V. 1. Come now, all you who are thirsty, come to the water.
The prophet has so far taught in many chapters what Christ, likewise, what the church fei, namely an assembly of those who adhere to the word, not to visible things. He comforted them with various promises against the sorrow of the cross. Now he also exhorts them to be diligent in the word, so that they do not fall into contempt for the word or disgust with it, which challenge is the most harmful and vilest of all, from which all heresies have arisen.
Therefore, it is necessary that we be kept in the constant use of the word and beware of the most harmful conceit, as if we understood and knew the word well enough, as many imagine nowadays. But godly hearts believe that it is God's Word, and that it is inspired by God through the Holy Spirit. Therefore, they have reverence for its majesty, and desire to be disciples always; they do not grow weary through constant reading. Therefore, they are far from being tired of the same thing, and every day they bring a new fervent desire for the word, from which others, as full forests, are disgusted. Therefore, this encouragement of the prophet is necessary, according to the teaching he has presented above [Cap. 54].
The first part of this encouragement is this: Follow the gospel which is offered to you freely, and which offers eternal righteousness freely. All other teachings, all other righteousness, are brought about with effort and expense, and yet are of no value.
Both, wine and milk.
4 This is the other price of the word by which he exhorts us, that the gospel is a doctrine profitable for all things, that every man may find a remedy for his need. For because in the
If there are weak and strong in the church, "wine" is given to the strong, who are tormented by the temptations of sin and death, for their comfort. But to the ignorant and weak, "milk" is given for their nourishment, so that they may be instructed and taught.
V. 2. Why do you count money when there is no bread? 2c.
(5) In these words all other religions, doctrines, and works are refuted and abolished, because all religions, all doctrines, and all works, except this doctrine of grace, are vain, and yet laborious, which do not quiet the heart, but afflict it. But we should note what he says here about all righteousnesses that are apart from grace, namely, that they are laborious and yet futile, as we have learned under the pope.
Listen to me.
6 The third prize is that the teaching of the gospel alone gives life. For he says: If you do not hear me, your soul will not live. All other teachings, all other doings kill. Consequently, the righteousness of Moses, the righteousness of all monks, priests 2c. Death and destruction.
V. 3. For I will make an everlasting covenant with you.
7 He obviously abolishes the old covenant and promises a new one, namely,
The certain graces of David.
This is the covenant of grace and forgiveness of sins. For there is an emphasis in the word "grace," which he sets against all merits and works, that we should know from it that our righteousness is a gift of grace, free of charge.
9 But that he adds, "the certain ones," by this he sharpens the encouragement. For the
The fearful and weak hearts are always afraid that such great promises (because they are offered in mere words) will be in vain and deceive those who believe in them. So that he may counsel our weakness, he calls them "certain graces," that is, true ones, which he will keep true and fulfill as they are believed.
10 Here one can make the contrast, and deny this statement: "certain" to all other doctrines and righteousnesses, that they are not certain, but deceive.
11. further, so that one might not understand bodily promises of the land of Canaan, therefore he adds: "the certain graces of David", so that he might distinguish the graces of the new covenant from the graces of the old covenant, according to which he promised the land of Canaan to the fathers [2 Sam. 7, 12. Apost. 13, 34. Ps. 89, 25.ff.].
V. 4. Behold, I have set him as a witness to the people.
12. Until now he has encouraged the Jews. Now he says that this grace shall be extended to the ends of the earth. Not only you Jews shall be made fat, but also the Gentiles. Consequently, this new covenant will extend farther than the old. But there is an emphasis in the word "witness," for a witness is one who speaks. Since Christ is to reign among the nations, he is set up as a witness and is to rule through testimony, that is, through the preaching of the gospel. In this way everything is built on the word, not on present things.
V. 6 Seek the Lord, because he is to be found.
(13) The fourth part of the exhortation contains threats, as if to say: I have praised the benefits of the gospel to you; now, if you are not moved by your benefits, at least be moved by the danger and harm that will come to you. For if you do not accept the word now, it will be taken away from you; afterwards all your efforts will be in vain. You will seek, but find nothing; you will call, but no one will hear you 2c.
(14) Thus we also exhort people today to accept the present light. For there is a danger that the word will soon be snatched away from us again, and that there will be no certain teaching anywhere in which people can be instructed. The Anabaptists and others are already paving the way for this. For Satan does not sleep, and we live in the highest ingratitude.
V. 7: Let the wicked forsake his way, and the transgressor his thoughts, and turn unto the Lord; and he will have mercy upon him, and upon our God: for with him is much forgiveness.
(15) The ungodly and the unrighteous are the most apparent saints, and in sum, all those who do not keep this mercy by grace and the righteousness of Christ. Now although this is the most lovely promise with which he admonishes the ungodly, it is generally in vain with the ungodly, because they do not want mercy and forgiveness, but to be righteous. Therefore we must first do this, that we recognize the sins. If we do this, grace will not leave us.
V. 8. For my thoughts are not your thoughts 2c.
16 This is a refutation of the adversaries who, when they hear these promises and exhortations, oppose their merits and the works they do, like the Pharisee in the Gospel: "I fast twice a week and tithe everything I have" 2c. Luc. 18, 12. Here these pompous people make the objection: Are these not good works? Therefore God answers here: These are your thoughts, he says, but I think quite differently. Therefore, let your thoughts go, and despair of your strength, and look to mercy by grace, and you will attain to my thoughts, that is, to my righteousness, by which I make you righteous by grace and for nothing. For there is an emphasis in the word "your," namely, which the Holy Spirit has not wrought in you by the word, but which you have devised yourselves, however good they may appear to be.
746 L. xxm, 1-4-177. interpretations on the prophets. W. vi, iiM-nse. 747
17 This is a very strong refutation, by which he condemns all human thoughts of God and of the righteousness of God; for he does not speak of the thoughts of an adulterer, a fornicator, a thief 2c. For what would it be necessary to condemn that which otherwise condemns the whole world? Therefore, the distinction that God condemns only the evil thoughts and not the good ones is inconsistent. For the thoughts of one's own righteousness are very holy thoughts according to reason. This also shows how beautifully the adversaries set up their doctrine of free will. For God says without distinction, "Your thoughts," they may be good or evil, "are not my thoughts."
V. 9. But as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
He condemns all our ways, deeds, devotions, and works because they are earthly, and demands heavenly things in exchange, that is, Christ's mercy and righteousness, by grace and for free, by which alone we are saved if we take hold of them in faith.
19 Furthermore, he does not call "his ways" a way of provision, but of righteousness, by which we are to be made righteous. For it is a twofold way. One way is ours, which man seeks and prepares for himself by his own powers and actions. The other is the way of God, which is not prepared by us, but by John the Baptist through the Word [Matth. 3, 3], so that the Lord may do and work everything in us. This is the way, when one believes with all his heart that Jesus Christ has done enough for us on the cross and has given us his merit. This faith is followed by worthy fruits. But this is done in us by the Holy Spirit. Therefore, whoever has not been imprinted by God through the Holy Spirit cannot endure. Thus, above and beyond the virtues practiced in worldly government and in the household, he requires a divine power, namely, that we accept the grace that is offered and given to us freely.
V. 10. for as the rain and snow 1) fall from heaven.
20 The exhortation goes this far. Now he instructs the weak that they should not be offended at the lowly character and foolishness of Christ, who is afraid to do such great things by the voice of man. For if you look at the word, you will not see any power in it. For the mouth of man, not strength nor weapons, sustains this kingdom. That is why hearts are shocked when they hear that such great things are to be accomplished through the word. Therefore the price was necessary, which he treats in a suitable simile, by which he attributes everything to the word. That the earth brings forth fruit, the glory is not to be ascribed to the earth, but to the rain and snow. In the same way, the Word works in us to make us fruitful and do good works, after we have been justified by trusting in the mercy that the Word presents to us.
V. 11. So shall the word that proceedeth out of my mouth be: it shall not return unto me void, but it shall do that which I please, and it shall prosper when I send it.
21 Therefore let us follow this word, and the Holy Spirit will also be given to us, who will be powerful in us.
Furthermore, the word "mouth" is not to be taken for an invisible mouth, but the mouth of Christ is the mouth of Peter, Paul, and all those who speak the word of God. It is impossible for the church to be without the word, and the word without the church.
(23) The fact that he says, "He shall prosper when I send him," indicates that the word will bring righteousness and salvation to us. But this does not happen without trial and the cross. That is why he added: "He shall prosper." As if he wanted to say: As much as he is resisted by the world, by Satan, and by your conscience, he will still succeed.
1) In Latin: nukes instead of: Beekeeper st nix in the Vulgate and in our Bible.
7^8 XXUI, N7-I79. Short interpretation on Isaiah, Cap. 55, 12. 13. W. vi, nss-E. 749
V. 12. For you shall go forth rejoicing.
24 He alludes to the exit from Egypt. I will bring you out in joy from the new Egypt, from death, from hell, from sin, and from troublesome righteousness, into the kingdom of grace and forgiveness of sins, that you may have everlasting joy in the Spirit. Before, when you were under the law, everything was full of sorrow and trouble, because the heart was not at rest; but now, through faith in Christ, you shall have peace and joy.
(25) But we can see from our joy the lack of our faith. For as strongly as we believe, so strongly must we also necessarily rejoice. But this joy is in tribulation, that though we feel sins, want, persecution, 2c. yet we say, What do I ask? I have Christ; the One is to me instead of all the treasures of the world, as we read of a Roman citizen who, when deprived of his goods and driven into misery because of faith in Christ, said, "At least Christ you will leave me! To him it seemed during his bodily affliction "as if all the mountains and hills were rejoicing before him with glory.
V. 13. Firs shall grow for hedges, and myrtles for thorns.
26. there will not be left in the church vexatious and unfruitful hedges and thorns; that is, the unfruitful and harmful statutes of men will be eradicated. There will not be sorrowful consciences, but useful, fruitful and tall trees will grow up. There will be useful people and many good works in the church. Furthermore, all this happens through the rain, that is, through the Word.
And to the Lord shall be a name and an everlasting sign, which shall not be cut off.
27 Christ's name is this, that he should be a Beatificator, justifying by grace and freely, condemning all our works, and giving us his works. Where this name and this teaching is, there is a sign of Christ's presence. The Augustinians, Franciscans, Dominicans and others have lost this name 2c. because they have something else by which they want to be blessed, namely their rule and their vows. But this name of Christ shall be eternal, which the gates of hell shall not cut off, as it is written in the Christian creed: "I believe one holy church" 2c.