever should disobey the priest, such a wicked man shalt thou put away from among you.
(144) Although he was the Son of God, the Lord above all things, which Caiphas and others did not know, he became a man, that he might become a curse under the law, that he might redeem those who were under the law from the curse of the law [Gal. 3:13]. And the Lord himself, who gave the law, willed to be subject to the law; yet he excepted the Messiah, and commanded that they should receive the same. Therefore, they cannot be excused for this ignorance, because they themselves had seen, heard and touched the Son of God, who with One Word did such miracles that could not possibly be done by human power, as He Himself says: "The same works that I do testify of Me" [Jn 5:36, 1. "Believe the works, if you will not believe Me" [Jn 10:38]. Therefore the chief priests and others who crucified the Son of God, our Lord Jesus Christ, are not to be excused.
And yet their judgment was holy and of the greatest prestige, because it would have been a great thing to be condemned according to the law of God under this appearance, if he had been a mere man. For this judgment would have been absolutely valid and would have become final. But he was God and man; therefore it is said of him that he was taken away from the custody in which he was held according to the law.
So he must necessarily be another man, who is no longer subject to this civil power in the old law, nor to the ecclesiastical power and the ordinary right of the priests; as Caiphas and others boasted that they had the right and the ordinary power: If we do not kill him, then we sin against God, and are disobedient to the law and Moses, according to which he must die; likewise Joh. 11, 48: "So then the Romans are coming," namely if we do not kill this rebel and blasphemer. They cited their righteousness, their justice and their ordinary authority.
But Christ was the true Lord over the law and over all rights and authority; and yet he submitted himself voluntarily, although he was not guilty of it, so that he might redeem us who were shut up under the law, Gal. 3:23. Therefore he shut himself up first, that he might break out and remove that judgment and custody or fear.
Now this Lord, this conqueror and breaker of hell, death and the law, lives another life. This is the abolition of the law, which is intended for another life and another reign. After breaking these bars, the laws of hell, sin, death, he has abolished the whole law. He lives in another exceedingly glorious 1) freedom. He was under the lock, but he was torn out of it and entered into another life or another world. He died in such a way that he did not perish, but was taken away to another life. Since he is there, "taken out of fear," and it is thus written: 2)
Who wants to talk out the length of his life? (Generationem ejus quis enarrabit?)
148. no one can talk out the life he has begun. Dor means generationem [sex or procreation]. Jerome disputes about the generatio, whether the prophet speaks of the divine generation from the Father or of the human generation from the Virgin Mary. The prophet does not speak of this origin of the divine or human generatio, but, as elsewhere the Scripture speaks: From child to child I will tell your works [Ps. 145, 4.]. Likewise the Virgin Mary: "They will call me blessed".
1) In the original and in the Erlanger: äuriors, which the Wittenberger (since it does not fit at all) has changed into lidsriors. We assume that äuriors was read out in the manuscript; therefore we have substituted Wersetzt. Cf. Tischreden, cap. 27, § 112. St. Louis ed. vol. XXII, 904: "Another read sliosrs for dissrs." Elsewhere: eile instead of die.
2) The Erlanger edition has the words: tzui Mie [st, ds anAustiu sudlatus, st they c;uidsin drawn with the Bible text following the same. After Mis [st there is a question mark in the Erlanger. - The Wittenberg has omitted these words (because not understood).
That is, that continuation is to be understood as a life that will last, but not of mankind or deity, but of His kingdom. He was torn away from that temporal bondage, when he was humbled among the angels. For thirty years he walked on earth in the bondage of the law, and was a servant, as he is called above, v. 1: "Behold, my servant"; but from that very short and temporal, though very heavy bondage, he was taken away, and set in a dominion of which there is no end, Isa. 9, 7: "His dominion shall be without end;" and Luc. 1, 32: "He shall be a king over the house of Jacob for ever."
This is this generatio [length of life]. One will not write or say: Christ, who suffered for us and was raised again, will sit or reign a thousand years, or so and so many years, as it is said of worldly kings. The years will not be so numbered, but, as it is said in the 102nd Psalm, v. 27. 28. "But thou remainest as thou art, but they shall pass away, and thy years shall have no end." "Of His kingdom there shall be no end" [Luc. 1:33.] He has indeed been in bondage, in prison, and in death, so that he has also descended into hell; but he has been snatched out of it, and transferred into an eternal kingdom, the end of which cannot be spoken out. Dor occurs often in Moses [2 Mos. 12, 14. 3 Mos. 3, 17.]: Your custom [shall be an eternal one]; 3) this law you shall keep from child to child, that is, "for and for, always and forever".
(150) This duration or length of days, or number of years, which he will reign, no one will be able to excuse, because he is an eternal king. The prophet places this in the midst of his suffering, that he is set overcomer over the law, over all error, and over all that can contain, judge, and rule in this mortal life, that he has been torn out of all confinement, out of the torments of death and sin, and placed in a lasting and eternal life.
3) Added by us. Because here is obviously only a note of the copyist which needs such an addition.
For he is torn away from the land of the living, being afflicted for the iniquity of my people (Quoniam abscissus est de terra viventium, propter transgressiones populi mei plaga eis) 1)
151 This passage is somewhat obscure because of the plural pronoun, lamo for the sake of their plague. The seventy interpreters have: Pro sua justitia (vel potius malitia) ductus est ad mortem [for the sake of his justice (or rather malice) he has been led to death]. But grammar stands in the way; I am hindered by Lamo, the third person pronoun. Our Latin translator has given it thus: Propter peccata populi mei percussi eum [for the sin of my people I have smitten him]. The sense is excellent, but it does not agree well with the grammar.
Here we owe a great debt of gratitude to the devil and the Jews, who have not only shamefully distorted these words, but have also confused them with their distinctive signs as much as was possible. If they had left the Isaiah in the division as they received it, the understanding would be easier. Those who are concerned with the Hebrew must remember that the Jews, wherever they can, distort the understanding, either by ungodly interpretations, or, if they cannot do it in this way, by false divisions, as in Daniel the seventy weeks have been shortened: there the distortion can be grasped with the hands, there they separate and tear apart what should be joined together; and all this out of hatred against the Christians.
153. Therefore, I command this to those who use the Hebrew language, that they take heed to the wickedness of the devil and the rabbis, whose only effort and work is this, that they corrupt, tear apart and turn back the prophetic and Christian mind. De angustia quis enarrabit? [Here, too, the distinction is torn; for grammar and common sense require a distinction in the middle of the text.
fertilizer; they make no distinction here as to how he was snatched away, how he was afflicted.
154 "He is snatched away from the land of the living" (excissus), 2) is a Hebrew expression, and means as much as, he was killed by force, taken away from life, while he was still in a healthy, fresh and strong body. The word exscindi ["to be snatched away"], which Isaiah uses here, means an act of violence. Gasar [XXX] means to be set apart, to be cut down, to be divided, as trees and wood are cut down and split; as: They went into the forest to cut down and split trees etc. [So it is said in the 136th Psalm, v. 13: "He who divided the Red Sea into two parts"; from this comes the word Magsera, which is a saw that cuts wood. Hence "to be torn away" is as much as to be torn apart by force; that one does not fall down and die of his own accord, but is killed in his prime and fresh years; as Christ was put away by an exceedingly violent death on the cross of suffering. Therefore it is just as much as to say, He died by violent hand, not a natural death. Thus Christ bore our sin in the best bloom and time of His body and life.
The rest of the text troubles me more. I do not know whether the words, propter or a transgressione populi mei plaga eis or illorum belong here or there. I want to say my opinion: Whether here is a utilization (ellipsis), an exchange of the numerus (enallage) or a distinction, I do not know. He said that he had departed and was seated at the right hand of the Father, and as Peter says: "Having been exalted to the right hand of God, to sit above the angels, he poured out this gift, Apost. 2:33, that he might be an everlasting king, and that his kingdom might have no end. Christ died and rose again and will die no more [Rom. 6, 9]. For what purpose? What is actually the final cause of this kingdom? "For the sake of the transgression of my people, who have transgressed their own will.
2) Instead of 6X6I8U8 in the Latin editions, read 6Xeissus, because Luther derives it from scioäo.
plague." He sits in His kingdom not idle, nor for His own sake, but, having been exalted to the right hand of God, He judges the world, and has poured out the gift of the Holy Spirit. "If I go," He says, "I will send the Comforter to you; if I go not, the Comforter will not come to you" [John 16:7]. Therefore he was snatched away, and cut off from the earth, that he might exercise the power and effect of this his suffering, that he might deliver us, not only according to grace, but also according to the gift, for the renewing of our nature; as it is said, "Thou hast ascended on high, and hast received gifts for men" [Ps. 68:19].
156. For this reason he sits at the right hand of God, the eternal Father, so that, according to the mission of the Holy Spirit, he not only heals us through the reckoning, since the forgiveness of sins is given to us because of his death, but that he is also powerful in us, and brings us from sin to righteousness, He heals body and soul, not only by remission, but also by a complete eradication and taking away of sin, so that we may be pure without all fear of sin, serving God freely (motu) and with fervor in all godliness and holiness of life. He was transferred to another life so that he might heal us from the sin and transgression that was our plague. The devil has corrupted our whole nature and flesh by a fierce and unconquerable poison; he has weakened and corrupted it by a very severe plague, namely to sin and eternal death. So that God might destroy this plague by a powerful remedy, He sent this gift, which you see, for the sake of this transgression, which is the plague of My people, as John also says: "For this purpose the Son of God appeared, that He might destroy the works of the devil" [1 John 3:8], that is, sin, death and hell.
157 Therefore, the relative pronoun [quae plaga eis] must be added as an addition, as it is often done in the prophets. In the prophets, the relative qui, quae, quod is often omitted. This is simply my opinion. If this is not the actual understanding, it is nevertheless true in and for
himself. The Son of God, our Lord and Savior Jesus Christ, has not only earned the forgiveness of sins and the reconciliation through His suffering, but also the gift, because through Christ not only grace was given, but also truth, John 1:17. In Christ there is no empty pretense that only grace has been obtained, but rather sin is also swept away.
But this passage cannot serve the antinomians, who make sin so small as if it were nothing at all, because it has been forgiven. Do we want to remain in sin because sin is forgiven and taken away and because we are under grace? Rom. 6, 1. That would be being in grace without truth, that is, an empty appearance. Sin is not only forgiven, but also cast out and taken away. Not only grace, but also the gift is truth, Eph. 4, 21. Why then do you remain in sins? Do you not know that Christ died and sin is forgiven? Therefore, do not remain in hatred, drunkenness or adultery. Christ suffered for the forgiveness of sins, not for the licentiousness of the flesh and evil desire, as the pope accuses us of this terrible blasphemy, as if we were teaching that men should live safely, without law, in the remission of all sins, because the law is not binding, so that it could condemn. The ceremonies are abolished, and the moral law abolished, so that it does not plague our consciences; not in a bad way, but in spirit, because the old leaven must be swept out, so that we may be a new dough, 1 Cor. 5:7; that is swept out, killed, burned, so that the body of sin may cease [Rom. 6:6]. 1)
For this reason the righteous character [Eph. 4:21] is spoken of, that we might be freed from sin in deed, and that sin might be put away. Christ is seated at the right hand of the Father, and was taken away for our sake, not only that we might be children in grace through the forgiveness of sins, but also that we might be cleansed day by day by the Holy Spirit we have received.
1) Instead of "Zestruat in the editions is to be read with the Vulgate äestruutur.
until we become completely clean on the last day, without the remnants of sin, which always irritate and draw us back. For behold, how weak and unclean we are: we often fall; sin, which opposes the law in our minds, takes us captive without ceasing, so that Christ was also compelled to give us a daily remedy against it, commanding to forgive seventy times seven times as often as our brother sins against us. 2c, Matth. 18, 1) 21. 22. Paul opposes and fights against the law in his mind [Rom. 7, 23.], although sin is forgiven and not imputed. Therefore sin is our plague; it lies on our neck; he also wants to heal it.
V. 9. and he was buried like the wicked, 2) and died like a rich man.
160 We read in (secundum) the old translation (the Vulgate): Pro sepultura sua, et divites pro morte sua. The ancients explain this in such a way that Christ gave the godless and hopeful Jews for his burial, that is, that he was redeemed for his person, and the Jews were delivered into the hands of the Romans instead of him; as Proverbs 21:18 reads: The righteous will be delivered, and "the godless must be given for him. This is the mind they draw here. This is indeed God's common way of working, for no one escapes the judgment of God, who must finally fall into it. And no righteous person is abandoned, but he is finally redeemed. Thus the wicked does not escape, but is delivered. But that this saying is drawn from the proverbs does not rhyme, because the prophet does not speak of a calm and happy but of a cruel death in this place. So now, I say, Lyra, Jerome, Augustine explain these words of the prophet: He will punish the wicked for his be-
1) In the Latin editions: Nattü. 8.
2) This is how Luther translated it in Latin: Lt äadit inipios vsl intsr iwplos [spuleiiruw suuw. The old translator considered this to be the translation of the Vulgate, and vice versa. By the word [seunäuru he was led to believe that Luther had made the reading of the Vulgate his own. But Luther sticks to his above mentioned translation, as can be seen from 8163.
This means that the godless Jews were handed over for the redeemed Christ to die in this life and to eternal death, because the Romans killed them all. We can let this be a good, godly and true opinion; but we are talking about whether it is suitable for this passage. For it is another thing whether an opinion be true; and again, whether it be the real opinion in this or that place.
161 Others explain it like this: Quod divites dabit pro sepulchro [that he will give rich people for the grave], that is, Joseph of Arimathea, who was rich, buried the Lord, and that in an honest place. But this seems unseemly. Although in the Scriptures a rich man generally indicates an ungodly man, yet when the name of a righteous man is added, it does not denote an ungodly man. The "ungodly" are thereby designated Matth. 19, 24: "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God"; likewise Luc. 6, 24: "Woe to you rich men" etc. In this passage in the prophet, a rich man means an ungodly man. Joseph, however, was not an ungodly man, but a disciple, albeit a secret one. And God does not reject, neither the rich nor the poor etc. if they are not ungodly, as, unfaithful workers, likewise miserly; as Jerome says, "Every rich man is either unrighteous, or an heir of an unrighteous man. And Paul says [1 Tim. 6, 10.], "Avarice is a root of all evil"; he also calls the avaricious "idolaters" [Eph. 5, 5.). For men seldom need riches rightly, as the daily examples superfluously testify; hence also the heathen cry, O gold! thou art the cause of all fog; and the poet says:
*Αδιχον b πλούτος πολλά fi' όυχ ορ&ώς ποιεί [wealth is something unjust, it does many things, but not right), likewise:
Πολλών τά χρήματα αίτ" άνΰρώποις χάχων [wealth gives people cause for much evil). What is more glorious than peace, worldly power, glory and honor etc.? But how much are these gifts of God misused? When a lawyer or theologian realizes that he has learned something, he thinks to himself
To be an angel above all the angels of God. The creatures are good, but subject to vanity. A whore has a beautiful body, but it serves for the most shameful trade. Thus an ungodly man is called a rich man. But Joseph was a disciple of Jesus, just as Abraham, David were not poor etc.
Therefore Joseph is not to be understood here among the rich, as Lyra, Jerome and Augustinus explain it. And also his [Christ's] grave was not dishonest because he was buried near the place of the skull, but the grave is honest. Joseph of Arimathea was not at all timid, because he took the liberty of burying the crucified Christ in his own tomb, even against the will of the chief priests. Therefore he must have been an honest and godly man, otherwise he would have thought: This Jesus was condemned by the chief priests, scribes, elders of the people, and the whole nation, and was crucified in the most shameful way; I will incur the hatred of all the priests, of the whole synagogue, if I want to take him down from the cross and lay him in my tomb and honor him, who was condemned by them as a blasphemer and rebel.
Therefore I leave these interpretations and translate and explain it like this: Et dabitur, impersonal (impersonaliter), as Luc. 6, 38. mensurabunt stands for mensurabitur, and dabunt for dabitur. Thus we want to explain the verbum activum passive, or impersonaliter, to make the understanding clearer: Dabitur cum impiis sepulchrum suum; or: Dabit cum impiis sepulchrum suum, in the accusative. But it cannot all the time be given by the accusative; therefore it must be translated either by the preposition cum, or by some other particle, as sicut: Et sicut cum divite [how to deal with a rich), that is, an ungodly, an idolatrous, a sinner, when he has died.
164 Therefore the opinion should be this (for I cannot find a more convenient one), namely, that the Jews have not been satisfied by killing our Savior and snatching him away from the land of the living. Thus all the wicked are murderers. They let themselves
They are not satisfied with the fact that someone is killed; they do not leave it at this cruelty, that they have executed the godly in such a cruel and terrible way, as the civil authority and worldly justice is satisfied by death or by the life sentence of the thief. But it is something devilish to rage against a dead body, because it must die twice, as it were. Yes, if they could, they would kill it a hundred times.
Thus the pope also burned John Hus and his companion, Jerome of Prague, at Costnitz for the sake of the word of God; the pope was not content with this, but he also had the ashes and the place where the ashes lay dug up a whole cubit deep and thrown into the Rhine, so that no one, not even from the earth on which he was burned, could take anything away in memory. This is dying not twice, but a thousand times. For what has the wretched earth sinned that it too was dug up and thrown into the Rhine? After this, when Hus had already been burned and the ashes thrown into the water, he also did this: They banished him, they cursed him, they condemned his name, they erased his memory forever, and they threw his soul into the lowest hell. Thus the holy martyr of God, John Hus, did not suffer a simple death, but a triple, quadruple, yes, multiple death. He was burned, immersed in water, then led through the water to all lands, and his name was erased and destroyed, his soul was given to the devil and banished to the lowest hell.
This is the insatiable rage of the devil and his followers. This, as I said above 164), no worldly authority does; it rests and ceases when the death penalty has been carried out on the guilty party. So here, too, they cruelly snatch Christ away from the land of the living, go to Pilate, and say: "Lord, we thought that this deceiver spoke while he was still alive: I will rise again after three days" [Matth. 27, 63.]. They are ready to kill again the one who has already been killed once. For they are so possessed by the devil that they think that his
Disciples could come by night and steal His body, Matth. 27, 64. Therefore they want to prevent the other life so that He would not rise again and come back to life. They say to Pilate: Put out a guard. None of his friends, not even the women who followed him, may be at the tomb, but godless soldiers will be placed in front of it; indeed, they would kill the already buried man 1) again if he wanted to come back to life.
Even today, their insatiable hatred and lust and will to kill does not cease. The Jews still kill Christ daily, not only by will, but also by deed. For they murder many little children and boys of the Christians. In short, they are slayers for eternity. This, I think, Isaiah intended to indicate; and therefore there is a special emphasis on the word in the plural, "in his deaths," [XXXXX] so that he might make this insatiable hatred of theirs greater, that if there were a multiple death, he would never die sufficiently for them, but rather they would always tempt him to death again.
168. He was also buried like an ungodly man and suffers in the grave, and they think they have not punished him enough. In such a way we also suffer from them. So this rhymes with what follows. He suffers all this in life and in death. He is cruelly torn away from life, and even after his death he is guarded in the grave as an ungodly man, and as the greatest villain among all men who ever came to the face of the earth.
Although he has wronged no one, nor has there been deceit in his mouth.
All who kill him cannot find any sin in him; indeed, he sinned neither with words nor with works, but was both wholesome with his tongue and with his works. For Isaiah wants to give more to understand than he expresses in words, namely, that with every word and work he had wrought benefit. There was nothing in him that did harm,
1) Erlanger: kspultu und oeoiäant instead of: kspultuna und oeoiäSrsnt in the Wittenberg.
but all was wholesome; and yet he must die.
What do we boast about our sufferings? Christ's suffering is far more cruel in every way. The prophet omits nothing that serves to magnify suffering against the suffering of all men. And even if we look at human nature, that is, if he were only a mere man, it would still be an abominable and appalling cruelty. But so he had to be cruelly torn away from the laude of the living. He had become the sacrifice for us, therefore all the rage of the devil and the world had to fall on him and be spewed out against him; the devil had to let out all his rage against this person and pour it out on him, so that he would devour him completely.
Since there is nothing left for them to rage against, the Lord rises again and overcomes and devours sin, death, the devil, the law, hell, and all the evils that afflict us, so that there is nothing left of them. Therefore, whoever believes in Christ, sin, death and the devil cannot harm him. For the Son of God, our Lord Jesus Christ, has swallowed up all the ravages of the devil and what he spews forth with great splendor and glory. Therefore, whoever believes in Him, as has already been said, the devil is overcome, cast down and trampled underfoot, as it is said in Genesis 3:15: "The seed of the woman shall bruise the head of the serpent"; if only he believes. He sits at the right hand of the eternal Father; after he has died once, he dies no more [Rom. 6, 9.], yes, he now rules and triumphs over the principalities, which he has stripped of their armor, and which he has publicly displayed, Col. 2, 15. And we do this through him, Micah 2, 13. Although he [the devil] sets his teeth into the flesh, he lures against the sting in vain, and strikes with his claws at its iron-armored sides (ipsius ferratis).
V.10. But the Lord would thus smite him with disease. When he has given his life for a trespass offering, he will have seed and live to the end, and the Lord's purpose will continue by his hand.
I leave it to your own judgment, how suitably the Jews interpret this chapter of Isaiah of themselves, how they are in their present captivity, how it rhymes, and how true it can be said of them: "He opened not his mouth"; he sinned neither with words nor with works; likewise, whether they are taken out of fear and judgment etc. From this it is evident how beautifully they interpret the Scriptures. They drag the most holy words of our Savior by their falsification, which is not human but devilish, to their nefarious, shameful nature. They think that they are holy, innocent, pure and without any sin in regard to the Gentiles. Thus we Gentiles are unclean before them, since they are among themselves like the most wicked people, and the better the worse.
But all this happened 1) according to divine counsel and will. They should not have touched him in the least, not even a hair. But this was the cause of the suffering of the Son of God, namely that he suffered according to God's will. God willed it so. But as for the Jews, He did not will it, but only allowed it; as Peter Apost. 3, 18: "What God declared beforehand by the mouth of all His prophets, 2) how Christ should suffer, He fulfilled": "You crucified the same, 3) who was devoted to God out of deliberate counsel", Apost. 2, 23. 2, 23. God allowed it and wanted it to happen. Why? So that he would be a sacrifice for us. God wanted to crush the head of the serpent [Gen. 3, 15], that is, to destroy the kingdom of the devil, of sin, of death, so that the kingdom of righteousness, of salvation and of eternal life would be established.
This has been God's will. To the end, everything happened because God does not delight in unrighteousness, nor in sin, nor in death, but in righteousness, in faith etc. In this final cause God has his pleasure, and on the same he has had his purpose. The Lord wanted, and
1) Erlanger: aut instead of: buzzes in the Wittenberger.
2) Instead of prasdieit should probably be read prnsäixit. Vulgate: prasnunviavit.
Uuno ... vtzi. After this conjecture we have translated.
It pleased him well that he should thus smite him. They did not know that he was the Lord of glory, as Peter says: "You did it through ignorance [Acts 3:17], and even wickedly, but God turned it for the best. The good effect and the final cause is this: that you may obtain salvation. He sends the Holy Spirit that you should repent, that you may be helped, that you may be blessed, that you may be saved sApost. 3, 19. 26.]. The sacrifice has been offered, salvation has been obtained, the devil has been overcome along with sin and death: only accept it and grasp it in faith. For this is the will of the Lord, and therefore he hath wrought to destroy him.
If he has given his life for a guilt offering, he will have seed and live to the end.
175 He did not die and be buried, so that he should remain in death and in the grave, but in the beginning of the chapter [v. 2] he said: "He springs up before him like a rice, and like a root out of dry ground. The grain that is cast into the ground does not die, but to the end it is cast into the ground that it may bear fruit a hundredfold. Christ does not die to become ashes, but to fill the world with righteousness, salvation and life, to restore the kingdom of heaven. He did not die that He might perish, but that He might give His life as a guilt offering, as a sin offering, or as Paul calls it, a sacrifice, that is, an atoning sacrifice for sin [Heb. 10:12, Eph. 5:2]. This has been God's will that he would be a sacrifice, a propitiation, a ransom, a redemption, a payment for sins. For the wrath of God could not be propitiated and cancelled in any other way than by such and such a great sacrifice as the Son of God is, who could not sin. There were no other sacrifices by which God could be reconciled than this sacrifice when Christ gave His life for [guilt] offering. Yes, all the sacrifices of the Old Testament are antitypes (άντίτυπα) of this sacrifice of the Son
God, as the epistle to the Hebrews [Cap. 9, 24] speaks.
The word asham, which the prophet uses here, also appealed to the apostle Paul, Rom. 8, 3: "God condemned sin through sin"; and 2 Cor. 5, 21: "God made him who knew no sin to be sin for us." As it is said here, He who did no sin, so it is said of the prophet, "There was no deceit in his mouth," and yet he was made sin, that he might give his life for guilt (delictum), or, as we properly call it, for a guilt-offering. Thus Moses calls Asham the sacrifice itself, or the sacrifice for sin [Deut. 5:6.]. Christ gave his life, not par excellence for sacrifice, but actually for sacrifice for sin, that is, he made himself sin, our sacrifice. The grammarians dispute whether this is true if he thus gave his life, that is, through guilt or through sin; but there is nothing in it; that is, if he himself made his sacrifice, or made himself a sacrifice, that he thus saw the seed which had long life.
Thus he will have seed, and live into the length.
177 [Vulgate: Videbit semen longaevum, he will see seed that has long life]. This is what the prophet now and then prophesies of the kingdom of Christ, as it is said in the Psalms: In righteousness and judgment shall their children be established [Ps. 89, 15.], they shall dwell, and their kingdom shall endure forever. Likewise: Upon his throne thy children shall be for ever [Ps. 89, 5. 30. 37.], their seed shall flourish [Ps. 102, 29.], that is, the kingdom of Christ shall endure, his seed shall be propagated; as long as the sun shines, and the moon abideth, the propagation of that seed shall endure [Ps. 72, 17. 89, 37.f.]. So long will the procreation, or, as it is called, the seed last, until the whole church will be gathered, then this procreation or revival of the seed will cease. Then also there will no longer be a bodily nor a spiritual procreation; we will no longer teach, nor be baptized, nor believe, nor hope, but we will only love and be joyful, and enjoy eternal life and blessedness. This is what it means when it says that the kingdom of Christ will be prolonged.
of days (regnum Christi manere in longitudinem dierum). This he will have for his suffering, that his kingdom, as said, will remain and be planted and grow; it will be increased without end until the day when he will hand over the kingdom to God and the Father. But in the meantime he must reign [1 Cor. 15:24, 25].
And the Lord's nobility will go away by his hand.
This belongs to the previous words, of the seed that shall endure; because it was the will of the Lord that he should be broken. And therefore, when he shall have given his life for a trespass offering, he shall have seed that endureth for ever. And the will of the Lord shall go forth by his hand, and shall have good fortune, as it is said in Ps. 118:25, "O Lord, help! O Lord, prosper!"
These words include the terrifying tyranny and power of the devil, as he says below [v. 12] about the distribution of the plunder. There is no happiness, strength or victory against the kingdom and tyranny of the devil. Death robs everything, and the devil through death, and he is called the author of death.
Accordingly, the will of the Lord is called the victory and the divine work by which the work of the devil is destroyed and the prison is taken captive, and as it is said in the Gospel: When a strong man is overcome and bound, his robbery is snatched away from him 1) [Luc. 11, 22]. Likewise Christ says [Joh. 6, 39.]: This is the will of God, that the Son of Man is sent to redeem the human race from sin, from death, from the law, from the power of the devil. This will of God now proceeds happily. Why does he use the word: "It will go away"? Because of the violence and tyranny of the devil against the human race.
All monks, Turks and pagans toil with great zeal and lead the hardest of lifestyles with incredible effort;
1) Instead of cUripuerunt in the Erlangen edition will read äirixinutnr. The Wittenberg edition has here Luc. II, 22. according to the Vulgate.
712 L. XXIII, p16-518. broader explanation of Isa. 53, 10. W. VI, II42-II4S. 71Z
and the harder and stricter the way of life, the better they hope to escape this tyranny. But nothing happens happily, and it gets worse from day to day, as with the bloody woman [Marc. 5, 26]. The more nature tries to wriggle out of sin and death, the more it is repulsed and the deeper it falls under this tyranny. It takes a great deal of work for even a Christian who has been baptized and washed in the blood of Christ to break through and pass from judgment to life; what can a monk accomplish who wants to become blessed by his death, by his work, by his vows and devotions? There nothing goes; everything that one undertakes goes the canker course, as one is wont to say. The priests of Baal scratched themselves with awls until their blood ran [1 Kings 18:28], they sacrificed their sons and daughters. Ahaz, the exceedingly godless king in Judah, how astonishingly devout he was: he also did not omit any outward worship, that he might propitiate God. But the only means and the only way is Christ, by whose hand the Lord's purpose proceeds. Everything goes most happily for us when we take hold of Christ, "in whom are hidden all the treasures of the wisdom and knowledge of God" [Col. 2:3].
God's purpose and will does not proceed through our hands or works, but through Christ who gave Himself for our sins. Through him the Holy Spirit is given that we may break through, but not without effort or pain. For the flesh is like lead, and always pulls us down and back, and the devil puts obstacles in the way. Therefore, it is not with laughter, but with great struggle, with great labor, with great difficulty, with grumbling and rebelliousness of the flesh, although the Spirit is joyful and willing.
183. XXX, the will, the intention, the intending, the pleasing, generally means that which I want to do, "which I like to do, so that I may go around," as Solomon 1) says of the woman.
1) Here a significant corruption of the text seems to us. Instead of Roolskinstes, Solomon s?rov. 31, 13.j will have to be read, where the mentioned expression is found; in Ecclesiastes Solomon is nothing like that of the woman.
says [Proverbs 31:13], which also has its XXX, üud as Ecclesiastes says [Cap. 3:1]: "Everything that is planned (XXX) has its time." Nothing comes of it before the time; as it is also said: the year brings forth the fruits, not the field. If one wanted to sow in the winter, scl one would work in vain. Everything must happen in its time. The Latins say: Veni in tempore, quod omnium primum est [one must come at the right time, that is what matters most]. Cato 2) calls it "the opportunity". Thus it means XXX that which he has resolved to do,φ εύδόχησε, in which he is well pleased; as he says of his Son, our Lord JEsu Christo [Matth. 3, 17.], "This is my dear Son, in whom I am well pleased," έ" φ ευδό- χησα, that is, on whom all my purpose and will rest, "in which I delight my heart and see," as he says John 6:29, "This is the work of God, that ye believe on him." For this purpose he has sent his Son, that we should hear him [Matth. 17, 5.], and that through him all things in heaven and on earth should be restored, until the time when all things shall be restored, Apost. 3, 21.
184 In this Christ lies everything, all the treasures of the wisdom and knowledge of God [Col. 2, 3], and everything exists through Him and in Him; in short, everything must be summed up in Him, that is, all the purpose and will of God, everything lies in the Son, who became flesh and was revealed for our sake.
In this way, the work of the Lord continues and flourishes, despite the fact that Satan resists with all his strength and effort, oppresses all those who confess the Son of God with a single syllable, kills the prophets, apostles, martyrs, resists the confessors, has a large following (partem) in our flesh, so that it seems as if the work of God is hindered and does not flourish and does not take place. Just read the history of the church and you will see how many different ways this work is often said to be. - Immediately following should be read about: st ut I^oolosinstes: Omnts netto (P2N) Unket [num torapns.
2) In the Erlanger: onro instead of 6nto.
devil has been prevented. And yet the work of God always goes on happily, now already five thousand five hundred years, because it is written: "By his hand shall the Lord's purpose continue", although the contradiction is completely before our eyes. Look at the history, then you will say with the prophet [Ps. 119, 52.]: Lord, when I remember your works, 1) I am comforted. For your horses walk in the sea, in the mud of great waters [Habak. 3, 15.]. The devil hangs on the wheel, and prevents it. We must not wish for anything better than what all the godly have encountered from the beginning of the world. This is what happened to Adam, Noah, Abraham, to whom it seemed as if the Lord's purpose was not only prevented but also completely destroyed. But he breaks through; not by our hand, but by the hand of the Lord Jehovah himself it continues.
V.11. Because his soul has labored, he will see his delight and have fullness. And by his knowledge, he, my servant the righteous, will make many righteous, for he bears their sin.
Here again one sees the malice, the roguishness, and the terrible envy of the Jews, who have confused the division of these words and falsified the text. The seventy interpreters are worthy of hatred. For I cannot believe, nor is it true, that they have translated the Bible by inspiration of the Holy Spirit, for their vanity, malice, and intent to falsify the holy Scriptures are quite evident. Therefore, we must divide the text ourselves. Si anima sua se posuerit vel a labore, vel miseria animae suae, videbit2 ) et saturabitur [when his soul will have come to rest, either from the labor or the anguish of his soul, he will see his pleasure and have the fullness]. For the preceding text must agree and be connected with the following. The seventy interpreters have translated it thus, Si dederitis pro delicto etc. Et Dominus vult auferre de do-.
1) In the text: opkrum, but in the Vulgate and in our Bible: judieiorum.
2) Erlanger: vidkbitur instead of: videiüt.
lore animam ejus, ostendere lucem, justificare justum. But what is this? It is impossible that not also a beginner in the Hebrew language should see that the text was falsified with diligence, from pure malice. If the seventy interpreters have translated it in such a way, then they were the most obnoxious people, who only wanted to mock the king Ptolemy Philadelphus, who sought a translation with such great diligence and zeal.
They distort both the meaning and the division. I believe they have translated it this way for the sake of inducing the more abundant almsgiving: If ye give for iniquity, that is, if ye sacrifice, ye shall live long; and the Lord will take away the pain. This is not the opinion of the prophet. But how can they brazenly presume to invent a meaning according to their liking, and to change and twist the words of the text? Does that mean translating? Thus Isa. 9, 6: Vocabitur nomen ejus magni consilii, mirandus consiliarius. For these are their words, lest any man think as if we did them wrong: Kal χαλεΐται το όνομα άυτοΰ μεγάλης βουλής άγγελος, θαυμαστός σύμβουλος.
But this means to falsify with diligence and malice the clearest words, in which there is nothing dark or difficult. Instead of the six words: "And he is called" etc. Wonderful, Council, Power) Hero, Everlasting Father, Peacefors] they translated: Magni consilii angelus.
Thus do they translate, nay rather pervert, the most beautiful and consoling saying. This is what I command those who are concerned about the Hebrew language, that they take care of it and do not excuse or allow the dreams of those, as Jerome excuses the seventy interpreters by a public pronouncement (publica auctoritate). I do not excuse them, nor do I see that the apostles made use of their translation, although it can be seen that they read it, but they do not follow the falsification. Where they see that the seventy interpreters deviate, the apostles rather stick to the Hebrew text; as in the saying Is. 25, 8. where they translated: Death has devoured; Paul translated it rightly: "Death has devoured".
716 L. xxiil, st"-[2t. More extensive explanation of Isa. 53, 11. W. vi, ii48-nsi. 717
Although in this passage the word is written in such a way that there is still some semblance. But here their translation has no semblance at all, as anyone who understands only a little Hebrew can judge. This cannot be excused by saying that they did it out of ignorance, but the wickedness is undeniable and obvious.
189. Accordingly, the meaning is this, as the true text in Hebrew gives it: Propter laborem animae suae videbit [for the sake of the labor of his soul he will see], namely, with joy and with pleasure. For the Hebrew word here does not mean to look at something quickly and leave it again, but in such a way that one dwells on it, and remains with what one sees; as Virgilius 1) speaks: Juvat usque morari [It delights them to dwell long]. This is how we have explained it everywhere. That is, when the Lord's will shall proceed, he shall see a seed that liveth long, and such a seed, in which he shall have his delight when he seeth it; and he shall not only have his delight in it, but he shall see it many times, and be satiated with it. As it is said in Ps. 17:15 [Vulg.], "I will be satisfied when thy glory shall appear." Likewise Ps. 16:11: "Before thee is fullness of joy, and lovingkindness at thy right hand." 2) That is, with delight, and to see enough of it. That is, Christ will see the fruit of his suffering, his resurrection, how the church overcomes death, sin, the devil; he will see with great joy that sin is thrown to the ground, death is devoured, the devil is strangled. And not only he will be satisfied with this, but also you with him.
190) The prophet repeats again and again the suffering of Christ, as almost the whole chapter has been nothing but repetitions, but in such a way that he always adds something, namely, that he died for sin; that there was no beauty in him; that he was the most despised and unworthy of all.
1) Virg. ^6n., lid. VI, v. 487.
2) In the Erlangen edition there are three errors in this biblical quotation: enrn instead of MS; tnm instead of "only; ä "l66tntion6 instead of äkwetntioneg. The Wittenberg has improved these errors according to the Vulgate.
was the most precious. He bore our sickness and took upon himself our pain. The punishment is on him, so that we may have peace etc. Thus, although they are all repetitions, something is always added, as here: "He gave his life for a trespass offering, that he might have seed to last." His soul labored and was afflicted, that he might see joy, be satisfied with pleasure, and have fullness of joy.
The prophet marvels and marvels at the incredible importance of this thing, that the Father sends the Son, and at God's utterly pronounceable counsel, that he lets him be snatched away from the land of the living, and become the most despised and the least among men, for the sake of our sin. Therefore he is forced to make many words, and to strike out the matter. For the prophet Isaiah is very eloquent at this point, and can say the same thing over and over again in different words and in a different way. These are real orators who always say the same thing in new words and in a different way, and yet always know how to add something very emphatic. People of great intellect and eloquence can do this. Yes, he will see his pleasure, and indeed he will see his fill, and all his faithful with him, because he has become a guilt offering, because he has sweated bloody sweat, for our great benefit, and for his great joy. He himself, the overcomer, will rejoice, who is our life, our righteousness and our blessedness. We will give him thanks that he was torn away from the land of the living, died, and thus became an overcomer. But how will he be satisfied and see his pleasure?
By his knowledge he, my servant the righteous, will make many righteous.
Here again he gives him the name of a servant, since he is God and does God's work and fulfills God's will. "He, my servant, the righteous one, of whom he said above [v. 9]: "He has done no sin, nor has any deceit been found in his mouth," rather he has done only pure good, spoken only wholesome things,
There was nothing punishable about him: and yet this completely innocent young man suffers a cruel death. Now 1) he has been justified from sin by this death of his. He is innocent, an unblemished lamb, conceived by the Holy Spirit without all sin; but this suffering servant will not keep this righteousness to himself, but with this bruising, with which he has been bruised by God, as an innocent and holy one, with this servitude, I say, and with this obedience, he has not been a servant for his own good, nor for his own sake, but in this he has been God's servant, that he might also by this servitude make many righteous. This is the fruit of his suffering: he makes righteous and redeemed people free from death, from sin, and from the power of the devil. This is the ministry of this servant, that he may serve us in his suffering.
What is the way by which he makes us righteous? How, and by what means, do we arrive at the fruit and end of this work? By no other way, and in no other way, than through his soul or knowledge. This is also how Peter explains it, and rightly so: "Grow in the knowledge of our Lord Jesus Christ" [2 Pet. 3:18]. The seventy interpreters translated this knowledge by the word scientia. This knowledge is faith itself; not only the historical one, with which also the devil believes and confesses God, as also the heretics do, but it is a knowledge, which stands in experience, and a [more living faith. 2) This word ["to know" in the saying] means: "Adam knew his wife" [1 Mof. 4, 1.], he knew her through sensation, he learned that she was his wife; not through a mere speculation or historical way, but through experience. Therefore this very word is often translated by doctrine, that is, a true living knowledge; not by experience.
1) In the Latin editions: non, for which probably nuno should be read, this has already been assumed by the old translator.
2) Here again is corrupted text: et üäes sIZniüoat Noo vooaduluru. We have put a period after üües.
merely one through which I hear and tell something, but through which I grasp this knowledge, base myself on it, and follow it, because it penetrates the heart, that I hope and do not doubt, that I am calm, and from this I trust that Christ suffered for me.
194 Historical faith does not do this; it does not proceed to this experience, which is felt, and to this knowledge, which stands in the experience. He does say, I believe that Christ suffered, and also for me; but he does not seek to bring it about that he may feel and experience it. But true faith firmly holds [Hohel. 6, 2.], "My friend is mine," and I will take him with joy; as Simeon sings [Luc. 2, 29. 30.], "Lord, now let thy servant depart in peace." This was not merely seeing in imagination, but it consisted in experience, whereby the soul as well as the body is set in motion, and feels a renewal and living movement. The other faith hears, but the heart is not moved by it. He who is only a hearer of the word is like a man who looks at his bodily face in the mirror, Jac. 1:23. He who hears about Christ and does not have true faith, but only the foam and the outer shell of it, is like a man who goes away from the mirror in which he looked at himself. But he who truly believes, whose heart is stirred by the Holy Spirit, keeps it and is well pleased.
Therefore you see that the apostles made a distinction among faith, and spoke not of an outward, temporary, and inoperative knowledge, but of a true knowledge that tastes the sweetness of God, as he speaks here, in the soul; that is, through such a knowledge, which stands in experience, which is true and living, he will make many righteous. For this reason he died, for this reason he rose again, for this reason he fulfilled all things, for this reason he did all things, that you might believe in him and be saved.
By his knowledge.
196. it can be understood [seisutia also aotivs, because this belief certainly has its
The gift is that we accept this benefit with all our heart, and that the heart begins to marvel, that it feels another movement, not of itself, but of Christ. Is this true? he begins to wonder with great astonishment; I, a sinner, should believe this? Surely you look at Christ differently than before; you shall be satisfied in him and have your delight in him, and he in you.
He will make many righteous.
197 The prophet uses the word "many" for "all" according to Paul's way Rom. 5, 15. It stands in relation (in relatione): One has sinned, one is righteous; and many are made righteous. There is no difference between many and all. The righteousness of Christ, the only begotten Son of God, our Lord and Savior, is so great that it could make an infinite number of worlds righteous. "He will make many righteous," he says, that is, all. Therefore it is to be understood by all, because he offers his righteousness to all, which also all obtain who believe in Christ, according to the saying [Marc. 16, 16.], "He that believeth and is baptized shall be saved." And John 6:39, 40: "This is the will of the Father which hath sent me, that I should lose nothing of all that he hath given me; but that I should raise it up at the last day. And this is the will of him that sent me, that whosoever seeth the Son, and believeth on him, may have eternal life; and I will raise him up at the last day."
For he bears their sin.
198. This is again a repetition or expansion and prophetic verbosity: Why? What is the cause? The manner or form of this justifying is that one may know Christ crucified. The way of arriving at righteousness is that he makes righteous by his righteousness, not by your effort.
The reason is that he bears the sins of all, for no one bears his sins. It can also be understood of the remnants of sins; but it is better to understand it of the whole sin. The
Remnants of sin are in the saints, but they serve them for the best, Rom. 8, 28. If they only fight against it, sin does not harm them, although sin is present in the flesh and not dead. Therefore we must understand the whole sin under it. The prophet shows here a great eloquence and verbosity to indicate that he could not sufficiently inculcate this wonderful work of God, that the Son of God suffered for the wretched sinners.
Finally, this passage cannot be sufficiently explained: "He, my servant the righteous, will make many righteous. For He bears the sin of many." For it embraces the whole gospel, as in a summA, and has been very widely treated and explained by the apostles and evangelists, and by the true church, which made the beginning of it from the time of Pentecost, when nothing else was said and acted upon but this passage, "My servant the righteous. "etc. By faith in Christ you are righteous. The church that confessed this article remained in faith, and faith is lighter at one time and darker at another. He himself said [Matth. 28, 20.]: "I am with you always, to the end of the world"; without this article the church does not stand. Mahomet has devastated the church, and the pope has darkened the doctrine of faith; but where this article has remained, there God has preserved the church.
201 It is not necessary to indicate all that is written in the New Testament. The prophet diligently inculcates this suffering of Christ, that it was done for our sins, and yet nothing has been accomplished by it, not even today, except in the church. He speaks most clearly, not only of the person, but also of the cause, that he was smitten and suffered for our sins, that he might reject all things, the temple, the ceremonies, the law, and all human thoughts of righteousness, and that, excluding them, we might firmly hold that through this one Eternal we obtain eternal salvation and life, so that this chapter does not contend both against sin and against righteousness [works].
722 L. XXIII, 525-S27. interpretations on the prophets. W. VI, II56-II6V. 723
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.
This passage pleased our Lord Jesus Christ, and he intended it in the Gospel, when he speaks of a strong man with armor, Luc. 11:22: When a stronger man comes upon him, he divides the spoil. And this is a very lovely picture.
203. He does not speak of temporal power, as if the powerful also belong to this victory, but the power of a lord (potentia herilis) does not belong to this victory. For Christ does not abolish the household or the worldly rule, but rather confirms it through the apostles, Eph. 5, 33. 6, 4.: You parents, raise your children; you husbands, love your wives; likewise 1 Petr. 2, 13.: Be subject to the king, as your ruler, and to the captains, as the messengers from him; and Rom. 13, 5.: Be obedient for the sake of conscience.
Therefore, it is not necessary to think that the prophet, as the Jews foolishly dream, speaks of a temporal kingdom and of human spoils. For this passage has been repeated so often in this chapter: "For the sake of sin," "for the sake of our sickness," "for the sake of our iniquities," etc. And he does not say: "For the sake of poverty, for the sake of contempt. The sins, the death, our hell are too heavy and impossible things for us, which can neither be overcome nor cancelled by us.
I will give him great multitude to prey upon (Dispertiam ei).
205 He uses a word that is taken from warfare or the war camp, like Cap. 9, 3: "People will rejoice before you as they rejoice in the harvest; as they rejoice when they distribute the spoils. But he speaks of the distribution of a great spoil and a very great booty, not only of the kings, but also of the subjects with their princes and kings, and even of the entire
human gender, that's why he uses the words xxxx, xxxxxx. Because if there is only one
If the word "power" was intensiva (according to strength), he could have used other words that mean power, might, strength. Rabbim actually means "great", namely according to the quantity (quantitate) and nature; in German one speaks, "ein groß, mächtig Volk", with which not the personal strength, but the size and quantity, the strength of the peoples and kingdoms is indicated. Thus he speaks here, Azam "I will bring him a great, mighty multitude." Likewise it is also used by Abimelech, when he drove out the patriarch Isaac: "Testify of us, 1) because you became too mighty for us" [Gen. 26, 16.], not of the personal power or strength, but because he had increased and grown in armies, in the family and in people, who adhered to him.
But the personal strength is also included. Although it says more of the great multitude, as I have said, yet this personal strength is also included. For he hereby looks at the devil, at the world, at sin, at death, at the law; for we must make the victory of Christ an all-embracing (universal) one, because he has overcome absolutely everything that is great, strong, and many. We have an infinite number of devils against us, sins and death, Rabbim and Azumim [the great multitude and the strong], as above Cap. 9, 4. these enemies have been described by the rod, the yoke and the staff. Here are in fact and truth many strong and great ones, against whom Christ contends, namely not against the worldly regiments or against the household, for these he does not want to destroy; but he wants to destroy the works of the devil, namely the sins [1 John 3:8], and even to put away the law, although this must be understood correctly (in subtili intelligentia). How this is done, I have explained in the 9th chapter.
[§ 106 ff.] He must overcome the law of God himself; as the apostle says 1 Cor. 15, 56, because the law is the power of sin. This power must necessarily be destroyed.
1) Wittenberger: rsesäs sE; Erlanger: a ms nodis, while according to the Vulgate u nodis should be read.
724 L- xxw, 527-S29. broader explanation of Isa. 53, 12. w. vi, ii6v-ii62. 725
will be destroyed. For when this is destroyed, sin also is destroyed; but when sin is destroyed, death also is destroyed; when death is destroyed and abolished, all the power of hell and of the devil also is destroyed. Therefore says Isaiah Cap. 49:24: Can a strong man, a mighty man, a giant (gibbor), a Nimrod be robbed, or can the righteous man be loosed of his captives?
The Latin translator was afraid to use the word "the righteous"; he understood it above from the king of Babel [and instead of "the righteous" he put a robusto. But] it is that [to get rid of] 1) what the righteous has captured. And who can do this? It is impossible for us to rob the devil, and to wrest from the law its robbery, and to take the righteous tyranny which the law exercises against us, according to which we are also justly 2) condemned; as PaUlus speaks [Rom. 7:12, 13.], The law is just, holy, and good; but now that which is just has become to me 3) something evil. Therefore, what the law does, it does with the highest right. Who then can set free the captives whom the law, the greatest of all tyrants, holds captive? Christ answers [Is. 49, 25.]: I will save your children, namely the robbery or the booty shall be snatched from the tyrant, and those whom he holds captive.
Isaiah indicates "the strong" whom he had previously called "the righteous". Consequently, he does not speak of the Babylonian captivity, but of that redemption of which he likes to speak, by which man, the sinner, is redeemed from the law, from death and from sin; as Paul says: "The sting of death is sin" [1 Cor. 15:56]. Here are three enemies, which must necessarily be overcome, and when these are destroyed, the worldly regime and the household remain, namely, the law, the greatest tyrant of all, the
1) Inserted by us to give meaning.
2) Instead of: jn8ti in the editions should probably be read just". After that we have translated.
3) Instead of nainnL in the editions, the Vulgate should be read withü.
Sin, and death. When these, I say, are abolished, everything remains. The devil is the originator of sin, he has caused us to transgress; he also has the law for himself, which is his protector (patronus) by condemning the human race. Thus he has righteousness for himself, and rejoices that the whole human race is also condemned by the law, because he himself is also condemned. Who will redeem here? I," he says, "will redeem and water your enemies with their own blood. These are words of the Lord in Isaiah Cap. 49, 25. 26.
This is how I understand the passage there. I will give him the kingdom of the devil, of sin, of death for a prey, and he himself will distribute everything. The Jews understand it of the Messiah as an instrument. But Isaiah considers him to be the Lord who does the very work that the Father himself does, that is, he himself will distribute all the spoils, the prey of the strong. There are two personalities, but one and the same work of him, who hands out this robbery of the terrible and dreadful devil, of sin and death. These are great and strong for me. I will distribute the kingdom of the world and the power of the devil; and he himself will also distribute the booty, the victory and the glory, because he will be called the conqueror of death, sin, the law and all evils.
210. Behold what a tyrant the law, sin, death is; its power is great, the multitude of those who die and sin is infinite etc.
Therefore, this is a different conqueror than Hercules or Theseus, who will slay other monsters than lions and bears. Here the lions are sin, death, the devil, the evil conscience, the charge of the law. But how will he execute this? By dying for the sins of the whole world, and by his death acquiring the Holy Spirit, and pouring it out on the world, and dividing the spoils of death, of sin, of the law, of hell, of the devil; he will deliver from the law that accuses, from the evil conscience. But it will be such a deliverance that I will not be frightened by the memory of all the sin, nor by the figure of death,
nor ask after the devil, but that I may also mock the law and say: Thou law, accuse me not; I am not thy debtor or a debtor. You death, you devil, grab yourself. Why? For the sake of my satisfaction, or for the sake of my record? Not at all; but for his sake, of whom it is said, He hath borne their sins; the devil, sin, and the law, which accused and condemned, is overcome, and liberty and safety are obtained through the Son of God, who died for me, who became a curse for me, who bore my sins. Thus he will distribute the many spoils of this tyrant. Isaiah constantly inculcates and diligently repeats this.
Therefore we are to learn that salvation does not come about because of our righteousness or works that we have done, but according to his mercy he made us blessed through the bath of regeneration and renewal of the Holy Spirit, Titus 3:5. The apostles agree with each other on this and treat this lesson exceedingly well.
When we hear and believe that these promises are fulfilled in this Son of God, we receive the Holy Spirit, who makes our hearts joyful. He who learns this has this benefit, that he may rejoice, be glad, and mock the law and death besides: "Death, where is thy sting?" [1 Cor. 15, 55.) Then shall we divide spoils, and mock the law, saying, Thou art indeed good, but thou shalt not accuse me. Against this the law says: Are you not in the -sinful flesh? It is true, but I am righteous, not because I am a child of Adam, but because Christ, the only begotten Son of God, has borne my sins, and is wounded for my iniquity; him I set before thee. There it must fall silent; it does not accuse him, nor does it condemn him. Yes, the Christ, the Lord over all, has the power to accuse and condemn the devil. For he was unjustly killed according to the judgment of the law. Therefore he jumps back and says: "I cannot do anything to you, since you believe in Christ. I hear this and accept it in faith, and by persevering in it I am saved. Because the law is so
Christ must suffer if he does what is due. 1) He is wounded, he has suffered, he has been beaten, he has also given his life to death, and has been counted like the transgressors, he has become a curse. Then the law came upon his neck.
214. Effundere animam suam in or ad mortem [to pour out one's soul in or to death] is a Hebrew expression, like a sack being poured out, or a vessel being poured out purely, that this is the opinion: He gave his soul so deeply to death that not a drop of life was left; that is, it was not a pretense of death, but he truly died, like another man; the truth of his death is not based on false opinions, as it is said that Mahomet did not die, but was taken away. And some heretics have pretended that Simon of Cyrene was crucified instead of Christ; but this person, who was the arm of the Lord, died completely and truly. These things are not easy to believe. The heretics argue, as it has just been said, that he did not truly die. But Isaiah affirms that the true God and man died.
Therefore, everything (except his own sin) is actually attributed to him, 2) which belongs to human nature, because in his most perfect human nature he died perfectly, suffered, was scourged, and was tempted in the most perfect way, just like us.
Thus he is also the greatest sinner, that there is none greater in the whole human race than the Son of God, so much so that he is also called sin itself; yes, the sin offering, the curse, the sweep offering, and, as Isaiah [v. 10] speaks, the guilt offering for sin. So great a sinner is Christ, yet so that this must be understood, not of his own sin, but of another's, that is, our sin, even as he has often said above [v. 5.], "He is bruised for our iniquity, for our sin's sake."
1) In the editions: tzuis tarn InäiZna tacit, xutitur, vulusrutus etc., which seems to us to be meaningless. Instead we have assumed: Huiu slex] turn inäiAuu kucit, sOtiristus] putitur. Vulnerutus etc.
2) Instead of trikuuut, triduuntur will be read.
Sin is ours, it was something foreign to him; he did not have sin, nor did he commit it, it became his own because of love, so that he loved us. This he bore, and for the same he suffered, as if he himself had done it, since he was quite innocent and quite undefiled. He was the Lamb who was foreknown from the beginning of the world, the Seed of the woman promised to Adam and Eve immediately after the fall of our first parents, that he should bear and take away sin, which was actually not his, but ours; as he speaks in the Psalms [Ps.. 51, 3. 6.] "God, be merciful to me"; [Ps. 41, 5.:] "heal my soul, for I have sinned against you"; [Ps. 40, 13.:] "My sins have taken hold of me." Everywhere he confesses the sin of the whole world as if it were his; but, as has already been said several times, it was not really his, but it was made his own sin, namely through the immeasurable and inexpressible love, according to which he wanted to become a sacrifice for us.
These are such great things that the prophet rightly exclaims [v. 1], "Who believes our preaching?" that the only begotten Son of God not only becomes a man, but also becomes the greatest sinner instead of all men; that all who believe in him are free from the bondage of the law, from the supreme right of the devil, sin, and death. Therefore he was subjected to the law, to sin, to death, because he was not a debtor, but a Lord over them all. There the immeasurable love was poured out, which cannot be sufficiently considered and praised by any creature.
219 Therefore he came, that he might divide the spoil, that he might redeem many nations. And this he deserved, not only by his own power, being righteous, but also in a righteous way and with justice, which fell upon him, so that he condemned the law, accusing him as a sinner, rightfully, and also redeemed us from the curse of the law, because he stepped on our side and was joined to us. And before God he takes all sins upon himself. So the law accuses him, and condemns him as a sinner. But since it thought it had condemned him
and now condemned to death so that he could not escape, he rises again as the conqueror of death and puts the law on the cross, Col. 2:14.
And is counted equal to the malefactors.
This is the real power of the law, that it condemns only the wicked, not the righteous. And the son of God is counted as equal in all respects to those who were condemned according to the law. According to the law, he is called an evildoer, an ungodly man, an abuser of God, who sins against the law, who is put between two murderers, and that is as much as if he were put among all. Therefore, he is counted as equal not only to these two, but to all evildoers. The law imprisoned him and locked him up; so death, sin, the devil, and hell consider him an abuser of God and condemn him as such.
But what happens? They hear the one who has risen from death say: "I am the Son of God, I am innocent and righteous; you deceived Adam in paradise, I took upon myself the sins of the whole human race, and I made myself a sacrifice for them. What right do you have over me [, Satan]? I did not know that you are the son of God. But you have felt it that I am innocent and God's Son; as he is forced in the Gospel to confess him for the righteous and holy one, saying, "What have we to do with you?" etc. [Luc. 4, 34.] Why then didst thou kill me? I thought you were like John the Baptist, or another holy prophet. So one master comes upon another. There Satan and death are forced to confess: We have sinned, we have accused an innocent person, we have killed one who has done nothing wrong. I, Law, have counted the Son of God as equal to the other murderers. Therefore, hear that you are condemned again, and you must confess that an innocent person killed you, so that you have not only sinned against an innocent person, but against the Son of God. Thus death has killed itself, the devil has strangled himself, and hell has robbed itself. This is it.
what Isaiah Cap. 49, 25. 26. says: I will help your children, and I will feed your enemies with their own blood. The devil, death, and sin wear themselves out, because they are condemned before the face of God, according to their own pronouncements and judgments. Consequently, they cannot kill us in Christ who believe in Christ.
This victory, which is obtained through Christ, is a marvelous work in the incarnation of Christ, which is an unspeakable gift, and such counsel as cannot be spoken of; yet it must be spoken of, inasmuch as faith and eternal life must be confirmed thereby.
And he has borne many sin.
The prophet repeats the same thing. He is numbered with the transgressors; he is a sinner, he bears all sins, that is true; but Isaiah says: He is a marvelous sinner, in that he is a sinner, he bears not his sins, but those of others. Other people do not. All men are righteous, there is no sin or death in us. The Son of God alone is a sinner, an offender, guilty of death, under the power of the devil and hell, and no other besides him.
224. Therefore, we should not look at ourselves and not consider our sins, but act as if we knew nothing about them, and turn to this special Michael, that is, one who is "like the Lord; In him we are to believe and know 1) that he has borne our sins; and not only this, but also that he has risen from death, ascended into heaven, and is seated at the right hand of the Father, pouring out the Holy Spirit, and making all holy and righteous, giving life and righteousness. When you see this, you see nothing of sins; he was counted among the transgressors for us, he rose from the dead for us.
(225) There is therefore no sin in Christ or in us believers. In the flesh it has not yet been completely swept away, but it will be
1) Erlanger: oreäirnus and seimus; Wittenberger: oreäamus and seiunius. We have followed the latter reading.
But our head and most distinguished part is Christ Himself, in whom we will be completely without sin and death according to the body, when the worms have already consumed this death, sin and misery of our body.
Isaiah adds these words so that we may see that he bears the sins of others, not his own; and that he does these wonderful works, not for our righteousness, but for his suffering, and therefore he repeats the same several times. And this he does not do without an important cause. For he does it so that we may know that this was God's counsel, that we are not justified by our works and virtues, not by the law, but only by faith in this Christ.
227 Isaiah saw how the Jewish people boasted against this doctrine of the law, the temple, the priesthood, that is why he often repeats: "He is broken for our sins" etc. We see how difficult it is in the worldly regime with legal justice and that of the jurists, not that the same is evil; for the law is good [Rom. 7, 12], but for him who uses it lawfully. The abuse is evil because the hypocrite boasts of his righteousness and wisdom as a thing that is valid even before God. Therefore the prophet says [v. 1.), "Who believes?" Oh how few! Not the wise, not the righteous, not the great, but the fools, the sinners, the tax collectors.
Thus the world seeks only its outward (formal) righteousness, and uses it, which it has acquired by its powers, although it is also small, small and weak; and opposes all the sayings of works, which it can only muster, as: "Give alms, and all will be clean for you" [Luc. 11, 41.]; likewise: "Make yourself free from your iniquity by doing good to the poor," Dan. 4:24, so that she might overturn these and similar sayings of Isaiah of Christ, and claim that her righteousnesses are sufficient for sins; and not only for her sins, but also for the sins of others, in that her righteousnesses swallow up the sins of the world, like the Lamb of God.
229. such things we have also resisted
732 um. [ss f. 16" f. Short interpretation on Isaiah, Cap. 54, 1. W. vi, 1171-1174. 7ZZ
We did this by affirming that we were doing enough, first for our sins and then for the sins of the world. We did not pay attention to those exceedingly bright suns and shining flashes, in which it is said that all are sinners; none is righteous, Christ alone is righteous and the conqueror of sin. Therefore, if you want to overcome sin, look to him as if there were no sin in the world, but to this Lamb of God who bears the sins of the whole world.
And asked for the wrongdoers.
This text is also against the Jews. He has endured such great injustice, he has not committed any sin, he is punished as the most innocent, he has shed his blood as the most innocent, and yet, according to the judgment of all, he is considered a rebel. This is very painful. And yet he does not desire revenge, his heart does not think of it, he does not curse, he does not wish that his crucifiers should be condemned or punished for the sake of this very most heinous sin but
forgives them also this. He returned these sins to Himself, all the sins, not only of the whole world, but also the sins of those who crucified Him, as He tells Luke Cap. 23, 34. He says: "Father, forgive them, for they know not what they do."
This is not the way of men or the habit of the world, since people die with indignation and at least with the desire to avenge themselves. But here the Son of God shows Himself differently by praying for His crucifiers, as the evangelist reports. His heart is full of love, mercy and compassion. He is gentle and serene, he wishes and thinks all good for them. For the more they hate him, the more they rage, the more poisonous their hearts are, the kinder he becomes in his heart toward them. But who believes that?
232 So much for the fifty-third chapter of Isaiah. Let us give thanks to God, the Father of our Lord and Savior JEsu Christ, and fervently pray that God will confirm in us what he has given us and what he has worked in us. Amen, Amen.