(1) We have often remembered that the office of the prophets is twofold, the one to exhort, correct, and punish the people of their time, which is the preaching of the law; the other to prophesy of the future kingdom of Christ.
2 Since the prophet has acted as a preacher of the law in several chapters, he now turns again to the preaching of the gospel, and prophesies of the future kingdom of Christ or of the church, and says: "A great light is coming," that is, the word of the gospel of Christ, who suffered and was crucified for us, "which enlightens all men who come into this world," [John 1:9] both Jews and Gentiles. But he adds how this light is so quickly spread among all, namely through the ministry of preaching. Therefore, the church is multiplied to an extraordinary degree, it grows and is adorned. Those who join it are preserved; those who do not join it perish. After that he also adds the promise that it will happen that also those will come to the church who have persecuted it. Therefore, in this chapter he does not speak of anything else but the church.
3 But it is a glorious prize of the gospel that he calls it "a light. For where the gospel is not, there is no knowledge of sin. Where there is no knowledge of sin, there can be no righteousness. Where there is no righteousness, there is no life. Where there is no life, there is death. Where there is death, there is sin, hell and the devil. And that he says, "Arise" (surge), means that through Christ we are raised from the dead, from hell, and from sins.'
rise to life, glory and righteousness.
Therefore, it is the greatest things that human reason cannot comprehend; it even resents the fact that such a great treasure is enclosed in the sound of the mouth. Therefore, the prophet uses a somewhat strong word: "Arise," he says, "let not the despised figure of the word endure you; do not be offended by the fact that so few follow the word; do not be deterred by the inconsistency that it offers righteousness without works by faith alone. For these three things make the gospel despised.
V. 1. for your light is coming.
There is an emphasis in the word "your". As if he wanted to say: The gospel is "your light", not only because it is promised to you, but because you alone will follow it. For all others hate it by nature and abhor it.
And the glory of the Lord rises upon you.
6. "The glory of the Lord," that is, the eternal things and treasures, the eternal righteousness, wisdom 2c.
Furthermore, these glorious praises contain a secret encouragement that we should listen to the word of God diligently and with the greatest eagerness, and learn to despise everything that is splendid, precious and famous in the world in comparison with the gospel. For in the Gospel all divine treasures, yes, even the Godhead, are offered to us, so that we may become God's children 2c.
V. 2 For behold, darkness covers the earth.
(8) He makes the matter great by comparison. As if he wanted to say: Look at all the others who do not have this light; they are nothing but "darkness" and "obscurity. But we must notice here that he calls that darkness which the world admires as suns, namely the righteousness of the flesh, the laws, both divine and human, all the deeds and works of men. For although the kingdom of the world is also an important kingdom, it is nothing when compared with the kingdom of Christ, which pours out upon us through the gospel all that there is of divine goodness. But it must be remembered that this must be taken in spirit and in faith. For in the sight of the world there is nothing more contemptible, inferior and harmful than the teaching of the Gospel.
He who rises above you is the Lord.
9 Not Moses, as before. For the gospel offers Christ Himself as our righteousness, salvation and redemption. The words are simple, but greater than a human heart could grasp. For we hardly understand the firstfruits.
V. 3. and the Gentiles will walk in your light.
10 Here he abolishes the whole Moses and spreads the holy people beyond the borders of the synagogue. The law was limited in certain ceremonies of this people. But this light will spread further. Therefore, it must necessarily be a different teaching than the teaching of the Law had been. It is not a light of the Gentiles, and yet he says that the Gentiles will walk in it.
V. 4. These all gathered come to you.
11 These words indicate that the gospel will be proclaimed throughout the world. Therefore, this cannot be understood in the letter, fleshly way.
V. 5. The crowd by the sea.
12 Thus he calls the multitude of the heathen who inhabited the oerter by the sea and the isles of the midland sea.
V. 6. Midian.
Midian is toward the Red Sea, and Ephah is a part of happy Arabia. But it indicates that it will happen that these peoples will come to the church through the preaching of the gospel.
They will all come from Saba.
(14) Although they did not all believe, the gospel came to all of them.
They will bring gold and incense.
(15) I take this to mean in general, that is, they will use their wealth to help the church. This general statement also includes the wise men from the east, Matth. 2, 1. 11.
And proclaim the praise of the Lord.
(16) This is the sacrifice of Christians, namely, praising God, confessing the gospel, and teaching others. Otherwise, we cannot repay God for His good deeds in any other way.
V. 7: All the herds of Kedar.
That is, "Kedar" also uses his wealth to help the church. However, he calls them "herds" because the Arabs were devoted to cattle breeding. For "Kedar" and Nebajoth are parts of Arabia.
They shall be sacrificed on my pleasant altar.
The altar is Christ; the priests are those who teach the gospel. These kill and slay all that is glorious in the world, the righteousness and wisdom of the flesh. For the gospel punisheth all for sin. According to this we are especially, each one for himself, priests, in that we daily slay our old man, as Rom. 12:1 is said. This passage clearly contains the abolition of the sacrifices of Moses and the whole law.
For I will adorn the house of my glory.
19. as Paul says, "your body is a temple of the Holy Spirit who is in you" [1 Cor. 6:19.
adorned with various gifts of the Holy Spirit, such as a good conscience, as well as the ability to teach, comfort, punish, and remind others.
20. Furthermore, this adornment of the Christians is so covered with sins, shame, contempt, and other things, that it cannot be seen by the ungodly, as it is written, "The ungodly does not see the glory of the Lord" [Isa. 26:10]. For the ornaments of this house are very spiritual, and cannot be seen with carnal eyes, namely, man is afflicted with sin, with meagerness, with shame, with blasphemy 2c. Thus Christ, hanging on the cross among the murderers, is also a house adorned with the most beautiful ornaments, but hidden, and very much concealed from the eyes. For through this ugly form of his, in which he hangs there, shines the highest patience, the highest love towards us, the highest obedience towards his Father, the life given, the death killed, the hell made empty. Thus, in the most extreme hardships, Christians are showered with light, with life, with righteousness, and are, in a sense, gods. But if one follows the outward appearance, they seem to be devils.
V. 8. Who are they that fly as the clouds?
The prophet joyfully bursts into a very sweet question. Dear God, he says, how great will be the power of the Gospel? how quickly will it penetrate and pass through the whole world? We prophets are hidden here in a corner, as it were, but at the time of the Gospel One Apostle will fill the whole world.
22 He compares the apostles to "clouds" because of the power and fruit of the word. He compares them to the "doves" because of the fast run in which they fly "to their windows", that is, to their people, where they find listeners.
V. 9. The islands are waiting for me.
(23) This is the cause of the gospel's running, namely, that the troubled consciences thirst for this doctrine, on which they can safely and surely rely, as has happened to us.
is because we were oppressed by the tyranny of the Pabst, and because our conscience was constantly troubled in our very hard efforts and work. Thus says Christ [Matt. 11:12], "The gospel suffereth violence, and they that do violence unto it snatch it away." For the gospel is a word of life and righteousness; therefore, if it is to bear fruit, it is necessary that it have a suitable workshop in which these things can be practiced, where sin and death are.
Together with their silver and gold.
(24) I take these words in the same way as above [ยง15], that they will feed and maintain the church with their wealth. And this they will do "to the name of the Lord"; not for their own glory, but to give thanks to God; not to obtain righteousness thereby, but for the testimony of their gratitude. Thus he distinguishes the church from all other religions, which do everything for the sake of their own name. But the Church alone praises the name of God both by doing and by suffering, and does not look to merit, for it is already righteous beforehand.
V. 10. Strangers will build your walls.
The church will grow, even against the will of tyrants. Thus Augustine, Hilarius and other strangers have rendered exceedingly great services to the Church. For "the walls" of the Church are not wood and stones, but good shepherds and bishops who take care that the Church is fortified with the word of God against the heretics.
26 In adding, "And their kings shall serve thee," he speaks not of the bodily servitude with which the Roman Pontiff subjected kings and princes to himself, but of the spiritual servitude that kings will obey and believe the gospel, which proclaims forgiveness of sins to the afflicted and threatens death to the unbelieving.
For in my wrath I have smitten you.
So far he has described the church as it is from within and in spirit. Now he also describes the outward appearance, namely that it is clothed with a garment, which is
"The wrath of the Lord" means, so that the world says: This people does not have God. For this is the foolishness of God, wherewith God deceiveth the world, and putteth to shame the wisdom of the world. For it is not seen that the church is holy, but it is believed that it is holy. But this is the wisdom of Christians, that we can believe that we have forgiveness of sins and a gracious God, under and in the midst of wrath itself, and that we thus keep the word in the most severe temptations, and do not let it be torn from our hands and hearts, however much Satan and the world rage against us.
And in my mercy I have mercy on you.
28 He opposes mercy to wrath. I have smitten thee," saith he, "according to outward appearance, but in fact and in truth I have had mercy upon thee. For the cross, with which I hurt you, seems to be a wrath to you. But I come before thee, and remind thee that I smite thee not because I hate thee, but that I may multiply thee, that I may have mercy on thee, and that I may have the greater opportunity to have mercy on thee. As if to say, If I do not strike you, I cannot have mercy on you. For without temptations there is no place either for mercy or for grace. But when we see ourselves abandoned by all help and human counsel in temptation, only then can faith prove its strength by praying, by demanding, by hoping from God. Apart from the challenge, however, faith and the word are idle.
V. 11. And your gates shall always be open.
29 He promises the highest security, that although the Church is in the midst of her enemies, nevertheless her "gates", as in a safe city, "are always open".
(30) But this is to be done that "the power of the Gentiles" may be brought to it (for so it must be read), that is, the multitude and multitude of the Gentiles. For the church is always concerned with converting others to the faith and calling them to repentance. In the same way, every single Christian is always ready to teach others, to absolve them from sins.
to comfort. For this is indicated by the open gates. Here in Wittenberg we have a gate of the church, through which some enter daily and are gathered to the body of the church. Similar gates are also found in other cities from time to time.
(31) But the wicked do not see this blessing of the church; they only see the punishments and the sins, and that weakness of the church which is attached to its flesh and blood, and which cannot be completely removed in this life, but is finally removed by death. But since we see that even Christ did not keep the multitude of his apostles so pure and clean that there were no sins in them, and that even the angels in heaven, the most excellent creature, have fallen, what wonder is it that we also fall and err at times? Only we have to get up again from the error and from the fall. This happens when we recognize guilt, refrain from sins, and feel that we are sanctified by Christ's righteousness and are justified before God 2c.
V. 12 For whatever nations or kingdoms will not serve you, they shall perish.
In the Gospel, Christ connects the remission and retention of sins with each other [Matth. 18, 18]; similarly, in the institution of baptism, he connects salvation and damnation with each other [Marc. 16, 16]. In the same way, the prophet indicated through the open gates that the forgiveness of sins is offered to all. But of those who do not want to accept it, he says that their sins will be retained and "that they will perish.
(33) Here we see the reason why there have always been such great disturbances in response to the gospel, through riots and wars, and great changes in the rulers, which the godless world ascribes to the gospel, but falsely. For this happens through the guilt of those who are lost, namely because they persecute the gospel. For here we see that the sentence has been pronounced: it will happen that all enemies of the gospel perish. Therefore, if they cease to be enemies of the gospel, they will also perish with the gospel.
of the believing church. For so it is decreed by God that whoever will not enter shall be punished.
V. 13. The glory of Lebanon shall come to you.
34. that is, everything that ever had excellence in the synagogue comes to the church, as, the testaments, legislation, promises, fathers, Christ, righteousness, life 2c.
V. 14. who oppressed you (filii eorum, qui te percusserunt).
35 This is a Hebrew way of speaking. Thus they say: A son of death, that is, one who will die. So also here: The sons of the beaters, that is, those who have beaten you and persecuted you.
V. 15: Because you were the abandoned and hated one.
The church is such a church when it is severely afflicted for the sake of teaching and preaching. For with the word she provokes the world and the prince of the world, Satan, against her.
(37) This passage should be diligently noted, for it contains the article that the church shall remain until the end of the world, and what is more, that it shall remain glorious and in the highest joy. But if one looks at the outward appearance of the present church, one should rather judge the contradiction; and yet it is true what the Holy Spirit promises. Paul and the apostles complain that they are a sweep offering of the world [1 Cor. 4:13]. Nowadays they are "the splendor" and "joy for and for", and the Church reveres and praises them, and holds them in honor. It is the same with the holy martyrs. The same will happen to the Church today. For the Holy Spirit does not lie.
V. 16. That thou shouldest suck milk from the Gentiles.
38. This is as above [v. 9. ff.]: You will be kept by the Gentiles as children are kept by their mother. They will give you all kinds of labors of love and that with willing heart.
zen. He ninth "milk" and "breasts", not swords and crowns of kings, and the kingdoms of the world, but labors of love that they will render to the church, that they will give sustenance to the faithful, protect them and help them up.
That thou mayest know that I the Lord am thy Savior, and I the mighty one in Jacob am thy Redeemer.
39 With this he indicates that the church is trapped in its outward form and is in ruin, therefore he promises to be its savior and redeemer.
V. 17. I will bring gold instead of the ore.
40 That is, from the church, which is despised and worthless, I will make a very glorious one.
That your rulers should teach peace.
The preachers in the church will teach both inward and outward peace, both divine and civil righteousness. But this preaching will also be followed by fruit. No injustice will be heard in the church; they will be calm of heart, both toward God and toward men. They will also praise God and thank Him for so many and such great benefits.
These promises are being fulfilled today, that we may see and know it. For the consciences are soothed by our gospel. But the papists plague the consciences with their teaching. We also teach public peace, that people should obey the authorities, that one should spare one's enemies. But the adversaries have nothing in mind but to kill us, to start one war after another, and to disturb the public peace. We also teach civil righteousness, that is, truly good works, which each one performs in his profession, so that each one, as father, mother, servant, maid, 2c., does his duty. These works do not teach and praise the adversaries, because they are common works, and do not fall into the eyes, but they only deal with self-chosen works of their orders, clothes, prayers 2c.
No more iniquity shall be heard in your land.
There will be calm and quiet souls in the church. Outward peace will also follow from this. Salvation and praise will also occupy its walls, so that it will be safe from the onslaught of devils and heretics.
V. 19. The sun shall no more shine upon thee by day.
44 This is an excellent passage in which he distinguishes the kingdom of Christ from the kingdom of the world. This city, he says, these walls, these gates, of which I speak, cannot be seen by the shining of the physical sun, but another sun is required if one wants to see the church, namely the gospel. When this penetrates the heart with its rays, then you see and feel that which I have so gloriously promised of the church. If you now feel that you are despised, afflicted, oppressed by sin, remember that you are not in the kingdom of the world, but in the kingdom of Christ, and that not this, but another sun shines upon you, namely Christ, your Lord. Thus he reminds us that he is speaking of the spiritual light, and of the invisible sun, by which the hearts are enlightened through faith, so that we should imagine and form in our hearts things quite different from the present, so that we may also keep those things which are neither seen nor felt.
Therefore, this passage serves to help us understand that the kingdom of the church is something quite different from the external worldly regime. There one must close one's eyes and cling to the invisible rays that Jesus Christ suffered for us, sits at the right hand of God, protects and governs us 2c. But it is another, visible sun, according to which reason governs this outward life. In the same way, Ecclesiastes makes a distinction between physical and spiritual things, indicating that he is speaking only of worldly things, when he says: "I looked at all the things that are done under the sun, and behold, they were all vain. 2c. [Eccl. 1:14.]
But the Lord will be your eternal light.
46 As if to say, I speak to you of the spiritual kingdom. Therefore, if any calamity overtakes you, do not despair because of it, but remember that it is not this sun of the world that shines on you, but the Lord, and that you are in another kingdom 2c.
V. 20. Your sun will set no more.
47 He adds this to make the promise great. This invisible sun, by virtue of which we see another kingdom and other things, is not such that it should last only for a time. So also the things of which I speak are not only invisible and spiritual, but also eternal. But our heart is much too narrow to grasp and reach them. That is why we have to keep only to the word that promises these things, since we see in a dark word what we will experience after this life [1 Cor. 13:12].
V. 21. And thy people shall be the righteous.
(48) This is a clear passage, that all who are in the church, that is, who believe in Christ crucified, are righteous. But it must be determined here what kind of righteousness this is. For if you look at the lives and customs of Christians, you will find many things that will offend you. They often sin, they often err, they often become fainthearted in small matters out of weakness, all of which seems to contradict justice. Therefore, righteousness in the sight of God does not consist in doing or suffering this or that, but in being enlightened by the Holy Spirit, and in recognizing and knowing that Jesus Christ is our Savior, who has redeemed us from death and sins through His death.
This righteousness is offered in the word and accepted by faith alone. This faith applauds the word and believes it is righteous through death and the merit of Christ.
But this faith is not an easy thing. For without divine power it is impossible to believe the gospel. And also
Those who have already received the Holy Spirit cannot keep this faith without the greatest effort. The reason is this, because this righteousness is an invisible thing that we should not feel, but only believe. But because our flesh is corrupt, and often falls into sins, hearts cannot without great trouble be raised up to believe, against the present sense of sin, that they are righteous, not by their own righteousness (for this is nothing with so many sins and so great weakness), but by Christ's righteousness, who was made righteousness for us therefore, and was sufficient for our sins on the cross, because it was impossible for us to keep the law [Rom. 8:3, 4].
Therefore, our heart must be accustomed to know that its righteousness is apart from Him and rests on Christ. For how else will it be able to stand in the judgment of God, since we are always sinning? Therefore, if you have sinned, and your conscience bites you, faith must be firm, and through Christ overcome sin, saying, Though I have sinned, yet am I righteous, because I have the light, the Lord Himself, because I have Christ, I say, who is not guilty of sin.
52. But that Christ's righteousness is your righteousness, of this you have the most important testimonies. First, the word of God Himself, which says that Christ died for you. Then you have holy baptism. For we were baptized into his death [Rom. 6:3], which he endured for us. You also have the sacrament of the altar, in which he affirms with clear words and an outward sign that his body was given for you, that his blood was shed for you.
This, then, is our righteousness, by which we are justified in the sight of God; this is far beyond us and beyond all our works and thoughts. Therefore, we deceive ourselves if we think that we are righteous or unrighteous because of our works. For we are to believe and confess that we are righteous by trusting in the death of Christ. Those who do not do this do Christ wrong, and think that their sins are greater than death, and that they are righteous.
is the innocent suffering of Christ. Likewise, they deny the Word of God and the Sacraments, the signs of grace.
54. Even though this is true, you are right to say that you are a sinner as far as you and your old man are concerned. For as much as flesh and blood is left in you, so much sin is left in you. But because you have been baptized and enlightened by the Word, you are truly righteous according to this new man. But just as baptism, the sacrament of the altar, the Word of God, even Christ Himself, are such things that are apart from you, so also is your righteousness apart from you. Therefore, the private sins of our flesh cannot cancel it. For the prophet says: our sun is eternal; therefore also our righteousness is eternal, and shall not be overcome by temporal sins. It is not arrogance if someone says that he is holy and righteous. Indeed, if you were to say the opposite and think in your heart that you are not righteous, you would be denying Christ and blaspheming Christ's name, who gave himself for us so that he might be our wisdom, our righteousness, our sanctification and our redemption (2c., 1 Cor. 1:30).
55. Here one should make the contrast: consequently, all who do not have this light are unrighteous, darkness and gloom, even if they give off a great shine with their apparent works and their honorable way of life. Therefore they will perish from the earth [v. 12]. On the other hand, the godly who have this light will inherit the earth kingdom. Thus we see that the kingdoms, principalities, and sects will be changed and perish. But Christ will have his disciples and his church forever, as we say in our Creed, "I believe one holy church." But he adds, what will be the manner of duration.
Than which are the branch of my planting.
(56) I, he says, will be the gardener who builds this garden. Here we see the reason why the sects necessarily perish, because they do not have this gardener. Likewise, one sees why the gospel and the church must last until
to the end of the world, against the raging of Satan, the world and the heretics, because God builds the church.
V. 22. From the smallest shall be a thousand.
Thus the church was first established by the apostles, which has spread to an infinite multitude. Thus, the individual faithful pastors convert many to the faith every day.
I, the LORD, will hasten to do this in his time.
This is added because of necessity. For since God has included these rich promises in the mere word, they are not believed by the weak hearts at the time of the cross, if they are to suffer death or some other evil for the sake of confession, of faith. Therefore comfort us
God, saying, "I, the Lord, will hasten these things in His time." Therefore, we must close our eyes, so that we do not look at the outward appearance, but rather keep to the word, and in hope of the promise, suffer death, or whatever other adversity we may encounter, and learn that God is not a liar. This is how John Hus and other holy martyrs died.
(59) And in such dangers, when one has to go to death for the sake of confession, it is easy to see that faith is a very difficult thing, which can in no way be compared to the trivial things in which the adversaries place the epitome of their blessedness, such as fasting, rules, etc. Therefore, the way of life must be left to the authorities, the parents and the jurists, but faith belongs to the theologians.