Prophets

title: The Prophets description: Interpretations on the major and some of the minor prophets, namely Hosea, Joel and Amos. ---

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The Prophets

Dr. Martin Luther's

Complete Writings,

published by

Dr. Joh. Georg Walch.

Sixth volume.

Interpretation of the Old Testament.

(Continued.)

New revised stereotype edition.

St. Louis, Mo.

CONCORDIA PUBLISHING HOUSE.

Dr. Martin Luther's

Interpretation of the Old Testament.

(Continued.)

Interpretations on the major and some of the minor prophets, namely Hosea, Joel and Amos.

(The interpretation of the remaining minor prophets is found in the fourteenth volume).

Published anew on behalf of the Ministry of the German Evangelical Lutheran Synod

of Missouri, Ohio and other States.

St. Louis, Mo.

CONCORDIA PUBLISHING HOUSE.

Foreword.

Walch has brought together in the sixth volume of his edition all of Luther's interpretations of the prophets that were known at his time. Since then, the material belonging to it has increased so much through the new discoveries in Zwickau and Altenburg that it was not possible to bring all this into one volume, but a division had to be made. This has now been done in such a way that we have included the interpretations on Isaiah to Amos in this volume, but have saved the rest for the fourteenth volume that will appear first. The space necessary for this has been gained by omitting from the fourteenth volume the Latin Bible translation attributed to Luther, which does not belong in our entirely German edition.

The editing of these interpretations was very laborious. Of all the writings about the prophets, only those published by Luther himself, about Jonah, Habakkuk and Zechariah, were written in German; all the rest had to be thoroughly revised from Latin and completely retranslated, more than 3000 colums. This

This work was connected with great difficulties, because the text of the Latin originals is often very corrupted. This applies not only to the writings already present in the old editions (e.g. in the more extensive explanation of the 53rd chapter of Isaiah, in the small section § 207, there are three severe textual corruptions, which were recognized neither by the editors of the Latin nor by the old translator), but also to the writings in the critical editions of the latest time; to a greater extent by the Erlangen edition, to a lesser extent by the Weimar edition. We want to prove the correctness of this statement for these editions with one scripture each.

From the Erlangen we select the interpretation of Hosea edited by Dietrich, exegetica opera, tom. XXIV, p. 165 sqq. Mr. want to say nothing of the hundredfold wrong, many times senseless punctuation, which in the Weimar edition, vol. XIII, p. XXXVI is dismissed with these words: "The Erlanger edition is in this not at all to be taken as a pattern." The most common compendia, as those for que, quam, quod, tur, are not properly resolved,

VI Foreword.

and we encounter p. 291 and p. 297 the word quoquam instead of quoque; p. 295 postque instead of postquam; p. 282. 299. 348. 397. 440 quod instead of quam; p. 242 and p. 485 quam instead of qui; p. 377 quo instead of quod; p. 322 qua instead of quae; p. 235 premunt instead of premuntur. Proper names are written in lower case: p. 222 and p. 396 aquas instead of Aquas (After); p. 265 instead of lyra ftatt Lyra; p. 523 aquila instead of Aquila; p. 349 salus instead of Salus (the goddess of salvation); p. 374 cupidinem instead of Cupidinem (Cupido); p. 377 priapum instead of Priapum; and vice versa we find p. 209 Paulo instead of paulo. A curiosity is p. 487 the word levinati instead of Levi nati (born of the tribe Levi). We encounter words that do not exist: P. 223 connovatur instead of concionatur; P. 279 impenditium instead of impendentium; P. 375 indignitationem instead of indignationem; P. 499 stulus (not a misprint, for even the Wittenberg reads this way) instead of stultus; P. 330 destincti instead of distincti. P. 167 habet instead of habent; p. 273 ostendit instead of ostendat; p. 274 discant instead of discunt; p. 277 invenire instead of inveniri; p. 278 timere instead of timeri; p. 180 cultis instead of cultus; p. 191 respublica instead of respublicae; p. 209 sic instead of hic; p. 217 convenimus instead of conveniunt; p. 249 beneficia instead of beneficio; p. 250 vinae instead of vineae; p. 279 significationis instead of significationes; p. 289 at instead of et; p. 295 βτη&έον instead of ; p. 303 xxxxxxx; dum instead of tum; p. 306 vidi instead of vide; p. 310 ferre instead of fere; p. 318 defenderunt instead of defenderent; p. 326 impositio instead of imposito; p. 329 filios instead of filius; p. 338 praedicat instead of praecidat; p. 349 tamen misericor

diam instead of tam misericordem; p. 352 ingratia instead of in gratia; p. 377 vocabula instead of vocabulo; p. 400 in instead of ita; p. 410 feri instead of seri; p. 436 in Jacobum instead of in Jacob, cum etc.; p. 445 docet instead of docent; p. 477 queri instead of quaeri; p. 504 rectum instead of tectum; p. 505 ecclesia instead of ecclesiae. The Hebrew is also given incorrectly several times, e.g. p. 395, 456 and 485. This register could be enlarged, but it may be enough.

Now we turn to the Weimar edition and take from it the interpretation of the prophet Hosea according to the Zwickau manuscript, which is found there vol. XIII, p. 2 ff. The text of this is golden compared to that of the Erlangen, and there are only a few reading errors or incorrect readings, so that we gladly put down the Erlangen edition, according to which we had edited the first pages, as soon as we had recognized the better quality of the Weimar edition. However, even in the editing of this edition, we had to struggle with great difficulties several times, of which one can convince oneself if one reads the notes we added to this publication. For although the manuscripts have been diligently consulted in the Weimar edition, we still miss a due consideration of the Holy Scriptures (resp. the Vulgate). As a result, more than twenty errors have arisen in this One Scripture: the annotations are drawn to the wrong biblical passages; here and there, the necessary keywords are missing; elsewhere, words are highlighted as keywords that are not; yes, there are even wrong keywords.

Foreword. VII

which of course affects the sense not a little. Now we let evidence for this follow. S. 5, line 10 (Cap. 1, 7.) we find "Νοn salvabo" as a keyword, while it should be (from the same verse) Et salvabo. The opening words of the interpretation immediately following, "With wonder-loving words all the prophets point to the kingdom of Christ," indicated that "Νοn salvabo" could not be the correct keyword, and had one then searched the Bible, Et salvabo would have been found. - S. 9, Z. 17 (Cap. 2, 14.) Loqui at cor with its interpretation, which is marked with the verse number "15." belongs To the 14th verse and should have been placed before line 14. On the other hand, the verse number "15th" should have been placed before Vinitores in line 14. In the same line, the Erlanger will read hic instead of hoc. - S. 19, line 1 should have been preceded by "Sic melius" the first part of Cap. 4, 12. (according to the Vulgate) should have been placed as a keyword. But there is no keyword, and the interpretation of v. 12. is appended to v. 11. without a new verse number and other distinction. - P. 20, line 5 (Cap. 4, 13.) Ideo fornicabuntur is marked with the verse number "14th," although it still belongs to v. 13; only in the following line should "14th" have been placed before: Non visitabo. - P. 21, line 3 lacks the keyword and the verse number before the interpretation (Israhel 2c.), which does not belong to Cap. 4, 15. where the Weimar edition has drawn it, but to v. 16. - S. 29, Z. 3 Scientiam etc. is drawn to Cap. 6, 7. while it belongs to v. 6. - P. 32, Z. 10 should be the whole line: Cap. 7, 5. the regis etc. ge

should be deleted, because the whole interpretation of lines 11 to 19 belongs to B. 4, not to v. 5. The verse number "5." should be placed before line 20. - P. 34, line 16 should have begun a new paragraph with the word Recedere, and the verse number Cap. 7, "13." should have been placed before it. Now, however, it makes the impression as if the whole following interpretation still belonged to v. 12. - P. 35, line 18 (Cap. 7, 14.) a new paragraph is made with the words Sed ego laetor in corde etc., and these words are highlighted as a keyword. Here it would be inconsistent to refer the words: "They worship the belly as their god and leave me", to the preceding words: "But I rejoice with all my heart", as to their keyword, and the Weimar edition should already have recognized from this that the latter are not the correct keyword. A look into the Bible would also have taught that the words sed ego laetor in corde etc. are not found here in the biblical text to be interpreted, and thus cannot be key words here at all. Rather, they are taken from Ps. 4, 7. freely according to the Vulgate and belong to the preceding. - S. 37, Z. 14 should be placed before Invocant the keyword in question with the verse number (Cap. 8,) "2.", - S. 37, Z. 15 the verse number "3." is to be deleted, because the note given there still belongs to v. 2. In the same line is to be read instead of Allegorat :- S. 38, Z. 1 is the

The number of verses should be "3. - On p. 38, line 11, the verse number (Cap. 8,) "5." should be placed before Projectus, but deleted in line 14. - S. 38, Z. 21 should have been written with "Ipse", which is a new keyword and should be blocked (in our

VIII Foreword.

Bible: "the calf"; Vulg.: ipse), a new paragraph should begin, provided with the verse number (Cap. 8,) "6th". On the other hand, this number is to be erased p. 39, line 7. - On p. 40, line 12, the words: Sed et" are to be deleted, but in the following line after the verse number (Cap. 8,) "10.", because they belong to the keyword. - The words p. 40, line 18: conturbat terras are to be changed after Ps. 29, 9. into conturbat cervas (he arouses the hinds). The Erlanger reads: cerras. - In the interpretation of Cap. 8, 12. we encounter p. 41, line 5 the sentence that seems senseless to us: si do tanquam scriptum omnium eum, nihil tamen efficio etc.. Instead of oomnium eum, nomen meum is probably to be read, which also seems to be indicated by what the Basel edition offers: aliud semper nomen indunt. - S. 43, line 20, the verse number (Cap. 9,) "8." is to be deleted. The same is p. 44 either Z. 10 before speculatorem or Z. 12 before Laqueum. - On p. 49, line 20, the words: Super faciem aquae are highlighted as a keyword, but they are not, but belong to the preceding. On the other hand, immediately after the words just mentioned, the verse number (Cap. 10,) "8." should have been placed with the keyword: Disperdentur. In the following line, the verse number is then to be deleted. - P. 51, line 26 is missing at the beginning of the line the verse number (Cap. 10,) "13." and the stitch word: Vra8ti8 impietatem ete. - P. 56, line 21 the verse number (Cap. 12,) "2. "0 should be erased. The new verse number "2." with the key word: rludiomm er^o Domini etc;., which is missing in the Weimar one, would have been already Z. 18

1. According to the Vulgate, the verse numbers in Cap. 12 are one less than in our Bible.

should stand before the word: 4uäa8. - P. 58, line 27 the keyword Idolum and the new verse number (Cap. 12,) "8." are missing. The interpretation is drawn to the seventh verse in Weimar. - S. 62, Z. 13 is missing before 8ervavi te the keyword In äeserto and the verse number (Cap. 13,) "5.". - P. 62, Z. 14 is missing before the words: "they have the fullness" the keyword 4uxtu PU80NU and the verse number "6.".- P. 64, Z. 12 should be before Dro 1p86 the verse number (Cap. 13,) "15.", not first Z. 13. - P. 65, Z. 18 should be preceded by Derde- tnr the verse number (Cap. 14,) "6.", not first by Z. 22. - In many other places than those mentioned here we have had to overcome difficulties and make improvements, as can be seen in our editing. All words enclosed in square brackets there are inserted by us.

Even in Walch's old edition, we did not find everything smooth, but had to make many Höckerichte even during the revision. We now want to give an account of this as well. The following examples are all taken from one scripture, namely the short interpretation of the prophet Isaiah, Vol. VI, 1 ff. There we read Col. 95, §7 2) "righteousness" instead of unrighteousness (1uju8titiam); 164, 22 "medici" instead of healing (mediemu); 184, 55 "in all places" instead of in all kinds (ommmo(Ü8); 185, 57 and likewise 400, 2 "power" instead of night (noete); 221, 120 "propitiation" instead of propitiation (xraeümtiouem); . 227, 129 "they" instead of themselves; 258, 169 "keep in check" instead of fence (86pire); 266, 184 "a son."

2. In what follows, the first number indicates the columne, the second the paragraph.

Foreword. IX

instead of in the son (in filio); 269, 189 the word: concern is missing; 293, 228 we read: "although such properties are not real persons (propria personae), as the Grammatici take the nomina propria" instead of: "although they names derived from offices and activities are not proper names of the person, as the grammarians call proper names (etiamsi non sunt propria personae, sicut grammatici vocant propria); 297, 232 "all" instead of therefore (sic); 330, 1 "hunger for the word" instead of theure time, as far as the word is concerned (famem verbi); 454, 16 "afterward" instead of never (nunquam); 493, 11 "the words" instead of the word of God (in u8u verdi); 532, 13 "heresies" instead of heretics (daeretiei); 539, 26 "every animal" instead of everything that lives (omne aninml M 145, 2]); 559, 65 "has measured" instead of been measured to (inen8uratu8 68t); 592, 7 "Hanes" instead of Tanis (^dan68); 761, 19 "idols" instead of blocks (8tipit68); 766, 28 "shameful" instead of harmful (p6rnieio8a); 813, 15 "others" instead of all (onin68); 819, 30 "giant" instead of man of war (dollator); 821, 34 "a Manichaean" instead of Manichaeus (Manieda6N8); 835, 11 "strange" instead of ineffable (in6narradil6in); 856, 29 "That he call the LORD" instead of What the LORD says ((jnod Oonünn8 dioit); 954, 2 "You who do not despise the word, do not despair, but seek that everything may be rightly done and governed everywhere" instead of You who do not despise the word, but would that everything may be rightly done and governed everywhere, do not despair! (I^olit6 d68p6H6, V08, non 60nt6inniti8 V6I dunst 86(1 V6Ü6118, 1'66^6 ONNN ndiM6 ^6l1 6t ad

inini8trari); 974, 8 "teaching evil" instead of when not rightly taught (nmw do66r6); 1062, 39 "instead of the Jews who will be vexed, not one people but many Gentiles shall be sprinkled in the likeness of the cross of Christ" instead of: instead of the Jews who will be vexed at the likeness of the cross of Christ, not One people but many Gentiles shall be sprinkled (looo dud^orura, Hui o^nd^tur t'orniw 6ruoi8 Odrwti, uou UUU8 xopu1u8, 86(1 rauita6 A6Ut68 Ä8P6i'g6utui'); 1068, 49 "the same" instead of him(6uui ^(1dri8tuili] ); 1105, 120 "I, saith Satan, will make thee blessed" instead of I, saith he Christ Jes. 49, 25., will help thee (D^o, incMt, t6 8alvado); 1118, 143 "And not alone has he been taken out of that judgment" instead of And not alone is he condemned by that judgment (Mo judioio 86. 60ud6iuuatu8); 1182, 23 "ugly" instead of hateful (odio8i); 1187, 31 "heretical" instead of seditious (86ditio8a). That in 1277, 24 i-obor6 and xatr6in 6orum is given instead of the correct reading of the Vulgate: rudor6 and xart6ra 8uain, Walch is not solely to blame for this, but also the Latin editions, which have the same wrong reading, but he is certainly responsible in 1277, 23 for 6ord'688iou6 instead of 6oiUu8iou6. 1129, 160 Luther's translation has been taken for that of the Vulgate. 1134, 167 the translator says that in the Latin translation the plural, in mortibu8, stands, while this is the case only in the Hebrew. 803, 44 the translator continues after "the superstition": "This is the queen and empress over all that is high in the world." Sometimes the given translations are not correct.

X Foreword.

radezu wrong, but still not satisfactory, e.g. 1107, 126 "to heal the whole earth" instead of making the whole world blessed; 1110, 130 cathedra the chair or seat from Ps. 1, 1., "where the scoffers sit" is rendered by: "the cathedra." Politia is almost without exception given by "policey," which here and there makes a rather comical impression, as, 738, 17: "so he Hezekiah complains here about having to leave the policey." As an indication, this may be enough; a detailed statement of all errors and irregularities would probably fill a booklet.

The Weimar edition says in its preface to the thirteenth volume: "We have made good progress with the Erlangen edition," and this statement is fully justified. We, too, may be allowed to say that we have been able to improve on what has been offered so far, some shortcomings and errors. We prove this only with the Weimar edition, as the relatively best. We do not take into account real or probable printing errors.

In the interpretation of the prophet Joel according to the Altenburg manuscript, Vol. XIII, p. 92, line 14, the words Confusi sunt agricolae should have been highlighted as a keyword and designated with the verse number (Cap. 1,) "11.", but they are attached to the preceding verse without any distinction. - S. 93, Z. 20 we read (Cap. 1, 18.): Ex hebraeo: etiam greges omnium desolatae sunt. If the Hebrew Bible had been consulted, XXXX would have been found, and thus the correct reading ovium instead of omnium. -

P. 97, line 35 we read (Cap. 2, 6.): "es Wirt in Haussen gehen". To this the note: "Ob häuften --- Haffen, Hafen, Gefäß?" We answer: No, because these German words are translations of congregabuntur, around which the interpretation turns, as the context teaches; it is not olla that matters. We would not have mentioned this if a false explanation had not been built later on this false conjecture, namely (Cap. 2, 20.) p. 106, line 7: "das eyn stuck hie faul Wirt" 2c., where "faul" is explained in a note (no longer with a question mark) with reference to p. 97, line 35 by "fall". But here, too, the context teaches that "faul" is to be understood, for it speaks of "verfaulen" (de foetore et putredine p. 105, Z. 27). - On p. 100 we read in the note to line 23: "Wit. [should read: Jen., for in the Wittenberg our Scripture says nothing cites psalm 144 and 85 ssee but ps. 103." The Jenaer is right in its citation "Psal. 144" Ps. 145, 8th. For there patieus is found, which is what our text offers, whereas Ps. 103, 8. according to the Vulgate's count ps. 102 lonKuuiiniK. The citation of "ksul. 85" Ps. 86, 15. is justified by the fact that only there the reading nüserieoi-äiae is found, while in the other two Psalms it says: uuiltum iniserieocs. - P. 120, Z. 25 (Cap. 3, 19.) is to be read in the margin (with the Erlanger) "Dan. 7, 12." instead of: Dan. 12, 9. This is proven by the words given in the text from the Vulgate. - P. 122, Z. 7 (Cap. 3, 23.) reads procul instead of: non procul. A look at the map would have taught that Sittim is not far from the Dead Sea.

Foreword. XI

Furthermore, the Zwickau manuscript has at the corresponding place, p. 87, line 11 non longe a mari mortuo. - S. 122, Z. 25 (Cap. 3, 24.) the Weimar manuscript as well as the Erlangen manuscript offers: pro caede instead of: procede (thus no printing error). If the Vulgate had been looked up, the correct reading would have resulted from Ps. 45, 5. - Finally, we find p. 122, line 32 and likewise in all editions: satisfactionem, which could also have been improved by insight into the Vulgate (1 Cor. I, 30.) into sanctificationem. - The same applies to the last keyword (p. 122, line 28) in this writing: Et Juda in aeternum habitabitur, which belongs to the 25th verse. On the other hand, the interpretation refers to v. 26 (in the Vulgate v. 21), so here, just as in the Zwickau manuscript, it should have been put: 21. Et mundabo, etc.

In the interpretation of the prophet Joel according to the Zwickau manuscript, Weimar edition, vol. XIII, p. 68 ff, we find the following errors: p. 69, line 2, the verse number "4." should be placed, but line 5 should be deleted. - On p. 70, line 20, the verse number "15." should have been placed before a, a, a; line 22, it should be deleted. - P. 70, Z. 25 (Cap. 1, 16.) should have been replaced by: ,,Vo8tri Q08tri 68t," should be read: ,, V68ti'i8 ^00IlIi8] UO8tri8 68t." After that, from the Vulgate, should be inserted: ^?6i-i6i-unt in ckonio Drü U08tri Ia6titiu 6t 6x6u1tatio). Without this addition, the phrase: quia cultus dei corruit, is meaningless. For all we are offered about v. 16. is: V68tr-i uo8tri 68t, Hula 6u1tu8 ckvi oorruit. - In the second chapter, p. 72, z. 14, the verse number "4." should be before Hula piop6 68t

deleted, but line 16 should be placed before Diss t6N6dramini. - P. 74, line 5 should be preceded by 4 "ort68 the verse number "7." but omitted in the following line. - The sentence p. 74, lines 8 f., Ü6U8 to vu1n6r6ntur, must be inserted, as the Altenburg manuscript has done, (not in the seventh, but) in the eighth verse, namely line 13 after the words: In eall 6 8trato. - P. 77, Z. 25 (Cap. 2, 19.). In the . Satze: O8t6nckit uou Iru8tra ineain 6886 6ouv6iM0N6iu i8tam will have to be read Ii-U8trau6am instead of krustra uwaiu, because the pronoun ru6am is not well possible in this place. The word Iru8tran6U8, which the dictionaries do not offer, is found in the Weim. Ausg. in this volume, p. 151, line 7. - p. 77, line 20, the verse number "19." is to be placed before Hierori^uru8 and line 24 is to be deleted. The Altenburg and Hall manuscripts have this remark only at v. 20. - p. 78, Z. 1 (Cap. 2, 20): ut 8ockoina6 p6ri6runt, should be read udi instead of ub. - P. 78, Z. 8. should be read L266KM6 instead of 86ck6olüa6. - P. 78, Z. 17 (Cap. 2, 22.) instead of "heil" is to be read das ist - P. 78, Z. 21 (Cap. 2, 23.) instead of Do-n is to be read das ist Ebendaselbst should be read in the infernal handwriting: Hodraso MAicküoal 6to. instead of: ,, Ü6l)ra60 Mor6 , for is not the ablative of iuo8. - p. 81, line 24 (Cap. 2, 30. Vulg. not "31." which line 22 is accidentally set) is to be read vaxor6m I'unii instead of "vorpoten luml." - The verse number "31." should be placed p. 82 line 5 before lunam, but line 7 should be erased. - Also in the third chapter several times the verse numbers (according to the Vulgate) are not in the right place.

XII Foreword.

P. 84, line 22 the verse number "7." should be placed before Ecce ego, but line 27 should be deleted. - P. 84, line 29 should be "8." before In, but line 31 should be deleted. - P. 85, line 6 should be "9." before Clamate, but deleted in line 11. - P. 85, line 12, the words: Accedant et ascendant omnes viri bellatores should have been emphasized as a keyword.- P. 86, line 18 ff. the paragraph: Malitia eorum 2c. belongs to v. 13, should therefore have already been in line 9. In Z. 20 we do not consider the word Juxta est to be a keyword. - In this third chapter, we also encounter only one significant offense, p. 86, line 32 (Cap. 3, 16. Vulg.): ergo cessabunt vomeres gladiis. This does not fit into the context; therefore, according to the Altenburg manuscript, we have changed it to: ergo cessabunt omnes gladii, which is in accordance with the train of thought. - Other unevennesses are minor, partly probably typographical errors, namely p. 83, line 16 ergo instead of ego; p. 84, line 14 the word amicos is omitted after inimicis; p. 86, line 5 "wol" instead of "vol" (that is, full); p. 86, line 10 "hyn" instead of "hie".

We do not want to leave unmentioned here that the Weimar edition has done a difficult and thankful job by processing the material of the second chapter into a whole. In the form in which it appears to us in the Erlangen edition, exeg. opp. XXV, p. 12-31, it will hardly find readers who would like to work their way through the chaos.

Since Veit Dietrich's editing of the Weimar edition was helpful in interpreting the Prophet Amos according to the Altenburg manuscript, there are no

incorrect keywords, and only in two places, namely p. 193, line 6 (Cap. 7, 3.) and p. 194, line 5, errors in the verse numbers. In the former place, the verse number "6." is erroneous; in the latter place, the number "9." is missing, which is found erroneously only in line 9. However, the verse numbers are missing in very many (more than fifty) places. Moreover, apart from a few typographical errors, as p. 162, line 10 res instead of rex; p. 169, line 3 licerrime instead of liberrime; p. 173, line 14 lur" instead of Lore rc., the text is an excellent one, and we have been able to improve only a few places, namely p. 167, line 7 (Cap. 2, 4.) should read /tatt des zweiten idola: mendaoiu, as the Zwickau and Hallische manuscripts attest. - P. 170, Z. 18 (Cap. 2, 9.) should be read instead of <l68up6r: 8udt "r. - P. 171, line 19 (Cap. 3, 1.) is to be read instead of yuia: yui. - P. 173, Z. 2 (Cap. 3, 6.) is to be read instead of sti8titia: inM8titm. - P. 181, line 12 (Cap. 5, 5.) instead of oileud it should read: oilZ-nI ^do8. 5, 7.]. - P. 182, line 11 (Cap. 5, 8.) instead of ä686enä "r6 it should read: anender". - S. 187, line 9 (Cap. 5, 25.) is to be read instead of "in p8u1ino 11": in p8alino 77 (Ps. 78, 18.). - Furthermore, in the notes which bring the Hall manuscript, two errors have struck us, namely p. 188, line 4 v. u. should read vi8itutioni8 instead of vastationis, and p. 199, line 1 should read festivitates instead of captivitates.

Our judgment of the interpretation of Amos according to the Zwickau manuscript is not quite as favorable. For here we again encounter multiple deficiencies and errors in the verse numbers and key words, which we have not yet discussed.

Foreword. XIII

We do not want to enumerate them further, so as not to tire the reader too much; in our edition, they are indicated in the notes. In addition, we have only noted the following errors: p. 124, line 21 (Cap. 1, 1.) videt instead of vidit. - P. 125, line 6 (Cap. 1, 1.) erigere instead of eligere (1 Cor. 1, 27.). - 127, line 29 (Cap. 1, 6.) suas instead of tuas (Gen. 14, 20.). - P. 128, Z. 22 (Cap. 1, 11.) Sterters viä6i'6 tlie mitti, 8. 8161'011/1116 instead of: 8tert6r6 viäetur-tti6 mitti 8. 8i6r0^n/mu8ft which the Altenburg manuscript offers. - P. 131, Z. 33 (Cap. 2, 13.) "geit" instead of A6init. - P. 136, Z. 19 (Cap. 4, 5.) benekao instead of deneplaoita t'ao (Ps. 119, 108.). - P. 138, Z. 4 (Cap. 4, 13.) ni6U6 instead of 8uae, which the Altenburg manuscript offers. - P. 139, Z. 23 (Cap. 5, 5.) "Oeäeon 7, 3j" instead of 3^08ua ^08. 4, 19. 5, 10.]. - P. 140, Z. 9 (Cap. 5, 7.) v6rt6i-6 instead of V6ibum. - P. 146, line 6 (Cap. 6, 8.) is found in the manuscript: pro t68, which both the Erlangen and Weimar editions have added thus: "xrot68^tatni^". But it should read: pro^6ivita^t68. The whole sentence reads: 8er 8/1166606I1611pro 6ivita^6s. - P. 148, line 24 (Cap. 7, 7.), where the Erlangen edition shows a gap, the Weimar edition has the addition ,,^Mu8

S. 150, Z. 6 (Cap. 7, 10.) is written in the margin Is. 10, 11. instead of Is. 10, 22. - S. 151, Z. 6 (Cap. 8, 1. f.) should be put instead of the second Kait: kes. - S. 156, Z. 3 (Cap. 9, 9.) is mutare instead of nutare. - In the notes (that is, in the Hall manuscript), we noticed the following three errors: p. 132, line 7 v. u. malo instead of mala; p. 132, line 1 v. u.

a non transgrediendo instead of a transgrediendo and p. 133, line 1 jugum instead of jubam.

With the prophet Amos we conclude this volume. From the findings of modern times, the interpretations of the prophets Hosea, Joel and Amos according to the Zwickau manuscripts and those of the last two prophets according to the Altenburg manuscript are newly included in the same instead of the adaptation of Veit Dietrich, which was not approved by Luther, because the latter had repeatedly been guilty of arbitrariness and violence with Luther's interpretation. We have indicated Veit Dietrich's deviations in the notes, as was also done in the Erlangen and Weimar editions. About the sources we have given detailed information in the first note to the prophet Hosea and the prophet Joel, therefore it is sufficient that we refer the reader to what was said there.

Now it only remains that we discuss the relative value of the different relations. It cannot be denied that the Zwickau manuscript has the advantage of the greatest originality for the prophets Joel, Amos and Obadiah, since the college transcriptions are offered to us in it. But on the one hand, the deficiency of the copy, the hearing errors, the many gaps, the disjointedness of the sentences, the incomprehensibility of the abbreviations, the illegibility of the manuscript, on the other hand, the imperfection of the decipherment of the same, the many reading errors and incorrect additions, the lack of or incorrect punctuation, take this manuscript

XIV Foreword.

almost completely lost their value. Luther would not have admitted the publication of writings of such nature. Therefore, we cannot avoid attributing superiority to Dietrich's adaptations. The Altenburg manuscript is also an elaboration of Dietrich. He has, what has been recognized by his contemporaries quite generally, the copies at his disposal with great skill processed into a whole. That in which he has proceeded arbitrarily, or what he has added, nowhere concerns the faith, but mostly only unessential things. On the other hand, such an editor has not yet been found for the raw material in the Zwickau manuscript, and will also be difficult to find later. In the form in which it is now available to us, we are not seldom expected to read the

The most barsten nonsense as Luther's speeches to accept. The Erlangen edition has done an almost unbelievable job here, which (exeg. opp. tom. XXV, p. 9) has read three different remarks by Luther on Joel 1, 7. 8. into each other, which are next to each other in the manuscript. The Weimar edition has not done so badly, but it still leaves much to be desired, as can be seen from the previously mentioned expositions. We also do not expect to have achieved something completely satisfactory, but we have endeavored to make these writings more comprehensible through numerous additions, mostly made after the parallel manuscripts, which have been placed in square brackets.

May God also give His blessing to the course of this volume.

St. Louis, around Reformation Day 1897.

A. F. Hoppe.

Content

of the

The sixth part of Luther's complete writings.

Dr. Martin Luther's Interpretation of the Old Testament.

(Continued.)

X. Interpretations about the prophets.

Column

A. Short interpretation (scholia) on the prophet Isaiah. Interpreted 1527-1530; printed 1532 and 1534 1

More extensive explanation of the 9th chapter of Isaiah.

Issued toward Christmas 1543; printed . 1546 92 > > More extensive explanation of the 53rd chapter of Isaiah. > > Laid out in the Passion and Easter seasons 1544; printed 1550 640

B. Sermon on Jer. 23, 5-8. Preached 1526; printed 1527 852

C. Translation of the 38th and 39th chapters of the prophet Ezekiel. Germanized end of April 1530, published beginning of June 1530 880

D. Interpretation of the Prophet Daniel.

The Prophet Daniel German. Written in February 1530; issued about > March 1530 892 > > 1. letter of the translation to Duke John Frederick of Saxony. > February or March 1530 892 > > 2. preface on the prophet Daniel together with the interpretation of > the eleventh and twelfth chapters 896 > > 3. disputation on Dan. 4, 24. Delivered 1535 942 E. Interpretation of > the prophet Hosea. > > 1. notes on the prophet Hosea, copied about between March and July > 1524; printed 1884. (Zwickau manuscript.) 946 > > 2. notes on the prophet Hosea according to a manuscript printed at > Basel in 1526 1030

Column

3. interpretation of the prophet Hosea recited and overlooked by > Luther, compiled and edited by Veit Dietrich.

1545 1070

The most distinguished doctrines and the main sayings in the sermons > of Hosea 1394 > > M. Luther's addition to the passage Hos.

13, 14: "Death, I will be a poison unto thee" 2c. 1400

F. Interpretation of the prophet Joel.

1. lectures on the prophet Joel, according to the Altenburg > manuscript. Delivered July and August 1524; printed in Veit > Dietrich's first edition 1536, according to the Altenburg manuscript > 1884 1414

2 Luther's interpretation of the prophet Joel in

Veit Dietrich's second edition. 1547... 1478 The most important > teachings from the sermon > > ten Joels 1646 > > 3. Lectures on the Prophet Joel, according to the Zwickau manuscript. > Delivered July and August 1524; printed 1884 1650

G. Interpretation of the Prophet Amos.

1. lectures on the prophet Amos, according to the Altenburg > manuscript. Delivered in December 1524 and January 1525; printed in > Veit Dietrich's edition 1536, after the Altenburg manuscript 1884 > 1684 > > 2. the same according to the Zwickau manuscript. Printed 1884 1774

The Prophets (The interpretation of the remaining minor prophets follows in the fourteenth volume).

X. D. Martin Luther's Interpretations on the Prophets.

*A. Brief interpretation (scholia) on the prophet Isaiah. )

Laid out 1527--1530. Printed 1532 and 1534.

Translated from Latin.

Short report by the publisher of the Wittenberg Latin edition of 1534.

The printer wishes the reader good luck. When I let these notes go out in print two years ago, it happened, due to my excessive haste at the time, that they came to light somewhat shorter than they should have been. For since a certain student had collected them from the lectures of D. Martin Luther for the purpose of having a certain, but brief, interpretation of the meaning and understanding of this prophet, I thought that I would do no small favor to those devoted to the Holy Scriptures if I published the work that he had undertaken out of private diligence and presented it publicly to everyone. For since this prophet, next to Moses and

David, has the first place among all, I thought it would be useful for the church, if one, with so much of the old and new interpretations, also about this prophet a short and clear explanation publicly issued. Although I now believe that my undertaking will easily be applauded by all well-meaning people, I still found fault with the fact that the explanation was in many places shorter than it should have been. For I did not allow the one who first compiled this interpretation as much time as was necessary for this matter. Therefore, in order that I may be all the more faithful to my duty to the church and to the lovers of godliness

*) In the years 1527 to 1530 Luther gave lectures on the prophet Isaiah. In May 1527, he wrote to Wenceslaus Link (De Wette, Vol. Ill, p. 172) that he was preparing to publish the prophets in German, and at the same time to read about Isaiah, so that he would not be idle. From Mathesius, who moved to the University of Wittenberg at Pentecost (May 16, 1529) (Köstlin, M. Luther, Vol. II, p. 156), we learn that Luther was at the 45th chapter of Isaiah at that time, and concluded the whole interpretation about the end of February 1530, because he says (Mathesius, Luthers Leben, St. Louiser Ausg, p. 105), "From Doctor Luther I have about forty weeks to hear the twenty-two last chapters in the Prophet Isaiah interpreted." Our writing does not come from Luther's own pen, but a student made short notes for his own use during the lectures, which the printer Hans Lufft first published in 1532 in a shorter form, then in 1534 in more complete form, about which he reports in the latter edition in a letter to the reader. This report is here, as in the Latin Jenaer, in the Leipzig edition and Walch, prefixed to the scripture. The first edition of 1532 appeared under your title: In In Esaiam prophetam Scholia ex D. Mart. Lutheri praelectionibus collecta. Wittebergae. Excudebat Johannes Lufft 1532. The more complete edition was published by the same in 1534.

2Interpretations about the prophets. W.vl.sf. Z

I would like to testify more, I have had these notes increased in many places that required a more extensive explanation.

Now it would be desirable that the very rich interpretation, which D. Luther has presented in the explanation of this prophet, would be completely reproduced by a true master, however, because this could not be done without the greatest work, so I have thought that one should, as it were, collect these fragments from such a delicious table, with which the students could refresh their souls and satisfy their hunger to understand this prophet in something. For here they will find in short, as it were in a bundle, the understanding of the whole prophet. And diligent readers will easily notice what main doctrines (locos communes) D. Luther has presented in the explanation, where he has dealt more extensively with faith, good works, the cross, authority, human statutes, the use of the sacraments, the law, the gospel, etc.. For the one who has copied these notes, has

The following is a summary of the teachings of Luther, which have been given to understand almost everywhere where such extensive disputes have taken place. However, if anyone should still require a further elaboration of these doctrines, he can find it in other books, which Luther has published in great quantity and for the great benefit of the church. However, it will be seen that even in this, although brief, explanation, the most important doctrines have been dealt with sufficiently here and there.

I had intended to include the entire text; however, since there was no skillful translation available, and those passages where the Latin interpreter was very much lacking have been improved here, I did not want to make this book too large, especially since the Bible is in everyone's hands, which the students can take to help them read these notes; and they want to put up with my work and dedication, and use it to good advantage. Farewell to the reader! Given at Wittenberg, August 1, 1534.

under the title: In Dsaiarü propsistai" 8o5o5a, ex Doot. Zlart. 5ut5ori praelootiouitzus oollsota, multis in loeis non parvu Mvessione auota. VitederMe N. D. XXXIIII. at the end: üxeuäedut losiunnos ImkU. ^VitteniberMe. 1534. Another edition was published in 1546 at Tübingen under the same title, but with the addition: ... aueta. Oarrasn NattUiae Ourditii Ill^rioi in obiturn I^utüsri, ^rueourn et latinurn. 'kubinF. 1546.All these editions are in octav. In the Reformation period, only individual pieces were translated into German, namely the interpretation of the 36th and 37th chapters, which appeared under the following title: "Auslegung V. Martin Luthers über das sechs und sieben drevssigste Kapititel des Propheten Esaias, über die Massen nützlich, dienstlich und tröstlich in allen leiblichen und geistlichen Anfechtungen durch Georg Spalatinum verdeutscht. Wittenberg 1535." quarto. This piece is found in the German Wittenberg (1556), vol. V p. 2735; in the Eisleben, vol. II, p. 3365; in the Altenburg, vol. VI, p. 342; in the Leipzig, vol. VII, p. 252 and in Walch, vol. VI, 670. Further, "The 5, 111 chapter of the Prophet Isaiah, Of the Passion and Glory of Christ. Interpreted by v. Mari. Luther. Wittemberg 1539." At the end: "Printed at Wittemberg by Nickel Schirlentz." Quarto. This piece is found in the German Wittenberger (1556), vol. V, 2865; in the Altenburger, vol. VI, p. 357; in the Leipziger, vol. VII, p. 352 and in Walch, vol. VI, 984. It was only for the Leipzig edition that N. Greifs translated the entire writing into German. It is found in dm collections: Latin in the Wittenberg (1552), tom. IV, lol. 1255; in the Jena (1603), toru. Ill, toi. 283 and in the Erlangen, 6X6Z. opp., torn. XXII and XXIII per totum. German in the Leipziger, vol. VII, p. 40 and in Walch, vol. VI, 1. The indication of the Erlanger: Oernmn. 5Vittsn5. IV, 125 is an oversight. We have used the text of the second edition of 1534, as do all the complete editions, but without using the brackets, which are found both in Walch and in the Erlangen edition. Walch has enclosed in brackets what is added in the 1534 edition, the Erlangen edition has enclosed in brackets what is found in the first edition of 1532. We have done neither, because in the case of a text not published by Luther himself, no one can be interested in determining exactly how much or how little an editor has added or omitted in an acknowledged hasty, defective edition. Rather, we consider the use of brackets to be an unnecessary burden on the sentence and a burden on the reader, because he is thereby drawn away from the matter and continually reminded of the defectiveness of the first redaction. It is sufficient that both relations are communicated completely. We have recorded the deviations of the first printing from the second (with the exception of a few insignificant variants) in notes. In the thorough improvement of the old translation, we have used the Erlangen edition, comparing the Wittenberg and Jena editions. The thirty-sixth and thirty-seventh chapters, which the old editions retained in Spalatin's translation, we had to retranslate because of the defective nature of the latter (it is extensive and arbitrary). We have omitted Spalatin's letter to the Electress Shbilla of Saxony, dated "Thursday after the holy Christian day 1535" (the 30th of December 1534), because it contains nothing of importance. Likewise, we have had to re-translate the 53rd chapter, which is reproduced in Walch's old edition according to the translation of 1539, because the old translation is excessively verbose.

4L . xxii, 3-5, Short interpretation on Isaiah. W.vr, 4-7. 5

D. Martin Luther's Preface from the Prophets of Isaiah.*)

(1) If anyone wishes to read the holy prophet Isaiah usefully and understand it more fully, let him (if he has no better knowledge) not despise this counsel and advice of mine: first, that he not skip the title or beginning of this book, but learn to understand it in the best possible way; lest he think that he understands Isaiah almost well, and suffer it to be said that he has never understood the title and first line, but is silent about the whole prophet. For the same title is almost to be taken for a gloss and light over the whole book. And Isaiah himself, as it were, points his readers to it as a guide and reason for his book. But whoever despises the title or does not understand it, I say to him that he should leave the prophet Isaiah in peace or will never understand it thoroughly; for it is impossible to hear or remember the prophet's word and opinion correctly and clearly without such a thorough knowledge of the title.

(2) But the title I mean and mean not, that thou read or understand these words, Uzziah, Jotham, Ahaz, Jehizkiah king of Judah, 2c. but take before thee the last book of the kings, and the last book of the chronicles, and take the same well, especially the histories, speeches, and accidents that happened among the kings that are named in the title, unto the end of the same books. For it is necessary, if one wants to understand the prophecy, that one knows how it was in the country, and the things were situated in it, what the people were like, or had for plots with or against their neighbors, friends and enemies. And especially how they have behaved in their country against God and against the prophet, in his word and worship, or idolatry.

Lands situated around Jerusalem and Judah.

It would also be good to know how the countries are situated in relation to one another, so that the foreign, unknown words and names do not make reading unpleasant and cause darkness or hindrance in understanding. And so that I may be of service to my simple-minded Germans, I will recently indicate the countryside around Jerusalem or Judah where Isaiah lived and preached, so that they may see all the more clearly where the prophet turns when he prophesies at noon or midnight.

(4) Toward the east Jerusalem or Judah has the Dead Sea nearest to it, where Sodom and Gomorrah stood in ancient times. Beyond the Dead Sea is the land of Moab and the children of Ammon. Beyond that lies Babylon or Chaldea, and still further the land of the Persians, of which Isaiah speaks much.

005 Toward the north is Mount Lebanon, and over against it pass Damascus and Syria: but farther on, toward the east, is Assyria, of which also Isaias speaketh much.

006 And toward the west the Philistines, the worst enemies of the Jews, lie by the great sea: and down by the same sea, toward the north, lie Sidon and Tyre, which border with Galilee.

007 There are many countries toward the south: Egypt, the land of the Moors, Arabia, the Red Sea, Edom, and Midian; so that Egypt is toward the south in the evening. These are almost the countries and names that Isaiah prophesies of, as of the neighbors, enemies and friends, that lie about the land of Judah, as wolves about a sheepfold. With some of whom they made covenant and covenant at times, and yet they helped them nothing.

*This preface does not actually belong to this writing, but Luther wrote it for the German translation of the prophet Isaiah published in 1528. But because it gives an instruction to understand the prophet correctly, all editions have prefixed it to our writing, and we have retained it as well as Walch hrer. In the Latin editions, the title reads: Praefatio Doctoris Martini Lutheri in JEsaiae lectionem, which gives the impression that this preface belongs to the lecture on the prophet, which is not the case. In addition, several changes have been made in the Latin preface to the German original, which are aimed at making it appear to belong to our Scriptures. Walch does not include the German preface among the prefaces in the fourteenth volume, but only here, but nevertheless considered the altered Latin preface as authoritative, and corrected it accordingly. We reproduce the original German text.

6 L. XXII, s-8. Interpretations on the Prophets. W. VI, S-7-10. 7

What the prophet Isaiah is talking about.

8 After this, you must divide the prophet Isaiah into three parts. In the first, like the other prophets, he deals with two things: One, that he preaches much to his people, and punishes their various sins, but especially the manifold idolatry, which had prevailed among the people (as also now and always pious preachers do and must do among their people), and keeps them in correction with threatenings of punishment and promises of good. The other is that he sends them and prepares them to wait for the future kingdom of Christ, of which he prophesies so clearly and manifoldly as no other prophet does, that he also describes the mother of Christ, the Virgin Mary, how she was to conceive and bear him with untainted virginity, Cap. 7, 14, and his suffering in the 53rd chapter together with his resurrection from the dead, and his kingdom proclaimed in a mighty and dry way, as if it had happened at that time, that it must have been an excellent, highly enlightened prophet. For so do all prophets, that they teach and rebuke the present people, and proclaim Christ's future and kingdom, and direct and point the people unto it, as unto the common Saviour, both of the former and the latter; yet one more than another, one more abundantly than another; but Isaias above them all most abundantly.

9th In the other he has a special thing to do with the empire of Assyria, and with the emperor Sanherib. There he prophesied more and further than any other prophet, namely, how the same emperor would win all the surrounding countries, including the kingdom of Israel, and how much misfortune would befall the kingdom of Judah. But there he stands as a rock with his promise, how Jerusalem should be defended and delivered from him; which miracle is probably the greatest one that is found in Scripture, not only because of history, that such a mighty emperor should be defeated before Jerusalem, but also because of faith, that it was believed. It is a wonder, I say, that a man in Jerusalem could believe him in such an impossible thing. He will no doubt often

have had to listen to many evil words from the unbelievers. He still did it: he defeated the emperor and defended the city. Therefore, he must have been well off with God and a great man before him.

In the third part he has to do with the empire of Babel. There he prophesies of the Babylonian prison, so that the people should be punished and Jerusalem disturbed by the emperor of Babylon. But here is his greatest work, how he comforts and sustains his future people in such future destruction and prison, so that they do not despair, as if it were over with them, and Christ's kingdom would not come, and all prophecy would be false and lost. How richly and fully he preaches that Babylon should be destroyed again, and that the Jews should be loosed, and that they should come again to Jerusalem; that he also indicates, with arrogant defiance against Babylon, the names of the kings who should destroy Babylon, namely, the Medes and Elamites or Persians; but especially the king who should loosen the Jews and help them back to Jerusalem, namely, Cyrus, whom he calls the anointed of God, so long before there was a kingdom in Persia. For it is all for the sake of Christ, that the future of the same, and the promised kingdom of grace and blessedness, should not be despised, or lost through unbelief and great unhappiness and impatience among his people, and be in vain, if they would not wait for it, and certainly believe in the future. These are the three pieces that Isaiah deals with.

What order the prophet Isaiah hold.

(11) But he does not keep the order, that he fasts each in its own place, and with its own chapters and leaves, but is almost mixed together, that he introduces much of the first piece under the other and third, and probably the third piece acts about before the other. But whether this was done by the one who read and wrote his prophecy together (as is also considered to have been done in the Psalter), or whether he himself put it that way, according to which time, causes and persons occurred, to speak of each piece, which time and which persons were involved.

88. xxn, s-u. Short interpretation on Isaiah. W. vi, w-12. 9

Causes may not be equal nor have order, that I do not know. So much order does he keep, that he shows and drives the first, as the noblest piece, from the beginning to the end, both through the other and the third piece. Just as in our sermons it is our duty to do that our most important part, to punish the people and to preach about Christ, is always included, even if we sometimes accidentally intend to preach something else than about the Turk or the emperor 2c. From this, everyone can easily grasp the prophet, and make sure that the order (as it seems to be with the unaccustomed) does not mislead him or make him weary.

12 We have made every effort to ensure that Isaiah speaks well and clearly in German, even though he has made it difficult for himself to do so, and has almost increased the number of those who know German and Hebrew well, as you will see, but most of all the conceited masters who think they know it all. For he has been almost eloquent in Hebrew, that the awkward German tongue has soured him. 1)

(13) But what benefit he who reads Isaiah may have, I would rather let the reader find out for himself than tell. And whoever does not experience it nor wants to experience it, it is also of no use to boast much about it. It is full of lively, comforting, heartfelt sayings for all poor consciences and miserable, sorrowful hearts.

1. This sentence is missing in the Erlangen edition in the 63rd German volume p. 58; instead of the same, the last sentence of the following paragraph is also here.

So there is also enough of the deterrents and terrors against the stubborn, hopeful, hard heads of the wicked, where it should help.

014 But thou shalt not look upon Jeshuaam among the Jewish people as anything but a despised man, even as a fool and a foolish man. For as we hold him now, so they have not held him, but, as he himself testifies, Cap. 57:4, they have put forth their tongues against him, and have pointed fingers at him, and have thought all his preaching foolishness, not even a little more pious children in the multitude than the king Ezechias 2c. For it was the custom of the people to mock the prophets and consider them foolish, 2 Kings 9:11, as has always happened to all ministers of God and preachers, happens daily and will happen from now on. This can also be seen in the fact that he punishes the people the most for idolatry; he hardly touches the other vices three times, such as boasting, drinking and 2) being stingy. But the presumption on their chosen idolatry and own work, or comfort on kings and alliance, he punishes through and through, which was unpleasant to the people, because they wanted to be right in it. For this reason he was finally killed by King Manasseh as a heretic and seducer, and (as the Jews say) cut apart with a saw.

2. Erlanger: to binge. The Weimar Bible and the Altenburg Bible also have the reading "binge"; in Latin is: luxus.

Short remarks (scholia) on Isaiah,

compiled from the lectures of Doctor Martin Luther.

Preface to the Lecture on the Prophet Isaiah.

(1) Whoever wants to explain this prophet must understand two things: First, the grammar, and that he is firm in it and has it perfectly. I frankly confess that I have not yet reached this point, as have other great teachers in the church,

than Augustine and others, lacked it. However, the other knowledge, namely of the sacred histories, is even more necessary. For if one had to do without one of the two, I would rather have this than the grammar, as we also see in Augustine. How-

10 L. XXII, 11-13. interpretations on the prophets. W. VI, 12-15. 11

Although he does not understand grammar, and therefore often lacks the right understanding, he nevertheless remains, because he diligently pursues history and has a good grasp of it, with the similarity of faith. The opposite can be seen in Jerome. His knowledge of the Hebrew language was great enough; but because he treats history very coldly, he often departs greatly from the rule of faith. For this reason, knowledge of history is absolutely necessary; for this, not only is it necessary that one understand the words and syllables as they are spoken, but that one also has that which belongs to rhetoric and logic, that one diligently considers all the circumstances of the events. Thus I call the knowledge of grammar not only that one knows what each word means, but especially the figures and the way of speaking, which is peculiar to the Hebrew language above others, and which differs from our habit. And in this piece we have to lament that we are still lacking a lot, because we do not yet have a properly elaborated Hebrew grammar.

(2) Furthermore, one must immediately proceed from grammar to the knowledge of history, and see what Ahaz and the other kings, under whom the prophet lived, did; as has been shown above in the preface § 2 about this prophet.

The most noble and main content of all prophets is that they put their people off to the future Christ, as we also see in Moses, who, although he seems to primarily establish and teach the law, nevertheless always points to Christ, as we can clearly see from the passage Deut. 18:15. This is also what we do today. What we teach, order and set, all happens to the end that the pious should wait for the future of their Savior on the last day. And this is the reason why the apostles so much emphasized the teaching of waiting for the other future.

Tit. 2, 13. Hebr. 13, 14. and in other places! places more. Whoever follows this way will not err in reading and preaching. Therefore, the prophets must be read and acted upon in such a way that they prepare the people for the coming Christ. For although the majority of the prophets speak of the kingdom of the flesh, here and there they recently and quickly refer to the kingdom of Christ, or secretly aim at it. Especially Isaiah often speaks about this doctrine, although he speaks a lot about his people at that time and the kingdom of the flesh. This is what Peter says in 1 Ep. 1, 10: "For what blessedness the prophets sought and searched, pointing to us from the grace to come."

Some turn everything into allegories, as Jerome ridicules a certain Apollinaris, although he himself is in the habit of doing the same. But they can sometimes be used as ornaments and explanations to teach the inexperienced common people, to whom one and the same thing must always be inculcated in a different form.

5. the treatment of history must be the first and foremost, in which we see how the pious were protected and helped by God, but the wicked were abandoned and punished. This must be applied to us, so that we learn that it will be the same for us if we do not improve our lives 2c. Therefore, history should be an example for us, by which we should be taught to live rightly in faith and love. After that, the revealed prophecies of Christ are to strengthen our faith and religion, since we see that this was promised and foretold by God so many centuries before.

6 And at this point it may be enough for now, so that we may pay the more attention to the history. However, Oecolampadius has taken quite a lot of care with the grammar, even though he departs from us here and there.

12 L. XXII, 14 f. Short interpretation on Isaiah, Cap. I, 1. 2, W. VI, 16-19. 13

Short remarks (scholia) on Isaiah.

*The first chapter. )

V. 1. This is the vision of Isaiah, the son of Amoz, which he saw 2c.

1. this is, as I already stated in the preface

§§ 1. 2, the title of the book, which one must make known diligently because it shows us the time in which Isaiah lived. Since the explanations of the prophets must be taken primarily from the stories, this title is therefore, as it were, an interpretation that gives us the key to this prophet.

(2) Furthermore, the reader must be reminded that Isaiah belongs only to the kingdom of Judah, therefore he mentions only the names of the kings of Judah in the title. For under Jotham, the king of Judah, Tiglath Pilesser led away a good part of Israel, namely two hundred thousand men, while in the battle one hundred and twenty thousand fell. And afterwards, about the fourth year of King Hezekiah, Shalmanapser king of Assyria led away what was left of Israel, namely all ten tribes, for the sake of the covenant that had been made with the king in Egypt; as we read 1 Kings 17:4. One must wonder at the stubbornness of the Jews that they did not take this great misfortune of theirs to heart and still persisted in idolatry. But so the wicked themselves must hasten God's wrath upon themselves and provoke God's anger against them, as we also see today. 1)

First, the prophet complains about the sins of his people, that they cannot be corrected either by charity or by punishment. Secondly, he condemns their efforts and plots, by which they have given in to the evil of the world.

1. Everything preceding (including the preface to the lecture) is missing from the first edition of 1532.

the evil beings. Third, he indicates the way in which they could control such great evils, namely, that they should fear God, believe in Him, and do good to their neighbor. To this he adds a promise and a threat. Finally, when he sees that all this is despised and thrown to the wind, he repeats the threat and announces a greater devastation beforehand; however, he promises that only the wicked will perish, but the rest will be preserved.

4. a vision is as much as a prophecy, and the seers are taken for prophets everywhere in Scripture, 1 Sam. 9, 9. but it is a word of humility, as if he wanted to say, Behold, I preach to you what I see.

V. 2. Hear, ye heavens and earth, take heed, for the LORD speaketh.

(5) In this he imitates Moses, which is very much to the liking of this prophet, since he is the most severe of all other prophets. This is the prophetic order,^a^ , which the Scriptures everywhere follow, that they first terrify the hearts with the knowledge of sins, and show the disease; then, when the hearts are thus terrified and humbled by the word of the law, they restore them again by the promise of grace, which is given in Christ, and offered to us by the word of the gospel. And this order is kept by the Holy Spirit forever. But Satan does it the other way around: first he comforts and caresses, so that the hearts may not notice that God is so offended by sin. After that, when he comforts the weak

a) Here the edition of 1532 continues: "that the prophet frightens in the beginning and teaches the law, but comforts afterwards. The Satan and the false prophets do the contradiction". Hereupon the following is missing until the next Bible quotation: "I have children" 2c.

*) This superscription precedes § 3 in the Latin editions of 1534, because the first edition of 1532 only begins there.

14 L. xxn, is-18. interpretations on the prophets. W.vi, 19-22. 15

If he has lured and deceived souls to their harm by this trick, then he leaves behind him an abominable horror. For he terrifies and afflicts the conscience until he brings it to despair, and in these terrors (which are truly a foretaste of eternal death) he makes the souls hate God, despair of His grace, and consider their sin to be greater than the merit of Christ, which is the highest blasphemy. Therefore, we should remember this order, which we see the prophet keeping here, so that we may beware of Satan's temptations, and oppose the terror of the conscience to Christ, and the safety to the law 2c.

6 But he calls heaven and earth to hear, that is, to be witnesses; not that they should understand. For "heaven" is not to be explained by angels, and "earth" by men. But if anyone could fully see the movements of the prophet's heart, he would perceive that in every word there is a fiery furnace and the fiercest heat. Therefore, because of the great vehemence of the movements, it is not everyone's business to interpret the prophets, unless he has the Holy Spirit for a teacher. Now the prophet uses this figure to draw the attention of his listeners. As if he wanted to say: Nobody hears, all are godless, and despise the word of God; therefore heaven and earth shall hear. Why this? Because "the Lord speaks", whose word deserves to be heard.

When God speaks, it immediately follows what kind of listeners he has, for, just as Christ says John 8:47: "He who is of God hears the word of God," others all despise this teacher and hold him in low esteem, they condemn his word as heresy, as we see today. Therefore, this exclamation is mainly directed to the sinners who have a beautiful appearance, not to the coarse ones who sin against the other table, which the world also understands, but to those who sin against the first table and keep the other table most holy for the sake of appearance. Such people were the priests in those days, and today they are the papists and the red spirits. But what does the Lord say?

I raised children. ^b^)

8. he brings upon the ungodly Jews their ingratitude and blindness. But these are burning words, which we cannot reach with any speech. He does not say, I have chosen a people for myself, I have gathered Israel to myself 2c., but he calls them "children," and says, "I have brought them up." As if he wanted to say: I have not omitted anything, I have done everything; I have wanted to be their father, I have adopted them as my children, I have shown them all fatherly kindnesses, I have cared for them, I have increased them, I have protected them. If a prince did these things, they would be great things; but because I, God, do these things, they are despised. I have not only raised them up, but I have also "exalted" them; I have given them the name of the people of God; I have given them my word and the promises of my Son; I have given them and confirmed a kingdom which is the most glorious of all the kingdoms of the world, in which the service of God and the temporal government are in flourishing. But what will I be repaid for this?

But they have despised me.

9 That is, they have fallen away from me and backed away. Here you have a picture of the world. If it behaves like this against God, what wonder that it does the same to us, who are God's servants? Therefore, we should be prepared to expect the highest ingratitude and the utmost danger for the highest benefit that we render to the world through our service. God wants to attract the world to His service through His gifts; but the world misuses them for its godlessness and idolatry. Thus, today the Gospel through us

b) From here to the Bible text words v. 5. f.: "The whole head" 2c. only the following is found in the edition of 1532: He accuses the holy nation of the Jews for forsaking the LORD, and blaspheming the Holy One in Israel, for departing from the LORD, and remaining stiff-necked in their ungodliness. Further, you shall note this punishment v. 5., "What shall I strike at you further?" For thus the wicked are wont to do; the punishment of their sins they take for a martyr's suffering, and boast in their wickedness, as Ahaz did; the more he was punished, the more he served idols. Thus, we do not become better through punishment and laws.

Eat k. XXII, 18-21. short interpretation on Isaiah, Cap. 1, 2-5. W. VI, 22-2P. 17

The word of God has been spread to free the consciences, but both ours and the adversaries misuse it for their will to oppose us.

V. 3: An ox knows his Lord.

In the previous verse he praised our righteousness and holiness, namely our extreme ingratitude. Here he also praises the virtue of free will and our wisdom. But is this not the utmost disgrace that, according to divine saying, an ox and an ass, I do not want to say compared with us, but completely preferred to us, because they do their duty against their master, but we do not do our duty against God? Therefore, we should uncover our heads before the ox and the donkey as before our teachers, seeing that they are presented to us by God, so that we may learn from their examples how to be in awe of our God.

But Israel does not know it.

(11) For this is the wisdom and piety of men who have departed from their God, that they are dumber than an ox and an ass, though they make themselves seem wiser in their own eyes than all men. For what wisdom can remain if one does not know God? As I said above, no one believes or hears this except the one who is of God, for he recognizes his folly and sin and asks for forgiveness. The error is still sorry that one has misinterpreted this passage to the birth of Christ, because here an ox and an ass are thought of. But one must remember that it was not safe for the prophet to punish the whole people so publicly because of their foolishness and ungodliness.

Woe to the sinful people!

Here one must take the contrasts to the help. They want to be a holy people, but they are "a sinful people". They want to be a people chosen by God, but they are a people of Satan. They want to be the seed of Abraham, but they are "a wicked seed," and of the wicked, not of the godly Abraham. They want to be children of the patriarchs

but they are children of perdition and "harmful children" who only get worse with all their thinking and striving. And these are the praises of this people and all the wicked at all times.

They have forsaken the Lord.

(13) Here he sums up, as it were, the ungodliness of his people, that they have departed from the true service of God, that is, first from faith and love; then from the outward service of the law. For they left the place appointed by God, the Temple, and sacrificed in the groves and on the high places, contrary to the divine command. But this is said against the holy people, who, under the most praiseworthy and holy kings, were resplendent in a wonderful appearance of holiness. What do you think the prophet would say about us if he had lived at that time? But one must raise one's mind against these aversions. For it is always like this: the pure preaching of the Word is followed by heresies. Therefore the Germans say in the proverb: Where God builds a church for the right worship, the devil also builds a chapel next to it for his service.

They blasphemed the Holy One in Israel.

14 In this way he will also describe below the worship of the works saints, that it is a blasphemy. He calls God "the holy one", from his effect, since he sanctifies Israel. Thus Christ is our saint, by whose righteousness we are sanctified.

V. 5. What more shall they strike at you?

15 This is another rebuke. For until now he has reproached the unbelieving Jews for their ingratitude, that they did not behave properly after so many benefits of God. Now he also reproaches them for their hardened heart, that they stubbornly continue in their ungodliness and cannot be corrected by any punishment. For this is what the wicked are wont to do: they interpret the punishment of their sins as a martyr's suffering, and boast of the punishment that they suffer for the sake of God's glory. Thus they take the scourge that is sent to them for their correction as a punishment.

18 L. XXII, 21-23. interpretations on the prophets. W. vi, 2s-28. 19

They are not attracted by promises or threats. There is no way to bring them back on the right path; they cannot be lured by promises or frightened by threats, nor can they be improved by beatings. And this is the reason why Christ says Matth. 21, 31. that the tax collectors and harlots would rather enter the kingdom of heaven than the exceedingly holy Jews. For the gross sinners, who are imprisoned for adultery, death, theft, 2c., cannot excuse their sins, but must confess that they have acted wickedly, but the hypocritical saints and spiritual sinners worship their sins for righteousness, and think they are doing God a service. Therefore, when they are punished to mend their ways, they interpret their punishment as a martyr's suffering and a test of their faith.

Therefore, they cannot be corrected, but continue stubbornly, as we also see in our heretics, who, since they have been warned by an exceedingly severe judgment of God, not only do not allow their minds to be broken, but are even more senseless against Christ and his sacraments, and speak and boast of nothing but the glory of their martyrdom, and are corrected neither by words nor by blows. So does the godless papacy. Whenever it has to fear either a foreign enemy, or plague, or famine rages, they make public supplications. Masses, and other ungodly services, by which God is provoked to anger, but not reconciled. Examples of this are Ahaz in the books of Kings, and the unbelieving Jews in Jeremiah, who said Jer. 44, 17: "We will offer drink offerings to the queen of heaven" 2c.

V. 5. 6. The whole head is sick.

(17) Nothing more can be added to your punishments, and yet you do not allow yourselves to be corrected. ^c^) But I like it, this

c) Instead of the following in this paragraph, the edition of 1532 offers: "Wounds and welts" 2c. This indicates that in such great evils there are no prophets to raise them up with the Word, but that they are deceived by false teachers who strengthen them in wickedness and do not show them sin.

The words are to be taken as an allegory to indicate that he has severely punished "the head," that is, the princes, "the heart," that is, the wise men, and the remaining part of the body, except for the "soles of the feet," that is, the rabble, and yet they are not corrected by anything. But here one sees how people cannot be improved by discipline and laws, since they are not even improved by beatings. These are allegorical words when he says that there is no physician who can heal the body that is afflicted with various wounds, that is, that there are no pious teachers who, as Jeremiah says, remind the people of their sins and punish them, and then comfort the frightened souls with promises so that they do not despair under the burden of such great misfortunes.

V. 7. Your land is desolate.

18 Now he tells the punishments bit by bit, as it were. Although the kingdom of Israel had already suffered all this, he nevertheless announces beforehand that Judah will also have to suffer the same at the hands of the king of the Chaldeans.

V. 8. Vulg. But the daughter of Zion shall be forsaken 2c.

19 As if to say: You will be deprived of the best and most glorious, but what will be left will be little and of no value.

V. 9: If the LORD of hosts would not leave us a little.

(20) It is due to the divine mercy that some remnants are still preserved, from which one can still hope something, and that we are not, like Sodom and Gomorrah, completely destroyed. Paul has taken this passage Rom. 9, 29. in a somewhat changed form, and makes a general saying out of it, as if he wanted to say: As Isaias says of his people, so I also can say: "If the Lord had not left us seed," 2c., that is, there must remain at least some who will be saved, not because of their merits, but because of the word of promise. Below, the same saying will be repeated, where we will explain it more extensively.

20 xxn, 23-25. brief interpretation on Isaiah, Cap. I, 10. 11. W. vi, 28-31. 21

V. 10. Hear the word of the Lord, you princes of Sodom.

21. in these names there is a very severe punishment, that he calls them "princes of Sodom" and "people of Gomorrah". And truly, there was a great spirit in this prophet that he took upon himself to call this people, which alone on earth kept God's name and word, by such names. Furthermore, he begins here to convert them, and also prescribes to them the way in which they are to convert. For since God is not reconciled by our works, and we cannot counsel or help ourselves by our powers, he prescribes another way for them to be rid of their sins, namely, that they should first of all abolish pharisaical and hypocritical righteousness, and begin to fear God and believe in Him; then that they should serve their neighbor.

V.11. Why should I care about the multitude of your sacrifices? says the Lord.

(22) He rejects that which was most noble in the Law, and also commanded by God Himself, namely the sacrifices. Not as if the sacrifices were evil in and of themselves, for they were instituted by God, but because the opinion in which they sacrificed was ungodly. For they threw away their trust in divine mercy, and believed that they were justified by the sacrifices, by performing the mere work, which we also reproach our papists for today. For this is to deprive Christ of his glory and to ascribe it to our work. For the sacrifices were not instituted by God in order that they might be justified by them, but that they might be signs by which the pious testified that they believed the promises of Christ and were waiting for Christ as their Redeemer. Therefore, you see that Isaiah is doing to his Jews what we do to our opponents in all our sermons and writings, namely, that we teach that God is not at all reconciled by any works or merits that are ours, but that He forgives in vain and by grace those who hope in His mercy.

Accordingly, the judgment is made here that those are worse than those of Sodom who imagine that they can propitiate God through their sacrifices or any other works. If now the sacrifices are condemned, which are done in the opinion that one becomes righteous thereby, which were commanded and appointed by God Himself, how will the self-chosen works of our monks and of the whole papacy fare, as much as they are good in appearance?

(24) Thus, the wicked abuse sacrifices and other good works because they want to propitiate God through them; and only the abuse, not the work itself, is condemned outright. This is just as if someone were to imagine that he would become a child of God because God had given him a healthy eye. The eye is in and of itself a good creature; but the wicked misuses it for a cause other than that for which it was created. For it was created to see, not to earn righteousness. This is what we must think of all our outward works.

(25) Therefore, all works are only for the testimony of faith, not for the impartation of righteousness, which God has decided to give freely and by grace to all those who recognize Him as such a God who is merciful and forgives sin freely and by grace through Christ, so that the verse may stand, Ps. 51:3: "God, be merciful to me according to Your goodness. He does not say, according to my merits, sacrifices, or other works 2c. Just as a Christian should not despair in sins, so he should not presume on any work to contribute to his justification. The 50th Psalm and many similar sayings in the Psalms, which the diligent reader will refer to here, agree with this passage of the prophet.

I am tired of burnt offerings.

26 This text clearly says that God does not need our works and does not respect them; indeed, He condemns even the works He has ordained if they are done in presumption and in the opinion that they will make us righteous. Without a doubt, however, they have nothing to do with the. With the reputation of Moses and the whole law

22 L. xxii, W-28. Interpretations on the prophets. W. vi, 31-34. 23

The prophets accused God of condemning the most holy works of the law, just as they accuse us today of forbidding good works. For God had specially appropriated "the fat" and "the blood" of the sacrificial animals had many uses in the Law. Therefore, God does both: He requires of the Jews those works of the Law, and He does not require them. He demands them absolutely for the testimony of their faith that they should not disobey His voice and His word, and for the benefit of their neighbor. But he does not demand them; indeed, he condemns them if they do so in the belief that they will thereby attain righteousness. But look at the foolishness of men who completely pervert this order. With works they want to serve God and become pleasing to Him, who has no need of them; but with faith they want to make themselves pleasing to men, while faith must be directed against God, but the works of love must be directed only against the neighbor.

For this reason, he rejects the flesh, blood and sacrificial animals, saying that he is full and has no need of them; they should rather entertain the priests and Levites with them, and not seek to propitiate God through these things. Therefore these sayings must be diligently kept in mind against the pretensions and works of men. For what do we seek to merit the highest majesty with our stained and pretended works, which has wanted to have mercy on us out of grace precisely because there was nothing about us that could make us pleasing to God?

V. 12: When you come in to appear before me.

28 This actually refers to the priests who entered the sanctuary, where God had promised to be present and to hear the prayers of the faithful. Because God had bound Himself to this place with His word, those who entered were said to have seen the face of the Lord. It was a great privilege that God had bound Himself to this physical place, so that people would know for certain where they should find and grasp God. For these are the words

(Ex. 20, 24.): "Where I will establish the memory of my name, there I will be." Therefore, God cannot be found anywhere, nor can He be "sought" in any other place than that to which He has bound Himself by His word. Under the law, he wanted a physical place to be designated, which alone in the whole world should be dedicated to the service of God; and it was idolatry to worship anywhere else, so much so that even the Jews, when they were abroad and wanted to pray, turned their faces toward the temple.

29 In the New Testament, however, there is no specific place designated. For because God presented Christ to us as Savior, all our prayers and works for Christ's sake are pleasing to God, wherever the word of the gospel is taught and believed. But whatever one prays, teaches and lives apart from Christ is all idolatry and sin before God.

V. 13. Incense is an abomination to me.

(30) There is a special benefit in understanding the universal statements he makes about the worship of the Jews, which they performed in the opinion that it made them righteous, namely, that this worship was disgusting to God, that it was useless, that it was "an abomination", that it was iniquity, that it was a service that God did not want, that it was "toil and anguish" (2c). And this latter actually refers to the religious works (studia pietatis) with which the hypocrites burden and toil themselves in vain. For they are nothing but toil and anxiety, with which the godless hypocrites toil, and yet they are improved nothing by them. Furthermore, as offensive as it is to our adversaries today for someone to call the mass such a service by which God is robbed of His own, a blasphemy, a useless work, 2c., so too was this preaching of the prophet against sacrifices and other services.

V. 14. My soul is hostile to your new moons.

31 There is a special emphasis in the pronoun "your". For it indicates that the Jews, out of zeal for godliness, had other feast days beyond those appointed by Moses,

24 L. XXII, 28-30. Short Interpretation On Isaiah, Cap. 1, 14-16. W. VI, 34-37. 25

have ordered. Such additions, however, always obscure the first institution and the true service of God. Therefore, Satan is the author of it, who is, as it were, an imitator and ape of God.

V. 15. And while you are spreading out your hands.

The lifting up of the hands was a gesture of those who prayed, praised God and gave thanks. Accordingly, he indicates that he does not want to hear their prayer.

For your hands are full of blood.

This is the reason why he condemns all their worship and works (^d^ ). But it is a description that is the result of a conclusion (a posteriori). For since he sees that they lived without works of love and against love, he concludes that they are without faith and are condemned with all their worship, no matter how good they may seem to be. As if he wanted to say: You want to reconcile me with sacrifices and other works, and in the meantime forget about your neighbor, do not care about your brothers who needed your services. You are death slayers. For, as it is written in 1 John 3:15, "He who hates his brother is a murderer." But "to hate" does not only mean to be hostile to one, but also to deny one's neighbor those works that love toward one another requires. Just as the papists do now, so the Jews at that time also wanted to do good to God and to reconcile God with their works; they had no concern for their neighbor. But God has an abomination in such pretensions, and only wants that one fears Him, and believes Him, and shows good to one's neighbor. What the prophet reminds here in turn v. 16, "Wash yourselves," 2c., requires faith and fear. V. 17., "Help the oppressed," requires love 2c. But this prophetic inference is to be noted, "Ye have hands full of blood," therefore your prayer, your sacrifices, is such a service that God is abhorred in. But the world believes the be-

2. The Jenaer has correctly: rniiuns; the Wittenberger: minius; the Erlanger: mimius.

d) Instead of "their worship and works" in the 1532 edition: "their sacrifices".

The Holy Spirit does not guide them. Therefore, it does everything else, but leaves faith and love behind, as such services that have no beautiful appearance.

V. 16 Wash yourselves, be clean.

So far the prophet has dealt with the law, he has punished the ungodliness of the heart and the unrighteousness of the outward life. But, as we remembered above § 5, it is not enough to show the disease, one must also show the remedies against the disease at the same time. Therefore he now turns to the other part of the sermon, and shows the way in which they can be delivered from ungodliness and unrighteousness, namely, that they should put away unbelief and obey the promises with simple faith, after which they should do good to their neighbor.

For in these two things rests the whole Christian life, both the inward and the outward. The inward has to do with God only through faith, by which one believes the promise that God certainly forgives by grace and in vain, for the sake of the seed of Abraham, that is, of Christ. And this mere faith, which God counts as righteousness without any works that we have done, whether previous or subsequent, is righteousness before God. The outward life, however, has to do with people. It stops at the use of the other table, whose summa is, as Christ declares, to love one's neighbor as oneself. This life gives birth to another righteousness, not that which is righteousness before God, but before men. This is the righteousness of the law, because it is of works. The other is the righteousness of grace, because it comes from an imputation that is free and of grace. Furthermore, this passage divides thus: "Wash yourselves, cleanse yourselves, put away your evil nature (that is, ungodliness and hypocrisy)." This belongs to the righteousness of faith, against the ungodliness of the heart. The remainder: "Renounce evil, learn to do good, seek righteousness," belongs to the righteousness of the law, against the unrighteousness of outward works.

26 L. XXII, M-M. Interpretations on the prophets. W. VI, 37-40. 27

V. 17. Help the oppressed.

God is not satisfied that one does not do anything against this prohibition (negativam): Do no harm to anyone 2c., but He also wants the commandment (affirmativam) to be kept: Be useful to everyone. Therefore, all monastic life and all life that someone leads for himself is condemned before God, which does not deal with love.

V. 18. Let us reason with one another (Arguite me).

(37) If you have done this, and I do not do you good again, then accuse me, saying that I am an unjust God. But this is an excellent consolation, by which he encourages us to faith and love. But from this we also see how clumsy the papists are who say that such promises are the merit of works.

If your sin is equal to blood red.

38 This is a very great promise, that he will forgive the sins and punishments of those who believe in God, fear him, and do good to their neighbor, and that he will also do all kinds of good in full measure. For works without faith are condemned, as the Scripture says Rom. 14:23: "Whatever does not come from faith is sin.

V. 19. 20. If you will obey me, you shall enjoy the good of the land.

(39) To the spiritual promise he adds a bodily one. For to faith he promises the forgiveness of sins, but to love, or to the righteousness of the law, he promises the abundance of temporal things. This is how God does it: first He gives Himself to the godly, then He gives all goods. By the way, the abundant distribution of temporal goods to the wicked will make their judgment all the more difficult.

V. 21: How is it that the pious city has become a whore?

40. Now he attaches the opposition: But this is not how you act. But the vehemence becomes considerably more emphatic by the astonishment of the prophet, that they are

so great promises could not be moved. For this is the utmost misfortune, when so great a light of the Word is disregarded and despised, so that blinded hearts cannot be moved by promises, nor by threats, nor by punishments.

V. 22. Your silver has become foam. ^e^)

41 He explains in detail, as it were, what he calls a whore in general. And here we see again the order, that he first lists the sins of the first table, then the sins of the other table. "Foam" is the hypocrisy; "water" is the falsified doctrine. For these two things are always connected with each other: ungodly doctrine follows false opinions of God; ungodly doctrine follows unrighteousness, so that these two things are everywhere connected with each other, that the devil is a father of lies and a murderer John 8:44. Note, however, that good authorities, both spiritual and secular, are compared to "silver" and "wine," by which the community is not only strengthened, but also encouraged and delighted.

V. 23. Your princes are apostates and thieves. ^f^)

This is an abominable insult to the civil authorities, that he calls them "renegades" and "thieves. Does this mean to give honor to the worldly authority? But the prophet is excused by his office, which compels him to punish the sins of his own people, whether they are public or private. Otherwise, if he said this outside his office, he would be guilty of insulting the majesty. But he does not condemn the office, but he punishes the vices of persons; and he punishes them as a public person, not as a private person. He does not condemn gifts or money, but avarice and the desire for money, that they chase after gifts and, bribed by gifts, administer their office wrongfully. That is why he calls them "journeymen thieves".

e) Instead of the following paragraph, the 1532 edition has: "Silver." It punishes hypocrisy. "Wine." He punishes the

f) Instead of the following paragraph, the 1532 edition has: "Princes." He punishes injustice and outward unrighteousness.

28 L. XXII, R-35. short interpretation on Isaiah, Cap. 1, 24-31. W. VI, 40-43. 29

V. 24. Therefore the Lord says.

43 He repeats the threat. But that he adds: "The mighty one in Israel", likewise "the LORD of hosts", thus he indicates that he can do that which he threatens. It is a prophecy of the future evil.

I will take comfort through my enemies.

44 Then I will comfort myself when I send those who are otherwise my enemies upon them to devastate and scatter my people. That is, I will send for the Assyrians to avenge my contempt.

V. 25. foam.

45. I will only destroy the wicked and hypocrites, so that the hypocrites will no longer rule.

V. 26. and give you judges again.

46 Note this passage: God tears down so that he builds; he afflicts so that he saves. Satan and the world do the opposite. Therefore he will also say below Cap. 11, 4: "he punishes with judgment". And in another place Isa. 57, 16.: "I will not be angry forever." But this is the way of salvation, that he gives pious and diligent authorities, both in the church and in the secular government; on the other hand, when he wants to punish, he takes away the good authorities and lets children be princes. Therefore, one must pray diligently for good authorities.

V. 27. Zion must be redeemed by right.

(47) First, this shall be done, that they may be justified, and the sins of the people taken away.

After that, everything will be done right. But they will be redeemed "by righteousness", not by their powers, that is, when they purify their outward life and desist from evil. Zion will be restored by righteousness, that is, when it will now have a gracious GOtt who has remitted sin. Therefore, if we Germans today also want to escape the punishment that is coming, which our ingratitude deserves, we do not have to make supplications or processions, we do not have to hold masses, but first we have to leave the outward misdeeds through repentance; for that is "the right". Then, with simple faith, we must take hold of the forgiveness of sin which the Gospel offers us. But this is taught in vain; indeed, when they are reminded of it, they increase the ungodliness of their hearts and works.

V. 29. For they must become ashamed over the oaks.

48 For so it must be read instead of: ab idolis in the Vulgate. But he punishes idolatry with it. For in the groves, woods and gardens they set up altars, just as our people made the building of churches the highest level of worship.

V. 31. When the protection will be like tow.

No powers will be so great, no works and efforts of yours will be so good, that they could protect you against these evils. Furthermore, what the Latin translator has given by fortitudo, that is the name of an idol, on whose ungodly service the idolaters defied.

The second chapter.

The kingdom of Judah was preserved after the Babylonian captivity so that Christ would be born in it, as God had promised. Now, since in the first chapter he describes the coming calamity

He had previously proclaimed, and yet at the same time promised, that he would preserve the others, so he now adds, why he wants the others to be preserved, namely for the sake of Christ. So this chapter is about

30 L. XXII, 3S-38. interpretations on the prophets. W. VI, 43-46. 31

It describes the spiritual kingdom of Christ, in which he reigns everywhere through the word. But he does this in a beautiful order.

First, he recites: It will be when the church will grow to a very great multitude. Then he says from where and from whom it will grow, namely from the Gentiles. Thirdly, he also adds the way in which it will grow, namely through the preaching of the Gospel. And here he also names the place where this new preaching of grace should first be made known. This is to be especially noted, so that we may know that Christ's kingdom is not a physical kingdom, but a spiritual kingdom, which is ruled by the scepter alone, as it is written in the 110th Psalm, v. 2, that is, by the word of the gospel. Wherever this gospel is preached purely and loudly, there is Christ's kingdom. And this mark of the church, or of Christ's kingdom, cannot deceive you. For where the Word is, there is the Holy Spirit, either with the hearer or with the teacher. The outward good works can deceive, since they are also found in the pagans. That is why the papacy is wrong, which thinks that there are other marks of the church than the word. And because they say that they are the church because they follow a different way of life, they deceive themselves. For the word has always been the only, everlasting and unmistakable characteristic of the church. The Jews also err, who wait for a bodily kingdom of their Messiah. Fourth, he adds the fruits of the word, that the Gentiles come to the knowledge of sin through the word, and afterwards receive comfort and peace through this same word. The outward life will also be very holy and innocent. Fifthly, he speaks of the Jews' displeasure that they would stumble against it and not accept the kingdom of grace. Lastly, he adds a kind of extension, saying: "If all things together, both kingdoms and religions, are held against this Christ, there is nothing against it. Therefore, accept the same, worship him, adore him, or you will have to endure the greatest punishments for the sake of your godlessness.

V. 1. This (verbum) is what Isaiah the son of Amoz saw.

The word dabar, which the Latin translator has given by verbum, "the word," has a much broader meaning among the Hebrews. For it means not only a word, but a thing, cause, order in general 2c. More often, however, it is taken for the neuter of the demonstrative pronoun hoc, this. So it is also used here: "This Isaiah saw" 2c.

V. 2. the mountain of the Lord will surely be (praeparabitur). g)

Translate [instead of praeparabitur in the Vulgate^: "will certainly be." Although the prophet speaks of a physical place where this preaching of the gospel was first to be made known, all these magnificent promises are to be taken spiritually, namely, that the church is a mountain raised and fortified above all other mountains, but in the spirit. For if you look at the outward appearance of the church from the beginning of the world, then from the time of the New Testament, you will see that it is oppressed, despised, and hopeless. Nevertheless, despite this contempt, it is "exalted above all mountains. For all the monarchies, all the kingdoms that have been in the world until now, have perished; the Church alone endures and triumphs over heresies, tyrants, Satan, sin, death and hell, and that alone through the Word, alone through this despised and weak voice.

5 Furthermore, it is a great comfort that the physical place from which this spiritual kingdom will first spring is so clearly foretold, so that consciences can be sure that this word is true, which first began to be taught in that corner of the Jews, so that "Mount Zion" is, as it were, a rule for us, according to which we can judge all religions and doctrines. The Alkoran of the

g) From here on until the next Bible quotation, the first edition has only: It is all to be understood spiritually, although he speaks of a physical place. For there had to be a certain place where the preaching of the gospel would first begin.

32 L. XXII, 38-40. short interpretation on Isaiah, Cap. 2, 2. 3. W. VI, 46-49. 33

Turkism did not take its beginning in Zion, therefore it is a godless doctrine. The various customs, laws, and human statutes of Pabstism did not begin in Zion; consequently, they are ungodly and truly the teachings of devils. Thus we can stand up against all other religions and comfort our hearts that this alone is the true religion we profess. Therefore, in the two most distinguished Psalms, namely the second and the one hundred and tenth, Mount Zion is clearly indicated Ps. 2:6:. "I have set my king on my holy mountain Zion"; likewise Ps. 110, 2.: "The Lord will send the scepter of your kingdom out of Zion" 2c.

And will all heathens daznlaufen. ^h^)

This kind and quality of this kingdom is also marvelous. The other kingdoms are established and maintained by force and weapons, and men are unwillingly obedient to them; but here, because the mountain is raised, all the Gentiles will run to it, that is, they will come of their own free will, not forced, they will be attracted by the virtues of the church to join it. For what is sweeter and more sweet than the preaching of the Gospel? It is a certain doctrine upon which consciences are sure to lean; it offers a willing and benevolent God who gave His Son, the eternal God, to death for the life of the world, that we sinners might have forgiveness of sins through the ransom of His blood, and righteousness along with eternal life through the power of His resurrection; likewise victory over the world, sin, death, the devil, and hell. Because the gospel promises and offers these things to all, the Gentiles, who are troubled by their consciences because of their sins, run to receive them with joy and accept the treasures of divine mercy,

h) Instead of §§ 6, 7 and 8, the 1532 edition contains the following: Namely, voluntarily, not forced, as those who find themselves under your law. Now other kingdoms are prepared by force and weapons; this one will grow in such a way that the mountain will be raised. But here you see that the outward preaching is not in vain. For by the ministry of the word more is added to the church daily.

which the word shows and faith in the word appropriates.

(7) On the other hand, Moses, because he punishes sins and threatens death to those who sin against the law, frightens the weak souls and drives them to flee, despairing of their salvation. Thus, in a hidden way, he included the description of Christ's kingdom in the word: "They will willingly run to it," which Christ explains with more words in Matthew, Cap. 11, 12, where he says: "The kingdom of heaven suffers violence, and those who do violence snatch it to themselves." As if he wanted to say: People are not forced by force to the word of the gospel, but they force themselves to it 2c.

8 The general term: "all Gentiles", is not to be understood in such a way that all Gentiles should be converted. This is indeed the will of God revealed in the Word, that he wants all to be saved 1 Tim. 2:4, and therefore the gospel is spread throughout the whole world, so that there is no place in which the gospel is not preached; but even though not all accept the gospel, still some are converted everywhere. For the gospel is not preached in vain, but sanctifies and produces fruit in every place; as the prophet will say in the 55th chapter below, v. 10. Accordingly, this passage serves to strengthen the ministers of the word, so that they may not despair of the happy progress of the word when they see that few hear it. For through the ministry of the Word, more believers come to the church every day.

V. 3. and many nations will say, Come.

9 Here you see the worship, the works, the efforts and sacrifices of the Christians. They do not boast that they will do these or those works; they do not establish new ways of life, not new garments 2c., but they consider this to be their one work, that they go to hear and to learn. Not the hands, not the eyes 2c. are required, but the ears and the heart; the rest of the members are all to serve the neighbor. These two, the ears and the heart, are to serve GOD alone. For this kingdom is in the word alone, and only those belong to it.

34 L. XXII, 40-43. interpretations on the prophets. W. VI, 49-52. 35

Rich, who always use the word, and always remain students of the word.

(10) The rest, as they are heretics, having once heard the gospel, immediately become masters, and change the words of this prophet, saying, Come, and let us go up, that we may teach him his ways, and walk in our ways. So they have a disgust for the word, as for a known thing, and seek new disputes, in which they may show their understanding, and ingratiate themselves with the great multitude.

(11) But Christians know that the words of the Holy Spirit cannot be fully learned as long as we are in the flesh. For Christianity is not in knowledge, but in the position of the heart (affectu). This movement of the heart can never fully believe the word because of the weakness of the sinful flesh. Therefore, they always remain disciples, and chew the word again, so that the heart may be awakened for and for by a new flame, and not become sluggish, or get a disgust for the word. Add to this the fact that we fall daily. For the flesh, death, sin, the world, and Satan, the prince of the world, do not cease to attack us. We are not safe from these enemies for a moment. If we do not always use the Word, so that we can stand against Satan's attacks when we are tempted, we are doomed. For sin is immediately followed by an evil conscience, which can be raised by nothing but the Word of God, by which alone Christians live and are nourished. The others, who leave the word, gradually fall from one vice to another until they perish.

(12) Therefore Christianity must be placed in the hearing of the word alone, and those who are pressed down either by spiritual or bodily temptations should know that they have not the word in their hearts. If they want to be set free, they must come to the Word again, and set Christ before their eyes, who invites us Matth. 11, 28.: "Come to me, all you who are burdened." Likewise Joh. 11, 25.: "I am the resurrection and

I am not hell or death. If another temptation comes again, as it does, you must again take refuge in Christ, who comforts us John 6:37: "Whoever comes to me, I will not cast out" 2c. And you will certainly feel the power of God in the word, through which it makes the believers alive and blessed.

He will teach us His ways.

13. "The ways of the Lord" are works, not ours, but of the Lord, which He Himself works in us by His Spirit and Word;^i^ ) namely, that He destroys the works of the devil, sin, death, sorrow, terror, and the daily events by which we are hurried, and works in us the opposite good things, as righteousness, life, joy, hope, patience 2c. These are actually "the ways of the Lord" which his word, if we hear it and believe it, brings. All other ways, which deviate from the word, are erroneous and damned ways. But mark well, the word he will teach. For Christians are always disciples.

For from Zion will go forth the law.

14 This is the cause of the increase of the church and the extension of the kingdom of Christ, namely the preaching of the gospel. For here he promises a new word. ^k^) For if he did not indicate a new doctrine, what need would there be to promise anew the law, which was given so many years before? And he clearly shows the difference, because he adds: "from Zion"; as if he wanted to say: Before I gave the law on Mount Sinai, now I will give another one on Mount Zion, which will not be a teaching of works, but of faith; not of laws, but of grace; not accusing, but communicating the forgiveness of sins 2c.

i) Instead of the preceding, the 1532 edition has: "He will teach, for since Christians are constant students, they can never learn enough. The ways of the Lord are the works which he himself works in us." The following in this paragraph is missing there.

k) The edition of 1532 continues here thus: "From Zion shall go forth the law, not, as before, from Sinai. V. 4. 'And he shall judgeü/ Now follow the fruits of the word; namely, The Spirit shall punish the world because of sin; likewise: In me ye shall have peace." After this the following is missing until 16 iiml.

36 XXII, 43-45. Brief Interpretation On Isaiah, Cap. 2, 4-9. W. VI, 52-55. 37

V. 4. And he will judge among the Gentiles.

(15) Although this new preaching will begin in Zion, it will not stop within Zion, but will also be spread among the Gentiles, judging and punishing them, as Christ says in John [Cap. 16, 8Z: "The Spirit will punish the world for sin." For this is the judgment, that they recognize themselves as sinners, and that they are doomed to eternal death by God's righteous judgment.

There they will turn their swords into plowshares.

Christ does not leave us in the terror that the preaching of repentance produces in the souls of the godly, but he does a foreign work so that he can do his work. In the beginning he kills through the law, so that the new preaching of grace may give life, in which the forgiveness of sins through his blood is given to all who believe in him Eph. 1, 7. This is that the prophet here describes with a fitting image the peace that can neither be in the heart, nor by heart with other people, if the souls are not certain of the forgiveness of sins. But no better means can be found to abolish disunity than that used by Christ, who by one saying accuses all alike of sins and condemns them. For on what account should those who hear and believe these things quarrel, seeing that they are by no means more righteous, holy, and wise than others? Therefore Christians are easily agreed among themselves, who recognize that all must be saved by the same grace, and that no one has merit or guilt before another.

V. 5. Come now from the house of Jacob. ^l^)

17 The prophet sees the future fall of his people, therefore he admonishes them, saying, "To you especially belongs the gospel, to whom it was promised so long before. Therefore, do not miss the time of grace; walk in the light as long as you have it.

l) Here follows in the 1832 edition, "This is an exhortation: to you, you Jews, the kingdom is promised, therefore do not miss the time of grace." The following in

Now is the time pleasing to the Lord; if you miss it, the kingdom will be taken from you and given to a people who bear its fruit.

V. 6. 7. But you let your people, the house of Jacob, go.

18. this is the text of John Cap. 1, 11.: "His own did not receive him." Further, what the Latin interpreter has translated, Quia repleti sunt ut olim, that should have been given thus, Projecisti populum tuum, domum Jacob, quia repleti sunt plus quam^1^ ) Orientales, that is, they are greater idolaters than the nations toward morning. For because they are taken in by superstition, they do not accept the gospel, which condemns all worship that is not prescribed by the word of God. But the wicked do not suffer this, as can be seen in the prophets who were killed by the unbelievers because they condemned the worship of their own choice.

V. 8. 9. Also their land is full of idols.

(19) "Idols" are not only pillars and images, but any opinion that an ungodly mind invents for itself about God, without the foundation of Scripture. The opinion that the mass helps something by performing it (ex opere operato) is an idol. The opinion that works are required for justification before God is an idol. The opinion that God is pleased with fasting, special clothing, certain rules of life, is an idol. Such idols are worshipped by all those who perform such works in the opinion that they will be justified thereby.

God does not want us to invent His service according to our thoughts, but He says in Exodus 20:24: "Where I will establish the remembrance of My name, there I will come to you and bless you. Accordingly, he curses all worship services that are chosen by us without a certain word; there were countless such among the Jews at that time, as all the prophets testify. And we see the same thing today in the heretics, who substitute an image of their own devising for the word

1. Huaua is added by us; it is missing in the editions.

38 L. xxii, 45-48. interpretations on the prophets. W.vi, 55-59. 39

God and worship it. But a harsh threat is added here, "You will not forgive them for this."

(21) For there is no hope of their recovery, nor can they be reminded or taught; therefore they perish in their error. All other sins that we recognize and do not defend are forgiven, but the sin that is defended cannot be forgiven.

V. 6. 7. They make much of the strange children.

(22) This is to be understood of the false doctrine in which they teach others and deceive them with it. But we find here an excellent description of the false prophets. The first is that they deceive many with their harmful teaching. The other is that they are stingy and belly servants. For this is what he means by saying v. 7., "Their land is full of silver and gold, and there is no end of their treasures." Third, they also seek riches and dominion: "Their land is full of horses, and there is no end of their chariots." Lastly, they do great with their holiness, they prefer their religion to all, they boast of God; as now they call themselves the church 2c. But such people should be frightened by the terrifying threat that is added: "You will not forgive them" 2c. because they sin against the Holy Spirit.

V. w. Go into the rock.

This is an address to the whole world. All you people go to the rock, "hide yourselves". This power of the world is nothing. Christ's kingdom will be such a kingdom that even the highest authorities, the highest power and wisdom of the world will be afraid of its face; that is how much Christ is to be held in honor. But these are words of faith, for it can be seen quite differently. There is nothing weaker nor more unformed than this Christ. On the other hand, the wicked reign and flourish. Therefore, this glory is in faith alone. This is a glorious passage from the time and worship of the New Testament.

V. 11: But the Lord alone will be high.

(24) Namely, by preaching and by the word of the gospel.

V. 12. The day of the LORD of hosts.

This is the day of the New Testament. For in the church, the weak suffering of Christ is far more noble and glorious than the crowns of all popes.

V. 13-17. Also over all the high and lofty cedars of Lebanon.

26 These words refer to worldly kingdoms, for the prophets often use the word "Lebanon" to refer to the flourishing kingdoms because of the tall cedars found on it. But he wants to indicate that Christ and the Christians regard everything that is high in the world as low compared to the riches that are in the kingdom of grace, where eternal righteousness, life, and salvation are imparted to the believers. Lebanon is on the north side, and Bashan on the east side, in the tribe of Manasseh.

V.18. And the idols will be finished completely.

This goes to spiritual things. Neither in the worldly regime nor in religion will there be anything that can be compared to this glory of the future Christ.

V. 19-21. Then one will go into the caves of the rocks.

28 Now he says about religion what he had said before about the secular government. Ye saints and ecclesiastics (religiosi), confess also that all that is yours is nothing. He says: "He will scourge the earth", that is, all the worships of God that reason has invented will also disappear.

V. 22. Let the man therefore depart.

29 This is a summary: Therefore fear Christ, because he will come to reign alone. But very many shall not suffer him, which ye, being his people, ought not to do. "Cease, he hath breath in his nostrils," that is, he is mighty in his wrath. Thus says Lucas of Paulo Apost. 9, 1.:

^Αναπνέων την οργήν^ spirans iram But Saul snorted.

30. it is therefore the whole body, from the

40 k. XXII, 48-50. brief interpretation on Isaiah, Cap. 3, 1-7. W. VI, 59-62. 41

The first words, v. 10: "Go into the rock" 2c. to the end of the chapter, are a kind of rhetorical expansion. Until now, he wants to say, there were many gods and lords; but now we will have One Lord and God, One Religion, One Faith.

have one baptism. For Christ rules over all things through the gospel. Everything else is nothing, whether in worldly government or in religion, if it is held against this Christ.

The third chapter.

In the previous chapter he described the power of the kingdom of Christ, now he threatens the Jews, who would not accept Christ, with desolation. Therefore this text is a historical text for the Jews, but also a prophetic text for our times, against the godless persecutors of the word and the servants of the word. But it was a very foolish preaching among the Jews, so often the prophets threatened the desolation of the people of God. For thus they boasted: We have the promises that this kingdom and this priesthood, which is instituted and ordered by God, will remain; God does not lie; and as those in Jeremiah Cap. 18, 18. say: "The priests cannot err in the law." And ours boast a like thing of their Church nowadays: the little ship of Peter may waver, but it cannot sink. But we see how these threats have come to pass among the Jews. Therefore, our people should be warned by this example that they should not be presumptuous about the title of the church. It is true that the church will remain; but in the subordinate (minore) they deceive themselves, that they say they are the church, and therefore are presumptuous. Further, he describes the future desolation by some stages, and certainly predicts that famine and sedition would occur, both of which things brought Jerusalem to the highest misery at that time when it was besieged by the Romans, as Josephus reports.

V. 1-4. Childish ones shall rule over them.

2 Notice the way God destroys great kingdoms. For he takes away the heads in religion, and the wise men in the worldly government, and lets

ignorant people remain, who have no experience. For he calls boys (pueros), not who are boys in age, but in intellect.

V. 5. and the people will drudge (Et corruet).

3. so it is better translated: Exactores erunt in populo, vir in virum etc. which has given Vulgate by: Et irruet ). which the Vulgate has given by: Et irruet^1^ ). As if he wanted to say: The more powerful one will be, the more right he will be.

The younger will be proud against the old.

4 This indicates the turmoil. For when Jerusalem was besieged by the Romans, there were three captains in the city who were fiercely hostile to one another, and they were more severely oppressed by the sedition of their own citizens than by the siege of the enemy.

V. 6. 7. Then one will seize his brother from his father's house.

(5) This is how it is with riots: when the best people are out of the way, everyone wants to have a leader. Furthermore, Isaiah indicates such a need that even if someone were to be found who would be skilled to lead others, he would still not be able to be brought by force to accept a magisterial office for fear of the riot.

You have clothes.

6. the choice is not made on the basis of prudence, justice and worthiness, but on the basis of

1. irruet put by us according to the Vulgate, while the editions offer: Lorruet.

42 is. xxn, so-52. interpretations on the prophets. W. vi, vL-vv. 43

only in terms of violence and forces, that one puts all respectability out of sight. This is a beautiful picture of turmoil.

V. 8. for Jerusalem is falling away.

That is, I do not have so much ability in me that I could control such great evil.

Because her tongue 2c.

This is the sin by which Christ is denied and rejected. "The tongue" is the teaching of the Pharisees; "the doing" is hypocrisy and the sin of stiff-neckedness, that they would not believe the many miracles performed, but with hardened necks resisted the Holy Spirit. Furthermore, the "deeds" that the prophet condemns are the very best works in which they boasted of their holiness against faith.

That they resist the eyes of his majesty.

9 This indicates that they sin against the Holy Spirit out of malice, not ignorance, which is as much as "resisting the eyes of His majesty. This sin can no longer go unpunished. It also presses our Germany today. For the adversaries condemn our doctrine, which they themselves confess does not violate any article of faith. They condemn priestly marriages, which they profess are not forbidden by divine law. They condemn to the point of absurdity both forms of Holy Communion, which they must confess that God Himself commanded and instituted. They stubbornly defend the mass, which they confess has been used for many ungodly abuses. Therefore, punishment can no longer be withheld from us, for there is no hope of repentance for this sin. For it is the sin against the Holy Spirit, with which one resists the recognized truth.

V. 9. Her nature she has no secret. 1)

10. the knowledge of the face is taken here passively, that is, their recognized face; that is, they confess they can see their

1) Vulgate: vultns eorumcus .

Sin does not excuse. But he indicates that they sin out of wickedness; just as I see in the Gospel. For although the Pharisees are convinced by the word and the miracles, they do not yield. But because a part of our princes and bishops also sin so manifestly, we can also prophesy against them that they will perish.

V. 10. 11. Tell the righteous that they have it good.

11. He now comforts the godly; as Psalm 2:12: "His wrath will soon burn. But good to them that trust in him." Thus Abraham, Lot, and other saints were preserved, as were the apostles and the rest of the Jews when Jerusalem was besieged. For the Lord knows how to save the righteous.

V. 12. 13. My people, your comforters deceive you.

12. he adds this against those who comforted the people against these threats of the prophet, saying: "nothing will come of all these things; you are God's people"; as they said with the prophet Micah Cap. 2, 6: "such tears do not befall us; we will not be disgraced like this 2c. Therefore he saith v. 13, It shall surely come to pass, "The LORD standeth there, he will judge"; as it is written in the 7th Psalm, v. 13, "He hath bent his bow, he hath aimed."

V. 14. He comes with the elders of his people and with his princes.

13 This is with the apostles. Because they see that the word is despised by the synagogue, they leave it and go to the Gentiles, leaving the Jews to be destroyed by the Gentiles.

For you have spoiled the vineyard.

14. you do not cease from corrupting and seducing. Therefore, the punishment will no longer be far from you.

V. 16. Therefore the daughters of Zion are proud.

15 Now he also threatens the women, as before the men. But he punishes them for the

44 L. xxn, 52-S4. Short interpretation on Isaiah, Cap. 3, 16. 17. 25. 26. w.vi,""-"". 45

Security and impenitence, that they said, We are daughters of Abraham, we will suffer nothing of all that you threaten.

V. 17. Thus the LORD will make the crown of the head of the daughter of Zion bald.

16 By this image he indicates that they would lose the temporal government and the priesthood. For these were the highest gifts in this people. The revelation of the disgrace can be taken in the same way as Ezek. 16, 37.ff "of the desolation of the kingdom; or that the Lord will then reveal the wickedness and godlessness of the Jews to the whole world.

V. 25. Your men will fall by the sword.

17 Namely, those by whose protection you hope to be safe.

V. 26. And their gates will mourn.

This is poetically spoken. As if he wanted to say: Erit ubique plurima mortis imago

everywhere will be the image of death and in many guises, as the poet says.

Cap. 4, 1. that seven women will take hold of one man at that time.

That is, there will be such a great shortage of men, because so many of them remained in the war, that the women will offer themselves to the men of their own free will. But this revenge of God on the "Jew" is still going on today. Let us therefore learn from this passage that we should not be hopeful of God's gifts, whether spiritual or physical, but use them with thanksgiving, to the praise of Him who bestowed them on us unworthy ones. For God can suffer nothing less than presumption and arrogance. He wants to give superfluously, but in such a way that we may humble ourselves and serve Him; not be secure, as the Jews were then and the papists are now; the latter because they had the name of the Church, but the latter because they had the name of the people of God.

1. Virg. Aen., lib II, v. 369: Luctus, ubique pavor, et plurima mortis imago.

The fourth chapter.

1. He foretold the miserable fall of the Jewish kingdom, now he comforts the remaining ones again and says: the best part of the people will be left, who shall receive the glorious promises of the kingdom of Christ, as it is also said in Jeremiah: 2) I have left me a grape. And Moses in his song Deut. 32, 36: "The Lord has mercy on his servants."

2 Furthermore, he uses this order: First, he says that the kingdom of Christ will be glorious and magnificent. Then he explains what this glory is, namely that Christ will give the church excellent gifts. First, he sanctifies her. Secondly

2. In the Wittenberg edition in the margin: "Hiers.b" sv. 9]. The old translator has: Jer. 15, II. But neither seems to fit us well.

he will forgive sins, and kill the flesh and the old man. Third, he will stand by in danger, protect from violence, comfort in adversity 2c.

V. 2. At that time the branch of the Lord will be dear and valuable.

3. "The branch of the Lord" and "the fruit of the earth" is Christ. This one, he says, will show himself in his majesty and glory, he will be exalted above all his enemies, he will live, and give us all things superfluous. But all this is done through the word. m) But for this reason he calls Christ "the branch of the Lord," so that he may give us a new life against the vexation of the

m) Instead of what follows in this paragraph, the 1532 edition has: But he calls Christ a branch of the Lord because he is weak in the world, crucified and despised, but glorious in the eyes of God.

46 L. xxn, S4-S7. Interpretations on the prophets. W. vi, [s-71. 47

The Lord says, "Do not be mistaken by this outward appearance. Let not, saith he, this outward appearance deceive thee. For though Christ is weak in the world, crucified and despised, yet in the eyes of the Lord he is glorious, and the right branch.

V. 3. and who will be left in Zion.

Not only will Christ be such in his person, but he will also distribute these riches among the rest of the people, who will be called saints because God will dwell in them and they will be dedicated only to divine use.

V. 4. by the Spirit who will judge and kindle a fire.

5. this piece also belongs to the distribution of the riches that are in Christ; because the Spirit immediately kills the flesh, so that the outward members of the body also may depart from unrighteousness, and we may live innocently. For those who are justified are cleansed and washed away daily by the Holy Spirit. For we are daily challenged by various sins, that we may know, partly in ourselves and partly in others, what wickedness is in our hearts, and that we may feel the power of Christ against sin, who dwells in us through His Spirit.

(6) But the prophet ascribes to the Holy Spirit a twofold office. The "Spirit of judgment" is with whom Christ exercises judgment, that he may condemn, cleanse, and kill the old man. But "the spirit of judgment" refers to "filthiness"; as John also calls him a spirit that punisheth John 16:8.. "A spirit of fire" he is called, because he does not grow weary, but continues fiercely, and impels that we should grow and become stronger from day to day. But "the spirit of fire" refers to "the blood," that is, to the blood debt. For our heart is unclean, and we are all death-believers before God.

V. 5. 6. And the LORD will create over all the dwelling place of Mount Zion, and where it is gathered, clouds and smoke of the day.

So far he has described the riches of Christ's kingdom, the distribution of spiritual gifts, and the power and effect of purification. But because Satan cannot suffer this knowledge, and because our King is a hidden King, and because we have not been given weapons to avenge ourselves, but have been commanded to endure and bear, he now touches the cross. ^n^) The Lord, he says, will protect and defend Zion, that is, his church, which is in danger for the sake of this branch. Christ will be the right "cloud", that is, he will refresh and comfort his own. And he will be a "fire" that will shine in the temptations. In him the believers will have strength and power 2c. ^o^)

8 The prophet makes a double challenge, one of the "heat" and the other of the "rain"; one of the "fire" and the other of the "water" and promises that Christ will be our protector so that we will not be hurt. So also in Matthew, Cap. 7, 24, 25, it is said of the house built on a rock that it would stand against the violence of the winds and the floods of the waters. Accordingly, this passage teaches that the powers of Christians rest in Christ alone, and in no other thing, which we will explain a little more broadly.

n) Instead of the preceding in this paragraph, the 1532 edition has: Now he also touches the cross.

o) Here the 1532 edition continues: "The prophet makes a double challenge, one of the heat, the other of the rain. The heat is when the conscience feels the wrath of God in persecution, and takes up the cross as a certain sign of divine wrath. When this outward evil, with which we are plagued, is joined by the inward temptation of the conscience, and Satan increases the despair, so that man is plagued from within as well as from without, then only is the heat really felt. But here the souls must be reminded of the will of God, namely that God does not chastise us for the sake that we should despair and perish, but that it is a fatherly chastisement, so that we do not become arrogant, and so that we learn about ourselves, and that Satan also sees that the word of God is invincible, and that it sustains and delivers us in all misfortunes, be they as great as they may. But you should diligently realize that no efforts, merits and works that are ours can be of use to us in the temptations, but that all our strength rests on Christ alone, who protects us through his word as a cloud. The rain is the outward attacks. But no one understands this unless he is taught by experience." This is followed by st 11,

48 2.- XXII, 57-5". Short interpretation on Isaiah, cap. 4, 5. 6. W. VI, 71-75. 49

At the time of persecution, the conscience is naturally struck with the fear of divine wrath. For because it feels the present punishment, it immediately makes the conclusion (colligit ex posteriori): You are being afflicted now, therefore God hates you. Such is our nature, and by following it, the prophets call it God's wrath, when He visits His own with a cross, while in fact and truth it is not God's wrath, but a love rut. Satan also adds to this and increases the despair, so that the heart doubts God's grace and begins to fear God and to hate Him as an executioner, so that one feels pain and fear on both sides, outwardly in the flesh and inwardly in the conscience. This is actually the heat of which the prophet speaks here, by which the conscience is parched.

(10) Here the Holy Spirit is needed to teach us, and a devout brother to remind and instruct us that God wants nothing else than to improve us with a fatherly heart, and to show us His power and the power of the Word, which finally triumphs, so that we may learn, and Satan may also see, that the Word is an invincible power of God, against which the gates of hell can do nothing, and so that the power of the Holy Spirit, who dwells in us, may be glorified. Whoever, without this protection of the Word, looks to princes and to the common people, of whom we have seen many, will be deceived, as the Scripture says: Whoever relies on men will perish. But just as reliance on men is forbidden, so also God is offended when we throw away faith and fear men too much. As he says to Ahaz in chapter 7, v. 4: "Do not be afraid, and let your heart be undaunted before these two smoking fires of fire. But Ahaz gave him no ear, just as we are all by nature faithless against the divine promises. But he who believes the word will surely be saved. For this is our only protection. For the frightened and weak souls cannot be raised up by human hands. Here the word is necessary;

whoever grasps this feels refreshment and cooling for the heat.

The rain, however, is the outward attacks, from which not the conscience but the body feels discomfort. Therefore, in this place Christ is presented to us as our shield in all tribulations, both spiritual and physical. But this cannot be understood without experience, which alone makes a divine scholar. The heretics will one day have to feel the sun without having an umbrella, because they reject the flesh of Christ and walk only against the mere majesty. They will not feel this for a while when they are out of the temptation, but when the temptation will seize them, they will fall suddenly.

(12) For he who is challenged must be told that he does not stumble after the divine majesty and the terrible works of this majesty. For God does not want us to recognize Him in this way; therefore He does not want to deal with mere men, but He has hidden Himself in our flesh, which we can grasp and take hold of. We cannot grasp the divine majesty unless we want to grasp a consuming fire. And Satan cannot overthrow us more easily in any other way than when he has led us to the contemplation of majesty. It is so great that the mind must soon fall into despair. For this reason Solomon also reminded Proverbs 25:27, Vulg., "He that searcheth after majesty shall be crushed with the glory of it." The cause is this, because we are by nature forward. Now majesty, as an inexhaustible fountain, presents infinite examples, from which spring infinite and exceedingly dangerous questions, such as: why did God permit the fall of Judas? why did he let Peter come to grace again? 2c. Through such disputations, the hearts are gradually accustomed to vain questions, so that they quarrel with God as with a potter, whereupon the fall inevitably follows.

Therefore, one must refrain from such thoughts. For if God would have wanted to be known by us in this way, then

50 L. xxli, 59-si. Interpretations on the prophets. W.vi, 75-77. 51

he did not come into the flesh. But for this reason he held out his flesh to us, that we might cling to it and grasp and understand it to some extent. So he does not let Philip, who was too forward in asking him about the Father, wander higher, but leads him back to himself and says: "Philip, he who sees me sees my Father. You must not seek the Father apart from me, or imagine that the Father can be known without me; behold me, and you have also seen the Father. For before the face of the Majesty no man can stand, but must look unto Christ alone.

14 Therefore let us not listen to those who say, "The flesh is of no use. Rather, turn it around and say: God without flesh is of no use. For on Christ's flesh, on the child who hangs on the Virgin's breasts, the eyes must be firmly fixed, so that one may take courage and say: I have no God, neither in heaven nor on earth, nor do I know of any other, except the flesh which lies in the womb of the Virgin Mary. If you say this, there is no fear that you will deviate from God, or that your heart will be brought to despair by terror and fear.

For God is otherwise incomprehensible in all other ways, but only in the flesh of Christ is He comprehensible. In this Christ you see nothing but the highest sweetness and kindness, who voluntarily took upon himself the death of the cross for us, so that we, freed from sins, might have his righteousness through faith in him and eternal life. Through this sight the mind is raised and life is received. All the rest are images of wrath and death, none of which is more dangerous than the image of the divine majesty. But he who thus takes Christ into his heart

After this, he can safely climb up to the Father and deal with him, as he says John 14:6: "I am the way. But the ways that are apart from Christ, on which one wants to ascend to the Father or to the divine majesty, are all slopes on which no one can stand, but must fall down.

(16) Therefore I remind and exhort you, dear fathers and brethren, beware of such high thoughts, by which faith and hope are taken away, heaven is shut up, and hell is opened. But learn diligently what the prophet here reminds you, that Christ alone is set apart to be a screen and a shade for those who endure adversity from the heat and the rain. To this one fix your eyes, to this one cling, as you are also reminded by God's voice: "Him you shall hear." Whoever hears another, whoever looks to anything else besides this flesh, is lost. For this alone shields us from the heat that comes from contemplating the divine majesty; it alone protects us from the rain and the violence of Satan. This shadow gives us cooling, that the thoughts of wrath may pass. For there can be no wrath where you see that the Son of God is given to death for you, that you may live. That is why I put to your heart the designations of Christ, with which here the prophet adorns him, that he is "a tabernacle for shade from the heat, and a refuge and hiding place from the weather and rain". In the same way Paul also draws all things to this Christ, since he speaks Col. 2, 9.: "In him dwelleth all the fullness of the Godhead bodily." He is therefore presented to us as the seat of grace Rom. 3, 25, so that we may not despair, depart from God, and be frightened by other hateful images besides Christ, in whom alone is our victory and life.

52 L. XXII, 61-63. short interpretation on Isaiah, Cap. 5, 1-6. W. VI, 77-81. 53

The fifth chapter.

The prophet now repeats the threat of the future desolation, but under a different image. As if he wanted to say: Well then, they will not be moved by these threatening words; therefore I will also make a song of this matter, whether they can be brought to repentance in this way. "The vineyard" is the Jewish people, which God has fenced in with His law. The delicious "vines" are the holy judges and kings, Joshua, David 2c. "The Tower" is the worship and its word, which GOD gave from heaven, and belong to the exercise of faith. "The cellars" is the killing of the old man, of which Rom. 12, 1. is spoken, and which belongs to the use of spiritual killing. It is the same if you take it for the altar of burnt offering on which a bruised spirit is offered 2c. "The host" is the outward gross sins, that they were robbers, adulterers, slayers, who killed the holy prophets and Christ.

2 But he enumerates all this according to the order. First he praises his good deeds, which he has done for the synagogue. Then he says how the synagogue has not behaved properly against such important good deeds. Third, he threatens devastation. Fourth, he makes a register of their sins. But he adds to every sin its punishment. In the fifth place, he returns to the threat, and, in order to add a greater terror to them, he adds a description of the people by whom the synagogue was to be devastated. Accordingly, it is all far more terrible than could be understood of the Babylonian captivity.

V. i. Well, I will sing to my beloved a song of my cousin from his vineyard.

3 He calls Christ his cousin. For Isaiah also was of the tribe of Judah.

My beloved has a vineyard in a fat place (in cornu filio olei).

4. the word cornu horn is taken for an elevated and fortified place, of the

same it means so much as a power, an empire, dominion 2c. And by this designation the prophet indicates that the Jewish empire was strong and powerful. But that he adds filio oleii is a Hebrew expression. For the Hebrews often use the name filius when they want to express a possession. Therefore it is suitably explained by the word "have" with the noun to which it refers, as, cornu filio olei, that is, cornu, quod habet oleum a horn that has oil. The meaning is therefore this: Christ has his vineyard in a secure place, because of divine protection, furthermore also in a fruitful and fat place. What more, then, could he have given? since he has given them power and abundance. But this one thing is left, that they should make good use of these benefits 2c.

V. 3. 4. Now judge, you citizens of Jerusalem.

5 This is, as it were, a summary: What more could I have done?

V. 5. 6. His wall shall be taken away.

6 He repeats the punishment of the last desolation of the synagogue; it shall come to pass that the priesthood shall be taken away from them, so that nowhere shall be found people who teach the word. For the ministers of the Word are those who prune and hoe the vineyard. Thus the Jews today have neither the Word nor prophets nor the worship of God, and thus they have at the same time lost the worldly rule, which never happened to them before. For during the time of the captivity there was still a spark of the kingdom left. For the king Jechoniah was still alive, and there were still prophets when Daniel, Ezekiel 2c.

That thistles and thorns grow on it.

7. thorns are the best works, according to appearance, as those of the Pharisees were, and with us are those of the monks, by which the foolish common people are knitted. Thus

54 L. xxn, 63-66. interpretations on the prophets. W. vi, 8i-8ö. 55

It cannot be otherwise, where the law is not taught, sins cannot be properly punished and corrected. For the law is the light for the knowledge of sins; if this is not there, the thorns inevitably grow; that is, instead of good works, hypocrisy prevails.

And will command the clouds that they rain not upon it.

The clouds are the apostles and the preaching of the Gospel. But this is the greatest misfortune of all, when the word of God is taken away, in which alone the forgiveness of sins, the favor and grace of God, and eternal life are offered. All this is taken away at the same time as the external word, and nothing remains but accusation and guilt that cannot be forgiven, the wrath and judgment of God, and finally eternal death. Therefore, we must pray that the kingdom of God, for the sake of our ingratitude and sins, may not be taken away from us and given to a people who bring forth its fruits Matth. 21, 43.

V. 7. He waits for justice.

(9) This is the first kind of the host, namely, the avarice of the authorities. They should judge rightly, but they do nothing but oppress and afflict the subjects with their oppressions and injustices. Nor do they have mercy on the poor, for this is what he calls "justice.

V. 10. For ten acres of vineyard shall yield but one bucket.

(10) It will be a very great harvest. If you count on a rich grape harvest, it will happen that ten fields will hardly yield a jug of wine. Furthermore, notice here that God punishes the stinginess of the people with theurung, as we also experience today. For since the world does not punish stinginess, God punishes it with anger. For the profit does not come from our great labor, but from the divine blessing. When God gives His blessing, everything grows very abundantly; but if

God puts a curse on the land, nothing grows. Therefore, the godly may learn here how to build their fields; namely, first with prayer, then also to be bountiful; then God will bless them.

V. 11: Woe to those who are up early in the morning.

(11) This is the other kind of wickedness, namely drunkenness. Note that almost the same vices are mentioned here that Christ punishes in Matth. 23, 13. ff.

V. 12. They do not look at the work of the Lord.

12. "They do not look at the work of the Lord"; that is, at what God demands and wants from them, namely, that they believe God and fear Him, and do good to their neighbor.

V. 13. Therefore my people will have to suffer hunger.

This famine was described by Josephus.

V. 16 But the LORD of hosts will be exalted in judgment.

014 This shall the LORD do, that he may destroy the wicked, and also save the godly. And so by him justice will be exalted when he punishes the ungodly, so that it must be said: The LORD is a righteous judge on earth 2c.

V. 17: Then the lambs will feed.

15 He comforts the godly. The apostles and remnant of the faithful will have the word of God with which they will be pastured superfluously.

Woe to those who tie themselves together with loose cords to do wrong.

16. this is the third type of. Heerlinge. For he speaks against the secure and stiff-necked prophets who comforted the people against these threats of the prophet. They comforted the people against the prophet's threats by relying on their carnal righteousness. Furthermore, it is a Hebrew expression that he says: "they pull at the injustice as at a truck", that is, they lead in

56 L. xxii, 66-68. brief interpretation on Isaiah, cap. 5, 18-26. W. vi, 8S-88. 57

their injustice, they did not want to let themselves be corrected. 2c. He calls the laws and statutes by which they fasten "injustice", that is, the seemingly highest holiness, "ropes".

V. 20: Woe to those who call evil good and good evil.

(17) This fourth kind of host is against the blasphemers who condemned the word of the prophet and extolled their doings and teachings. But for the most part it goes against the masters and teachers. For he does not speak of the good that is in creatures, or of something that is outwardly good, but he speaks of the word that is truly good. First, because it teaches what is right and good, and guides us in peril so that we do not perish. Second, it is a light, because it teaches in tribulations, and does not forsake those who are forsaken by all human help. Thirdly, it is also sweet, because it is life and brings peace to souls. So we should give this honor to the word, thinking that the word is good. But the opposite happens: What is good, they call evil, the light darkness 2c. Therefore they take their human doctrines, teach them and practice them as if they were the most delightful doctrine, because they bring bread into the house. So I take this passage from words, not from gold or from pleasure. For these are only evil when they are misused; but error and ungodly opinions are absolutely evil.

Woe to those who are wise in themselves and think themselves wise.

(18) This can be applied both to the teachers and to the disciples. But they are those of whom also Paul says in the Epistle to the Romans, Cap. 1, 22: "Thinking themselves wise, they became fools." And in the proverbs the xxxxxxxx are often reproved. For the φιλαυτία*,* or conceit that one is wise oneself, is the most pernicious vice, by which hearts are prevented from accepting punishment or being reformed; but they are intent only on one thing, that they may be admired by others. Thus we see

Heretics never think about whether what they teach is true or not. For they think they are wise, and therefore they cannot err. But we, who want to be true Christians, should be ready to be taught by every child. After that, we should carefully examine what we follow to see if it is in accordance with the faith and the word of God, so that our wisdom is connected with the fear of God; otherwise it will be an unfortunate wisdom.

V. 24: Therefore, as the flame of the fire consumes straw.

19 He describes herewith the exceedingly great speed of the devastation. All yours will be as weak as straw against the flame; you will not be able to resist the punishment. These are figurative speeches; "the root" stands for the noblest, and "the shoots" for the subjects, but especially for the young people.

For they despise the law of the LORD of hosts.

20. the punishments of the other sins are bearable; the blasphemy alone God punishes with the most severe desolation, and exterminates the despisers with stump and handle. Thus Jerusalem and the whole Jewish people, thus Babylon, thus Rome were devastated; the same will happen to Germany.

V. 25. He stretches out his hand over them.

21 Thus the Jews are still miserably scattered to this day.

V. 26. For he will raise a banner.

22. now he also describes the people who will destroy the Jews. But it is all to be understood by the Romans.

Hurriedly and quickly they come along.

(23) The prophet here presents an excellent image (hypotyposin), and he does this because he would like to bring his own to repentance from the bottom of their hearts. And this is the reason that the prophets use various images and ornaments, by which they hope to achieve something with the unrepentant.

58xxii , 68-70. interpretations on the prophets. W. vi, 88-92. 59

24. But a blinded heart cannot recognize its sins, not even when it feels the blows; or, when it recognizes them, it despairs, like Pharaoh. We see the same in the heretics, who cannot be corrected by any punishment. For when they are punished by God because of their sin, they say that they suffered for righteousness. Even today, the Jews say that they have done well by crucifying Christ, even though they are miserably tormented with the most severe punishments. Thus the Anabaptists willingly suffer death because they imagine that their opinion is right and good. For they are possessed; therefore they should not be killed, but rather locked up in a place and kept in check as raging people, and rather prayed for. But keep us from this sin, that we think ourselves righteous in sins, for it is not forgiven. So the more such

The more people are punished, the more they boast; the more they are praised, the more they rage 2c.

V. 27. No one's belt comes off his loins.

25 That is, they are always ready in arms, they never lay down the sword.

V.30. And will roar over them at that time like the sea.

26. This means the weeping of the Jews, that they will weep for their misfortune.

When you will then look at the country.

That is, the saddest horrors of death will appear everywhere. Everywhere there will be despair and mourning, to such an extent that even this lovely light of heaven will be unpleasant to them.

The sixth chapter.

This chapter contains a vision of the future extermination of the synagogue. For the prophet is very rich in words, therefore he has often presented one and the same thing with changed words; as if he wanted to say: I have predicted the future disaster by a prophecy, likewise also by a song. Now I want to add a face of this very thing, whether perhaps some would like to be corrected and set right again.

Furthermore, the whole first part of the face is set against the Pharisaic righteousness and the presumption of the Jews. ^p^) For they were wonderfully presumptuous about their righteousness, worship, kingdom and priesthood, Rom. 9, 4. ff. They were so blinded by this glory that they would not listen to any prophet who threatened them.

p) From here to the words in i?3: "I have seen the HCrrn sitting", the edition of 1532 has only the following: For because they trusted in the temple and worship which they had, the prophet therefore terrifieth them, saying, Your temple is nothing.

spoke. Thus they also made the objection to Christ in the Gospel Matth. 3, 9: We have God as our Father, we are children of Abraham 2c. Hardened by this presumption, they did nothing with fear, but despised all the threats of the prophets, trusting in the temple and in the service of God that they had.

(3) Therefore, the prophet frightens them and wants to instruct them to seek a higher service, against that fleshly presumption. For the temple was not built by Solomon in such a way that he meant that God could be enclosed in it, but that the service instituted by God should last until Christ, for the sake of outward discipline and instruction, not so that they should think they were righteous because of the temple and safe from all the misfortune their sins deserved. What then, saith he, do ye boast of the temple? Your temple is nothing. I have seen the Lord sitting over the temple, and he is not in the temple.

60 xxii, 7"-72. brief interpretation on Isaiah, cap. 6, 1-5. W. vi, 92-95. 61

For your temple, on which you are so presumptuous, can hardly contain the hem of its garment; that is, your very highest righteousness is barely the outermost surface of true righteousness. And you have no cause to boast of being God's servants because of it.

4. for he has others than you are, who are "seraphim", burning with love for God, who are not hypocrites like you are. They have "six wings", so that they also surpass in number of wings those cherubim of Moses, who have only two wings (Mos. 25, 20.). But their reverence for God is so great that they "cover their faces" and out of reverence for Him they do not dare to look at Him. They are not puffed up with any confidence of righteousness and presumption, as you who walk uprightly, without fear of GOD, in your righteousness. "They also cover their feet," they boast none either of their works or merits; indeed, they do not want to be seen and appear before GOD. (For "walk" means the walk of life and works.) "With two wings they fly," and serve GOD, not with their works, but with their voice alone. Therefore, your holiness is not something of which you presume. God alone is holy, and the truest worship is a pure and simple confession. The rest of what we have are gifts given to us, which must be covered 2c. so that we are not presumptuous of them. Thus he secretly punishes the Jews. This is the short epitome of this face.

V. 1-4. All the earth is full of his glory.

(5) "All the earth," not your temple alone, as you measure yourselves. For everything is aimed at beating down their presumption on their worship of God. But this too must be noted in passing, that the prophet says he has seen the Lord, while he has seen him only in the face. And yet he calls that which he has seen in the face the Lord. And this is what we also say about the sacrament, that whoever sees this bread has seen the true body of Christ, contrary to the error of the sacramentists. For one often speaks of a part, like

of the whole, which is composed of parts, and the form of the Lord, likewise the Lord, are rightly taken in figurative speech for one and the same. Thus the body of the Lord and the bread of the Lord are taken for one, so that he who ate this bread is said to have eaten the body of Christ; just as Isaiah says that he saw the Lord when he saw the form of the Lord. For in this way both are signified, that which a thing contains, and that which is contained in it. The same way of speaking is this Matth. 3, 17.: "This is my dear Son"; likewise, V. 16.: "He saw the Holy Spirit in the form of a dove" 2c.

V. 5 Then I said, Woe is me, I perish (quia tacui).

This is the other piece of the face. The verbum, which the Latin translator has given by tacui (I have been silent), is translated: "I perish", that is, I am swallowed up in eternal death, because I have seen the Lord, according to the word: "No man shall live who sees God" (Ex. 33, 20.).

Because I am impure lips.

(7) Here the prophet is challenged for the doctrine that he has not done the word aright, and he holds that he must be condemned with the false prophets; as is wont to happen in such terrors and temptations. But here it should be noted that all teachers of the law, however holy they may be, nevertheless have unclean lips, because the law leads no one to perfection, neither the teacher nor the hearers. But this is a true defilement only when one hopes to attain righteousness from the law, which is given for the revelation of unrighteousness. Therefore, Isaiah condemns himself and the people that they are sinners and says that another service must be established than the law and the works of the law, namely the service that the seraphim render to God, in which one takes refuge in the divine mercy and asks for forgiveness because of the sins. This service is the

62 xxn, 72-75. exegeses on the prophets. W. vi, 95-W. 63

Fear of God, which works repentance, and faith, which believes in the forgiveness of sins 2c.

V. 6. 7. Then one of the seraphim flew to me.

8. Confession is followed by the forgiveness of sins. In order for the prophet to be certain of this, he receives both a sign and a word.

(9) This passage is also worthy of note because it informs us of the use and benefit of the signs which the Sacramentans say are only outward signs of confession. The word by which the prophet is raised up is this, that he heard from one of the seraphim, "Thy iniquity is taken away from thee"; but the sign that his lips are touched with a burning coal. And this was done so that he would not doubt the word he heard. Thus the signs are rightly used, and serve to confirm faith. And it cannot be said otherwise than that Isaiah truly received forgiveness of sins through the word and the sign at the same time. Therefore one must keep this saying, that also the outward signs are used with the word for the forgiveness of sins. Now follows the third part of this chapter.

V. 8. And I heard the voice of the Lord saying.

(10) This is the effect, power, and sum of this vision, that a part of the people is hardened and cast away, and a part is accepted and enlightened. As if he wanted to say: I teach a different righteousness than you have; but you do not want to suffer this, because nothing clings to you more stubbornly than the opinion of your own righteousness. Thus we see in the Gospel that all the words and deeds of Christ were wonderful; but because he taught against the righteousness of the Jews, they did not receive him, but blasphemed him.

Who should I send?

(11) He has indeed cause to ask. For because of the very great difficulty that is in the ministry of the word, all are with trembling.

and unwillingness to do the same. Thus, Moses could be brought with difficulty to take upon himself the teaching ministry, especially among this people. Therefore, a great courage is required for the ministry of the word, which can despise the ingratitude and wickedness of the world. So nowadays our name is daily weighed down more and more with the hatred and envy of men. They blame us for the murder of the peasants; the new sects and godless opinions of many people, they say, have also arisen because of us. What is needed here is a brave courage that will not let itself be broken by this infinite wickedness of the world, and that will continue steadily in its office; the others succumb and give way to blasphemies.

V. 9. 10. Hear it, and understand it not.

(12) This passage has been interpreted in many ways, and many, although it is not appropriate to the matter, talk about the election of grace and similar works of the Majesty. But we want to keep the simple opinion. As if to say, I teach now a very different righteousness from that which ye have; and ye are indignant at it. But it will happen to you that you will hear the preaching of this divine righteousness, and yet will not hear it, 2c. that he thus punishes the unbelieving Jews for righteousness and obstinacy at the same time. And it should not be that we sharply dispute whether God really blinds people. For that is hardening enough, when he withdraws his spirit and leaves the godless to Satan.

V. 11: Until the cities become desolate.

This is a prophecy of the devastation of the Jewish empire by the Romans. They will not desist, he says, until they are destroyed and perish.

V. 12. Vulg. Which was forsaken shall be increased.

The survivors will be saved, and the believers will inhabit the spiritual Jerusalem. It is a promise for the godly.

64 L.xxii, 75-77. brief interpretation on Isaiah, cap. 6, 13. w.vi, [s-ioi, 65

V. 13. But the tenth part is still to remain inside.

(15) That is, the remnant shall be saved.

Vulg. And it will spread like a terebinth tree.

He says the same: The largest part of the people will perish, and from the remaining a new people and a new church will grow. But with this he indicates the power and effect of the gospel, that from a small lump, from a barren grain, a tremendously great multitude will grow up.

Secret interpretation.

16 I have often reminded you that you should follow the historical view everywhere and keep it, since this alone can strengthen the heart with a certain testimony and maintain faith and fear. Secret interpretations are not able to do this, but they are only a kind of ornamentation by which the historical treatment gets some adornment. However, we would like to add the secret interpretation to this passage, so that the students may have an example of which kind of secret interpretation they can follow most safely, if at all some want to show their understanding in this piece.

17 Right at the beginning it says: the Lord sits over the temple. Here Christ sits at the right hand of the Father in the true temple, namely in the congregation of the saints. But he appears in a visible form, because he became true man; for everywhere the visible form of God means the humanity of Christ.

18. next to him are the seraphim, that is, the apostles and preachers.

19. And the wings signify the ministry of the word, which consists wholly in the preaching of the law, or repentance, and of the gospel, or grace.

20. flying means the course of the gospel.
21. but their number is uncertain, because the Lord gives the gospel with great multitudes, Ps. 68:12. but though they are many, they are many.

they all preach Christ unanimously.

They cover their faces and their feet. This means that the life of the Christian is hidden in Christ. The head is faith; but the feet are the outward walk, which cannot be grasped with the hands. For the hypocrites also do works, but they do not want to have them covered or concealed, but they are to be seen by everyone, so that they may have glory and honor among men. But the life of the godly is 1) without glory among men; as they said of Christ Luc. 11:15 that he casts out devils by the chief of the devils.

The seraphim also stand, that is, they are always ready to preach, and call out to one another: Holy, holy, holy. Similar sayings are also these, Joh. 3, 13: "No one goes to heaven but he who has come down from heaven." 2) Likewise Rom. 3:20: "By the works of the law shall no flesh be justified." V. 10. ff.: There is none wise, there is none understanding; they have all sinned 2c. This is the cry of those who punish the world for sin. Consequently, those who boast for saints do not cry: Holy is God, but: Holy are we 2c.

(24) The song sung at mass is only a song for boys, but a good preacher is the right and public singer of it. Thus, since Peter in Acts Cap. 2, 14. ff. this song was sung, it went through the heart of the listeners, and they said: What shall we do? If Christ is preached correctly, the fruit will surely follow, just as the thresholds of the temple tremble at the shouting of the seraphim, that is, even the house, and those who are of the church are moved and struck by the word when they hear that Christ alone is righteous, but that they are sinners.

1. Here is a gap in the Erlangen edition. After the words: "For the hypocrites also do works" the same continues: turn 68t vita soruin etiarn sins slvrin etc. The Wittenberg and Jena editions have our reading.
2. The words: in enklurn and eoelo are missing in the Wittenberg and Erlangen; in the Jena they are placed according to the Vulgate.

66 L. XXII, 77-79. interpretations on the prophets. W. VI, I0I-I04. 67

(25) Then the house is also filled with smoke. By smoke is understood that faith which believes the preaching of the word that all our works are defiled. And this is truly a smoking faith, in which Christ rises, and reason is killed, and the light of reason becomes smoke. For this is the power of the word, that hearts are terrified thereby. Thus Nicodemus was terrified by one smoke over another in many ways, until the light came, "So God loved the world. "2c. [John 3:16

26 Finally follows this voice: "I am of unclean lips," by which we all confess that we are unclean. And this confession brings forth the smoke, that is, that sensation of the word that we feel we are damned.

Only then comes one of the seraphim, that is, a preacher of the gospel, who proclaims to us forgiveness of sins through Christ.

28. and touch our lips with a burning coal, that is, with the gospel, which is a burning word, ignited by the Holy Spirit, in which forgiveness of sins is offered to those who are killed by the shouting of the seraphim. Then the mouth is touched when the heart is moved by the Word. By this faith we are sent to all good works, and we rejoice to break forth and preach to others. But we are condemned by the world as heretics, yet we are not abandoned, but have the firm hope that some little rice will still remain, which is the holy seed 2c.

The seventh chapter.

Here Isaiah begins a new prophecy with which he comforts the unbelieving king Ahaz, who was in the greatest danger because the two very powerful kings of Syria and Israel were fighting him. The story is written in 2 Kings 16:6 ff.

(2) Furthermore, this king Ahaz was, according to appearances, almost the holiest of all the kings who had been in Judah, and showed a very great zeal for religion. This is an excellent example of all hypocrites who, while denying the word and the faith, rely on works, and call that God, God's word and God's work, which is neither God nor God's word nor God's work; but they only follow the appearance, but the truth they do not grasp, for they zeal, but with ignorance.

3. for God condemns all religion and all works, however good they may appear to be, which are done without the word and with the opinion that they will bring righteousness or merit. For he wants people to believe in him, and he wants to

not the trust that is placed in our actions, which is the idol of our heart. Thus Ahaz thought he was serving the true God with the various works he performed, but God rejects them because Ahaz did them without divine command, out of his own trust. For where the word is not, there is not God. It is in vain, therefore, to assume that such works are pleasing to God; indeed, they are a blasphemous service. But the main thing is that we believe that these words are spoken to us by the divine majesty, so that we may have comfort in dangers. When the heart believes this, it cannot but be joyful and secure because of danger, however great it may be.

V. 2. The Syrians rely on Ephraim.

4 That is, the king of Syria puts his trust in the king of Israel, they unite their warring nations to oppress the king of Judah. For the kingdom of Israel was called Ephraim.

68 i4. xxii, 79-82. brief interpretation on Isaiah, cap. 7, 2-6. W. vi, uu-iv8. 69

Then his heart prayed. ^q^)

(5) This is an excellent likeness of Ahaz the king and his people. Because there was no faith among them, they trembled in this way. But one must diligently observe the persons, that Ahaz, the excellent worshipper of God, likewise the people, who were stimulated by the example of their king, who had made it sour for himself with very many works, sank to the ground as it were with fear, and against the imminent danger of the war could not raise themselves up by trusting in their worship.

(6) Thus there is no greater fear and despair than in the hypocrites when they are challenged. Just as there is no greater certainty and presumption than when everything goes according to their wishes; then they subject themselves to all things, even to dispute against God. Therefore, one can draw the conclusion from these words: The holier one is, the more arrogant he is in happiness, and the more fainthearted in danger. For just as trees everywhere are exposed to the wind, so also a heart empty of words is exposed to all the attacks of Satan and to all misfortune, and so exposed that it cannot endure any misfortune. For since the Word is not there, by which alone hearts can be established, there remain only works, which have no power in danger, and are indeed a fragile support and a powerless God. Therefore it is vain to trust in works, as is evident from this example of Ahaz; in good days they only puff up and make safe, but in dangers they cause terror and dismay.

The righteous, on the other hand, have the word in their hearts, which they hold against all the storms of Satan, and are not brought to despair by any wind. They do good works themselves, but they do not put their trust in them, but only in the word. That is why they feel in their hearts what the 112th Psalm, v. 7, 8, says:

q) Instead of §§ 5-7, the following is found in the 1532 edition: You see an excellent example of how the works saints and hypocrites cannot stand in temptations and misfortunes. For Ahaz was a very great saint of works, as the histories show.

"When a plague is about to come, he does not fear; his heart is undaunted, he hopes in the Lord, his heart is confident and does not fear. We have already seen it in part, and will see it more often in the heretics, what will be the end of those who now so surely despise and attack us.

V. 3. You and your son Sear Jasub (et qui derelictus est^1^ ) Jasub).

8. If this name "Sear Jasub" is taken as a proper name, it has a special meaning; just as almost all great people have had such names, which meant something special. Thus Solomon had his name from peace, David from love. Thus he implies that this son of his bears the name of all the people who are left, not only from the battle, but also from wickedness. For there are always remnants of the godly, for whose sake even the godless are preserved. But if you take it as a generic name, the opinion will be this: I would gladly grant you more companions, but they are all unbelievers; you with your son are alone alive and remaining; take him with you 2c.

V. 4. Do not be afraid.

(9) Here you can see how different the feelings in temptation are in a heart that believes the promises of God and in a heart that relies on its works.

Let your heart be undaunted before these two smoking fires.

(10) This is a strange diminution. For the enemies of Judah did not seem to be extinguishing fires, but burning furnaces and immense conflagrations; and yet faith says: they are burned-out extinguishing fires, which no longer burn, but only smoke, and will soon be reduced to ashes.

V. 5. 6. We will go up to Judah.

11 In order for Ahaz to believe the divine promise, the pro-

1. In the Jena and Erlangen: a 4usud. But in the Vulgate and in the Wittenberg the u is missing.

70 L- xxii, 82-84. interpretations on the prophets. W. vi, ms-iii. 71

phet even the attacks of the enemies, which is the greatest sign that God will not abandon Ahaz.

The son of Tabeal.

12 Here the word "son" can be taken in the same sense as above Cap. 5, § 4 the expression filium olei, that filius Tabeal means as much as someone who looks at us and pleases us, although he is not of royal lineage.

V. 7. It shall not stand, nor so go.

13 The prophet multiplies the promise and explains why he called them extinguishing fires, namely, because they threatened with fire and devastation of the kingdom, although they would not accomplish anything. It will not come to pass that they will join your kingdom with their kingdoms, as they now have in mind.

V. 8. 9. As Damascus is the head in Syria.

14 That is, Rezin shall be king only in Syria at Damascus; but that he promises himself to obtain the victory over thy kingdom, that is void.

If you do not believe, you will not remain.

(15) This is an excellent saying, which is to be applied to all temptations in general, namely, that all our efforts and endeavors will deceive us in temptation. But faith alone in the word of promise makes us to abide, and that which we do to stand firm. For this is how it reads according to the Hebrew. So he exhorts Ahaz, as if to say, "I promise you by word that these two kings will not hurt you. Believe this word. If you do not, everything you do after this will fail, because all trust is vain that is not based on the word of God.

And over five and sixty years.

016 This is a great promise: not thou, but thine enemies shall perish. For the Assyrians have laid waste Samaria and Syria.

V. 10-12. Ask for a sign from the Lord.

17. The unbelieving Ahaz throws the greatest promises to the wind and despises them; so that God may move him to believe, he also adds a sign. But also in this way he does not achieve anything. He rejected the first promise because of the present circumstances, because he saw that two kings, whom he was not a match for, had prepared themselves against him; therefore he turned away the power of the two kings. Now, against the sign attached to the promise, he cites the Scriptures. Here the prophet is defeated on both sides: with the deed, because he cannot present the future victory as present; and with the word, which the godless king falsifies. This is the way of the wicked: the longer they are taught, the less they increase. But notice this passage about the usefulness of the signs, that they are not merely outward signs, but confirm the faith, and make the conscience sure of the good and gracious will of God, so that we do not doubt the promise which the word offers.

That I do not tempt the Lord.

This is an excellent passage about the saints of works. The godless Ahaz pretends to great holiness, that he does not want to demand a sign out of fear of God. Thus, where it is not necessary, hypocrites are exceedingly conscientious; again, where they should be humble, they are exceedingly hopeful. But where God commands to be bold, one must also be bold. For to be obedient to the word is not to tempt God. Rather, it is tempting God when one does something without the word, just as a monk tempts God when he goes to the monastery to serve God there, while he has no word of God by which God testified that he would be served by such a way of life. Thus, today the sacramentarians, for the sake of reverence for God, deny that the body and blood of Christ are in the bread and wine. But this does not mean not to have awe and reverence before God, if one believes this, yes, even to give life to what God says.

72 L. XXII, 84-86. short interpretation on Isaiah, Cap. 7, 13-25. W. VI, III-IIS. 73

V. 13, 14: Therefore the Lord Himself will give you a sign.

19 The prophet is displeased with the unbelief of Ahaz and others, as if to say, "You could now confirm your faith by a sign which God has promised you, so that you may be assured of your welfare; but because you do not want this, behold, God the Lord will give you a sign which you will find offensive. Christ shall be born of a virgin, and shall be a healing sign unto others: but unto the house of David he shall be a grievance and a fall.

Behold, a virgin shall conceive.

20 The Hebrew word Alma means a virgin who is already able to marry a man and to give birth. Although the Jews make fun of this passage in many ways, because the prophet says that it should be a sign, this conception and birth must necessarily not take place in a common and natural way. For it is no wonder, if such a one, who heals a virgin, gives birth after nine months.

V. 15. Butter and honey he will eat.

That is, he will be brought up like other boys. For it is nothing but a description that Christ is true man. He added this to cover the prophecy. Furthermore, the name "Immanuel" belongs to the description of the person, how Christ will be in his person, and not according to the name. For this is a childish blasphemy of the Jews, that they say, Christ was not called Immanuel, but JEsus, consequently he is not the true Messiah. The Jews understand this also of Hezekiah. But as the blinded people want to help their error, they themselves show their laziness and ignorance. Because Hezekiah was born almost nenn years before this prophecy.

V. 17 But the Lord will bring days upon you.

22. Hereby he announces the destruction by the Babylonians. But he writes it to the

Assyrians, because at that time the monarchy of the Chaldeans (which originated from the Assyrians) was not yet present. However, he describes a general devastation.

V. 18. 19. For at that time the Lord will swish the fly.

23 He predicts the punishments in general. But this misfortune, which he announces here before, happened to them by and by fully to the Egyptians. But these words are connected with the previous ones in the following way. He says: God will surely give you this sign; but before he will give it to you, you will be miserably afflicted, soon by this enemy, soon by that enemy, because of your unbelief.

V. 20. At that time the Lord will shave off the head and the hair of the feet.

24 That is, the princes will be taken away, the kingdom devastated, the people exhausted. For the hairs of the head are the princes. The hair on the feet is the common people. The beard is the priesthood. But he calls the king of Assyria a hired clipper, because God will use him for a time to punish his people.

V. 21-25: At the same time a man shall draw a herd of cows and two flocks.

This whole passage is nothing else but a description of the future loneliness. He wants to say: There will be few who will cultivate the field.

Cap. 8, 1-3. Take before you a great letter.

26 This is the other sign, which has two pieces, the letter and the son, which presented the person of the king of Assyria. But the opinion of this sign is the same as that of the previous prophecy,^r^ ) namely, that the kings of Syria and Israel, who seemed as if they would lay waste the kingdom of Judah, should be laid waste by the king of Assyria.

r) From here to the end of the paragraph, the 1532 edition has: So before Christ comes, you will be punished because of your unbelief. Israel will perish and Judah will also be afflicted.

74L . xxn, 87-8". Interpretations about the prophets. W. vi, ns-ns. 75

V. 4. for before the boy can call out.

He explains the sign and clearly indicates what he is threatening with it.

V. 5-8. Because this people despises the water of Siloam.

28 This is on Judah. Because they could not be awakened to faith by word or sign, he threatens them that they will provoke God by their unbelief, so that he will send a foreign enemy against them, who will devastate the land far worse than they now think of the king of Syria and Israel. Accordingly, this passage is to be understood of Sanherib, the king of Assyria.

29 But it seems as if this is in conflict with the preceding. For here he calls the Assyrians confederates of the kingdom of Judah, which he had called its enemies above Cap. 7, 1. But it is easy to answer this. For this people, who lacked faith, sought all external help in their distress. When they had something to hope for from their enemies, they joined forces with them, forsook God, and put their trust in

God away. Therefore he threatens here that no help will be of any use to them, but they will be lost together with their help.

30 He calls the small people of Jerusalem Siloah, who fight with prayer and not with weapons. But he adds an epithet, and calls them still waters, to indicate the contrast, that the world in its carnal help goes along with noise and splendor. In contrast, the people of God are despised and weak in outward appearance, but glorious and powerful in spirit.

Up to the neck.

31. for Jerusalem, which was the head, was not taken by Sanherib; as he will teach hereafter Cap. 37, 10., and as we read 2 Kings 19, 1) 36.

Water of the stream.

32 Thus he calls the Euphrates, beyond which lay Assyria.

1. Erlanger: 4 kex. 20. Wittenberger and Jenaer: 4 1^68- 26.

The eighth chapter.

V. 9. 10. Vulg. Gather yourselves together, you nations.

Here we can most easily begin the eighth chapter. But this also belongs to the previous chapter. For at the end of the seventh chapter he had said about the flooding up to the neck. But it was the intention of the king of Assyria not only to flood up to the neck, but to destroy the whole kingdom of Judah. Accordingly, here the prophet comforts the godly, and mocks the arrogance and haughtiness of the Assyrians, who came dressed with such great presumption. "Gather yourselves together," he says, "ye nations, and yet give flight." ^s^) But this scolding serves the

s) Instead of the following sentence, the 1532 edition has: "Thus he chides the enemies and bids them evil, lest the pious despair."

Enemies for the uplifting of the pious, so that they do not despair in the present danger. For the whole chapter is arranged for the comfort and instruction of the godly. But we too, at this time, when we are terrified by many a war cry and attacked by innumerable plots of the enemies of the gospel, should comfort ourselves with such rich promises that the plots of the wicked will be destroyed, and nothing will come of what they say 2c.

[For God is with us.

This is the reason why he does not want the godly to despair of the victory against king Sanherib. And this passage shows us who will be the warriors who will win the victory, namely the quiet ones

7ß L. xxu, 89-9i. Short interpretation on Isaiah, Cap. 8, 10-16. w. vi. 119-122. 77

not those who are presumptuous of their strength, like the Assyrians. But the weapons by which they have the upper hand are faith in the promise and fervent prayer. When we have overcome Satan with these weapons, it will be easy to defeat the Turk as well. In this way, we have overcome many cruel attempts that Satan has made against us through prayer, and have escaped them.

V.11. Then he took me by the hand and instructed me.

Now he warns the godly against the trouble of weakness, saying: "Although your strength is nothing, and you cannot resist such a strong enemy, beware that you do not put your trust in human help and covenants, as the godless are wont to do. Your trust should be in God, otherwise you will perish.

V. 12. 13. You shall not say, Covenant.

4. this is imitation way (μιμητιχως*)* to

understand. As if he wanted to say: You have focused your thoughts on nothing but covenants; and in dealing with them, you despise God and do not remember Him. The Scriptures in many places reject covenants because they give rise to presumption on human powers, whereas one should rather rely on God. But there are also other worldly (politicae) causes for which the covenants are rightly rejected. For, as the Duke of Saxony, Frederick, of blessed memory, who has never been praised enough, said: "The alliances bring with them this disaster, that they often provoke the parties to start wars by relying on their allies, which they would not otherwise start if they were alone and not in alliances with others. After that, it generally happens that when one starts something in the hope of help from others, one is finally abandoned by the confederates when danger is imminent. This led the very wise prince to renounce all alliances.

[Do not fear as he does.

(5) "As he does," namely, King Ahaz and his councilors, who put the people in fear by increasing the danger and seeking outside help. Fear not the power of the enemy, as they did; trust in me, fear me, and ye shall be saved.

V. 14. Thus he will be a sanctification.

That is, only then will you be holy when you believe God and fear Him; then you will be safe from all danger, as it says Ex. 23:22: "I will be the enemy of your enemies. Likewise Ps. 105, 15.: "Do not touch my anointed ones" 2c.

A stone of offence.

But they that believe not, and take refuge in human help, shall fall and perish. This saying is also found in Rom. 9, 33. and 1 Petr. 2, 7. f. in a slightly different form. For the apostles used this general saying for a specific matter. But it is a general saying: "As soon as one has departed from the faith, then we are offended by all the works and words of God and perish. Just as now the heretics take offense at all things, because they have once fallen away from simplicity.

V. 16. Bind up the testimony.

(8) I take all these words in general, that they apply to all times and to all ungodly men. Therefore, they are also quite rightly addressed in the epistle to the Hebrews Cap. 2, 13. Because the godless Jews do not want to believe, they consequently do not understand the law and the word of God. For without faith the law cannot be understood. Therefore he says: "Bind up the testimony", that is, take away your word from them, and keep it for me and my children, that is, the believers. Thus Christ says in the Gospel: "It is given to you to know the secret of the kingdom of heaven, but it is not given to these," Matth. 13, 11. and in the letters to the Corinthians, 2 Cor. 3, 14.: "Until this day the same cover remains uncovered over the Old Testament, when they read it" 2c.

78 L. XXII, 91-94. interpretations on the prophets. W. VI, I22-1W. 79

V. 17: For I hope in the Lord.

9 Here the unbelievers bump into each other. He wants us to wait for help and power, but not to grasp it with our hands or to see it. On the other hand, the wicked do not want to believe in help, but to feel it. Therefore they despise the doctrine of faith and seek the arm of the flesh. Thus in these two words, "I hope in the Lord," is contained the summa of the whole Christian doctrine, which is not in feeling but in hoping. Hence the author of the epistle to the Hebrews Cap. 2, 13. has rightly adduced them: "I will put my trust in him," that is, I will not walk according to Mosaic righteousness.

V.18. The children whom the Lord has given me for signs and wonders in Israel.

10 This teaching of faith that I lecture is not invalid. For I have disciples. These are children before God, that is. Innocent, and the most pleasant race among men; but before the race they are monsters, wonders, and an abomination, before whom the whole world hath abhorrence. Thus Christ says Ps. 22:7, "I am a worm, and not a man." And Paul says in 1 Cor. 4:13 that he and all Christians are a curse and a sacrifice in this world.

V. 19. You must ask the soothsayers.

To the doctrine of faith he now adds a warning like that of Christ and the apostles: "Beware of false prophets" Matth. 7, 15. For here he imitates the words of the false prophets. But he calls "soothsayers" those who are in the teaching office, as Annas, Caiphas 2c.

Or should we ask the dead for the living?

12. so one must translate instead of: Provivis ac mortuis in the Vulgate. But he calls dead those who cannot teach. As if he wanted to say: You, my children, will be challenged by the false brothers to go over to their unbelief; but beware and answer them: Rather believe the living than the dead. Say: You are dead teachers.

rer. Therefore, we want to hear God's voice and word that makes alive, not you dead teachers and your doctrine that kills souls 2c. So we say today: We want to hear Christ, not the Roman pope. 2c.

V. 20-22. Yes, according to the law and testimony.

Some make an oath out of this, but we want to stay with the simple understanding that it is, as it were, an interjection. You will say that one must expect and ask for help from God, but how will we get to Him? How are we going to do it? Now, lest they think that God will answer them by inspiration (speculationes) and send a new word, he refers them to the written law and testimony, that is, to oral preaching, lest they become too spiritual, like our heretics today, who cry out: Spirit, Spirit. Not so, says the prophet, but "according to the law and testimony". That is, if you do not follow the word of God, you will perish, and the light, that is, the word of the Gospel, will be taken away from you, by which the hearts will be enlightened, pacified, and made serene. Thus he calls us back to the Word, so that we should not expect any special revelations. Thus says Christ John 5:39, "Search the Scriptures." Thus saith Paul 2 Tim. 3:16, "The Scriptures are profitable for doctrine." So says Peter 2 Ep. 1, 19., "We have the prophetic word," to this we are to pay attention. It is the word that changes and moves hearts, but the revelations blow up and make presumptuous people.

(14) I have not been taught by signs or special revelations, nor have I ever asked God for signs; rather, I have asked for the opposite, so that I would not be lifted up, nor be drawn away from the oral word by Satan's deceit. For there is no danger in the word, but it is powerful, and changes the hearts that are not wicked. But the spirits of the wicked are wicked, who read all things not as disciples, but as masters, that they may confirm their error.

(15) Therefore, this passage of the prophet is to be diligently remembered against the mob and the swarm.

80 xxn. 94-W. Brief exposition on Isaiah, cap. 8, 20-22. 9, I. 2. W. vi, 12S-129. 81

spirits that prophesy from their heads. "According to the law", says the prophet, that is, according to the law one must rather ask. For God speaks to you through the Scriptures, and through men who teach the Scriptures; he who hears them is not deceived. But special revelations of faith must be fled, for they are Satan's deception.

16 Now although this is a general threat, it is understood primarily by the Jews of Christ's day, who have lost both the light of the Word and the peace of heart, and, being blinded, are angry with our Lord Christ their King. "They are hungry," that is, they, as hardened ones, are tormented by eager desire for the Messiah, and become more longing, eager, and hardened day by day. "They shall gape upon themselves." They have cried out, he says, and I have not heard. Even on the earth they see nothing but loud tribulations. These are terrifying threats against those who forsake the word of faith, which are to remind us that we may humble ourselves and be willing to be instructed by the word of God, against the papists' slander, who cry out, "Church, church! But we cry out, "Law and testimony!" and put the church, which has accepted the gospel, under these. For it does not follow that the church has the power to accept the gospel, therefore it also has the power to change the gospel as it pleases, as they impudently assert.

You will not have the dawn.

17 He calls the doctrine of the gospel, which enlightens the heart, enlightens the mind, and enlightens the soul.

comforts and consoles. Thus Peter calls it 2. Ep. 1, 19.: "the morning star that rises in the hearts". The following images are known, that he calls fear and tribulation darkness and gloom in the same way.

Cap. 9, 1. At the previous time, when it was easy.

18 He makes these tribulations greater by comparing them with the previous tribulations. As if to say: The unbelieving Jews will be afflicted much more severely than they have been afflicted so far: First, since the land of Zebulun and Naphtali was made small by Tiglathpilesser the Assyrian, who carried away a good part of Israel; then, since the ten tribes were carried away by Salmanasser, along with a good part of Judah, 2 Kings 17:3 ff. Matthew has taken this passage Cap. 4, 15 from the Septuagint. He has not changed anything, except that he has taken the saying, which here refers to something special, in a general way, and draws this light, of which it is said here, to the presence of Christ in Capernaum. For where Christ is, be it where it will, there is light. But such interpretations and citations of scriptural passages are not for argument, but for exhortation, like Paul's word in the epistle to the Galatians Cap. 4, 29. ff. of Ishmael and Isaac. Many things of this kind were put on by the apostles, not for the sake of argument, but to make the matter larger and more graceful. For not only did those who are in Naphtali walk in darkness, but it is easily drawn to them.

The ninth chapter.

Here he inserts a prophecy of the future kingdom of Christ, of the unbelief of the Jews, and of the church that should be gathered from the Gentiles.

V. 2: The people who walk in darkness.

2. with one word he abolishes all the righteousness, wisdom and power of the world, and

makes them ashamed. For if he calls the land of the Jews darkness, the Gentiles are much more darkness. Furthermore, this was the merit of both the Jews and the Gentiles, because of which they saw this light of the gospel and the kingdom of grace, that they walked in darkness. So nowadays our merits, by which we have seen this

82 D- xxn, S6-S9. Interpretations on the prophets. W. vi, 129-132. 83

The light of the gospel, the infinite abominations of the pabstics in which I have lived. So there are no merits that precede, but everything is offered by divine grace.

V. 3. You make many things for the Gentiles, but you do not make many pleasures.

The Gentiles accept the gospel, and so the church is increased by the coming of the Gentiles. But the Jews begrudge the Gentiles this happiness; as it is said in Deut. 32:21: "In a foolish people will I provoke them to anger." Likewise, "I will provoke them against that which is not a people." And this is what he says: "With this you do not make much of joys."

V. 4 For you have broken the yoke of their burden, and the rod of their shoulder, and the staff of their driver.

4 Just as Gideon (Judges 7:22) defeated a great army of Midianites with three hundred men of war. The Gentiles have been delivered from their enemies through Christ. Therefore they rejoice and are glad. ^t^)

5. Furthermore, the enemies, these three most powerful tyrants of the whole world, were the law, sin and death. For the law is the power of sin; but sin is the sting of death. For death could not bite us if it were not for sin.

(6) Now sin is twofold. One sin is called the recognized sin, which judges and condemns the world and reason. These are the civil and outward sins of the other table. Although men see these, they do not see the cause of them, but they think that these works are done by the instigation of the corrupt

t) Here, instead of what was said in §§ 5-9 in the edition of 1532: For we suffer the tyranny of the law, of sin and of death. But the office of the law is "the rod of the driver." "The rod of the shoulder" is sin. "The yoke of the burden" is death. From these three we are all delivered who believe in Christ; not that the law, sin, or death is taken away or changed, but that we are changed and become different people. For to whom Christ has given his Spirit, they do the law from the heart and with pleasure, and believe the forgiveness of sins. So now the law, sin and death necessarily depart and are subject to them.

Will. The other sin is the one that is called unrecognized sin, namely the original sin or original sin, which is not seen unless it is shown by the law. This happens in temptations, when the conscience is shocked and sees the ungodliness inherent in the heart, namely the contempt and hatred of God and the neighbor, so that even though you are not a thief, adulterer, death-slayer, you are nevertheless afraid of the judgment of God, because you see that ungodliness has penetrated the whole body like a poison.

This is actually the power of the law, which he here calls the "driver", because it presses and drives the conscience with the "rod of the shoulder", that is, with sin, which it shows, and with the "yoke of the burden", that is, with eternal death, which is the wages of sin. Accordingly, the prophet says that the joy of the Gentiles is that the Gentiles are delivered from these tyrants by such a victory as Gideon obtained over the Midianites.

(8) But the prophet attaches to the law a scepter, that is, a complete rule. Likewise, a scepter of the driver. For the law requires us to fulfill the law, and rules over us, because there is no one to do the law, but we all, because of inherent sin, hate the word and works of God, even God Himself, when He chastises us; just as children, when they are chastised, hate their parents. So we are all enemies of the law, and wish that the law were not. But the law cannot be abolished, which is followed by the other tyrant of which we have spoken before, namely, sin. For, because I hate my parents, because I hate GOD and the Law of GOD, therefore I sin. So these two tyrants tyrannically drive us to where we neither want nor can go, namely, to death. With such great tyranny, however, pleasure cannot take place; and because one is always threatened with death, the mind cannot long endure this, but it is necessary that man become a different and new creature, or succumb to the burden. For the devil cannot bear the force of the divine judgment.

84 n. XXII, 99-wi. Brief interpretation on Isaiah, cap. U, 4-6. W. vi, 13-2-in. 85

9 Hence the prophet says v. 3, "They will rejoice before you," because the gospel announces to us the forgiveness of sins and the victory over the law and death, which was obtained through Christ, and which the prophet compares to the victory of Gideon. For Christ gives his Spirit that we may not despair in sins, and may boast in tribulations that the office of the law is done, and that the law, which hitherto has been hateful and a cruel driver, becomes lovely. Not that the law is changed, but that we are changed by the Spirit of God, which makes us love the Father who chastens. For the rod was not changed, but the mind of the child. And this is the Christian freedom, according to which we are freed from the scepter of the driver, and according to which the Holy Spirit is given that we can do the law to some extent, but if we do not satisfy it, that it does not make us guilty because we have forgiveness of sins. With the law, however, death is also overcome and ceases at the same time. Thus the hearts are gladdened and freed from the fear of the tyrants they had to endure before they knew Christ.

10 But this is done in the same way that Gideon overcame the Midianites, that is, the enemies wear themselves out. The trumpet is blown, that is the voice of the gospel. And the pitchers are broken, which is the suffering of Christ. Therefore, the Word and the Spirit in the Word, then Christ's suffering, bring us this great victory without any effort on our part. For since the law, sin, and death have attacked Christ, in whom we believe, as a culprit,^u^ ) they kill themselves by killing Christ, and have been crushed in the body of Christ, so that they do no further harm to those who believe in this suffering of Christ.

u) Here the edition of 1532 continues up to the end of the s): so Christ overcame them in his body and gave this victory to those who needed it. Therefore, sin, death and the law were destroyed in Christ's body; and because they attacked him as an innocent, they can no longer harm those who believe.

can. This suffering merit Christ gives through the word to all believers for free, that through this his suffering they have forgiveness of sins without any merit they have 2c. This is the glorious victory that the prophet praises here, that one sees that death fei killed by itself, without our work.

V. 5. for all warfare with impetuosity.

11. there will be peace and love among Christians.

V. 6. For unto us a child is born.

(12) This also belongs to the description of this kingdom, that he says a child is born, that he may indicate a kingdom of peace and a spiritual kingdom. As if to say, "To us who are in darkness, who are under sin, and under physical and spiritual tyrannies, a child has been born; not a king who wields weapons, but a peaceable one who brings us into his kingdom of peace.

Which dominion (principatus) is on his shultet,^x^ )

This is a wonderful speech. Some take the principatum for the cross by which he overcame the world. But this opinion seems to be a bit too far-fetched. Others take principatum for "rule," that the opinion is that the rod is placed on the shoulders of the poorer, but on this child's shoulders, instead of the rod, the principatum or freedom is placed, that it is, as it were, a contrast to the preceding. And I do not dislike this opinion, for it refers to faith. However, it seems to me that it can be explained quite simply that we, who are his principality, are carried on his shoulder, the other way round, as it is wont to happen in the kingdoms of the world. For in the world the subjects carry and suffer their kings,

x) Instead of z 13, the following is found in the 1532 edition: We, who are his principality, are carried on his shoulders. He is our servant, that we may be free and kings. He is the cornerstone that carries and holds all the other stones. But he wants us, as the other stones, to carry one another, according to his example, as Paul says Gal. 6, 2: "One carries the other" 2c.

86 L. XXII, IOI-104. interpretations on the prophets. W. VI, 135-138. 87

The kingdom of Christ, however, is of a completely different nature. The kingdom of Christ, however, has a completely different meaning. For Christ is not carried by his principality and by his subjects, but he himself carries his principality, that is, he is our servant, so that we may be free and kings. Thus he still carries us today. But just as he carries us, so he again wants his stones to carry one another; but that all our carrying, with which we, according to the example of Christ, carry others, may be carried by the cornerstone Christ himself. This opinion pleases me more, because it holds the figure of the kingdom of Christ, how it is constituted, both in itself and in the members.

Wonderful.

14 Now he adds the names of Christ that describe his kingdom. "His name is Wonderful." For his kingdom is above all experience, because it is not felt, but believed. For what can be called more wonderful than that we lean on an alien righteousness, and despair of our righteousness, or of our works?

Rath.

By his word he counsels us in all danger.

Force.

(16) Who with his word supports those who are weakened by temptations. He counsels his own with such a word, which is emphatic and powerful. But these two names are to be distinguished in such a way that El means the independent power with which he sustains others, but Gibbor, or a hero, means the active or working power by virtue of which he resists the enemies, drives them into flight and destroys them.

Hero.

17. who defends us, and is mighty against the adversaries. Furthermore, it must be noted that the first name must be applied to all the others. For as he is a marvelous counselor and marvelously powerful, so he is also a marvelous hero, because the opposite is before his eyes. He is a hero and lets himself be crucified and killed by Satan. He is a hero,

and lets his church be oppressed by the heretics. Therefore, everything must be taken in faith.

Eternal Father.

(18) This name signifies not the person, but the work of the person, that he is an everlasting Father, ever begetting, ever multiplying his kingdom and his church, ever remaining a Father, not being a judge, nor ever becoming a judge, but having in him a fatherly love without end.

Prince of Peace.

19. who comforts the hearts, forgives the sin 2c. But you must notice that if he is an eternal father, if he is a prince of peace, therefore he cannot be a fleshly or worldly king; so he is also wonderful in peace and eternity.

V. 7. that his dominion might be great.

The kingdom of Christ will always be increased, and yet nothing is less than the increase of the kingdom of Christ, but rather its reduction and subversion. Therefore the first name also belongs here, that he is called a wonderful king. Thus Paul says in 2 Cor. 4:10: "We always bear in our bodies the death of the Lord Jesus"; likewise 1 Cor. 15:31: "By our glory which I have in Christ Jesus our Lord, I die daily." This is not multiplying the kingdom; and yet in this way Christ multiplies his kingdom; and Christians multiply by being slain, as the Scripture speaks Gen. 4:10., "The voice of thy brother's blood crieth unto me." Thus I hold that John Hus brought to light the Gospel we now have by his blood. Therefore, we must not be frightened or despair when we hear of persecutions and suffer the same. For the church is made fruitful and grows through the blood of the pious.

In the chair of David.

(21) This he has necessarily added to indicate the resurrection of the dead and eternal life. For Christ's spiritual kingdom is on the throne of David, that is, in this bodily life, and the-

88 L. XXII, IV4-IV6. Short Interpretation On Isaiah, Cap. 9, 7-17. W. VI, 138-141. 89

nor is it^y^ ) an eternal kingdom. Therefore, this king must necessarily be God and man. He must be man, because he sits on the throne of David; God, however, because he reigns in eternity. The bodies of the believers must also be resurrected after this life, otherwise his kingdom will not be eternal. Thus the prophets darkly hint at the resurrection of the dead, and the apostles emphatically inculcate that the resurrection has been indicated in the Scriptures, which is seen in all such passages about the kingdom of Christ. Therefore, those who are devoted to the Scriptures should pay attention to them, and in this way practice them diligently.

That he finishes it.

(22) That he strengthen it in the Vulgate: ut confirmet illud should be translated, "that he make it perfect. But it indicates that Christ is now reigning in this world through faith, and is perfecting us. But we will be perfect at the last day. He judges in judgment, that is, by condemning and destroying the ungodly and preserving the godly. Likewise, in righteousness, that is, because by mercy he raises up righteousness, by which we shall be delivered from sin, death and hell 2c.

V. 8. 9. The Lord has sent a word.

(23) Hitherto he prophesied of the kingdom of Christ; now he cometh > to speak of the kingdom of Israel in the flesh. For the prophets use > to connect these two kingdoms, the present physical and the future > spiritual, just as in our sermons we mention both the present time and > the future judgment, and teach of Christ that he now justifies the > faithful by the word, and in the future judgment he will condemn the > unfaithful. Here it must be noted that > > Israel Jacob > > the kingdom < Ephraim > are one and the same.

Joseph - Samaria

24. "The Lord has sent a word," that is, God is showering you with His word, but you despise it out of pride.

y) In the first edition: it will be.

V. 10. Bricks have fallen.

(25) You say, "Bricks have fallen," that is, this damage we have suffered at the hands of the king of Syria is small and will be easily replaced, for we are God's people. Not so, says the prophet, for heavier and harder things will follow. Thus he imitates the words of the false prophets, with which they inflated the people. But everywhere the arrogance of Israel is publicly denounced and condemned, which they had drawn from the glorious promises. But God does not want people to be puffed up and arrogant, for then they cannot be corrected; but He wants to be feared, and for us to boast about God in this way, not that we celebrate presumptuously, but that we humble ourselves. But Israel boasted in such a way that they were presumptuous. But this is truly the case of Lucifer from heaven, which cannot be corrected. If the pride of the flesh is compared with this, it is only a game and a joke against the spiritual pride, when one is presumptuous in the service of God, in the divine office 2c.

V. 14-16. Therefore the LORD will cut off from Israel both head and tail.

26 Because of your stubbornness, you will lose both the spiritual and the physical kingdom. He calls the prophets the tail, as if to say: they should be the head and lead the people, but they are the tail and let themselves be led.

V.17. Therefore the Lord cannot rejoice over their young team.

27 That is, he will be angry and deliver them into the hand of the king of Babylon.

For they are all hypocrites.

Both their works and their doctrine are evil. They are "hypocrites" because they only follow their own and praise the same. They are "evil" because they hate what is not theirs, namely the word and all the works of God.

29. for this is the characteristic of all hypocrites, that they are, as Christ calls them, Matt. 23:33, viper-bred, that is, exceedingly

90 L. XXII, Ivs-ios. Interpretations on the Prophets. W. vi, 141-145. 91

arrogant, impatient, poisonous and harmful. Because they are convinced that they are wise and just, they want to be thought of as such people, or they persecute with extreme hatred those who have a different opinion of them.

V. 18. For the ungodly being is kindled like fire.

(30) This is a description of the power of error. He says: "Errors are powerful and always get worse. Wickedness is the fire, the people are the forest; therefore they are carried away to punishment by error. This is an excellent image by which he describes the power of error; just as Peter calls them 2 Ep. 2, 14, "who do not let sin hinder them," whose error no one can heal. It is not a fire where a thorn bush burns, but the whole forest is set on fire for their sake: Because they did not want the blessing, it stays away from them Ps. 109, 17.

I am very much afraid that the same thing will happen to Germany. For we see what damage the heretics have done to the church in these years, so that there are very few who learn the holy scriptures purely and loudly, and nothing else is valued but what nonsensical people write, speak and do. That is, the ungodly being is set on fire so that it cannot be extinguished. First, however, the fire seizes the thorns, that is, the ungodly teachers, who like to spread ungodly opinions against the simplicity of the word, therefore, as it were, the cancer creeps in among the listeners.

The simile of thorns is very appropriate, since they prick very easily, although there is hardly any other wood that has a smoother bark. This is the hypocrisy, that they have the very best appearance, and agree with our inclination that bread is bread, wine wine, water water 2c. Thus the fire agrees with the tinder, hence an unquenchable fire follows. Whatever we say or write against it is, as it were, a drop of water against a burning forest.

33. that he adds, "And gives high

Smoke" is to be taken to mean that a great and high smoke arises from the fire of ungodliness, which spreads far and wide, as if it wanted to cover the sky so that it could not be seen. This is what the ungodly are wont to do: when they are taken up with ungodly doctrines, they praise and extol glorious things about themselves, when it is nothing but an empty appearance of works. It is not light or fire, but smoke. The Holy Spirit has true fire; but the heretics are only smoke, without fire, with which they hope against divine truth.

V. 19. For in the wrath of the LORD of hosts.

34. Since they thus rage in their error, and become more and more angry, God is compelled to punish them and call them back again. For they are deceived by the arrogance of smoke, and become incorrigible. Therefore, the preceding is to be taken from guilt, but this from punishment. What the Latin translator has given by conturbata, for this one should read obscurata "darkened". For when the light is taken away, what can remain but darkness and turmoil? For those cannot agree among themselves who have departed from the Word, but they always bring forth new errors. Thus the Arians are divided among themselves, some are Macedonians, others Eunomians. Thus there have been three kinds of Donatists. Therefore, he adds the following about the revolt.

No one spares another.

35. Where the word is not, there follows rebellion; but to rebellion follow covenants. This is what he indicates when he speaks:

V. 20. If they rob on the right, they suffer hunger.

That is, they may ally themselves with any party they want, but they will fail. Because the alliances will be unreliable and unhappy.

Each one eats the flesh of his arm.

037 That is, there shall be wars and rebellion; one tribe shall rise against another, the member against the body, Ephraim against Manasseh; and afterward they shall join themselves together, and fight against Judah.

92 L. XXIII, 303. broader explanation of Isa. 9. w. VI, 145-152. 9Z.

*D. Martin Luther's Extensive Explanation of the Ninth Chapter of Isaiah, )

The book is a compilation of his lectures by M. Georg Rörer and subsequently written in more detail by M. Johann Freder.

Issued around Christmas 1543; printed 1546.

Translated from Latin.

Interpretation of the ninth chapter of Zesaiä.

Brief Preface.

The day of the birth of our Lord Jesus Christ is approaching, which must be celebrated and praised with joy in the Church, as at all other times, especially on the days which were dedicated to the memory of His most holy and salvific birth by our ancestors, with the intention that the memory of this supreme good deed, the ineffable mystery, and the incomprehensible mercy and luminosity of God, according to which God Himself may be renewed.

the Creator of heaven and earth, condescended to come down into our flesh and become like us in everything, except sin. The greatness of this inestimable and supreme benefit is infinite, and so great that the human mind cannot fully comprehend its extent, at least on this earth. And when godly hearts taste even a few drops of this inexhaustible beneficence and infinite benevolence of God towards us, they are filled and overflowed.

*Apart from the short interpretation on the prophet Isaiah (sebobn in Lsniam), Luther later gave more extensive? Erklärungen über einzelne Stücke desselben, nämlich gegen Weihnachten 1543 (die Ausgaben bieten 1544), wo er seine Vorlesungen über die Genesis deshalb anderthalb Monate lang unterbrach, über Jes. 9, 1---7. und in der Passions- und Osterzeit 1544 über Jes. 53. (Köstlin, Martin Luther ,(3rd ed.(ß vol. II, p. 599.) The former statement is not to be confused (as the Erlangen edition did in its index, vol. 65, p. 55) with the sermon Luther preached on the same text in 1526, which is found Walch, St. Louiser Ausg, Bd. XI, 1972; just as little (which the editor of the German Seckendorfische Historie des Lutherthums p. 2806 encountered) may the shorter interpretation of the 53rd chapter, which is found in the Wittenberg edition (1556) Bd. V, Bl. 286b, in the Altenburg Bd. VI, p. 357 and in Walch, Bd. VI, 984, be confused with the more extensive explanation. Both interpretations, which Rörer had picked up from Luther's mouth, appeared only after his death; the former together with the interpretation of the second Psalm under the title: Lunrrutio ksalmi seoundi n Uemsreudo D. Martmo Imtbero dietata et eoUsetu u Vito Dbeodoro Xoriberg. üuarrntio Gap. uoui I^suiae a D. lVIartiuo Outlmro dictata et u dobnuim I'redero ooUeotu. 'iVitvberMM per dobaunem ImM 1546. At Rörer's request, Johann Freder from Pomerania took over the preparation of Rörer's notes for printing, which we learn from the dedicatory letter of b February 1546, in which he dedicated this book to Bishop Nicolaus Amsdorf of Naumburg. This writing is then included in the Latin Wittenberg edition (1552), tom. IV, tob 145b and into the Erlanger, oxo^. opp., tom. XXIII, p. 297. In German Uebersetzung it is found in the Leipziger, vol. VII, p. 83 uno by Walch. The more extensive explanation of the 53rd chapter was published by Stephan Tücher in 1550 under the title: I^uarrutio 53rd (Wapitis üsuiue propbetao ex praeiootiouibus Ueuoroudi patris O. ^Inistiui Imtberi summa üde et diiiASutia eolleetu, Xuuo 1544 et uuuo (boe 1550 auuo) primum in lneern aodita. Imprint ^InAdeburZi per Niebaelem bottborum. 1550. at the end: MnAdeburZue ex otüeinu D^poArapbma MiebneUs bottberi. This writing is also found in the Latin Wittenberger (1552), tom. IV, koi. 145b and in the Erlanger, exeZ. opp., tom. XXIII, p. 439; German in the Leipziger, vol. VII, p. 369 and in Walch. In all editions except the Erlanger, these more extensive explanations are appended to the respective chapters of the short interpretation, and we have also retained this arrangement, since it seems expedient to us.

94 n. xxm, 303-Ms. Interpretations on the prophets. W. vi, 152-is4. 95

The same hearts with true and thorough joy. And the joy that devout souls feel from this benefit is so great that it accompanies us into the rest of our lives, and that we can never get enough of it in eternity, nor can even the angels ever be satisfied with this joy for all eternity, since they praise and extol this benefit of God with constant and everlasting praise, sing with us, are happy, and rejoice, wishing us happiness from the bottom of their hearts; so much is lacking that they should begrudge us this.

2. Therefore, if the state of my health suffers otherwise, let us set aside for a time the history of the patriarch Joseph, in which we are now engaged in the interpretation of the first book of Moses, and during these days now approaching, let us consider the Incarnation of the Son of God, our Lord, which is the greatest work of all works, and the most glorious miracle of all miracles, and such a great benefit to the human race that we would give up our spirits in great joy if we could grasp and measure the greatness of this benefit with our hearts.

But this cannot happen in this life, in this weakness. No power of eloquence can explain this supreme good deed and mystery with words, no human mind can reach it with thoughts: That the Son of God deigns to become man and my brother; that he so joins me, so excludes himself from me, so unites himself, so closely and so closely unites himself with me and attaches himself to me, that no man on this earth, even if he were bound to me with the most intimate bond of friendship and with the most sacred right of closest blood friendship, could be devoted to me with greater and closer kinship, more intimate and more connected; that I can and should expect more and greater things from him, and more important things, than from any man in the world, even if he is most devoted and devoted to me, that the inclination of his love for me is infinitely more ardent than the love of the most tried and trusted man in the world.

The love of a brother for another whom he loves dearly, or the love of a godly father for his little son whom he loves most tenderly.

4. although, as I have said, the human mind cannot fully grasp and comprehend the greatness of this benefit, and cannot exhaust this inexhaustible fountain of infinite mercy and kindness, yet we must strive to taste a few drops of this benefit, and suckle at the breasts like little children, and be nourished with milk and soft food until we grow strong, and grow into a perfect man, who is in the measure of the perfect age of Christ Eph. 4, 13.. Therefore, we must be diligent and persevering in the contemplation of the divine word, so that these benefits are brought into the ears, eyes and hearts, inculcated, instilled, attached to them, and the memory of them must be renewed continually, lest they be forgotten among us, lest, being sluggish and sleepy, we fall away from so great a benefit, and through our laziness, carelessness and ingratitude lose these inestimable goods. For this reason, the Church has decreed certain days on which, putting aside all other business and worries with which the human race is occupied after the Fall, we are to do this most wonderful work of God, which was decided in the secret council of the Trinity before the beginning of all things out of the most ardent love for us exceedingly wretched human beings, and which was accomplished at a certain and predetermined time, and we are to speak among ourselves with pleasure of this exceedingly comforting union of the divine and human natures of Christ, which no human, indeed no angelic tongue can sufficiently explain. And in this way we shall not only comfort ourselves, but also endeavor to propagate this only salvation and light of all nations to the posterity, according to the example of the prophet, who rejoices with joy in the spirit, and breaks forth into these words:

V. 2. The people walking in darkness see a great light 2c.

** **96 L. xxiii, 305-3U7. Competitive explanation of Isa. 9, 2. -riz. vi, 154-157. 97

5 This text has been challenged by Satan in many ways, especially by the Jews. It has not been explained in the same way by our people either. Therefore, we must strive to have a pure and simple mind, and throw away all thorns, briers and thistles, which prevent us from being certain, without any wavering, and without any doubt, that this passage cannot be understood by anyone other than the Son of God, who was born of the virgin. Where this understanding is not certain and fixed before all things, it brings no true joy, no benefit follows, but doubt remains; as long as this is there, the human mind can have no true joy, no thorough peace. For the conscience wants to be so instructed and fortified that it can hold on to something certain about the work of its blessedness, and say: The matter is indeed thus, and not otherwise. If faith is to be certain in itself, and not waver and succumb, then the heart must have this sense and this joy of faith, and be fixed in it. If another and again another sense and nose is ascribed to the text, then all comfort and even the reason for joy is annulled. Therefore, we must make every effort to have the pure, simple, genuine and unified sense of the Holy Scripture, where it can be had, as it can certainly be had here.

(6) The Jews scoff at ours, saying, This passage is not properly drawn by us from Christ, because it can and should be understood by another. But I ask: Tell me by which other it should be understood? What is his name? They say: Hezekiah. For Isaiah was his teacher, whom Isaiah brought up in such a way that great hopes were placed in him. This one was given as a gift, as the future king of justice and peace. This one was also a peaceable, godly and just king. Therefore, this son, of whom he speaks that he was given, should and can be understood by him. The people also rejoiced at that time over the slain war army of the

King of Assyria, about Sanherib, who was killed by his sons, about the booty it had collected in the war. At that time also the clothes and everything were stained with blood 2c. These were, they say, the causes of the great joy that Isaiah describes here. This is the opinion of the Jews of this text.

(7) But they are far, nay, utterly mistaken. And whoever holds with this opinion of the Jews has lost both the true text and the highest joy, which this text gives us. The text itself disproves these fables and gossip, and convicts the Jews of quite obvious error. For it speaks of such a child and son, who is born and given to us, who sits on the throne of David, that he may judge him and strengthen him from now on until eternity, whose reign shall be great, and his peace shall be without end. Here answer me, thou Jew, and whosoever else thou art that makest this text to waver, and turnest it to another thing, and drawest it not to Christ, whether Hezekiah hath made his dominion great? whether he hath had peace without end? whether he hath strengthened the kingdom upon the throne of David from henceforth even for ever? 1) Name me one who is a prince of peace, that is, of everlasting peace, and a king of righteousness, that is, of everlasting righteousness. Name him, I say. For these are clear words: "His reign shall be great, and there shall be no end of peace." You, Jew, must not pervert the words of the prophet, you must not twist and weaken his speech; that does not take place, that you teach him, and put into his mouth what he should speak. He speaks too clearly here for you to distort his meaning and twist it to your own opinion. He says: "A child is born to us, a son is given to us. His dominion shall be great, and there shall be no end of peace."

8. The angel repeats this when he speaks to Mary in Luc. 1, 32. 33: "God the Lord will give him the throne of his father David, and he will be king over the land.
9. In the Erlangen edition the words are missing: st sorroUorationsrn [nxsr [sdsrn David a inodo st ns^ns in 8smpitsrnuni?

98 D. xxin, 307-310. interpretations on the prophets. W. vi, 157-160. 99

House of Jacob forever, and his kingdom shall have no end." Here the kingdom is given without end, and is given to one person, not to descendants; it is given to one child and this son, who has no descendants. This Person is but One, but the same is to Himself an everlasting King, and a King of everlasting righteousness and peace. What can be objected here either by a Jew, or by reason, or by any man? It is said: The kingdom shall always be enlarged (and though this enlargement may be perverted, yet that which follows, and is connected with it, cannot be perverted), the kingdom shall be eternal, having everlasting peace, righteousness, and judgment. Now take all the kings from the first beginning, whom Josiah, Hezekiah, Solomon, David, and as many of them have been, to whom one could point this: surely you will have none.

(9) Neither is father nor mother given to this son (though it is given to him, but not by name). Nor does he say that this son or this offspring will have subsequent heirs. Nevertheless, he shall have a kingdom eternal in increase, and a kingdom of everlasting righteousness and life. This can be none other than the Lord Jesus Christ our Saviour, and none other besides Him. Let him arise who can overthrow and refute this. I would certainly like to see and hear him; but no one will ever appear. For none other can be found than this our Savior, who was born of a child, that is, was truly man, sat on the throne of David, and reigned over the house of Jacob. And the angel Luc. 1, 32. 33. clarifies these words when he says: "The Lord will give him the throne of his father David" 2c. These are not the angel's words, or at that time first of all brought forward by the angel, but they are taken from this passage; for he did not use his own words as well as those of the prophet.

10 Accordingly, this text concludes by a clear and irrefutable implication that this child and this son are natural and

must be true God, because to give eternal peace, to bring eternal justice, to reign forever, is as much as to sit on the throne in the kingdom of God. And this is done by God alone, these things belong to God alone. Then he also concludes that he is a natural and true man, because he is the son of David.

Isaiah was enlightened with a great light and incredible revelation of the Holy Spirit, because he described so clearly and precisely both the humanity and the divinity of Christ. And like Isaiah, the other prophets also preached the Messiah very clearly, and insisted that he was true God and one Lord over all, just as we also preach. But as our papists hear and believe, so do the Jews. But this is the unbelievable and greatest wickedness of the Jews, and obdurate obstinacy and godlessness, that they not only read the prophets, but also hear today that it is so clearly taught, so obviously proven, that Christ is true God and man, and yet with such great diligence falsify and corrupt the most obvious text.

12. there are also among the Christians such people, who do it here, like the Jews judaizant). I would never have believed that our bishops and shepherds would be so ignorant and lazy that they would let the Jews become so powerful against this so clear text that they have even overturned the faith of some Christians and drawn them to the Jewish religion. Therefore, this must be diligently and often impressed upon the people, so that they may be guarded against the Jews and Mahometists, so that if they should ever get into a dispute with the Jews, they may be able to refute them.

(13) Therefore we must be careful above all things to cut down and refute the hedges and thorns, that is, the false opinions, and to throw them away, and to have a purified text, so that we may be sure that Isaiah speaks only of the one Lord, our Savior JESUS CHRIST, who is true God and man. For if we want to rejoice in the unspeakable mercy of God, then this must be established with us and believed by us, it must necessarily be before

100 L. XXIII, 310-312. extensive explanation of Isa. 9, 2. W. VI, 160-162. 101

Be certain of all things and stand firm that we are brothers and fellow angels, and lords of devils, lords over the world, death, hell, sin. For the prophet uses splendid and peculiar words. He says: "You have broken the yoke of their burden, and the rod of their shoulder, and the rod of their driver." Likewise, "A child is born to us." These words testify that through this Son great things, yea, verily the very greatest things, were accomplished; but what He did, He did not do for Himself; He did not seek His best; what He acquired, He did not keep for Himself; but what He did, what He endured in labor and toil, what He took upon Himself in burden, He did for our sake, He sought our best. He has earned and deserved eternal righteousness and peace and the eternal kingdom for us.

14 But you may say, "How did he acquire and bring these things to me? How will I one day be made a partaker of his righteousness, peace and kingdom? By what ways and means can I attain to it? I do not feel righteousness but sin in my flesh, and I am dead in sins, and I see that the whole human race dies in sins and is caught in sins; I feel that in my flesh I am tempted, caught and carried away to avarice, to pride, to lust, to adultery; in short, I feel nothing but pure sin. Where is sin taken away here, and how does it happen? Where shall righteousness come from? Through the law? But the law doubles this evil; it stirs up sin and increases it; it only makes wrath and death more bitter, because the sinner, when he feels the greatness of his sins and hears the judgment of the law, must necessarily be oppressed by death, terrified in heart, and struck down. For this is the irrevocable saying of the law: Cursed be every man that doeth not all things which are written in the book of the law 2c. Deut. 27:26, Gal. 3:10.

(15) Therefore, the law can do nothing but bring death and kill; it is the most cruel and ruthless driver and killer.

Executioner, it tortures, torments, distresses and anguishes the sinner in the most miserable way. I find nothing of comfort, advice, hope, help or refreshment in it. If I flee from it, I cannot escape from it; it keeps me trapped and bound in the middle; instead of one devil, seven of them present themselves to me, so that nowhere remains open for escape, and the sinner has no protection at all in the law.

16 What hope is there here, what help? There is nothing anywhere but in Christ alone. In him alone I lean, in him I take comfort, that this King has this name and title, that he is a King of righteousness and everlasting peace. Therefore he has this title, that he has brought about this righteousness and peace for me. Where there is sin and death, there cannot be righteousness and peace. Therefore, it is necessary for this King of righteousness and peace to abolish death and sin, otherwise there is no hope, no counsel, no remedy. By no other way, by no other means can one attain to this unified righteousness and peace. If sin and death are not taken away, there can be no peace or rest. But these are taken away, destroyed, done away with, and extinguished by this King.

This is the brief content of the Gospel, which is summarized in this text, that through Christ we are freed from death, sin, the law and hell, and transferred to the kingdom of life, righteousness and peace. Likewise, we boast that we are children of God, that God is our Father, that Christ is our brother, that we are co-heirs with Christ, judges of angels, and princes over devils. All things are ours, but we are Christ's, says the apostle 1 Cor. 3, 22. 23. But who believes this? The Jews and also our own opinions and doubts prevent and stand in the way, so that we do not believe this so consistently, and can certainly convince ourselves of it.

(18) Therefore, let us cast away the erroneous and ungodly opinions of the Jews; let us also put aside our speculations and conclusions of our reason and doubts, and not be uncertain that this text alone.

102 L. xxni, 3I2-M4. Interpretations on the prophets. W. vi, it>2-i6s. 103

talk about Christ. If we remain with Christ alone, then the words of our text, if not making us drunk with wine, will certainly present us with breasts, and refresh and nourish us with milk.

(19) This I have said to clear away all other opinions, and that we may be sure that here the prophet speaks of Christ alone, that there may be this firm ground that Christ alone is the King of eternal righteousness and eternal peace. No mortal king has had eternal peace, nor can he give it; none has had eternal righteousness, nor can he give it; none has overcome death and sin, none has satisfied the law, none has been able or is able to free the conscience from its terror and trembling 2c. Therefore one must stick to the grammar and the literal understanding and hold fast to it; and this passage is not to be understood differently than by this one and only King, who is truly the Son of God, yes, God Himself, full of grace and truth, and yet also a man, because He was born as a child 2c.

20 Now that we have laid this foundation, let us proceed to the text. I have found it good not to refer to the preceding words v. 1 from the previous time, but to pass over them. For it can be disputed whether they must be understood from the Assyrian captivity or from another. I will begin the chapter with this passage:

V. 2: The people who walk in darkness see a great light, and it shines brightly on those who dwell in the land of darkness.

21 This is truly a great assurance of faith and a great boldness of this holy prophet, that he speaks so shamefully of his people, who were Moses' disciples, that they walk and dwell in darkness and the shadow of death.

22. this word of the Holy Spirit the world can in no way suffer to be a nation of those who walk in darkness. The present lines also testify to this. The pope cannot suffer that we say to him: You are in darkness, you are mistaken. Likewise

The Turks, too, cannot stand it when people say of them that they are in darkness and error; they set their light, their Alkoran, against it. The wise refer to their wisdom, to their civil rights and laws, which are the most "beautiful" stars and lights. Likewise also the medicine, the wisdom, the good arts are very beautiful stars. The Jews put forward their law; they boast that they are Mosi's disciples, and say: "Should we walk in darkness? Isaiah, are you not quite wise to refrain from saying such things about the disciples of Moses, about the people and property of God? How can such careless words escape you? We are certainly a people of light and walk in the light. We have Abraham as our father, we have the prophets. How could we be blind? How should we walk in darkness?

The prophet does not turn to all this glory of the fathers, of the law, of property, of their wisdom; he resolves and grasps all men, Jews and Gentiles, in this misery and miserable state of life, that they are blind, unwise, ignorant, godless, foolish, in short, that they walk in darkness. Who should be able to suffer this?

(24) But the prophet speaks of a different light, of a different wisdom, righteousness and peace, than of a human wisdom, light, reason, or of all that a man can boast of, or of the gifts with which a man is endowed, not even of the law. This must be a completely different light, which this child and this son brings with him, with which he is to cover and illuminate the darkness. But what kind of light is it? Is it the wisdom of the world? Is it the law of Moses? Not at all; but he brings the light of eternal peace, of eternal righteousness, and of the eternal kingdom.

Moses illuminates his worldly regiment with the righteousness from the ceremonial and moral law, which was commanded by God. The pope also illuminates his lantern, or rather his cloak, with his decrees and decretal; Mahomet illuminates his with his alcoran. The philosophers also boast of their wisdom, their light of reason;

1042- xxm, 314-3i6. More expansive explanation of Isa. 9, 2. W. vi, iss-168. 105

but this light, this wisdom is nothing; they are all temporal things, all subject to death. No king of the Jews, no monarchs, however powerful, have brought the light of peace, justice and eternal life that this child and this son have brought. Therefore, all people in the world, Jews and Gentiles, walk in darkness, however righteous, however holy, however wise, however powerful they may be. But if the Jewish people walk in darkness, what will the Gentiles boast of? If the law of Moses does not enlighten, wisdom and the light of reason enlighten much less.

26 This is the first armor with which the prophet overthrows all that there is of light, wisdom, reason, 2c. Therefore it follows from this passage that the prophet spoke of such a child, who would not give or bring a law or establish a worldly government, but that he spoke of the eternal Lord, of the King of eternal peace and eternal righteousness.

The Jews understand nothing of the content and main purpose of this text, and they leave nothing of it pure and unadulterated, but they falsify all and every word. By the darkness they understand the sinners (peccatores), and after that they invent that the law of Moses will be eternal, and will not be abolished even at the time of the Messiah, but will be fortified and resurrected at the same time as your temple, ceremonies, sacrifices and services. In short, they let themselves dream that the Messiah will be such a king as Solomon was; therefore nothing intelligible is to be found among them.

(28) Therefore, let us leave off their talk and listen to the prophet, what he preaches about the child who is given to us. This one child, he says, this one person, who will have no children, no natural heirs, will be a king of eternal righteousness. If the Messiah is to be such, namely an eternal king, it follows that he will not be mortal, or subject to death; as the Jews dream that the Messiah and his children would die. But this text does not lie, since it says: He will live and reign forever, and in everlasting righteousness.

and peace. When Christ said John 12:32 ff, "If you will exalt the Son of Man," the people asked Him, "Who is this Son of Man of whom you say that He will be exalted? We have heard in the law that Christ abideth forever." These Jews at the time of Christ had good and true thoughts about the Messiah, not such foolish and godless thoughts as the Jews of today have, who think that the Messiah's kingdom will be physical and that he, the Messiah, will be a mortal king. On the other hand, the Jews of Christ's time concluded thus: Christ cannot be hanged, because he will remain forever; therefore they judge that it is contrary to the law that he should be exalted or put to death. This was impressed upon the people by the pure teachers, and stuck with them, and they also drew this belief, of the Messiah's eternity, from this and similar passages of the prophets.

(29) Therefore the Jews of this present time are quite senseless and bereft of all understanding, that they say, contrary to the teaching and opinion of their forefathers, that the Messiah will be mortal; further, that the law will not be abolished, but will be established as an eternal light. But if the Messiah is to be mortal, he certainly cannot be a king of eternal righteousness. Likewise, if the law is to remain always, why was Christ promised to the fathers before the law, who was to bring a different and better kind of teaching than the law was? Here one can see how great, how astonishing and appalling their blindness is, how they do not understand the Scriptures at all. Therefore, let us give thanks to God that we know that the Messiah is the true Son of God, yes, the true God, and became man for our sake, and dwelt among us, that we might see His glory 2c., Joh. 1, 14.

30 Therefore the prophet calls the Jews who deny that Christ is the eternal king and that his kingdom is spiritual, such people who walk in thick and deep darkness, and says: "You foolish and blind Jews dream that the Messiah will be a secular monarch, as Alexander and Augustus were; likewise that the law with its sacrifices, the temple, ceremonies, and the sacraments will not be respected.

106 L. XXIII, 316-319. interpretations on the prophets. W. VI, 168-171. 107

But you are far wrong, yes, completely wrong. For the Messiah will come in his time, bringing with him another light, the most excellent and brightest, which will illuminate this darkness and the people who walk in darkness. And you yourselves are the people of God, to you these promises have been made, to you the hope of this light has been given. But this light has not yet been revealed, the Holy Spirit has not yet been given; therefore the light has not yet dawned; but it will dawn.

He calls light the knowledge of justice, peace, and the eternal kingdom. With this light our souls must be enlightened. If I do not have this light or this knowledge of Christ, of his eternal righteousness, and of all his benefits, which he has acquired for me, and with which all the saints are endowed, then there is no hope at all, no help nor remedy left in the whole world, then I have nothing to comfort me in the hour of death and in the last battle of death, Then I will have to despair of my blessedness, I will not be able to stand before God's judgment, I will not be able to escape the accusation of the law, I will not be able to be freed from Satan's power, I will not be able to rule over sin, death, the devil, and over all evil that lies on the human race because of sin.

32. But since Christ has cleansed us from all sin with his blood, has conquered death through his glorious victory, and has nailed the law to the cross, we can now be sure that God's wrath has been quenched and that we have been reconciled to him through the Son, that the law can neither arrogate to itself any right over us, nor can it come to us by accusation, that Satan can exercise wedged tyranny over us, that sin and death cannot subdue us and rule over us, so that we can be assured of our eternal blessedness at the hour of death.

(33) This knowledge, and being endowed with this knowledge of Christ, is the light with which the hearts of the godly are illuminated by one God.

The Holy Spirit will enlighten you. If one does not know this from Christ, then Christ will be of no use. If I were not to hope for this from Christ, but were only to obtain moral wisdom or worldly prudence from him, I would not care about Christ, and I would not want him, but would rather choose a legal book in his place. For in civil law there are excellent and glorious sayings about virtues, and better ones than in spiritual law. Or I would read some philosophical books, or Cicero's books of duties; which contain exquisite teachings of virtue and morals, and in this way are the most excellent writings; and nothing better can be presented to the youth to instruct them to an honorable life, pleasant manners and good conduct. If Christ were to bring me no other than human light, I would not long for him; nor would he be of any use, since, as I have said, so many philosophers, so many wise men, so knowledgeable of law and legislation, have left behind for posterity such excellent books, which could provide us with as much light and wisdom as we need to live this life well and happily.

(34) But this is an entirely different light, which is promised here and is to be expected from Christ. This is a wisdom above all wisdom, a knowledge above all knowledge, which teaches us what sin is, what power it has, and how it is removed. It also teaches what death is and how we can be freed from it. It teaches what the devil is, what his tyranny is, and how he is overcome, how we are snatched from his tyranny. It teaches us what is man, what is flesh, what is spirit, what is true, thorough and eternal peace and righteousness. That one can distinguish all this, likewise that one knows how one should be transferred and led over from the captivity of the law into the most free freedom, from death into life, from sin into righteousness, and that after this life one will live an eternal life with God, in the highest glory, peace and joy,

108 L. xxm, 316-32i. Broader explanation of Isa. 9, 2. W. vi, m-m. 109

this is the true light and wisdom, which is far preferable to all human wisdom, however excellent and admirable it may be; indeed, no human wisdom can in any way compare with this heavenly and divine light.

What is the wisdom of all philosophers when held against them? What can the collected wisdom of all sages bring about? What was the use of Cicero and the philosophers for their very beautiful teachings, which were full of wisdom and worthy of being known for their good manners, discipline and arts, since they were not illuminated by this sun and light of eternal wisdom? Cicero has written and taught excellently about virtues, prudence, temperance and other things, and Aristotle has also written and taught excellently about morality. Both men's books are very useful and highly necessary for the establishment of this life; however, true wisdom cannot be learned from their writings, as excellent as they are. For they do not teach me how to be freed from sins, from death, from hell; they cannot cheer up or pacify the troubled conscience; they cannot show the way how to come to God in the Kingdom of Heaven; they cannot teach me a true knowledge of God and myself.

36. If you were to enter into a conversation about these things with the wisest man who has ever been among those excellent philosophers, and ask him to show you a way to come to God, how to escape eternal death, so that you may become immortal and enjoy eternal joy in the Kingdom of Heaven with God; If, I say, you wanted to ask the wisest philosopher about these things, about this wisdom, and about this light, he would not be able to answer you, and if he were not a vain man, he would certainly freely confess to you that he knew nothing about these things.

37 Cicero and some others have written about the immortality of the soul.

but they betray themselves here and there that they themselves did not constantly believe in this immortality of souls. For so Cicero writes somewhere: In death there is nothing evil. If the feeling remains in it, then it is to be regarded more for an immortality than for a death; but if it is lost, then it must not be regarded for a misery, which one then feels. Does he not seem to waver here, and to be in doubt? Surely they meant that the body itself dies and perishes completely, and they knew nothing of its resurrection. But I want to live not only according to the soul, but also according to the body. "I want the body to come back to the soul and be united with it, which I now carry around on this earth, burdened with sins, misery and misery. If a philosopher should be asked about these things and about the resurrection of the bodies, he would know nothing to answer. "There is no one there." He would have to fall silent to these questions, because he is, as the prophet says here, the people so walking in darkness.

38. But when this Son comes, he will bring the true light, the true wisdom. He will say: "Be of good cheer, I have overcome the world" Joh. 16, 33. "I live, and you also shall live" John 14:19. He is our righteousness, our salvation, our blessedness and eternal happiness; He has earned and purchased for us the kingdom of heaven. When I am afraid of sins, when I am shaken by the horror of death, when the fear of hell is in my mind, I know immediately to whom I can take refuge; I have someone whom I can oppose all these things, namely Christ, my Lord. Through him sin is blotted out for me, since I believe in him, death is destroyed and expelled, hell is destroyed, and the devil is overcome.

We are captives under the law, sin and death. These three enemies are the cruelest tyrants, who are very hostile to all the godly. There has never been one of the godly who has not been terrified, tormented and martyred by these tyrants according to the flesh. How should

HO L. XXIII, 321-323. Interpretations on the Prophets. W. VI, 174-176. ill.

What should we do when these enemies attack us? What shall we do when these enemies attack us? There is no counsel anywhere, and you will not rest until you grasp this word: The King Christ is born as a little child, the Son is given to us, who says John 14:19: "I live, and you also shall live." When death, sin and the law hear this Son mentioned, they immediately tremble, are frightened, terrified, take flight, and cannot suffer this Son to be mentioned, because the law, sin and death accused this Child, brought Him to the cross and killed Him, but innocently and undeservedly. They wanted to overcome him and to rule over him; but they pushed against the light, against the Godhead itself, which could not sin, which could not die, which could not be subjected to the law in any way. That he therefore allowed himself to be accused, that he allowed himself to be nailed to the cross, that he allowed himself to be killed, he did this for our sake. This child has atoned for all and done enough; this son has led the prison captive. I believe in this son; therefore the law, sin and death have as much right over me as they have over this son, that is, no right at all, because he paid for me as an innocent man. Precisely because they killed this innocent man, they lost all their right against me. Before this, death, sin, the law, cannot stand. Death, sin, the law, are overcome by the word: "A child is born to us, a son is given to us." So everything flows together in this Son, the whole benefit of salvation has to be thanked to him.

(40) In this way, let us treat this text for our comfort and to strengthen our faith and hope. Now, as I have said, the object (argumentum) or subjectum, as Aristotle calls it, in this passage which we have undertaken to treat and explain, is "the child," the Son, who was to be king on the throne of David, and to reign forever. These are very clear words that cannot be wavered nor denied.

If we take this as the basis of the actual content, of which Isaiah speaks very much and extensively in his whole book, then we can also understand this passage correctly and take a firm comfort from it. To this end, and to this main proposition, all the words and verses of this passage fit very well, and can also be interpreted without difficulty to this opinion. And what is objected to it does not serve the purpose, yes, it is obviously devilish. And because the content of these words does not allow that this could be said or understood in any way by a physical king in this life or time, neither by King Solomon, nor by Josiah, nor by Hezekiah, nor by any other, it follows that here both the resurrection of the dead and the life after this life are included.

The people," he says, "walking in darkness, see a great light." This light, as I 33 ff] said, cannot be understood from the present bodily light, but from the eternal light. If it is understood from the eternal light, then it follows that another, and indeed an immortal life is future. And if this light were not understood to be an eternal light, it would be in conflict with this king. For since he is an eternal king, this light must also be eternal, or last into eternal life, or be a light of eternal life, of eternal righteousness, of eternal peace. Thus, I say, this light must be taken here, lest the words or members depart from the whole of the text and opinion, and be at variance therewith.

42 Furthermore, "the people that walk in darkness" is first of all the Jewish people, but after that the Gentile people, as Paul used to say Rom. 1:16: "The Jews first of all, and also the Greeks." The Jews indeed walk and are under the law, they do much, they have a zeal for God; but with lack of understanding. And this is really "walking in darkness," when works are heaped up, when sacrifices are made, when fasting is done, and everything is done; but without light, without knowledge of this child who is a king, and without knowledge of his righteousness and eternal peace. There then are all sacrifices, all fasting,

112 L. XXIII, 323-328. More extensive explanation of Isa. 9, 2. W. VI, I77-I7S. 113

The effort in all works, however difficult and much they may be, is nothing but pure darkness.

(43) The Jews are very displeased that all their works, all their sacrifices, and the observance of their other ceremonies, however superstitious and diligent, should be darkness. The Gentiles also become mad when they hear that the apostles, who were apparently a small kind of people, who had no outward power, and who attracted the eyes of men by no outward splendor, 1) preach this light, that it is the true light, the true and only truth, that one should know that the crucified Christ is the Son of David and the eternal King of eternal righteousness and eternal peace, and that one should believe in Him alone. Since they taught this, they were assailed with every kind of opprobrium. Then they cried out: they fought against all reason and were furious, they threw all kingdoms overboard, they made the whole world go astray. How? should you condemn our fathers and ancestors? They certainly walked in exquisite wisdom and righteousness, they were wise and just men. How can you be so insolent as to call these most beautiful virtues darkness? But Isaiah did not turn to these their impulses; he spoke this joyfully 2c.

The people who walk in darkness see a great light.

44. what kind of light? The light of the sun, or the light of this life and of reason? No. These are also excellent lights. The sunlight is common to men and cattle, and it is the brightest light of this world, but it is nothing compared to the light of the eternal kingdom and eternal righteousness. The sun has now already shone five thousand five hundred and forty-five years 2) but has not made a man eternal.

1. The words: "and the eyes - pulled" are missing in the Wittenberg.
2. This date does not contradict the date we gave for the time of the writing of this scripture, namely 1543, because we often find that the editors of Luther's writings changed the numbers set by him according to the time in which they prepared them for printing.

Life illuminates. The light of the sun and the light of reason are indeed splendid lights. Who would not recognize these lights as excellent lights? Who would despise them? Who would not admire the so great light of the sun that illuminates the whole world? Who would wish to live if there were no light at all, or if it left us only for a few days?

(45) As the light of the sun is excellent and admirable, so is the light of reason, and reason is a far more glorious light than the light of the sun; indeed, reason with its wisdom is a heaven full of light and stars. What the sun cannot do, reason can. And yet, just as a light or a lamp hardly illuminates a point when compared with the sun, which most clearly distinguishes the colors of things and shows how they differ from one another, so these excellent and admirable lights, the sun and reason, are hardly little lamps, lanterns, or wax candles when compared with the other light of which the prophet speaks.

(46) For this is truly the great light, because it teaches and enlightens our hearts. It does not shine and illuminate in the way that the sun or reason shine and illuminate, neither of which has any light of eternal righteousness, eternal life, and eternal peace. But this great light shines in such a way that I know that sin is condemned, death is killed, hell is destroyed, the devil is overcome and captured, and man is freed from the tyranny of all these enemies through this child and through this Son. Only this is and can rightly be called a great light, which teaches us how sin, death, hell, Satan are overcome, which teaches us about eternal righteousness, peace and life. These unspeakable benefits the born child brings with him and gives to us. Certainly, these things are far and infinitely greater than anything that any wisdom of reason teaches.

47 This is what Isaiah means when he calls this light a great light. With this word he has preferred the majesty of this light to all the things that have something of the light, and has told us this.

114 L. xxm, 32S-327. interpretations on the prophets. W. VI, 179-182. 115

light. For he has to do with the fact that he is talking about the kingdom of eternal righteousness, eternal life and peace. Therefore he speaks of the light that is proper to this kingdom, which is Christ Himself John 1:9: "This is the true light, which lighteth all men that come into this world." Now follows:

[And upon them that dwell in the land of the shadow of death a light is risen, or shineth upon them.

48 It is a repetition of the same thing, because it is the same: "the people see a great light", and "it shines over the same". But he repeats one and the same thing in a twofold manner of speaking, so that he may declare this light all the more emphatically: "It is a great light, and shineth fair brightly." When I say, "It is a great light, and it shines and shines very brightly," I am saying one and the same thing in twofold speech; but the greatness of the light is increased still more by the addition of the second speech, and explained more emphatically, as I have already said.

49 But he expressly adds: In terra Zalmaveth, that is, "in the land of the shadow of death. Jews and Gentiles dwell in the land, they sit in the kingdom, they are not strangers, they do not wander about as if they did not have certain residences; but they dwell in the land, that is, they have a certain residence, they are under a certain government and regiment, in the light of their own wisdom, righteousness and peace; but by the special benevolence of God, who miraculously preserves the kingdoms and worldly regiments; otherwise there would be nothing but pure disorder of the devil. Through God's preservation, therefore, the worldly states have wisdom, government, the light of reason, they also have peace for many years, they have their kings, their regents, who are holy and just in a civil way. The Babylonian, the Assyrian, the Persian, the Greek, the Roman empires have been governed by the light of reason, have had their princes and rulers, distinguished by their excellent wisdom and external justice; but they have, nevertheless, in the country

lived. In what country? In the country Zalmaveth, that is, of the switching of the death. The Hebrews are still in dispute about whether Zalmaveth means darkness or shadow of death. But our opinion is with St. Lucas and the seventy interpreters that it actually means shadow of death. For this is how St. Lucas Cap. 1, 79. actually translated it from this passage of Isaiah in the Canticles of Zacharias.

50 But the prophet does not speak of those who have already died. Because these do not concern us. But he calls the kingdom of this world "darkness," which is most beautifully illuminated by the sun and by reason, which is seven times more beautiful and excellent than the sun. Thus he calls "darkness" the very cleverest and wisest suggestions and laws of reason or of the wisest men.

Reason is a very great and invaluable gift of God, and what it wisely arranges and devises in human affairs is not to be despised. If everything went according to its wishes and will, if its plans turned out as fortunate and good as they are wisely and prudently conceived, then it would truly accomplish something great and excellent. She can found kingdoms and commonwealths, guard and fortify them with useful laws, keep them in order and govern them with good counsel and wholesome commandments, and prescribe many things that serve the preservation of the commonwealths and the great benefit of human society. Nevertheless, her suggestions do not always work, and she cannot fortify the worldly regimes and kingdoms with so many, so wholesome and so sharp laws that she could keep the wicked in check, so that there would not still be a lack of many things every day, and so that sins would not be committed more often. The best suggestions often turn out quite differently and just the opposite. I say: If the counsels of reason had a happy course, then it would certainly have cause to boast. But since even the best counsels of reason so seldom have a happy course, reason is indeed a light, but not a light that shines.

52. although it is a light in its own way,

116 L. XXIII, 327-329. extensive explanation of Isa. 9, 2. W. VI, 182-185. 117

Yet this light is called darkness by the prophet. And reason, when it is held against the heavenly light, is in fact nothing but darkness and very thick darkness, that is, it does not understand anything about spiritual wisdom, justice and peace. It cannot determine with certainty what is the will of God toward us. It does not know what true peace is, what true justice is before God. Both the Jews and the Gentiles walk in this darkness, as the Scriptures testify [Ps. 14, 2. 3. Rom. 3, 12Z: They have all sinned 2c.; likewise: GOD has decided all under sin 2c. Gal. 3, 22., and here the prophet says: "They dwell in the land of the shadow of death" 2c.

(53) Therefore this life is the life of those who "dwell in the land," walk, rule, among whom many have the glorious name of being righteous and wise, but they are all in darkness, or in the shadow of death, which is the same thing. For the Scripture calls "darkness" "shadow of death," either to paraphrase this word, or to give it emphasis, or also to indicate that it must be taken in an evil sense. "Shadow," however, is a word that in and of itself means nothing sad or hateful; for in summer nothing is more pleasant and lovely than to be covered by shadow. Therefore, the word "shadow" would have nothing evil, harsh, ominous, or horrible in it if it were placed here alone. But there is a genitive of another word, which is very sad and frightening, namely "of death". This genitive deprives the word "shadow" of everything that is pleasant and lovely about it, and makes the word, which is pleasant and lovely in itself, very ugly, sad and frightening. To the first taste it seems to be a lovely and wholesome potion, but the added word, "of death," indicates that it is a harmful and poisonous potion. It is a piece of bread or meat that is beautiful in appearance and pleasing to the appetite, but beware lest the first appearance deceive you, because poison is hidden underneath. Now the word "shadow" is often used in Scripture in a very good sense.

is used for refreshment, shelter, protection, and is a very pleasant and very beautiful word. But the added word, "of death," turns the beautiful shade into something that is not beautiful at all, but ugly and frightening. For the word "death" is something ugly, hideous and frightening.

(54) If one wants to take "darkness" in an evil sense, then it is nothing else than the shadow of death, because death is nothing else than darkness. Thus Job says: "In darkness is my bed made" Job 17:13. If the light of the sun were to be darkened or cease, if the sun of the world were not to shine, if one were to live without the sun, then our life would not be life, but death itself, and a shadow of death.

Thus darkness is called a shadow of death, because all who are in death are in darkness. This is the nature of our life, even though it has the greatest abundance of comforts of every kind and is overflowing with all kinds of pleasures. All men are covered with this darkness, and in this land of the shadow of death all men sit on the earth, not only the afflicted, the unwise, the sinners, but also those who, according to the human way, are the most wise, the most righteous, the most powerful on earth. They are the most righteous, the most powerful on earth, who have not yet been enlightened by the Word.

Thus Lucas clearly indicates that he speaks of this life when he says: "That he may appear to those who are in darkness, or as Isaiah has it "sit," that is, dwell. John the Baptist was not sent to those who had already departed from this life, or to those who had died of bodily death: and yet his father Zacharias says [Lucas 1, 76-79.And thou child shalt be called a prophet of the Highest: thou shalt go before the Lord, to prepare his way, and shalt give knowledge of salvation unto his people, which is in the remission of their sins, through the tender mercies of our God, whereby he hath visited us from on high, to appear unto them that sit in darkness and in the shadow of death" 2c. Does not Zacharias here speak with the words of Jesus, and does he not take them, as it were, from the mouth of the prophet, who-

118 L. XXIII, S29-S32. Interpretations on the prophets. W. VI, I8S-I87. 119

cher calls this life, and especially the Jewish land or dwelling, a land of the shadow of death?

This agrees nicely with the subject and content of this passage, that he speaks of the spiritual day and light of Christ, namely, of enlightenment, of eternal righteousness, life and peace, and in contrast also of the spiritual night, or darkness, namely, of Zalmaveth the shadow of death, and of the very terrifying night of the law, sin, death, the devil and hell. Thus the words must be drawn to the whole main subject. "They that dwell in the land of the shadow of death," that is, "in the land of darkness," are the most wretched, miserable, and afflicted of men. For they do not sit in the shade or in a pleasant shade per se (for the shade alone, especially when it is hot, is very pleasant), but they sit "in the shadow of death," that is, in the very thickest and deepest darkness. To these, I say, who sit in this shadow of death, the light shines or shines forth, as the prophet says.

The Hebrew word Nagah XXX means to shine, to shine. Hence the noun nogah shine, and is actually the shining, "the radiance," as when the rays spread out at the exit of the sun. This is what the epistle to the Hebrews has in view when it calls Christ "the brightness of the Father's glory" Heb. 1. 3.. For Christ is the Father's nogah, in Greek άπαύ- γασμα, in Latin splendor, refulgentia or relucentia, in German "bright shine." The fire is the light, but the ray or radiance that shines forth from the light is this nogah. This light and these rays of blessedness, which are spread by this sun, this child and this son, which has risen and been given to us, the Jews and Gentiles have seen and still see. The light and the sun is Christ; the rays are the Word of God, the Holy Communion, the Holy Baptism, the absolution, and the miracles that he has done and is still doing. So Christ is also the radiance in this world, just as he is the radiance of the glory of the Father.

The rabbis do not know and understand anything of this, because they are in Zalmaveth, and in even greater blindness; they do not have this light and Nogah. But 'without this sun, without this nogah, that is, without this brightness, there is nothing but pure darkness. Hence it comes that in this place they translate Nogah by morning star (Luciferum), which the Greeks call φώσφορον. But actually

Nogah is the shine, reappearance. The morning star is called in Hebrew and this word is used by Isaiah Cap. 14, 12. where he says: "How you have fallen from heaven, you beautiful morning star!"

(60) This is one part of the prophecy, that the light has dawned through this child and for the sake of this child, or that this child is the author of it, as the king of eternal righteousness, light and peace. Now this light first dawned on the Jews, but not only on the Jews, but also on the Gentiles. But what kind of light is it? It is by far the greatest and brightest light, since it enlightens those who sit in spiritual darkness and in the shadow of death; it frees them from sin, from the law, from death, from hell, from damnation. This light brings with it the knowledge of the divine mysteries, wisdom, righteousness, peace and eternal life. What is the light of reason or the sun against this new and admirable light? Nothing, and only darkness. Now follows:

V. 3: You make many things for the Gentiles, but you do not make many pleasures.

The holy men, the prophets, have suffered much from this very wicked and worthless people, they have been plagued with many miseries, miseries and misfortunes, they have suffered and been rewarded with the greatest hatred and envy; then, when they have sought the best of the people, they have received the most terrible thanks for their very holy work and preaching and exceedingly wholesome exhortations to godliness and blameless living. They inculcated faith and love with all diligence and zeal, they deterred people from vices and misdeeds; but they accomplished little or nothing, they saw that no or little fruit resulted.

120 ö. xxm, 332-334. broader explanation of Is. 9, 3. w. vi, 187-190. 121

In the face of such ingratitude, ungodliness and wickedness of the people, they could do nothing else than what we do: they cried out, sighed, comforted and strengthened themselves with the expectation of the future of the Messiah, and asked with fervent desires for his future, just as we today sigh and cry under our burdens: Come, dear Lord, come! We are tired of life, and wish to be resolved and to be with Christ. For what should we do in the world? Wherever you turn, everything is full of distress; there is nothing in the world that could please you, that could truly delight you.

The kingdoms of the world are places of licentiousness (sunt anarchiae). The people despise the sermons, make a mockery of the Word, ridicule God, their Creator and Redeemer; what God threatens and reminds through His servants is considered a mere fairy tale. Even the Son, the Child, the King of eternal righteousness, is regarded as nothing, completely worthless, he is not held in honor; his infinite benefits, which he offers us, are despised with the greatest ingratitude and trampled underfoot, his honor is stolen from him; through the masses and other idolatries he is insulted with horrible blasphemies even by those who want to be regarded as the holiest.

The Jews, too, did not consider the Promised Land to be anything, and in their vanity they fell away from God. The prophets were very indignant about this; it must have pained them greatly to see that they themselves, their teachings and the promises they made to them about the Messiah were despised. Therefore they concluded: "The Messiah will indeed come, but he will come in such a way that he will disgrace you godless and wicked evil-doers, who are puffed up by such great arrogance, yes, he will make you fall into folly and rage. You will be more annoyed by his arrival than happy about it. This is the subject of the previous eighth chapter vv. 14, 15, where the prophet says: "He will be a stumbling block and a rock of trouble to the two houses of Israel, a snare and a fall to the citizens of Jerusalem. And many shall stumble against it, and fall, and be broken.

break, be entangled and caught." As if he wanted to say: You do not want to hear us, you throw all threats to the wind, you do not care about the promises. Therefore, one day you will receive the reward that these deeds of yours are worth. When the Messiah will come and preach to you, then you will fall, then you will bump, in such a way that you will be completely disturbed and perish in the most miserable way. For Christ by his brightness has shocked them terribly. This very thing also Simeon prophesied of this child, saying Luc. 2:34., "This one is set for a fall, and for a sign to be contradicted." For when this light rises (as we see that it also happens now), Satan rages and rages, "the nations rage, the kings rebel against the Lord and His anointed," Ps. 2:1, 2. All princes, all bishops, all wise men rage and rage with one accord and with equal fury, with united forces and according to cultivated counsel against this light and this truth.

But what does God do in the meantime? He does not want these rays of His righteousness, life and peace to shine and shine in vain. He does not want this child to be born in vain, he does not want this son to be given to us in vain. He does not want him to be a servant, but a king who sits on the throne and reigns. But for the fortification of the kingdom of the Messiah not only One Person is needed, therefore He has His special people. This people is troubled in all places; hence comes the raging and raging, hence comes the murmuring, the counseling and speaking against the Lord and his anointed. Why do you all come together? What are your plots? What are you planning? Are ye not rightly wise? Are you not in your right mind? What madness drives you? With what fury do you proceed? Do you not consider against whom you are rebelling? You are rebelling against the Lord, whose best ways are unknowable, whose best judgments are hidden and whose power is infinite. Everything you do against him will be in vain and will fall back on your head.

66. so the prophets agree with each other

122 L. XXIII, 334-336. interpretations on the prophets. W. VI, 190-193. 123

They agree with each other by describing the kingdom of Christ as such, as the apostles also saw and experienced it, as we also learn through our experience and see it today. The more people come to the Gospel, the more the adversaries rage. Now they boast and defy us again, and rely on the presence of the emperor, of whom they believe that he has armed himself against us, and now they make the most certain hope that we will soon be put to death.

67. But so many hopes, so many attempts, so many undertakings have fallen by GO1te's providence and expired without benefit for them; so often have they become disgraced these 26 years. And this hope they have now will fail them to their greatest shame, embarrassment, harm and ruin, and this will serve to increase the glory of Christ. Their plots and undertakings will not succeed if we are only thankful and do not doubt in this child and son that he is born and given to us as king and light. If we firmly place our hope and trust in him, there will be no danger, even when the greatest danger seems to be ahead of us. If we have to suffer, even if they should kill us and take us out of the way, what is more? they will not snatch away this light, Christ, from us, they will not take away the rays of the gospel. Their hope will deceive them, their plan will be thwarted, even if far more devils pursue us with their scales; yes, we will not be afraid, even if the world would perish and the mountains would sink into the sea Ps. 46:3. For "unto us a child is born, unto us a son is given"; he is our confidence and strength, and our helper in trouble, in whose light and brightness we delight, knowing assuredly that he has prepared for us a kingdom in which we shall enjoy peace, righteousness, life and eternal bliss 2c.

68 Thus the kingdom of Christ has at all times, especially when the voice of the gospel resounds, its enemies who oppose it.

1. This number "26" agrees again with the time determination given by us: 17-1-26-43. Compare the note Col. 112.

They argue about it most vehemently. However, even if they oppose it with united forces, attacks, and with all their might, they cannot overthrow it. So far, the Roman emperors and popes, who were well equipped with power and cunning, have tried in vain. The Turk, the enemy of the Christian name, so powerful and so denied, tried it for so many hundred years, but in vain. In sum, as many of them as wanted to destroy the gospel, they were not able to do so, so that even the worst enemies of the Christian name had to tolerate the Christians in their lands. As nowadays many in Turkey, many in other kings, princes and bishops, who are the worst enemies of the gospel, I do not want to say countries, but also stay in their courts. Where does this come from? Because the prophet says here: "You make many of the Gentiles" 2c.

For some years now, as I have said, our adversaries have also hoped, and still hope, that we will soon be suppressed, and wish nothing more than this. If they suspect the Emperor's arrival, or have him present in Germany, dear God! how they rejoice, how they exult, how great hope they make for our ruin and downfall. Now, now, they cry, the emperor will suppress the heretics; now, at last, their end is at hand. This is the hope they always have, and they ask diligently and fervently for our downfall, and they are intent on our ruin with all their might. But as their hope has often failed them, so it will also fail them in the future, and their plots and undertakings will make a bad progress. They will never extinguish this light, they will never overthrow this kingdom. Why? Isaiah tells us: "You make many things for the Gentiles.

(70) The adversaries seek to deter us from the pure preaching of the Word that we have begun, crying out with a terrible voice that we are bad boys, rebels, and stiff-necked, that we have undertaken to teach the gospel, the true

124336-338 . broader explanation of Isa. 9, 3. W. vi, i-n-iW. 125

They think that without their approval nothing should have been taught or done against the antichrist, the pope, against his ungodly, evil and worthless decrees. They think that without their approval nothing should have been taught or done against the Antichrist, the pope, against his ungodly, evil and worthless decrees, against the idolatrous invocation of the saints 2c. So also among the Jews it was considered a terrible wrong and a great crime that Christ and the apostles taught against circumcision, against the law, against the temple and the holy place, without asking Caiphas and Annas for advice, as we see in the fifth chapter of the Acts of the Apostles v. 28 and elsewhere manifoldly. Thus, since they have this reputation, the papists also demand and desire that we should humbly fall at their feet and say: Most holy and venerable fathers and lords in Christ, what do you want us to teach? For we will not undertake to teach anything except what you command and approve with your authority.

71 But Christ will not be subdued to these, but saith, Go ye, teach; spread these rays and my light among the Jews and Gentiles. Do not let this make them angry and rage. Therefore, just as Christ and the apostles preached and prayed, so let us also preach and pray, and let nothing that they do against us and against the kingdom of Christ trouble us. If we carry out our ministry diligently, there is no danger; then let us see what they will or can do against us, and whether they will extinguish this light. It is true that this light will arouse a terrible anger and fury of the devil and of the scales that cling to the devil, that is, his ungodly limbs; but however much they rage and rage, and try everything against us, they will not be able to do anything, they will never extinguish this light.

Seventy-two: This is what the prophet means when he says, "You make much of the nations, but you do not make much of the pleasures. As if to say, "You will not listen to me, you will reject me, you will despise my light; but you will do this to your great harm.

Nevertheless, although a large portion will reject the grace offered, some of the Jews and many of the unholy Gentiles will be converted; a great multitude will be gathered.

73. But by whom will they be converted? Who is the one who will make so much of the Gentiles? Certainly the king, my cousin and brother. For he calls him his cousin in the fifth chapter, v. 1. There is indeed a great familiarity between this king and the prophet Isaiah. For he speaks very familiarly with this king. What are you going to do? What do you oppose, my dear cousin, my dear brother, when your light will rise in the world? Is this why your light rises and shines in the world, so that you can make a lot of people happy? But by this very thing you will cause great trouble. You will cause a great defeat. You will make many things for the Gentiles, but you will not make many things for the joyful ones.

Why will you not make much of the joys? Because you will cause terrible wrath among those who are God's people and come from the seed of the holy fathers, because they will be angry that you are making much of the Gentiles. If you were to bring and gather a few from the Gentiles, who could quickly destroy and exterminate them, they would not be so angry and wicked. But that you make so many of the Gentiles, that you draw so many thousands of Gentiles to yourself by your light, that you make so great a multitude, which cannot be exterminated, subject to you, that this light is greater than they can prevent and exterminate, that is what will bite them, that will make them furious. That will disturb all joy, that will make them very angry. As great as your light will be, so great will be their anger, their rage and disgust. He speaks, as I said, of this so important matter with very low and contemptuous words, which mean more than they say, just as we Germans say: I bring him news that will not be pleasant to him and will give him little joy. I will prepare a banquet for him, but he will not go away from it very happy, and at which he will not feast very happily. Therefore

126 L. XXUI, 338-340. interpretations on the prophets. W. VI, lW-198. 127

he happily boasts that this light will be much. As if to say: Therefore I thank my God that this light will be so great; but I do not know what will happen. When this light will have risen, it will blind the eyes and bring darkness upon the eyes of my Jews.

This is also the case now with our papists, who are no less angry than the Jews at this light, and are enraged and embittered by it. And it serves them right. Are they not worthy of it before others, since they are so angry and blinded by the light by which they should be enlightened, since they fight against their conscience? Why do they curse this so kind and gracious light, which offers itself to them of its own free will? They confess that our doctrine is true, that it does not dispute with the holy Scriptures; and they must confess this, willingly or unwillingly. We teach the first and other tablets of the ten commandments, we confess that Christ suffered, was crucified, died, and was raised from the dead on the third day, 2c., which they themselves also confess. Why then do they dispute against us, since they themselves confess that what we teach about Christ is true? Even the Jews must admit that we teach the ten commandments correctly.

What do they find wrong with us? Why do they persecute us with such hatred and fury? It happens, as they think, for the sake of important causes. Dear, what are they? We don't keep the essays of the ancients, we don't wash our hands, we don't keep the sabbath, we don't pluck ears on the sabbath, that is, we don't believe that the pope is the head of the church, we don't cover our heads, we don't wear ropes, we don't wear robes, we don't wear straps on our feet, we don't wear clogs, we don't go barefoot, we don't wear albums and surplices, we don't wear coarse cloths 2c. We are condemned because of these so coarse crimes! But do you ask: What do all these things matter? What is nothing, that is the most important thing with them; so great is their blindness, so wrong and so ungodly their judgment. They hear that we teach the Ten Commandments, they hear that we believe what is written in them and in the Gospel;

But because we deny that the saints are to be called, because we do not believe in purgatory, because we consider the plates to be nothing that God does not demand, because we abhor what God curses in His word, because we want the prestige and dignity of the divine word to remain unharmed, because we constantly uphold the honor of God and our Lord Christ, and protect it against the statutes of men, against the fictitious and idolatrous services of God, for this reason we are condemned, proclaimed heretics and rebels.

Thus they fight against the known truth, against the light that shines so brightly and blinds their eyes with its rays. They condemn us for the sake of nothing, through no fault of our own. They want us to worship their zalmaveth, their darkness, their shadows of death, for the true light that shines to us. But this we will never do. This king, this son, who sits on the throne of David, this light, this sun we want to worship, and bravely break through, and drive out their darkness, their purifications, their plate-shearing 2c. But only try it, you will not make much of the joys with it; then you will incur danger, for they will kill you. What is it more? They can suppress me, but they will not suppress this light.

In the beginning of the evangelical cause, a certain brother from our order said to me: "Believe me, my dear brother, it will shame us, and it will be hard and difficult to confess what you teach, because we are confessing that we have erred. It will be hard to recant what we have taught and believed for so many years. This honest man loved the word with great reverence, and accepted it with joy; but he nevertheless saw that few would confess their error, because this would be connected with great difficulty. And now we see that it has come to pass. They will not confess that they have erred in one syllable, that they have walked in darkness, and dwelt in the land of the shadow of death.

79. and yet, nonetheless

128 L- um. 340-342. broader explanation of Isa. 9, 3. W. vi, 198-201. 129

Some pious people who have a good conscience and the hope of eternal life. These come near, bearing a desire for this King of righteousness. These, after being converted by the rays of this light, throw away the bats, the moles, the abominations, the idols of Zalmaveth, the works of darkness that they worshiped. These works of darkness the adversaries want us to worship, and that we should worship these abominations; and since we do not want to do this, since we refuse to obey them in this matter, they become inhumanly mad and foolish, threatening with pure murder, and seek to destroy us all with one another.

80 But no matter how much they rage and rage against us, they will never force us to worship their bats and moles and keep them. The light has dawned on us, Christ, the true light; we want to keep this light and remain with it, this we want to accept, this we want to worship and adore, and not turn away from their anger, rage, fury, blasphemy and blasphemy; we do not want to be deterred by the danger and persecution after our lives. We will comfort ourselves with the fact that Christ said beforehand that they would be angry with us and rage against us as frenzies, and do everything possible against us for the sake of this confession.

(81) And the prophet says here before that it will be the same with his wicked and stiff-necked people. And he was not mistaken. For this circumcised people can bear nothing less 1) than this light, which they persecute with such great hatred that they curse it to the highest degree and spit at it in a frightening manner.

Even today the devil is angry with his scales after the gospel shines, although now only a spark of this light is glimmering. What will happen then when the sun will rise, when Christ himself will appear? If they can't stand this light, if they go against the rays of the sun, what will happen?

1. Instead of this reading of the Erlangen edition, the -lvrttenberger offers: MUi) 6vim minus ksrrs possuut.

What will happen on that day against the sun itself? How terribly they will be enraged, when the sun itself will show itself in its complete clarity and will be seen, when he will speak this judgment in the judgment Matth. 25, 41: "Go away from me, you cursed, into the eternal fire" 2c. How great then will be those eternal, abominable, horrible blasphemies and their wrath!

This is what the prophet says here: "You make much of the Gentiles", but to your people's destruction. O Messiah, thou son of David, by this very thing, that thou shalt make the Gentiles much, because they will receive the light, by this very thing, I say, thou shalt not make the pleasures much, that is, thou shalt awaken a great and dreadful sadness, rage and zeal, by this very thing thou shalt make the devil and his scales quite furious. This interpretation is not forced. For in this way the words, the things, and our experience agree with the content.

(84) The rabbis here speak useless things, and dream I know not what; they speak nothing intelligible at all, and say such things as are farther than heaven and earth from each other, and which do not rhyme at all with the sense and understanding of the prophet. Therefore, they should not be followed at all, nor should they be trusted. And I recommend to the lovers of the Hebrew language that they may be careful to improve it. The rabbis do not care at all about the context or the sequence, but they tear it apart and falsify the sayings of the prophets. As in this place, instead of the adverb of not, they read the pronoun ei the same, in this way: you make the people much, to them you make much joy. Thus they wilfully corrupt and falsify the opinion of the prophet, since neither the matter nor the consequence coincide.

In short, the prophet wants to say this: The child who was born to us has made much of the Gentiles, that is, he has gathered a large church among the Gentiles, or he has called many of the Gentiles to his church. But with this he did not make much of the joys, that is, this multiplication, or this multitude of the

130 L, XXIII, 342-344. interpretations on the prophets. W. VI, 201-204. 131

The Gentiles have given cause for your terrible rage, which still continues with the Jews and will continue forever. For they will kill this child and persecute the Christian people with terrible cruelty. But since he says here that there was not much rejoicing, or that his people had no rejoicing at all over the Christ who was born, what does he want with what he immediately attaches to it?

But you will rejoice as one rejoices in the harvest, as one rejoices in the distribution of the spoils.

Here the prophet speaks of those who have been converted from the Jews and Gentiles, not of the blinded and hardened Jews who have rejected the offered Christ. Therefore he sets here a double kind of people. When he says, "You do not make much of joys," he means this of the hardened people of the Jews, who rejected Christ and drew no joy and pleasure at all from the future of Christ, so that they rather became furious against Christ and the confessors of the faith in Christ. But when he says, "In thy sight shall men rejoice," he understands it of those to whom this light has dawned, who have known and accepted Christ. And he distinguishes these two joys quite clearly from one another. "Thou hast not made much of joy," namely, apart from thee, in those who rejected thee and remained in darkness. But although this joy was not great in those who were blinded, yet "before thee" will rejoice those who before were in outer darkness, to whom that great light has dawned. For in this light is the true, highest and only joy, the highest and infinite pleasure; and therefore he adds: "Before you", that is, in this your light.

He uses two parables to express the greatness of the joy to some extent. The first is in these words, "How one rejoices in the harvest," the other in this Vulg., "How the victors rejoice over the conquered spoil, when they distribute the booty." And they are very appropriate, excellent parables. The one belongs to the heap.

or borrowed from the household, the other belonging to secular dealings, or taken from the secular regiment.

The parables, which are taken from the household, occur frequently with the prophets. For they often use these and similar words Joel I, 10. 11.: "The field stands miserable, the wine stands miserable" 2c. When there is a lack of grain, or when the fields seem to be too meager, and do not yield with a great return what has been entrusted to them, then the farmers and all people look sad and morose. For our joy and life is precisely this field or the earth, and the heaven that makes the earth fertile.

89. And it is a very honorable, pure and sincere joy, since one rejoices when the crops are happy and abundant. For we rejoice that we have been given abundantly by God, so that our family, children 2c. can be sustained and fed. It is not such joy or pleasure as the shameful and nasty pleasure of the flesh seeks in debauchery 2c. When the fields give us good hope, or when the harvest is rich and great, when the fields have borne abundant fruit, then the hearts of all men and animals rejoice, then all is exceedingly joyful. Of spring Virgilius says:

Omnia tunc rident, tunc formosissimus annus. 1)'

[But this can be said with greater truth of the time of harvest. It is true that at the beginning of the year, in spring, it is a very joyful time, for then everything blossoms; but this time does not make fat, it does not nourish the body, but only feeds the eyes. But without grain and without wine, that is, if the body does not have its need, if the stomach is not filled, there is no joy; according to the saying in the 104th Psalm, v. 14, 15: "You make grass grow for the cattle, and seed for the use of men, that you may bring forth bread from the earth, and that wine may give delight to man.

1. VlrA. Lueoiien, lei. Ill, v. 57: Rune tronUent 8ÜVÄ6, nune torlnosißsiinus nnnus. The first words: ornnrn rinne riäent are found iiüä. Lei. Vll, v. 58.

132 L- xxiii, 344-34". More extensive explanation of Isa. 9, 3. W. vi, 201-207. 133

and his form become beautiful with oil, and the bread of man strengthen his heart. The Germans say, "It is evil to sing and dance with a hungry belly"; that is, when the stomach is sober and the intestines make a noise from hunger, one cannot sing a merry song, and no one dances when he is sober. With these and similar words they imply that the merriment of the body is based in good part on food and drink.

90 Therefore this simile, which is taken from the household, is very beautiful, and is very appropriate here. For when the harvest is rich, when the crops are not in short supply, when the barns cannot hold the blessings of the harvest, when the house, the cellar and all the storehouses are filled, when everything is plentiful and in abundance with which we nourish and sustain our bodies, then people become extraordinarily and exceedingly happy. That is why they say: A good harvest, fine grain, a rich and fat autumn make people happy.

91. It should also be noted that this similitude, which is taken from the harvest, is not yet the thing itself, just as the word we speak is only a sign, but we expect the thing that is promised in the word. Thus, the joy that a good and abundant harvest produces is a picture of the true, eternal and spiritual joy, which cannot be better depicted than by this similitude.

The other simile is taken from worldly affairs, from victory in war. For even a victorious people rejoices greatly over the victory it has obtained over the defeated enemies, and this joy is also thorough; for when the enemy is overcome and suppressed, the dear and exceedingly pleasant peace is restored. The harvest is a joy in the household; the victory over enemies who severely threatened nns is joy in the worldly regiment. Both the joy that comes from the harvest and the joy that comes from the victory are extraordinary and very great joys. When peace ceases and war rages, the appearance of all men, land and animals is a sad one. But when the enemy is defeated, and victory is won, and peace is restored, there is laughter, there is skipping.

Everyone's spirits are lifted, all sadness is forgotten, songs of triumph and thanksgiving are sung.

Undique tunc felix niveis et alacribus alis Laetitia exultans gestit, luditque per omnes Vicos atque domos, celebrantur gaudia ubique, - Jubila tolluntur toto resonantia coelo.

Everywhere, then, the frellde leaps with white and swift wings, jailling with happiness, and plays its game in all villages and houses; everywhere, joyful festivals are celebrated, and rejoicing arises, which echoes under the whole sky]. These are the right and proper pleasures of the flesh, and they are far greater than the nasty and beastly pleasures of the flesh and pleasure.

All histories are full of victories and testimonies of joy that follow victories. As great as the danger in war is (but the danger in time of war is always very near, and very great, in that we are not safe for a moment of our lives, and all our possessions, wife and children are in the same danger with us), so great is the joy when the enemies are beaten and put to flight, when the dear peace is restored. Then one sings with a joyful heart: "The rope is broken and we are free", Ps. 124, 7.

(94) By these two parables, then, the prophet intended to express and indicate the exquisite, thorough, and exceedingly great joy. For a blessed harvest and a thorough peace, which one has attained after the enemies have been completely defeated, are two exceedingly great and inestimable treasures, which protect this life, and without which life is not only not pleasant, but also cannot exist in any way. Now, as pleasant as life itself is, so are food for life and peace, because if we are deprived of these, we are immediately threatened with mortal danger. For hunger and the sword spoil, devastate, destroy and consume everything 2c. When that which belongs to the nourishment of the body is superfluous, when the blessing of the harvest is abundant, and when, after the war is eliminated and the enemy is defeated, peace is again established, then everything resounds with joy.

134 XXIII, 346-349. interpretations on the prophets. W. VI. 207-209. 135

Tunc juvenes blanda modulantur carmina voce. Gaudia testantur Cytharae festiva sonantes, Et clare resonant plectra canora lyrae. Plurima sublata tolluntur jubila dextra, Jubila justitiae non habitura modum. 1) Then the young men sing songs with a sweet voice. The sounding cithers testify to the festive joy, and the melodious melodies of the bright lutes resound. From all throats there rises a shout of jubilation with uplifted right hand, a jubilation that cannot keep the right measure. Therefore, in these two parables, the highest and greatest joy is indicated and pictured by the prophet. But where is this so great joy?

In front of you.

95 Furthermore, he does not express the equality of victory in one word alone. He does not say, "As the victors rejoice," but adds, "As the victors rejoice over the spoils they have taken, when they divide the spoils. We divide our spoils according to our way, that is, we rejoice and are glad in spirit, not over a rich bodily harvest, not over a worldly victory, nor over a spoil snatched from a conquered enemy, but over the victory, and over the distribution of the spoil acquired and given to us through this born child. Therefore, our joy and gladness is not like the joy and gladness of those who rejoice in the bodily harvest and in a bodily victory, but, as the prophet says, "in thy sight" is this our true joy, that is, in thy light. There is the full and eternal harvest, there is the most sure victory, there is in truth the rich spoil taken, there we shall be satiated and made drunk with the riches of thy house, there we shall sing for ever as those who drink wine sing; there our mouth shall be full of laughter, and our tongue full of boasting; there all shall be full of gladness and rejoicing forever.

This joy is spiritual, and this harvest is eternal, as long as the gospel shines and the wheat is gathered into the sheds. This is where this joy begins, but in the future it will be a joy.

1. These verses are missing from the Wittenberg edition.

It will be completed in the next life. There we will finally enjoy the abundance of all things, there we will defeat the enemy, there we will have true peace, not such a peace as the world gives, but which the child born to us, the Son given to us, has acquired for us, as he says elsewhere, John 16:33: "In me you have peace. This peace is quite different, far greater, more thorough, and more excellent, than any peace and joy of the world; but it has been somewhat indicated by that temporal joy which men feel at the time of peace obtained after war, and at the time of a rich and superfluous harvest.

97. Now the prophet shows who these enemies are, after whose defeat and overcoming this child, this king of eternal peace and eternal righteousness, has achieved such an excellent and glorious victory, and has carried off such rich spoils; not for himself, but for his people, who have been enlightened by this great light, therefore they also rejoice and are glad. The words of the prophet are thus:

V. 4 For thou hast broken the yoke of their burden, and the rod of their shoulder, and the staff of their driver, as in the days of Midian.

Death, sin and the law are our enemies and tyrants, who rage against us and rule over us with full right and supreme power. These are described by St. Paul 1 Cor. 15, 56. when he says: "The sting of death is sin; but the power of sin is the law." These very powerful and cruel enemies rage against all the descendants of Adam, and devour the whole human race. There is no counsel or help against their exceedingly cruel tyranny, neither from men nor from angels. How then shall we be delivered from their right and from their power which they have over us? Listen to the prophet here; he sings joyfully that these tyrants, who are not only terrifying to the whole world, but are a poison and pestilence to the whole human race, have been thrown to the ground and destroyed by the child born to us and by the Son given to us with these

136 xxm, 34S-söi. More extensive explanation of Isa. 9, 4. W. vi, 209-212. 137

words: "You have broken the yoke of their burden, and the rod of their shoulder, and the rod of their driver, as in the days of Midian." As if to say, "O King of peace, righteousness and everlasting life, the joy of your people, on whom your light shines, is great and inexpressible. Why? Because you have overcome or broken the yoke of their burden, and the rod of their shoulder, and the rod of their driver.

With these words, Isaiah describes death, sin and the law, our most cruel enemies and tyrants, who, as I have said, rule over us, keeping us imprisoned and in a very miserable bondage, without any hope of deliverance. The law convicts us that we are sinners, it terrifies our hearts. After sin has been aroused and shown by the law, man immediately pronounces the sentence of death against himself: You have sinned, therefore you are guilty of eternal damnation. Thus death has the right to sting and kill us with its sting, namely through sin, which the law, the power of sin, arouses and shows.

100. Against this exceedingly hard captivity and bondage of the law, of sin, of death, by which we are oppressed, there is no remedy nor consolation in all the world, unless one grasps in faith these and similar sermons of the prophets and apostles, such as that is in this passage of Isaiah: "Thou hast broken the yoke of their burden, and the rod of their shoulder, and the rod of their driver." Likewise, "A child is born to us, and a son is given to us." He comforts us and gives us hope for all good things, and says John 16:33: "Be of good cheer! I have overcome the world"; likewise: "In me you have peace" 2c. When death, sin, and the law hear this child mentioned in faith, they are immediately terrified and flee, because they cannot bear to hear him mentioned. For the law, sin, death have accused him, condemned him, brought him to the cross and killed him, but innocently. Therefore they have offended this Sun of Righteousness, who did no sin, but is the truth, the righteousness, and the life; of whom the law, the sin, and the death have accused, condemned, crucified, and killed him, but innocently.

They had no right to accuse, condemn and kill him. But because he allowed himself to be condemned and killed by them, he did this for our sake, and by this he has done enough for the sins of the whole world.

101 As many of them as believe in this child, in this Son, their sins are forgiven them, and those that remain in the flesh are not imputed to them because of faith in him. But to whom sin is forgiven, death has no right, for it too has been swallowed up through this child for eternity. But after sin and death are forgiven, the law finds nothing to accuse and condemn.

(102) Even though death is a heavy yoke and burden, sin a very sharp rod of the shoulder, the law a harsh and merciless driver, the people of this child and king have no cause to fear, but rather to rejoice, to be of good cheer and secure. For the child who is born to us has overcome these tyrants and so weakened their power that they no longer have any right over his people, who walk in the light. Yes, it can mock with Paulo with the highest joy of its enemies now: "Hell, 1) where is your victory? Death, where is thy sting?" 1 Cor. 15:55, and with certain faith, as Paul says elsewhere Rom. 8:3, that sin is condemned by sin, that the handwriting which was against us, which came into being by statutes, and was opposed to us, is done out of the means, and pinned to the cross Col. 2. 14. That Christ had taken away the power of death, and had brought life and an incorruptible nature to light, 2 Tim. 1, 10. And this he does without ceasing to all the godly, during the whole time of their life and until the end of the world, until death will finally cease and be completely taken away.

But in what way does he do this? Through the Gospel and the Sacraments, through which he works the greatest miracles unceasingly. He kindles his light in our hearts, he brings with him the greatest joy, in which we rejoice over our own sins.

1. In the editions: mors.

138 L. XXIII, 351-353. interpretations on the prophets. W. VI, 212-215. 139

We can rejoice over our enemies and cheerfully distribute our booty, knowing that we will triumph over Satan, over death, over sin. 2c. Likewise, through the gospel, he not only calls the Gentiles, who were under the dominion of death and the devil, to grace, but from these same Gentiles he chooses for and for innumerable ministers of this grace, who teach others and deliver them from death, law and the kingdom of Satan. For those to whom the ministry of the word is entrusted save men from the power of Satan, from death, from sin 2c. But those who are delivered from these very powerful and cruel enemies must necessarily rejoice to the fullest.

This joy this child works and brings about through the ministry of his word and the sacraments, especially in those who have tasted the horrors of death, who have felt what it is to bear the yoke of burden, that is, not to be safe for a moment, to be always pale at the mention of death, and to tremble in terror before it, and yet see no escape anywhere. Certainly, this burden is the heaviest of all burdens, insufferable and unbearable; but it is taken away by the good deed and merit of this Son who is given to us; that is, death itself, as the punishment of sin, is destroyed and cast down.

The ruthe of her shoulder.

Sin drove and weighed down this burden, or gave strength to this burden. For sin is the sting of death and its scourge. When man truly feels sin, then he flees and is terrified of death and hell, then he can think and conclude nothing else but this: You have sinned, therefore you must die. For sin brings death as the punishment. Now this burden, and the rod that lies on his shoulders, and this spur and lash, wakes up the ass, and drives and stirs him about; that is, when he truly feels sin, it weighs him down to such an extent that he does not know where to turn, and he sees that he must die and perish. I

Against this sting of death there is no other counsel nor remedy than that which the prophet shows here, namely, that Christ, the Son of God, has blunted this sharpness of the sting of death, that is, has condemned sin. This I have treated elsewhere more extensively; therefore, I now only pass over it above.

The third enemy is "the driver's stick", namely the law, "the rider who has the stick in his hand". The rider, who sits on the horse, and holds a stick or whip in his hand, and rules and forces the horse, is the law. If the law were not, if this did not accuse, the sin would not be, the driver would not drive. If sin were not, the burden did not press us. The law is on our necks, it presses our shoulders, it drives us, it puts the burden on us, it stings and drives us with its scepter or rod, that is, with sin. It commands us to fulfill the commandments of God; if we cannot do what it commands us to do, it stabs and pierces us with its scepter, saying: You must die. For "cursed is every man that continueth not in all these things" 2c. s5 Mos. 27, 26. Gal. 3, 10.] The prophet and Paul have well understood what the law is. The prophet says exactly what Paul says, that the law is the power of sin, 1 Cor. 15, 56.

(107) When the gospel began, when our adversaries heard that we taught that the law was the power of sin, they almost became furious and blasphemed us terribly because we taught this. But they do not see that this is Paul's teaching. Nor does reason understand how the law is the power of sin. For according to its natural enlightenment it judges so: The law is a doctrine which enjoins what is good and honorable, and forbids what is evil and shameful; therefore it is certainly good and holy, therefore it is not the power of sin, but the power of righteousness. Therefore, Paul is the greatest heretic who dares to speak blasphemously against heaven, against God, and to say that the law is the power of sin, that is, that it increases sin, that it strengthens it, and that it is the power of righteousness.

140 L- XXIII, 353-355. more extensive explanation of Isa. 9, 4. W. VI, 215-217. 141

strengthen. Therefore, when reason hears that the law is the power of sin, it cannot suffer it in any way. For it is convinced that it invalidates, abolishes and destroys sin, that it is a force of righteousness; therefore it considers this teaching of Paul to be blasphemy.

It took us much and great work to understand this and similar texts in the prophets and in Paul. The church fathers are silent and say inconsistent things, yes, they obscure such scriptural passages altogether.

But how the law is the power of sin, how sin is increased and strengthened by the law, this must be learned not from reason, but from Paul and his epistles to the Galatians and to the Romans in the fourth chapter, where he says, v. 15, "The law causes wrath," and is the power of sin 1 Cor. 15:56. Not that it incites and compels to sin, but because it makes sin exceedingly sinful, that is, makes us realize how grievous and terrible sin is. It shows sin, but does not abolish it. It says and commands what one should do, namely, one must love God with all one's heart, and one's neighbor as oneself 2c.; but it does not provide any strength, it does not help me to fulfill what it commands. It demands such things from me that are impossible for human nature. For nature cannot out of its powers love God with all its heart and its neighbor as itself. But the more I understand and feel the impossibility of nature, the more and stronger I feel the sin, or the heavier the sin becomes.

It is through God's special goodness that no one understands and feels in the highest degree, completely and perfectly, what sin and the power of the Law are. If man's conscience truly touched and worried him, if he truly felt the gravity and greatness of his sins, he would not be able to live long if he did not die suddenly. The more clearly and the more sin is understood and recognized, the stronger, heavier, more frightening and cruel it becomes.

1. In Latin: Koni. 7.

it is, and becomes heavier and heavier until it finally kills.

Thus the driver, that is the law, incites and drives sin; sin drives and brings death; death and the terrors of death kill man. Therefore, many have been, and still are, who, when they truly felt sin, could not be comforted, and fell into despair, because they did not have this child that is born to us, and this Son that is given to us.

Consider and see the whole condition of the churches under the papacy, whether those who have truly felt the burden of sin have not all met the law in one and the same way? whether they have not all endeavored to do enough for sin by their good works, and dreamed that they would do enough for it? But they did nothing at all, so that the more sour they let it become, the heavier this driver pressed them. This is what happened to me under the papacy. I held daily masses, and in each mass I called on three patron saints, I weighed down my body with fasting and vigils, and thought that in this way I would do enough for the law, and pacify my conscience before the driver's sting. But I achieved nothing; the further I went on these ways, the more I was frightened, so much so that I would have fallen into despair if Christ had not graciously looked upon me and enlightened me with the light of his gospel. Therefore I can credibly testify what an evil conscience is, and what this driver, the law, can do in the conscience. For I have partly experienced it myself; then I have also seen and heard some who were tormented and martyred in the most miserable way by the sensation of sin. Gerson writes that many who felt the burden of the law and sin imagined that they were chickens, and clucked like hens, or crowed like roosters. 2) What need is there of much words? A wicked ge-

2. Cf. Tischreden, Cap. 26, § 52, Walch, St. Louis Edition, Vol. XXII, 814. According to this, this passage is to be understood, but not, as the old translator has it: "that they seemed to him to be gersous, as if they were gurgling like chickens, or crowing like roosters. The meaning is simple: they have become insane by the unbearable burden of the law.

142 L. XXIII, 355-357. interpretations on the prophets. W. VI, 217-220. 143

know is hell. That makes the stick of the driver, the law. If this driver presses the human being, if he strikes and drives with his stick and whip, then nothing healthy remains in the flesh and in the bones. The soul or conscience is tormented as if it were in hell; David is witness to this, Ps. 6:6.

Nevertheless, the law is good, Romans 7:12, but because it is good, it strengthens and increases sin; not that it increases it in number (although it does), but rather that it increases its power. The law blows into the fire, and when the fire has already subsided, it blows on it again, igniting and flaming the coals. And as the fire grows the more fuel is added, and the more one blows into it, so also the law: the more it is recognized, the more fiercely it drives us, the more heavily the sensation of sin presses and frightens us, and blows into the fire in such a way that it makes the fiery coals burn all the way to hell.

But that the prophet calls the law a "rod of the driver", and Paul "the power of sin" 1 Cor. 15, 56., and its office "an office of death and damnation" 2 Cor. 3, 9., this must not be taken from human or worldly legal laws. These are not juridical and human things. A jurist must not say that human laws increase sin; this is only true in true and high theology, where one knows what is conscience, what is law, what is sin, what is death.

In this passage, the law is called a tyrant and a driver. However, it is a tyrant and driver not through its guilt, but through ours. For we are conceived and born in sins, and live in sins; but the law kindles sin, and through sin it kindles hell, and makes it burn, that is, it makes sin exceedingly sinful, Rom. 7:13, and though sin be small, yet it becomes very dreadful, grievous, and great, when the law blows into it and makes it great. The more sin is recognized, the more it torments us. Thus, a man who kills pales, and the more he recognizes the greatness of his deed, the more he is tormented.

and realizes, the more he pales. Thus the law increases all sins by leading us to a more accurate knowledge of them. However, it cannot be otherwise than that man becomes afraid when he has seen the shamefulness and seriousness of sins more closely and more exactly, and has recognized the righteous wrath of God against sin.

Thus the law becomes our executioner, our driver, our tyrant, but only for a time, not forever. For the prophet says, "You have broken the rod of the driver." The law is now abolished by Christ, but not with all, only with the people who see the light. This people has been freed from the three cruelest tyrants, sin, death and the law, through Christ, the conqueror of these enemies.

(117) But this, that the law is abolished, must not be understood as if nothing more had to be done according to the moral law, as if we were now without law, and could live according to our own pleasure, and freely indulge our lusts. Let this be far from us. But the law is abolished in our hearts, so that it may not accuse us, so that it may not continue to be a force for sin. For if the law is burdensome to me, I can now say, Seize thee, O woman of the law, with the sting of thy driving; to them that dwell in darkness a great light has dawned. Likewise, "A child is born to us, a son is given to us." By this the power of sin is taken from thee, that thou mayest not further trouble and accuse my conscience.

St. Paul read this prophet diligently and held it in high esteem. For he portrays death, sin and the law in just this way, mocks them, rejoices in the spirit, and calls us all to rejoice in the Lord as the conqueror of these enemies. And why should not the godly rejoice, why should they not leap and skip, since they hand out such rich spoils? since the devil, the author of sin and death, the law, the driver's rod, Moses, the servant of death, since these tyrants, I say, have been overcome by this child? What Satan had stolen, this child has restored to us by overcoming Satan. This child

144 L. xxiii, 3S7-3S9. More extensive explanation of Isa. 9, 4. W. vi, 220-223. 145

is the strong one who came over the strong one, overcame him and took away all his armor, on which he relied and his robbery Luc. 11, 22.

This child, through his servants here on earth, takes and snatches from the hands and power of the devil those who are imprisoned and afflicted by death, sin, and the accusation of the law. When his servants say: I baptize you, or: I absolve you in the name of the Father, and of the Son, and of the Holy Spirit 2c., they make people fearless and sure that they do not fear anything from death, sin and the accusation of the law. These straighten the frightened hearts and strengthen them when they proclaim this deliverance and salvation through this child who is born to us and through this Son who is given to us.

This is the victory through which peace is acquired. Peter also wishes this peace to those who were chosen according to the providence of God the Father, right at the beginning of his first epistle, where he says: "God give you much grace and peace! 1 Petr. I, 2. This is the true and thorough joy that has been brought to us by the victory of this infant. And this joy the godly feel daily in their hearts, and the Holy Spirit works the same on earth in His Church through our hands and tongues. Our hands and tongues are indeed perishable and mortal things, but through these means, through these perishable and earthly vessels, the Son of God wants to prove His power. "We have this divine treasure in earthly vessels, that the abundant power may be of GOD" 2 Cor. 4, 7..

The Hebrew word that the Latin interpreter has given by superasti you have overcome is actually translated fregisti you have broken, especially when it refers to the mind. For a broken mind is called such a mind that is depressed, despondent, fearful, frightened, set in fear and trembling. So actually the Hebrew word here means to break or to deter and to hold off by fright. And in this way it is often used in the Scriptures. But the prophet wants to indicate with it that God is not afraid of a

He uses a completely different means than the world to frighten these enemies of whom the prophet speaks here, to put them to flight and to throw them to the ground. He uses no sword, no carnal power, no weapons, he does not let wrath and a passionate heart take the reins, 1) but uses only a mere terror (as he scared the Midianites), or he frightens them off, and stops them from their scheming and plotting, and says: Let go, stop, make an end. With such a weak arm (as they say) he confronts his enemies, and so easily can he repulse them with a word, destroy their forces and undertakings, and discourage them from their schemes and intentions. He destroys even the most fierce and cruel attack of death, sin, law and Satan with only one word. He does not need force for this, but if he only lifts a finger or waves a finger, he frightens and deters the enemies so that they do not do anything cruel or harsh against us, and only commands them to desist from their intention. 2c.

But how does this work? How should such great enemies be deterred and their undertakings hindered by such a slight impulse, and without any emphasis behind it? They are, I confess, very great enemies; they undertake terrible things, and they exert all their forces to our destruction, but this child can frighten and cut them down with easy effort. For even if they press you to the utmost, if they torment your troubled conscience and assail you most vehemently, then go without delay to an ecclesiastic, or to a godly brother, and ask him for absolution and consolation. When the minister or the brother lays his hand on thee and says: I absolve thee 2c., then at this word (if thou believest) the law, sin and death flee away immediately. Thus, by the mere terror of a weak hand and tongue, these cruel enemies are frightened and forced to yield. For if you think about the sins

1. The words: nori laxutis iraennäins impotsntisHus animi Unvsnis are missing in the Wittenberg edition.

146 L. xxiii, 3SS-361. interpretations on the prophets. W. vi, 223-226. 147

If you have true repentance and sorrow, and believe that Christ has done enough for them by his death, and ask for absolution, you will be truly absolved of your sins, and you will then have nothing to fear, neither from death, nor from the law, nor from Satan.

Is this not by far the greatest and most marvelous thing, that by such a small impulse, so easily, at the mere laying on of hands and the speaking or sound of a human voice, Satan takes flight, that sin, which threatens us with death, must despair, and that the law and the conscience are compelled to put an end to the terror and torment? Is not this a marvelous way to govern, that a child should destroy and hinder the attacks and ravings of such terrifying enemies with such ease and in a moment, and terrify them? Are not these great and by far the greatest works, that this child can so terrify the devil that he must flee when he hears but one word? This word is the so great power, before which the power of the law, and even the wrath of God flees. So great is the power, so great is the power of this child, who is true man, but also true God. Now if you believe, the movement of a weak finger and tongue, or the voice with which I absolve you, can make your heart come alive. When I say: Be of good cheer, my son, your sins are forgiven: immediately death dies on this word, sin is destroyed and cancelled, Satan is frightened and put to flight.

It is an admirable and astonishing thing that the oral word of a man can do such great things, that the hand of a brother or priest, and the absolution is of such great power that it destroys this greatest and most violent attack of such great and terrifying enemies. Therefore also those in the Gospel praise this unspeakable gift, this wonderful and infinite power, gloriously and with full mouth, and praise GOD who has given such power to men Matth. 9, 8.. These are the greatest and infinite benefits of God towards the human race. Therefore

Let us be thankful and righteous for this, praising the works and benefits of this child, gladly hearing this word of life, righteousness, and peace, so that we may have comfort and strength against the terror of death and sin, and against the sadness of the spirit.

(125) When we do this, it certainly cannot be otherwise than that we burst into infinite and unbelievable joy, since so excellent a victory has been won for us, and since we are distributing such rich spoils, after such great enemies have been put to flight, defeated, and thrown down, as there are, the sting of death, the law that increases sin; after the devil, sin, is done away with, death is killed and destroyed. "This may be called a little child and the Lord." This wonderful child is the Lord of great power, who works such and such great things only through the word spoken by men. Through men these words are spoken, but they are not the works of man, but of God.

Therefore, this born child must be God. For these are not the works of men, by the movement of a finger, and by a little sound of the tongue, to put death to death, to abolish sin, to banish and abolish the law, to overcome the power of Satan, and to frighten and terrify him, so that when he hears even one word, he is forced to flee. Since this child does such great things, it is certain that he is the real true God, and one God with the Father and the Holy Spirit. The prophet has summarized these exceedingly great things in such short words. And he adds:

As in the time of Midian.

So far we have heard that the prophet does not speak of any other victory, nor can it be understood, than the glorious, noble and by far most glorious victory of this child, who was born to us, and of this son, who was given to us, namely our Savior Jesus Christ. The Jews, as I have said, very wretchedly and wickedly dismember, tear apart and distort this text, turning it on Hezekiah, in whose days

148 L. XXIII, 361-363. more extensive explanation of Isa. 9, 4. w. VI, 226-228. 149

the people rejoiced over the broken rod of the driver, that is, over the defeated and put to flight war army of Sanherib. Although it is common and usual for the prophet to understand "rod" or "stick" to mean temporal tyranny; for in this sense he uses this word Cap. 14, 4. 5. of the king of Babylon, neither the preceding nor the following in any way allows it to be understood of a physical victory or of this enemy Sanherib.

The Jews see well that these words, "Thou makest the Gentiles much, but thou makest not many pleasures," 2c., are contrary to them and their opinion and dispute; therefore they do not read, "Thou makest not many pleasures," as they stand in the Hebrew, but they distort the text, and instead of *non *not read thus, "Thou makest the people much, and makest them many pleasures. 1) This is an ungodly and wicked audacity, when one twists the words of the holy Scriptures out of his own brain according to his own liking, and invents such an opinion for himself, which agrees with the dream of our head; as happens in these words: You make the people much, and give them much joy. This they explain in such a way that nobody had been who had not rejoiced extraordinarily and even very much. But, explaining it in this way, the greatest violence happens to the words of the prophet. For it cannot be understood otherwise than of the great light, and of the child that is born unto us, and of the Son that is given unto us.

129 Further, that he adds, "As in the days of Midian," is another similitude. The story is known, which is written about the famous commander Gideon, who defeated the Midianites, Amalekites and Arabs, the peoples who lived in the east and south, whose number was like the sand of the sea. For so reads the text Judges 7:12 ff: "The Midianites and the Amalekites, and all of the east country, had lich laid down at the bottom, like a multitude of

1. Compare § 84. Instead of x'8 in the text, the Jews read the keri i8.

Locusts, and their cameos were not to be numbered before the multitude, as the sand upon the seashore." Such a great multitude Gideon slew by no sword, by no weapons 2c. Therefore, it can be seen from this that the prophet is speaking of a war other than a physical war, and of a victory other than that brought about by one of their kings. So he speaks of a victory similar to the victory obtained over the Midianites. Gideon attacked such a great multitude with three hundred men; for history Judges 8:10 testifies that an hundred and twenty thousand enemies fell. And this so very great multitude he met in the greatest weakness. For he did nothing more than give each of his three hundred men who went with him against the enemy a trumpet in his right hand and a jar in his left, and torches to hold in the jars.

Truly, a strange war, a war without a sword. In the left one holds a miserable and fragile shard, and this must serve instead of the shield. The trumpet in the right is instead of the sword. Dear, what kind of war and meeting will this be, since one fights with such fragile weapons against such a large number of powerful and so fierce enemies? Those three hundred men of Gideon must have been gifted with an excellent spirit and very great faith that, when God calls them, they go against such a great army with such poor armor, with broken pieces and trumpets. What could they possibly accomplish with these wretched and fragile swords and weapons? If they should have fought against stubble 2) or flies, they would have been sufficiently armed. But what is more ridiculous to reason, what is more foolish, than to advance against such a great army of war, which was best equipped with all kinds of projectiles and weapons, with such ridiculous, such weak, such fragile and no weapons at all? But God used to arm his men of war in this way, and even though they were armed in a ridiculous and foolish way, they were still able to fight in such a way.

2. In the Wittenberg after LtiprUas is still the word tipulas.

150 D- xxiii, 3K3-365. interpretations on the prophets. W. vi, 228-231. 151

They were able to beat an uncountable number of enemies with these weapons and to throw them over the heap. How these jars were prepared and what shape they had, I can not imagine. The text shows that fire was enclosed in them, which burst forth after the jars or pots were smashed or broken. How they made them, whether they were covered with pitch or some other material, I do not know.

131 So these three hundred men, divided into three battle ranks, did as Gideon had commanded them, that is, standing every man in his place round about the camp, blowing with trumpets, and breaking the pitchers, and after they had broken them, holding in their left hand the burning torches which were shut up in the pitchers, and in their right hand the sounding trumpets, and crying out: When the enemies heard the sound of the three hundred trumpets, which was great and terrible, and when they saw a great light in the night, which the three hundred torches made (for all this happened at night), they were suddenly terrified. And although it was nothing but a sound and a light, yet it aroused this thought in them, that they thought that the whole kingdom of the Egyptians, and a multitude of innumerable other nations, had gathered together and were fighting against them, and this they could in no way resist. For since so many trumpets made a very great and terrifying noise, they also frightened them very much. Also the so many lamps or torches made everything bright with their large shine around. By this stratagem (which God Himself indicated), the enemies became dismayed and despondent, and did not think otherwise than that death was now inescapably ahead of them, and as if they were in extreme danger of death, and that there was no other advice than that they should take flight. As they thus took flight, and each, wishing to save his life, endeavored to break through by force and flee, they all got into a scramble, slaughtered and hacked each other to pieces, and thus wore themselves out. For

because their neighbor stood in their way, so that they could not flee as quickly as they would have liked, the one who followed stabbed the one in front to save his life. So the enemies were frightened by the fear that God put in them, and wounded themselves among themselves, and wore themselves out. The three hundred men whom Gideon led did not draw a sword; indeed, they did nothing more than stand in their places, as I have said, holding a burning torch in their left hand and a trumpet in their right, with which they made a noise.

132 This story praises Isaiah here. 1) David also praises it in the 72nd Psalm, v. 6, where he prophesies of the Messiah and says: "He will descend like the rain on the skin, like the drops that wet the land. For Gideon asked for this sign, that the dew would be on the hide alone, and that it would be dry on all the earth. And again he asked that it would be dry on the skin alone, and dew on the whole earth Judges 6:37, 39. The Jews falsify, as everything, so also this passage, and give it thus: He comes down, as the rain on the shorn, that is, on a shorn or mown or harvested meadow. But the Hebrew word actually means shearing, as sheep are sheared at wool shearing. Since this story is praised by David, and here by Isaiah, we should let it be commanded to us, and it is very worth reading. For this victory of Gideon is very glorious, which he carried away over the Midianites, Amalekites and Arabs, who were very important and powerful enemies, who devastated everything "as far as Gaza (as the text Judges 6:4 says), and left nothing left of food in Israel, neither sheep, nor oxen, nor donkeys. For they came up with their cattle and their tents, as a great multitude of locusts, that neither they nor their camels could be numbered; and they fell into the land, and destroyed it".

133. against these three very hostile and very large armies of such powerful enemies, Gideon likewise ordered three bands, or

1. In the Latin editions: Lrieokius instead of: Lsuius.

152 n. XXIII, 365-366. more extensive explanation of Is. 9, 4. w. VI, 231-234. 153

But they were no match for them in strength. For he divided three hundred men into three battle formations, and provided them for such a great battle with strange weapons, namely with trumpets and jars in which fire was enclosed, and addressed them thus Judges 7:17 ff: "Look upon me, and do likewise; and behold, when I come into the place of the army, as I do, so do ye also. When I blow the trumpet, and all that are with me, then ye also shall blow the trumpet round about the whole host, saying: Here, Lord, and Gideon. So Gideon, and an hundred men with him, came to the place of the host, to the first watchmen that were appointed, and stirred them up, and blew with trumpets, and brake the pitchers in their hands. So all the three companies round about blew, and brake the pitchers: and they held the torches in their left hand, and the trumpets in their right hand, to blow, and to cry: Hie sword of the LORD, and Gideon! And every man stood in his place round about the host. Then the whole army ran, and cried out, and fled. And when the three hundred men had blown the trumpets, the LORD caused every man's sword to be against every man's in the camp."

134. So also this our child shall smite his enemies, and in like manner shall he obtain victory over all his adversaries. This is not what happened with the victory that was obtained over Sanherib Isa. 37:36. The war against Sanherib was a war Tenuphah, and was conducted by the angels. Tenuphah was the weaving sacrifice, which was moved against all four parts of the world; Terumah was the lifting sacrifice, which was lifted up on high. In the same way in the Pabstthum this custom is still maintained, since one lifts the cup in the height, likewise when they consecrate the bread, as they call it, they make a cross against the four parts of the world. Such a war was the one against Sanherib, namely a war Tenuphah, that is, a war which was waged in the four parts of the camp in the form of a cross. For the angels smote the army of the Assyrians in such a way that at all ends the enemies were smitten and slain, numbering an hundred and five and eighty thousand. So there was

Not human weakness, as here with the army of Gideon, but the power of the angels, who crossed the army and destroyed it. So the victory that Gideon achieved was completely different. Here was not the power of the angels, but the highest weakness. Here the enemies were put to flight and defeated by such weapons, which had the appearance that the enemies could be defeated and killed by them as little as by straws.

(135) And Isaiah marvels at this, that in this supreme weakness, as it was with Gideon, so glorious a victory was obtained. For what can be conceived weaker, what is more admirable, than that three hundred men, who were not armed with any weapons with which the enemy could have been beaten (for though they had something of such weapons, they did not use them in this battle), that, I say, according to the number, so few men, who were not armed and armored at all, but had only trumpets and pitchers, and fire enclosed in the pitchers, should make themselves out against so great an army of war, which was well armed with all kinds of weapons, and that so mighty an army of war should be beaten by these weapons, namely by trumpets and pitchers? For the sound of the trumpets alone, which entered their ears, and the fire which fell into their eyes, brought about this glorious and marvelous victory. In the same way, our child who was born to us and the Son who was given to us overcame his enemies and won us just such a victory. Nothing like this happened to King Hezekiah, which could be compared to the victory over the Midianites. Therefore, this passage cannot be understood by Hezekiah, as the foolish Jews dream.

I do not think much of allegories, except when necessity forces us to do so. At this point, however, an allegory is highly necessary. For here the spiritual war is indicated, because the prophet speaks of the killing and destruction of death, sin and the law. Therefore this whole war is

154 L- xxm, 368-370. interpretations on the prophets. W. vi, 234-237. 155

on the spiritual Amalekites and the other enemies, and on the spiritual Gideon. Those three enemies of the people of God, Gideon and his men alone struck and destroyed them by the trumpets and the fire. However, the fire did not burn them, nor did the sound of the trumpets kill them, nor did it strike them down, but only frightened them, as I said. They alone were struck down by terror when they heard the trumpets and saw the fire. They did not feel the flame or the fire, nor was even a hair on their head hurt by the fire, but they were so terrified by the mere sight of the fire and the sound of the trumpets that they surprised themselves as they fled. Truly, those who stood with Gideon against such a great multitude had excellent faith.

1. But we want to look at the secret interpretation a little bit. The trumpet is actually the voice of the gospel. The leader of the army is the son who was given to us and the child who was born to us, the right Gideon, the breaker and healer Richt. 6, 25; he leads the army. But what army, and how is it constituted? The apostles and thieves of the word throughout the world. But with what weapons are they armed? Not with sword and iron, not with fire or other bodily weapons, so that with these weapons they should attack the world with hostility, turn it back and destroy it. "For the weapons of our knighthood are not carnal," says Paul, "but mighty in the sight of GOD" 2c. Cor. 10:4]. We do indeed contend in the flesh, but not through the flesh or carnally. We are indeed born in sins, but having been called to the army of this host, we have and bear nothing but trumpets, and light in our cups, and we break the earthen vessels, that is, we take up the cross, and are subject to the tribulations in which all the godly are exercised.

I do not pretend to be a perfect teacher and master in secret interpretations, but I do think that they are

1. Here we have omitted the number "136." because it is duplicated in Walch.

very fitting and appropriate at this point. The. Trumpet is the voice of the Gospel. This voice alone strikes the enemies to the ground. We are the earthen vessels; we carry our treasure in supreme weakness, in earthen vessels Cor. 4:7]. We are exceedingly weak earthen vessels; the martyred, afflicted, and tormented to the point of death consciences show the power of the Holy Spirit, which does great wonders. Thus the power of our Gideon becomes mighty in our weakness 2 Cor. 12:9. If the fire that is shut up in the earthen vessels is to break forth and be seen, the earthen vessel must be broken, that is, we must be subjected to many tribulations and be killed by many perils; as also the Gentiles have said: Let no great and memorable deed be done without great danger. Such a breaking, struggling and fearing, as takes place in the birth, must also take place here, so that we may be killed. For the gift and power of the Holy Spirit is manifested and especially exerts itself when we are most pressed, constrained and crushed.

138. But every lover of the holy scriptures should note here that all the killing of the enemies that occurs in the biblical stories means the spiritual killing that this child, who was born to us, works with his servants through the sound of the trumpets, and by the light enclosed in the earthen vessels, that is, by the Word and the Holy Spirit, he so terrifies and moves the enemies of the people of God that they go within themselves and kill themselves with their swords, and say to the shepherds of their souls: Dear pastor, I realize that I have sinned. Before I did not see the trumpets and the earthen vessels, but now I see and realize my misery and ruin, and I deceive myself about my sins, which I have committed against my God so freely. I repent of having persecuted the people of God, the true religion, and the godly teachers. I ask you to forgive me and, according to Christ's command, absolve me, a wretched man, who groans under this burden of sins, and who is mortally wounded and martyred by sins.

156 XXIII, 370-372. extensive explanation of Isa. 9, 4. W. VI, 237-240. 157

If we judge ourselves in this way, we will not be judged by the Lord 1 Cor. 11:31. But I judge myself thus, and stab myself with my own sword, when I condemn my foolish, impudent and wanton flesh. Likewise, if I regret and repent from the heart that I have blasphemed the Son of God by keeping the Mass, that I have taken the Son of God for a mockery, and have been a church robber. I was such a robber for fifteen years, as Paul also complains and confesses in 1 Tim. 1, 13 that he had been a blasphemer, a persecutor and a taunter before. All this old man, who was a fool and ungodly, who reviled and crucified the Son of God, this one, I say, I kill and slay with my own sword, with my tongue and with all my strength, saying from my heart, "I have sinned. This murder or slaying comes from the sound of the trumpet and the light of the flame.

This is the victory of this child, who was born and given to us. He converts the Gentiles by the Word and the Holy Spirit, so that they kill themselves, that is, judge; not by the sword, but by true repentance and spiritual joy, so that they serve him in fear and rejoice with trembling Ps. 2:11. Those who confess and acknowledge their sins, and take refuge in Christ, are incorporated into Christ, and thus become the spoil snatched from the devil, Luc. 11:22, who is the author of sin and death. Thus the evil conscience, sin and death are killed, which are certainly glorious and magnificent victories. The conscience, which until now was troubled by the law and had to endure the accusation of the law, is now joyful and glad, and thanks our: GOD that it has obtained such a happy and glorious victory that sin is swallowed up, and, now that it is freed, sings, "Death, where is thy sting? Hell, where is thy victory?" 1 Cor. 15, 55. 1)

141. although this victory over sin, over the law and over death does not become complete in this life, although these

1. In the editions after the Vulgate: Nom, ubi vietoriu tun? Ildi stinln" do", internal? Likewise in the following paragraph.

our enemies are not so overcome that they cannot start their quarrel against us anew, that they should not always trouble us, yet already here the beginning is made to sing this song of triumph: "Death, where is your sting? Hell, where is thy victory?" Through Christ we have restored and redeemed everything far better than it was lost in paradise through the transgression of the first parents, even though we still have to struggle. But thanks be to God, who has given us the victory over sin, over the sting of death, and also that the law does not accuse 1 Cor. 15:57; or if it wants to accuse, then I can take hold of this child in faith and set it against death. Although the law always comes back, and does not cease to attack us, and does not cease to afflict us in this life, yet the victory is finally on our side, until it is fully obtained there.

So it is certain that the Son of God, the child born to us, in this way, in this life, frightens and deters death, sin and the law, our most dangerous enemies, and puts them to flight and beats them. It is true that in this life death is not completely eradicated, sin is not completely taken away, the accusation of conscience does not completely cease, we sometimes turn pale at the mention of death, we are even violently dismayed and sometimes grieved; but we do have a remedy if we oppose these things to the child that is born to us:, and say with certain confidence: Devil, do you also know that you have pricked this child in the heel? Law, do you know that you have innocently accused and condemned this son? Death, do you also know that you have devoured this one who was without any guilt? When they hear the name of this child, they are immediately deterred and take flight, and have no power against us. Why? Because the devil has committed such a sin that cannot be atoned for; therefore, he is guilty of eternal death and eternal damnation. Because he killed the completely innocent Son of God, the supreme person, the only majesty to be worshipped, for which he is the only one.

158 k. XXIII, 372-374. interpretations on the prophets. W. VI, 240-242. 159

had no cause at all, as Christ says Joh. 14, 30: "The prince of this world is coming, but he has nothing on me. The devil could not find fault with this person; nevertheless, he condemned him to death and removed him from the way. Therefore, the devil is now guilty for eternity. The sin he committed against this person cannot be forgiven nor atoned for, because he can never make up for killing the Son of God.

For this reason Christ has swallowed up in himself the devil who raged against him, and not only by virtue of his divine omnipotence, but also with the highest right, has thrown him completely to the ground and deprived him of all his power, so that he must be subject to him for eternity, and indeed so subject that even when he only hears his name he pales and trembles, must hastily take flight, and cease to practice his intrigues, because he knows in his conscience that he is judged and condemned.

Thus this child, through a miraculous counsel and way, has acquired this glorious victory, and indeed he has acquired and given it to us. Therefore, if you believe in Christ, you have his power, and through him you will overcome sin, death and the devil. And although this victory has not yet been fulfilled and completed on this earth, it has been happily begun and will be most happily completed after this life. Therefore, every godly person who believes in Christ is an exceedingly powerful lord in Christ, in that he has power over the power of the devil. Luc. 10, 19. Christ says: "Behold, I give you power over all the power of the enemy, and nothing will harm you. And Ps. 91:13 Vulg. it is written, "Upon serpents and vipers shalt thou go, and tread upon the young lion and dragon"; likewise Job 40:20, "Canst thou drag Leviathan with a hame, and catch his tongue with a rope?" 2c.

145. This indeed divine power to overcome our enemies and to trample them underfoot we have to thank, as I said, for the grace and merit of the Son of God. For he came into the world so that he might die for the sins of the world and

and deliver those who believe in him from the curse of the law and from eternal death, and having taken on human nature, he humbled himself and took on the form of a servant [Phil. 2:7J. The devil was deceived by this form, thinking that he was a sinner like others, subjected him to the law, and condemned him to death. But because he was not only righteous and true, but was righteousness itself, the truth and the life, which makes all who believe righteous and alive, the law, sin, death, the devil, had no right to accuse, condemn and kill him. But what he did, he did willingly for our sake; therefore the greatest wrong was done to him.

Therefore, the law is guilty before God for eternity, death is also guilty, sin is also guilty, the devil is also guilty. All these enemies have been overcome by the glorious victory of this person who could neither sin nor be condemned. Over all these enemies she has triumphed. Therefore it is said to those who believe in Christ, "You have no cause to fear the devil, sin, death, the accusation of the law; be joyful and of good cheer; the victory has come through this child who was born to us and through this Son who was given to us, who was subjected to the law, sin, death, and the devil, and yet could not be subjected. Therefore, the law, sin, death and Satan have lost their right, and are brought into bondage as conquered according to the law of war. So we should hope for victory and salvation through this child, who was born to us, and through this son, who was given to us so that he could overcome these enemies and free us, who were oppressed by their tyranny.

The prophet Isaiah speaks of this spiritual, exceedingly great and most glorious victory, not of the defeat of the army of Sanherib, as the Jews dream. Moreover, this subject or matter of the abolition of the law, and that these enemies, namely death, sin and Satan, have been overcome, has been treated at length in other places.

160 L- XXIII, 374-376. broader explanation of Isa. 9, 4. 5. W. VI, 242-245. 161

This theology is not understood by human reason, and our theologians in the papacy have not understood it either, at least they have not been able to treat it properly from Isaiah and Paul. This is sufficiently evident from the fact that they have chosen only those chapters that contain moral teachings, but very rarely those that deal with the theology that teaches that we come to this unbelievable and inestimable glory without works, without our merits, in vain and by grace, that we are set up as lords, overcomers and judges over death, over sin, over the law itself that accuses, over hell and the whole host of devils.

But we have now said enough about this glorious victory; although these things are of such great importance and majesty that they can never be treated sufficiently and with dignity. Now follows in the text:

V. 5. for all warfare with impetuosity 1) and bloody garments will be burned up and consumed with fire.

Now the prophet explains what kind of victory it will be by the sound of the trumpet and the appearance of the flame. It will not be a physical war, as the Jews expect and imagine. For the bloodthirsty people wish that it would come to this, that they would kill the Gentiles with the sword, and after the extermination of all Gentiles, they would reign alone in the world, so that not one drop of Christian blood would remain. That is how much they thirst for Christian blood. Therefore they kill the children of Christians either with the sword or with poison or by whatever other means they can manage. And they think that they would also be doing God a favor by destroying all nations and giving the earth to the children of Israel alone. Against this Isaiah says: "I have now spoken of the victory, how it will be and how great it will be, namely a very glorious victory; but it will not be a physical war or a physical victory.

151 Here is some difficulty as far as grammar is concerned. In Hebrew it says

1. Vulgate: Huia ornnis violenta praeäatio "um tuwultu.

not: Omnis violenta praedatio, as Jerome translated it, but it reads: Omnis Seon Soen in tumultu, et vestimentum involutum sanguine etc.. We have already had above some words that are unknown to the grammarians in the Hebrew language, because the same has largely fallen into decay, as far as the word theory (grammaticam positivam) is concerned, in which the words and names of things are taught. In syntax, too, much is still lacking. If we had not had the Latin and the Greek Bible, we would perhaps have hardly half of the Hebrew language. They have taught the declensions and the conjugations diligently enough, but the words that designate things and the figurative speeches do not explain them, but make them obscure. Therefore, this deficiency must be remedied from the New Testament, especially from Paul and John, who have explained many words.

It is not yet determined what the word Seon is. For it is read nowhere else in the Bible than in this place. But as much as one can conclude from the circumstances, it seems to mean as much as a skirmish, quarrel or meeting, which the Germans call "a battle", namely the clash of the parties in the fight itself, when they become hand in hand, when foot stands to foot, and man to man close together; as the poet 2) speaks:

. . . Haeret pede pes, densusque viro vir.

In this clash there is a great clashing of weapons, a great movement, a great tumult; and in sum, heaven and earth seem to tremble. This one's wound is struck, that one's body is pierced; this one's blood runs down his back, another's down his chest 2c.

. . . 3) Fremit aequore toto Insultans sonipes, et pressis pugnat habenis, Huc obversus et huc; tum late ferreus hastis Horret ager, campique armis sublimibus ar- dent:

2. Virgil, lid. X, V. 361.
3. The following is a selection of verses from Virg. ^6N., lid. XI. Namely: V. 599-602. 611. 610. 613. 614. 632-635.

162 L. XXIII, 376-378. interpretations on the prophets. W. VI, 245-248. 163

Crebra, nivis ritu, funduntur undique tela. Connixi incurrunt hastis, praefractaqueD qua- drupedantum

Pectora pectoribus rumpunt, legitque virum vir.

Tum vero et gemitus morientum, et sanguine in alto,

Armaque corporaque, et permixti caede virorum,

Semianimes volvuntur equi etc.

On the whole plan the proud horse neighs and resists the tight reins by which it is steered here and there. Then the field stares from iron lances and the fields shine from delicious weapons. Dense, like snowflakes, projectiles are hurled from all sides. Vigorously they attack with spears, one hard horse breast shatters another, and each picks his man. But then the groans of the dying are also heard, and in deep blood arms and bodies roll, and among slain men the perishing horses 2c. In such a meeting as Virgil describes in these verses, there is a great movement, a strong clashing of weapons, a great tumult. This process and the fight itself, when the first attack happens, or the first heat is there, when the taratantara and the trumpet sound, when the call to arms is made, the Hebrews call Seon; and this tumult is aroused by the shouting of the men, by the neighing and stamping of the horses, by the banging of the guns, by the sound of the trumpets 2c.

Therefore, the opinion seems to be this: Thou hast broken the yoke of their burden, the rod of the driver, and the rod of their shoulder, as in the days of Midian, where there was no meeting at all between two enemies. For Gideon only blew with three hundred trumpets, and broke as many pitchers that had fire in them. It was not a war with swords against swords, with spears against spears, nor wound against wound, but the enemies killed each other with their own swords, and slaughtered each other. You have heard above [§ 138) in the allegory that herewith it is implied, it is

1. In our edition of Virgil, the reading here is: psrkruetu.

sinners and the ungodly would be destroyed by their own tongues, that is, they confess their errors and sins after being frightened and moved by the trumpet of the gospel and by the fire of the Holy Spirit.

V. 5. for all warfare with impetuosity, and bloody garments shall be burned and consumed with fire.

The Hebrew word raash XXX does not actually mean a tumult, as I have said, but a very great movement, shouting, roaring of horses, weapons and men, as it happens at a meeting; or a terrifying thunderstorm; as Ps. 18:8 ff: "The earth quaked and was moved" 2c., where in a kind of personal poetry the terrifying appearance of a thunderstorm in the air, or the anger of the sky or the clouds is described. For in a thunderstorm, when the Lord makes himself heard and brings forth his thunder, everything is moved and trembles; the sky, the earth, the sea, the air crack from the thunder, lightnings come out of the black and thick clouds, the trees are overthrown and struck down, the animals are killed 2c.

Therefore, the prophet says: "Every fight or encounter in the battles takes place with roaring, shouting, roaring, and with a terrifying tumult, with violent movement and trembling. Wounds are struck, there is a lamentable killing, rivers of blood flow, clothes are soaked and stained with blood. But such a battle, such meetings will not take place in the kingdom of this child, our King and Savior. For such a tumult, such soaking and covering of clothes in blood, the fire will consume and devour, that is, there will never be such a bloody war in the church.

But what does he mean by saying, "The fire will consume" 2c.? The Jews falsify these words mischievously, and interpret them in this way: All battles, or all warfare, are indeed done with a tnmult, and the garments are soaked or dyed with blood in the battles, but this warfare, which our Messiah will wage, will be done in the

164 k. xxiii, 378-380. broader'explanation of Isa. 9, 5. W. vi, 248-251. 165

Fire of a thunderstorm that will come down from heaven, as it happened in the time of Sanherib. The blindness and audacity of the Jews is terrifying, who twist everything to their liking to the dreams of their brain.

This is not the opinion of the prophet at all, what they dream, but he indicates, that this kingdom of the child will be a kingdom of peace and security, not a warlike kingdom; this king will not fight after the manner of the worldly kings, he will not shed the blood of the enemies, he will not strike down all who come in his way, he will not do terrible murder, as it happens in the meetings 2c. Therefore the prophet calls him soon after v. 6. a prince of peace. And Cap. 11, 9. he describes his kingdom in these words, "One shall nowhere let, nor perish on my holy mountain." And Cap. 2, 4: "No nation shall lift up a sword against another, neither shall they learn war any more." For in the church there will be no physical warfare, "for the land is full of the knowledge of the Lord" Isa. 11:9. The knowledge of God will be so superfluous, like the water in the flood of sin, that war or sword will no longer be necessary. Then their swords will be turned into plowshares, and their spears into pruning hooks.

The same prophecy that is written in the second chapter, he also prophesies here of the Kingdom of Christ, indicating that God will send fire on earth in the time of this King, who will be a consuming fire, devouring the terrifying impetuosity of wars, as also the 46th Psalm, v. 10, says: "He who controls wars in all the world, who breaks bows, shatters spears, and burns chariots with fire. Therefore he prophesies here that the Holy Spirit, the fire of God, will consume all weapons. "Devouring fire goeth before him, and great weather round about him," says the 50th Psalm, v. 3, that is, when the knowledge of the Lord is superfluous, that is, when this King of eternal peace, eternal righteousness and eternal life will be preached, and when he will fill the whole world with the word of the gospel so abundantly that all tongues and peoples will have to hear and recognize it: then who will be able to hear and recognize the gospel?

When the battles cease, people will no longer fight with each other, they will not fight with physical weapons that strike wounds and kill.

There is a significant distance and a clear difference between a worldly kingdom and the kingdom of Christ. Christ did not come to kill and destroy, but that those who believe in Him might have life and be saved, as He testifies in the Gospel [Luc. 9, 56. Joh. 3, 17. 12, 47.Z He did not come to wage war on this earth, but to crush the head of the serpent, that is, to free us from the very harsh servitude of the devil, with which he subjugated the whole human race through sin and death 2c.

160 With these words: "For all war" 2c. the prophet indicates that it will not be such a war as the world wages, but a completely different one. For the Holy Spirit would completely abolish this war, and change the hearts, so that people would be united among themselves, that they would praise God with one accord, and the godly would crucify and kill other enemies than the earthly enemies. But who these enemies would be that would be destroyed by the godly, he said above v. 4, namely, the yoke of the burden, and the rod of the shoulder, and the scepter of the driver. This will be the war in which the godly will finally receive the most glorious victory through the power of this child, who is the king of peace 2c. Therefore, they will also rejoice greatly that they are delivered from the law, sin, death, the devil. This, I say, will be the war that the Christians will wage, not such a war as the world wages. For Christians do not wage war after the manner of the world with swords and spears. "The weapons of our knighthood," says Paul 2 Cor. 10:4, 5, "are not carnal, but mighty in the sight of GOD." He says they are sharp and mighty, not before the flesh, but before GOD. To what end? What use are they? "To disturb the fortifications, that we may disturb the temples, and every high thing that exalteth itself against the knowledge of God." This is a different dispute than the dispute of the world is. These weapons

466 L. XXIII, 380-382. interpretations on the prophets. W. VI, 251-254. 467

The people of the world attack all science and wisdom that opposes the wisdom and knowledge of God. With these weapons they fight against the wisdom of the law, against the justice of the law, yes, against the justice of the whole world in moral things.

So our weapons are spiritual, with which we fight against sin, against death, against the accusation of the law, against the evil spirits under heaven, against the rulers of the world who rule in the darkness of this world Eph. 6:12. We also conquer and destroy the strongholds of the devil when we spiritually kill those who live in the righteousness of the flesh, when we snatch out of it those who are in the misery of sin and covered with darkness, and lie as drunkards in deep sleep, and call them to a better life and repentance, They call us to a better life and to repentance, bring us back on the right path, instruct us in heavenly wisdom, lead us to the knowledge of the truth, so that they praise and confess with us the Son of God who was given to us and the child who was born to us, as the conqueror of death, sin, the law, hell and the devil, the most terrible and most abominable enemies. This is the most beautiful and glorious conflict, without bodily weapons, without wounds, overcoming through another's toil and danger, and carrying off a victory without bloodshed over such great enemies.

A bodily sword does nothing against death, the devil and the law that accuses the conscience; it has no sharpness, it does not wound, it does not hurt, it does not put to flight, it does not kill these spiritual enemies of ours. Therefore, there is no hope at all in the bodily weapons. Therefore, they are thrown away by the Christians and they are burned by the fire of the Holy Spirit. They are burned up not only in so far as they are of no use spiritually, but also externally, because no Christian fights against another with these bodily weapons, nor does he use them. For the Holy Spirit, who is poured into our hearts, changes us and instills in us the love of harmony and the search for peace, and calls us to love one another. And he directs

and shape our hearts in such a way that we forgive one another's offenses, gladly forgive one another's faults, patiently bear our neighbor's errors and weaknesses.

This is the fire of the Holy Spirit, which changes and transforms our hearts, so that when insults occur, I do not take up arms against you, nor you against me. So all carnal weapons are burned up and turned into ashes among the truly godly. Paul says the same thing in Eph. 2:14 ff. when he says that through Christ the enmity is taken away, and the fence is broken down between us Gentiles and the Jews, and that we are united and reconciled into one body, into one new man, so that we live in one mind, one heart and one soul. What you believe, I also believe; what you hope, I also hope. Therefore, we love one another and are brothers who love one another very much. Where hearts are united in one spirit through one faith, there can certainly be no war.

This is Christ's, our child's, peaceable, gracious and loving kingdom, which stands in one faith, in pure love and spiritual harmony. When a priest wants to preach, he does not draw a sword (as is customary among the Mahomedans, among whom the teachers of the Alkoran hold a bare sword in their hand while they are teaching, thus implying that this doctrine has arisen and been fixed by the sword, and must also be protected with the sword). I, too, when I preach or want to hear a sermon, do not bring a sword with me; we do not arm ourselves for a meeting, we do not go at each other with spears in hostility, but we are gathered together with one accord and are gathered to the One Son of God, to one and the same grace, and to the forgiveness of sin; we also rejoice with one accord in the spirit, give thanks to God, and praise and extol Him who has made us one in the Holy Spirit and in true love. This, I say, is what the heavenly fire does, by which the bodily weapons are completely burned up. This fire of God, the Holy Spirit, ignites our hearts and consumes the weapons.

168 L- XXIII, 3^2-384. broader explanation of Isa. 9, 5. W. vi, 254-257. 169

And from this you can see the difference between the kingdom of the Son of God and the kingdom of the world. Through this kingdom of the child, this our Son of God, the authorities and the worldly orders and the obedience of the subjects are not abolished, rather we are subjected to this civil life according to your old and external people, because not all of them are Christians who claim to be. The largest part of the world remains godless and unbelieving. Since the world offends God by its godlessness and by the untamable licentiousness of its depraved and vicious life, it follows that there is either no peace at all in the world, or only seldom and little peace. And this is the reward given to the world for its ungodliness and wickedness. Thus, it is punished by God.

So now we have to live among such people who wage wars. In this hostel and in this camp of the godless people one must spend one's life. War is not abolished among the godless, but only among and among the godly. We Christians are all one body through faith, Eph. 4, 4. 1 Cor. 12, 12, but according to the body we carry we are subject to worldly power and worldly things. The church, the kingdom of Christ, is united in all things and of one mind. In the worldly kingdom things are quite different, and there everything is done quite differently than in the spiritual kingdom. Among the wicked, peace on this earth cannot exist nor endure, because of the wickedness and evil deeds of the world against God, as I have said. Since we are under authority according to the outward man, we must obey the orders of the authorities and also go to war when necessity demands it. In the household, we build the fields, take care of the trade, and govern those who belong to our house. These are divine, but nevertheless external orders. The household does not belong to the heavenly kingdom, but it is necessary as long as we live here. Thus we must also have worldly orders, and we are subject to them according to the outward man.

This must be diligently and wisely distinguished. For we can hardly prevent, as much as we take the utmost care, that the secular and the ecclesiastical matters are not mixed and confused with each other. The pope tears through, makes no distinction here, but as a cook mixes many broths (jura)^1^ ) among each other, so he mixes, disturbs, distracts and reverses everything. And in this he proves his name perfectly. For Christ said Matth. 24, 15. He said that he is "the abomination of desolation," by which he meant that he would destroy the worldly government, the household and the church, that he would bring them to an abominable ruin and wretched destruction with his new doctrines, holy water, statutes of men, fictitious and ungodly worship, and his own works of righteousness, which have been introduced and established against Christ and his gospel, and by these devices he would make the church and the worldly government, the laws and the kings subject to himself. And these he has also so brought under his yoke, so beguiled, so held captive, that they have been forced to obey this ugly monster, this desolation, or this ravager and destroyer in all things at a beckon.

For because of his power, the pope says, the laws should not refuse to be guided by the holy canons. If he had said, "The laws should not refuse to be guided by the word of God," he would have spoken rightly and godly. For the laws that do not agree with the word of GOD must be improved according to the word of GOD. But so, by his holy, nay, rather accursed canons, which dispute with the word of GOD, he has prescribed laws according to his pleasure even to the emperors. In short, he ruled in all things and over everything, and arrogated to himself the worldly rule, and in this way devastated the worldly government.

169. he has also devastated the household, robbing the sons and daughters, killing the parents through the disobedience of the children.

1. The word jura has a twofold meaning, namely "rights" and "soups".

170 L. XXIII, 384-386. interpretations on the prophets. W. VI, 257-260. 171

The pope wanted such unions to be considered valid, for those who hide in monasteries or marry without the consent of their parents. Has he not also almost seized the goods of the whole world? that there has been no one whom he has not robbed, from whom he has not taken something of his fortune, from whom he has not extorted money either by indulgences or privileges, or by threats of banishment and curses, and by other artifices and frauds. This is why Christ gave it its proper name, calling it destruction or desolation, since he not only devastated the church, but also the secular government and the household. But he has so devastated, confused and mixed up everything that we can hardly with great difficulty bring the way of life and the status of each one back into their proper boundaries, and circumscribe and fence them with their barriers.

Therefore, we cry out and argue with the greatest zeal, so that a certain, and clear, and undoubted distinction, and a proper description of each state, may be obtained, that the household belongs to the government of children and family, that the parents govern the household, that the temporal princes govern the commonwealth, and that the subjects obey. Likewise, that the knowledge of the Son of God be taught in the Church, so that all believers may be unanimous with respect to this Child who is born and given to us; that we put to death sin, that we offer a hand to the fallen brother and help him up, that we come to the aid of the needy, that we do the works of life against death, the works of righteousness against sin, the works of consolation against the troubled conscience, against the devil and despair, that we exercise love for one another among ourselves, that we do not separate unity, that we give alms 2c. This belongs to the church. But these works are not proper works of the church if they do not flow from faith and love.

This distinction between the secular regime, the household and the church must be diligently preserved, and each estate must be kept within its proper bounds.

will be. And although we have worked for this with all our strength, Satan will not cease to mix and confuse it, and there will never be a lack of people who will not keep within the bounds of their office. The teachers who are filled with a false spirit (spirituosi), who are enthusiastic and rebellious, and who are not satisfied with their office, also usurp the secular government. On the other hand, the secular authorities and princes also send their sickle into a foreign harvest, and lay their hands on the rudder of the church regime, and take over the rule here as well. Thus the devil always has his tools, who cause trouble here and transgress the prescribed limits of their profession.

Therefore, great care must be taken to keep the description of the three main classes (hierarchiarum) appointed by God correct and well distinguished. A woman shall not wear man's clothes, and a man shall not wear woman's clothes. Let each one remain in his profession, let each one keep his place, and keep within the limits of his office, and not overstep the mark. Let every way of life and every station keep itself within its circle, within its limits and within its bounds.

We do not hate the princes, we do not hate the lawyers (whether they love us, God knows; what they think of us, how favorable they are to us, their hearts testify); we do not hate the nobles, nor anyone else, but this we do, this we desire, so that every estate (hierarchia) may be preserved within its limits, that each one may do his office, that the estates and the different offices may not be mixed and blended. We teach that every rank is divine, or instituted by God; we despise none. But we work so that they are not mixed together. There is no place for mongrelism here. If the worldly regime is mixed with the household, fornication and other abominable shameful deeds arise. When the household is mixed with the worldly regime, tyrannies arise. When it is mixed with the church, heresies arise. In short, when these are mixed with each other

172 L. xxni, 386-388. broader explanation of Isa. 9, 5. 6. W. vi, 260-263. 173

mixed, then the devil has his work. But nothing good comes from the works of the devil. That is why the prophets said before that the church would be a kingdom distinct from the kingdom of the world; it would not be a worldly kingdom, not a domestic kingdom, but a spiritual kingdom.

All the Jews twist these words to refer to a physical war and think that the prophet is talking about some war that was waged with the enemies of God's people. But the prophets mean nothing less than this in this and other similar passages. Cap. 11, 9, our prophet says: "Alan shall not perish nor perish on my holy mountain; for the land is full of the knowledge of the Lord, as it is covered with the waters of the sea"; that is, the word or doctrine of the Lord shall be preached far and wide. That Son, the Child, will reign through the Word in the whole world. This same one will take away all warfare with impetuosity (in which blood is shed, wounds are inflicted, and murder takes place) from the midst of the Church, which is an assembly of believers through the Holy Spirit. But new people are born every day, so the burning fire always has something to consume. 1) Why?

V. 6. For unto us a child is born, unto us a son is given.

This is an excellent and splendid passage; if only I were skillful enough to treat it. But I will say and do as much as I can. I will also leave something for others who are more skilled in the Scriptures. But the cause why there is no tumult and bloodshed in this kingdom, and why it is not ruled by carnal weapons and wars, is this: Because, saith he, we have a child to be our king. A child reigns, it will be a kingdom of a child, and lovely. Children do not bear arms; a child is a child. He saith not, For unto us a man is born, a king, a prophet, a David, a giant, as he might well have said, for in other places Christ bears these names; but he saith, A child is born unto us."

1. In the editions: eidus i^nises.

seems to us that eomdursutis should be read.

And with this he describes how the kingdom of this child is, namely, an exceedingly lovely, friendly and pleasant kingdom. The manners of a little child are innocent; the little children are not carried away by passions, they do not indulge in their desires, they do not let their anger run wild, they are not driven by intemperate anger to revenge against those by whom they have been offended. Thus, by calling this king a child, he describes the nature and form of his kingdom, namely, that it will be an exceedingly lovely and amiable kingdom, and that the king should be such that one could play with him as with a babe of one or two years; that he will be a kind, childlike, pleasant king, from whom one can easily obtain everything, in whom and with whom one can delight oneself, from whom one can have the highest pleasure.

Although he is a child, he is nevertheless also a lord and prince. He is a child, so that no one will be frightened away from him and be afraid of him. He is a lord and prince, so that no one despises him. In the evangelical history, we find in him a wonderful and unbelievable gentleness, friendliness, and devotion to the penitent and godly. His simplicity is also so great that he seems to surpass the children in it. He humbles himself so much, he lets himself down so low, he is so easy to handle and to talk to that the apostles seem to play with him and are less afraid of him than of a little child. He shows that he is such a sweet and friendly king that it seems as if there is no difference between him and a child. There is nothing but play, caressing and pleasantness when he deals with us.

However, he is a child only to us who believe in him. To the wicked, however, he is not a child, but a terrifying thunderbolt and judge; and he is not born to them, but to us. We, I say, who believe in him, have in him as gentle and kind a king as if we had a little child with whom we could play very safely and sweetly, in whom we could find an exceedingly great and our highest pleasure. For

174 L. XXIII, 388-390. interpretations on the prophets. W. VI, 263-266. 175

What is there to fear in such a kingdom, which is not governed by external weapons? Should one be afraid of him who lies in the manger, who hangs on the cross, who lets himself be led like a sheep to the slaughter, who voluntarily dies for his own, who rests in the arms and in the bosom of his mother, who sucks at the breasts? What is more gentle than such a king? What is less to be feared? Why are you afraid of him? You have no reason to tremble. He will not bite you, not tear you, not hurt you. He does not hold a sword in his hands, but the breasts of his mother. He is a child, he lies in the manger.

Nevertheless, he is the most powerful Lord of the world, as it is written in the 72nd Psalm, v. 8: "He will rule from sea to sea, and from the waters to the end of the world. And the Church sings:

Hic jacet in praesepio, Qui regnat sine termino. Here he lies in the crib, without end is the reign.

However, he is not a mortal or temporal, but a spiritual and eternal Lord, and a king of everlasting peace and life. Life, as the same Psalm, v. 7, testifies: "In his days shall great peace flourish, till the moon be no more," 2c. Therefore there are no weapons in his kingdom. He is a child, says Isaiah, he has no teeth, no claws, with him there is no bite, but the highest gentleness. The same gentleness and goodness of this king is described by the prophet in the 42nd chapter, v. 1-4, where the Lord says: "Behold, this is my servant, I sustain him, and my chosen, in whom my soul is well pleased. He shall not cry out nor shout, neither shall his voice be heard in the gape. He will not break the crushed reed, nor quench the smoldering wick. He will not be sullen nor atrocious."

181 Paul says that he is φιλάνθρωπος,

a lover of men, Tit. 3, 4. For with him is the highest loveliness, the highest γρηστότης*,* kindness, lightness and friendliness.

lity. The Greeks call such a person agreeable, pleasant, gentle, kind, friendly and affable, with whom one can talk in all confidence, with whom one can live agreeably, who interprets everything for the best, who is not easily angered, of whom one knows that he is kind and gracious, who forgives gladly, who is willing to do more than one may ask. Such a one will also be our king. Therefore, it is impossible that in his kingdom there can be wars and wounds, or bloodshed, because this king is a child before whom no one can be afraid, but whom all can and should call upon with confidence.

182. But only for us, as I said, he is called a child, and is a child to us, is a son to us. For the adversaries he is not such. Although he does not kill them with the sword, he will judge them in his own time. Therefore, a distinction must be made between us and all unbelievers. To those who believe in him, he is a child, blessed and favored; he cannot suffer them to be condemned.

When the Pharisees and scribes condemned the disciples of Christ, saying, "Your disciples transgress the statutes of the fathers; they do not wash their hands, they pluck up the ears and eat them on the Sabbath day," Christ answered them, "If you knew what this is, I am pleased with mercy and not with sacrifice, you would not have condemned the innocent. Here we see that Christ could not suffer those who believe in Him to be condemned. So you see in him in the whole evangelical history a childlike caressing, sweetness, affability, talkativeness, friendliness and kindness, which is connected with such a great simplicity that he seems to be a little child. But where he is aroused and provoked to anger by the hypocrites, the priests and scribes, he takes on a completely different form than that of a child, there he reveals and shows his heavenly and infinite power and wisdom.

184 Likewise, the fact that he adds, "A son has been given to us," gives us great and rich comfort and hope. For what could God have given us that is greater?

176 L. XXIII, 39N-392. More extensive explanation of Isa. 9, 6. W. VI, 266-268. 177

We cannot give anything more important than that he has given and offered us his Son out of infinite goodness and kindness, that he should speak to us, shower us with his light, and that we should dare to speak to him again, and that through faith in this child and in this Son we could stand against the gates of hell and all the terrors of the devil. The child is born to us, he also remains a child to us. So also a Son is given to us, and also remains a Son to us; he does not become another than he was from the beginning of his birth. But if we have the Son, we have also the Father. But we have this child and this son, the mother gives him to us, she nurses him, he remains a child to us forever. He does not show himself to us as one before whom one would have to tremble because of his frightening seriousness, or because of his frightening majesty, but he shows himself to us as a little child against little children, and plays with us for eternity in his childhood. Besides this so great and so infinite beneficence, we have been given such a beloved Son of such a great Father. What, then, shall we fear? If God is for us, who can be against us? (Rom. 8, 31) We have the most precious and infinite pledge. How then could the Father be angry with us? Yes, even the Father in the Son and because of the Son is forced (that I say so) to become a child and to play with us and to caress us, because we have his Son. For the sake of his beloved Son, we are also beloved children and heirs of God 2c.

From this we can see what glorious thoughts of the future Christ the prophets had and how splendid speeches they made, how exuberant they were in joy when they even thought of his future, and how even the mere waiting for such great things and their mention delighted them. If we compare ourselves with them, we are in truth more stones and blocks than men, since we are not moved at all, or at least very little, by these so important things, although now this grace and glory is not in our waiting and hoping, but is already open to us.

The word of God is given into our hands, set before our eyes, offered to our ears and hearts, and inculcated 1) through the ministry of the Holy Spirit.

Since such a great light shines upon us, and yet we do not sufficiently esteem this grace according to dignity, and many even despise and reject it, since we have such great ingratitude, such great indolence, such great sleepiness, it is truly no wonder that God is so angry with us that he sends the Turk, that he oppresses us with the tyranny of the pope, because of such great ingratitude and contempt for this grace and light of his that is revealed to us.

It is an infinite and unspeakable blessing of God toward us that He has given us His only begotten Son, and with Him all things. Shouldn't this supreme and infinite benevolence, love and benevolence of God toward us move our hearts and fill us with the highest joy, and awaken us to some gratitude, which we repay God for such a great benevolence, to everlasting thanksgiving, to the improvement of life, to obedience to such a kind and merciful Father, if we could recognize this supreme benevolence, if we could appreciate it according to its dignity and greatness?

188. I myself have a great displeasure with myself, and hate myself, because I know that all that the Scriptures say of Christ is true; that there can be nothing greater, nothing more important, nothing more pleasant, nothing more joyful, which should fill me with the highest joy; because I see that the Scriptures agree in all things and throughout, and speak in such a manner of one accord, that one cannot in the least doubt the truth and certainty of so great a thing: and yet I am hindered by the wickedness of my flesh, and so imprisoned by the law of sin, that I am not able to put this benefit into all my members, into all my bones, and even into all my soul.

1. Here the reading of the editions seems to us to be out of order. The Erlanger offers: auribus st soräidus nostris Spiritus sansti odiuta st Ministerio iusuisata. Likewise the Wittenberg, only it has spiritu instead of Spiritus. We think that this is how it should be read: auridus sts. Spiritus sansti Ministerio oMatn st insuisata, and have translated thereafter.

178 L. XXIII, 3S2-39S. Interpretations on the prophets. W. VI, 268-271. 179

into the innermost marrow, as I probably would like to.

St. Bernard confesses that he has tasted the sweetness of this knowledge at times and was filled with unbelievable joy; but he also complains that, since the flesh prevented it, this tasting did not last long. Augustine complains about the same thing 2c. I too would have liked to take these words and very joyful promises into my heart and press them deeply into it; but the accursed flesh, the wall of sensuality (as godly monks used to call it), weighs us down, presses us down and holds us captive in such a way that we cannot grasp this delicious food, this immeasurable joy, as we should.

Our heart is far too narrow to grasp the scope of this great good deed. For the greatness of it is so great that if anyone could comprehend that the Almighty God, the Creator of heaven and earth, plays with us, caresses us as His most beloved children, is happy with us, and takes such great care of us, and is so affectionate toward us; If we had a complete knowledge of this goodness of God towards us, then such a great joy would arise in us from this knowledge that we would immediately give up the ghost with infinite joy, or die with the greatest joy. And from this we see how great our weakness, how great our sleepiness, is, since few, I do not want to say the sea, but barely a few small droplets of this immeasurable joy can be tasted.

Therefore we must not snore, but resist the malice of the flesh all the more valiantly, and strive with all our might that we may always grow in this knowledge. Peter 2 Ep. 3, 18 exhorts us: "Grow in the grace and knowledge of our Lord and Savior Jesus Christ. Therefore, one must always progress, one must always learn. One must spend a lot of time on these reflections, so that this knowledge may continually grow. For in this weakness and degradation we can achieve a completion (absolutionem) and a perfection.

We cannot hope for the derbness of the flesh. We can grasp it to some extent, but not completely.

Therefore, let us practice and contemplate these things diligently and often, so that we may grow in this knowledge and be strengthened more and more until the fullness of it comes in true and perfect knowledge. Therefore, let us diligently practice these things and contemplate them often, so that we will grow in this knowledge and be strengthened more and more, until the fullness of it will come in the true and perfect knowledge. Without contemplation and practice, this knowledge does not grow. You have not known Christ immediately when you have heard one sermon and another. You must not say: I have heard that the Son of God is born for me, therefore I know and know Christ. Far from it. The wall of sensuality prevents us from feeling the most delightful smell of this infinite mercy, that your Creator and the Creator of all creatures, who became a child for your sake, plays with you, and not only this child, but also the Father in heaven and all the angels. Through our flesh we are prevented in this life from feeling in our hearts the pleasure that springs from this supreme and ineffable benefit.

When we come down from this wall of sensuality, when we are freed from the filth and filthiness of our flesh and enter into that eternal life, then we will talk with each other about this inexpressible joy, which is now abundantly presented to us through the Word. Blessed is he who, through diligent contemplation, tastes and catches even a few sparks and droplets of this joy! But we will achieve this if we practice reading and listening, and occupy our minds with these thoughts, with the exceedingly lovely games of the Son of God, which he lets us see through his childhood.

A son is given to us.

I have said that the kingdom of Christ will be a very peaceful one, that of a son and a child, because our King was born to us as a child and given to us as a son; and he is to us and will remain a child and a son to us forever. Every year this song is repeated: "To us a child is born" 2c., and we will have it from eternity.

180 XXIII, 395-397. extensive explanation of Isa. 9, 6. W. VI, 271-274. 181

sing to eternity, and in the life to come we will marvel and rejoice completely in this immeasurable joy that the Son of God is our child, and the Son who is given to us.

Furthermore, I take the word "son" not only in and for itself (nouns), but also in its relation to others (relative) and in the category of relationship. For thus the words are, "A son is given unto us." Above v. 4. he said that we were oppressed by the yoke of the burden, by the rod of the shoulder, and by the rod of the driver, that is, captives of the devil, subject to death, servants of sin, and debtors to the law. But now it is the other way around through the relationship of Christ to us; those who believe in Christ are no longer slaves of death, sin, the law, and the devil, but children through this Son who has been given to us. Of this freedom which Christ has purchased, read St. Paul to the Galatians, Cap. 3, 28: "Here is no servant," 2c., but "ye are all at once one in Christ JEsu." This bondage, over which there could have been none harder, has been abolished by this King, by this Son, who has been given to us; and by this very Son our liberty and filiation have been acquired and restored to us.

The people of the law have a servant, Moses, who has the office of death, sin, condemnation and an evil conscience. Therefore Paul calls the ministry of Moses a ministry of death 2 Cor. 3, 6, because it does not make righteous, but kills, works wrath and imprisons, and does not make free. We have spoken of this bondage and captivity above H 106 ff., when we spoke of the rod of the driver. Against this bondage, and against this office of death, we have the Son, who was given to us that we might be free, because he was born a freeman, that he might be our deliverer, and make us free. He was not under the law, or subject to the law. He was born under the law Gal. 4:4, but not born under the law, nor was he a debtor to it as far as his person was concerned, but for our sake he subjected himself to the law.

thrown. Thus, in the word "son" is included the Christian freedom by virtue of which we have been liberated from Moses and from the office of death.

However, this is to be understood in the spirit of the new man. The old man is to remain under the law. About this matter, read Paul in the epistles to the Romans and to the Galatians. The old man, because of the remnants of sin in the flesh, shall be subject to the law until the day he is laid in the grave. Throughout life he shall be guilty of death and condemnation, and plagued by the thorns of an evil conscience, and so be crucified, but for his own good. But for his own good, that he may be put to death with his vices and evil desires. Therefore St. Paul says 2 Cor. 4, 16: "Whether our outward man decays, yet the inward man", who is created in the image of God, "is being regenerated day by day" 2c. The new man, however, who believes in the child who was born to us and in the Son who was given to us, is the most free Lord and is not subject to any law.

Therefore, the old man and the new man should not be mixed with each other. The new man is not subject to the law, death and sin, but is a free son of God, who is above the law, above sin, above death and above hell. The yoke of burden, therefore, is not to press upon the new man, but upon the old man, who is to die daily, that the sinful body may cease Rom. 6:6. "The body is dead because of sin," says Paul, "but the spirit is life because of righteousness" Rom. 8:10. Because of the remnants of sin in the flesh, we are judged by the law, condemned to death, and our fleshly life has no good conscience. But the new man who believes in the Son is with the Son a Lord of all things, he is a King and a Lord of lords; not in temporal and perishable things, but in heavenly and eternal things; he is a Lord of death, of the law, of sin, and of hell. When death terrifies me, or conscience troubles me, I answer, Pack thyself, exercise thy dominion over the flesh, let the soul be satisfied, and

182 L. xxm, 3S7-3SS. Interpretations on the prophets. W. vi, 274-277. 183

the conscience in peace. You, O death, have no cause to frighten me; I believe in Jesus Christ, the Son of God. What right have you in this one? What will you do to him? This one is given to me, and he is truly the Son, who is the Deliverer, my freedom and liberation, my wisdom, my redemption and my righteousness, 1 Cor. 1, 30. And Joh. 11, 25. and 14, 6. he himself testifies that he is the resurrection, the way, the truth and the life.

So when the word "son" is explained according to its relation to us (relative), it comforts us against the bondage of sin, death and hell. Thus every Christian, as far as his outward man is concerned, is under Moses or under the law, under death, hell and the devil; because the outward or old man must still be crucified and put to death. But after faith, the new man takes hold of the Son who is given to us, and is a master of death, the law, hell and the devil, and can say, "Death, where is thy sting? Hell, where is your victory?" 1 Cor. 15, 55. Thus, I say, he speaks according to the faith by which he believes in the Son who is given to us. This is our freedom, which is purchased for us through this King, through this Son, who is given to us, against the bondage of the law 2c.

Therefore, a sharp and proper distinction must be made between Christ and Moses, between the Son and the servant. The servant Moses is to be put on the shoulder and on the back, that is, on the old donkey, the old Adam, so that he may be killed and the body of sin may cease. But on the new man the servant Moses shall not go up. For the servant Moses has no right to the new man, because his kingdom is not there, which is a kingdom of bondage, sin and death. This kingdom and office of death shall remain in the flesh. In the new man is filiation, righteousness, holiness, blessedness, redemption and eternal life.

201 Therefore, a Christian man is undaunted, and surely despises the greatest and most abominable enemies, sin, death, hell, the devil, for the sake of faith in Christ the Son who gave us life.

so that you can shame them and say: You death, what will you do to me? What will you do to me? Will you bite me? I do not want to be bitten. Will you accuse me of sin? I will not be accused. What do you want, hell? Do you imagine that you will triumph over me? Rather, I will triumph gloriously against you. You, devil, have no right over me either; rage as much as you can, you will never make me your slave, because I have been given a son; I am now under the kingdom of the son who has brought with him the highest and everlasting freedom. Whose kingdom is subject to none, for he is God's Son. He is not subject to law or death for his person, but for our sake he went down into the pit. He saith unto me, For thy sake I suffer these things. Believe in me. "He that believeth in me shall never die, though he were dead, yet shall he live" John 11:25, 26. This is being free from death. That is the other contrast. So I take the son in his relation against the servant, that is, against the yoke of burden, for the kingdom of freedom.

Moreover, the prophet also wants to indicate with these words: "A child is born to us, a son is given to us", that this King of Justice and Prince of Peace is One Person, consisting of two natures, the divine and the human. He is a child, born of his mother, the Virgin Mary, in time; a Son, begotten of the Father from eternity. From this it follows that this child born of the Virgin is at the same time the Son in the Godhead; consequently, he is truly God and truly man.

In this entire prophecy, the prophet speaks of this son and child as being the author of all that is promised here, that he has accomplished and done everything. When the prophet says that the people sitting in darkness have seen a great light, it is because of the goodness and work of this King, who is the Son of God and the Virgin. That he says, "You have broken the yoke of their burden," must be understood by this son and by this child, that he has done this, that he has broken our yoke.

184 L- xxm, 3SS-40I. More extensive explanation of Is. 9, 6. W. VI, 277-280. 185

enemies and these difficulties and overcame them. He did not do this without the Father, but it is attributed to the Son that he did it and put it into action, because this happened in the person of the Son. Therefore, here the prophet expresses in the second word "Son" a person in the Godhead. Thus, the King of this supreme freedom, the King of the most free people, is the author, instigator and bringer of this most free, meek, tranquil, pleasant and loving kingdom; this King, I say, is the Son of God on high, and yet truly man, a child born of a woman.

This order must be carefully preserved. We do not have to ascend to the examination of the divine majesty before we have well grasped this child, but one must ascend to heaven on this ladder that is presented to us, one must make use of these steps that God has prepared and laid out for this ascent. The Son of God did not want to be seen and found in heaven, and therefore he descended from heaven into this lowliness, and came to us in our flesh, and laid himself in his mother's womb and in the manger, and was crucified. This is the letter he laid on this earth, on which we were to ascend to God. You have to walk on this path. If you rely on this way, and go down without speculating on this ladder about the glory of the divine majesty, you will think up wonderful things that are too high for you, but to your greatest detriment. Therefore, I give you this reminder: Stay on this path, and use these letters, and do not undertake to investigate that majesty.

The philosophers, especially the Platonists, make many imaginations of the Godhead, how God is an intelligible being who governs the world and is the cause of all good in nature. But since they wanted to be wise, they finally became fools. For everything they said about God always tastes like a dizzy imagination. And in this piece, all philosophical schools have amply and clearly demonstrated their foolishness and insipid nature.

Day. For they necessarily had to be crushed by this majesty, so that, in seeking and investigating God, they lost God over it. For such questions arose before them, which are inexplicable to reason, as: Why does God act this way? Why does He rule the world this way? 2c. They undertook to investigate and comprehend the manner of divine government by means of reason, which, after all, does not agree with reason. Therefore they had to become fools in their wisdom.

But if you do not want to start, first take hold of the child that is born to us and do not take your eyes off him. Grow with him and increase, and practice faith in him, then you will find God, then you will be able to dissolve all questions of the eternal choice of grace, which kill the carnal man. If you feel that you like the son, if you delight in him, if he has become a little child to you, if you begin to love him, then be confident, and be sure that you belong to the number of the righteous, and that the Father has drawn you, not by a trait recognizable to reason (metaphysico), by revelations and faces.

For the special revelations, raptures and visions, as the monks have had such revelations and illuminations in the past, should not be believed. The devil is often the author of these things, and he is such a powerful spirit that he can very easily work and give the most lovely thoughts that one would think one was among the angels 2c. However lovely they may be, he nevertheless gives them into the heart with a far different intention and for a different end purpose than one thinks. Surely such thoughts and illuminations are outside the Son given to us. Many have broken their necks here and have fallen into great danger because of it.

But I give counsel and remembrance that thou despise all these things, and begin to become a child with the child, and a son with the son. Take hold of this child who lies in the manger and in the womb of the mother. Delight yourself in the same. If this son pleases you, if you have him, if

186 L. XXIII, 401-403. interpretations on the prophets. W. VI, 280-282. 187

If you cling to him and remain firm, you cannot fail to follow the right path, nor follow your own dreams, nor fall into any danger. With this Son you have the heavenly Father, you have the Holy Spirit, you have the angels and all creatures as friends. Yes, certainly no creature will be able to cause you even the slightest harm. "You will walk on lions and vipers, and tread on young lions and dragons," Ps. 91:13. You are a king and lord over other lords. What more do you ask? Therefore, let this be your first concern, that you may take hold of this child; let this be your highest command; the one who is born of the Virgin Mary, and who is also the Son of God, press firmly to your heart. If you have taken hold of this one, you are safe and well guarded against all cunning attempts and dangerous plots of the devil. But if you put this child, born of the Virgin Mary, out of your sight, and in the meantime indulge in speculations in order to understand the Godhead, you will never recognize God. Believe me in this, for I too have been in this school, thinking that I was among the choirs of angels, when in fact I was among the devils. Learn wisdom from my harm, and descend with the Son, who has condescended to you for this reason, that you may recognize God in him. "Where I am," He says, "there shall My servant be also" John 12:26. And this is also the intention of the following text:

And his dominion will be on his shoulder (or as the church sings: Which dominion is on his shoulder).

209 In Hebrew the little word "his" does not stand. So this pronoun is superfluous. And yet it comes to almost the same thing, only that it reads more emphatically: And the dominion or the principality will be on his shoulder, without putting the pronoun "his" to it.

Furthermore, this dominion is freedom itself, or this kingdom is free, take it as a mere concept (abstractive) or in reality (concretive). And it is the same word here of which we speak in the struggle of

Jacob's Gen. 32, 28, from which the word Israel and Sarah are also derived. Sarah means to have the upper hand, to rule, to be victor. From this is derived Misrah, which the prophet uses here; this word means a kingdom, supreme power, dominion, triumph, victory, freedom, as St. Paul calls it in the 4th, 5th and 6th chapters of the epistle to the Galatians, where he deals with Christian freedom, looking back to this passage of Isaiah, and considering each word most diligently, and thus speaking: "We are not the children of the handmaid, but of the free" 2c. [Likewise Cap. 5, 1: "Stand therefore in liberty, that Christ may set us free; and be not entangled again in the bondage of the yoke" 2c.

211 There the apostle gives a very beautiful and truly apostolic discussion of the two wives, Sarah, the free one, and Hagar, who is a maidservant, and is servant with her children. Sarah gave birth to us Saraitatem, that is, freedom, not freedom of the flesh or of external things. For, as I have said, the old man must be under the yoke, that is, under the law, sin, death and hell 2c. Here is burden and law, not freedom, not dominion. The old man must be weighed down with this burden of servitude, that he may be restrained, subdued, and crucified 2c. In contrast, the new man has freedom over death, sin, law and hell. He is not weighed down with the yoke of burden, he is not weighed down with the rod of the shoulder, he is not driven with the rod of the driver. For he believes and hopes that these are broken through the work of the child that is born to us and the Son that is given to us, and of this victory he joyfully enjoys. Thus this word Misrah agrees with the preceding, namely, filiation, and with the text, v. 4.:. "Thou hast broken the yoke of their burden 2c." Accordingly, the text reads thus:

A son is given to us, and freedom is on his shoulder.

212. this child and this son is such a lord, on whose shoulders is not the

188 xxni, 4V3-4M. More extensive explanation of Isa. 9, 6. W. vi, 282-28S. 189

He is not the yoke of the burden, the rod of the shoulder, the rod of the driver, but the kingdom, that is, freedom, is on his shoulder. He Himself bore our sins and made us free, being put under sin and under the law for our sakes; He set us at liberty, He made us kings, lords, "freemen" who are their own lords and autocrats (αυτοχράτορας), Saracites, not Hagarites. Thus, accordingly, we are not Hagarenes, but truly Sarenees or Saracenes. (If only this word had not come into abuse, for the Turks boast of being Saracens, since they are nothing less than what they boast of being). We are truly Saracens or Saracites, that is, freedom itself, salvation, life, righteousness and dominion over sin, death, hell and the devil.

But this freedom is on the shoulder of the Son who is given to us; it has not been acquired by our powers or virtues. This Son was subjected to death, sin, the law, the devil, hell, for our sake; for our sake He became a servant of the law. So we are Misrah, which is freedom, for the sake of the bondage that he himself endured for us, that he placed on his shoulder, that he might take upon himself our sins and our burdens. Thus it amounts to the same thing, may one understand by dominion either the church or freedom. We are free and liberty, kings and the kingdom, priests and the priesthood; but on his shoulder, that is, he himself has brought about this liberty for us, not we.

Dear God, how very great things the prophet has summarized here in so few words! How wonderfully he speaks! Freedom (he says) or dominion, will be on his shoulder 2c. What we teach in many words is here described by Isaiah in few, but very beautiful and very emphatic and clear words, namely that Christ, the Son, is the Savior of the human race. For this is the aim of all that he says. Therefore the Son came in the flesh, that we might be free John 8:36. This is what the prophet says with his words

which were, as I said, brief but emphatic.

Read St. Paul diligently, who uses the words of Isaiah gladly and often. For he has been a good and diligent reader of Isaiah (Isaista). These words: "A son is given to us"; likewise: Freedom is on his shoulder, he has, as said, well and diligently considered and pondered, since he in the letter to the Galatians, Cap. 4, 31, he says: we are children of Sarah, the free, and therefore we should not and could not be subject to the law 2c.

Therefore, when the law comes, shows sin, frightens and condemns us; likewise, when sin threatens death, we can say: We are Saracens, children and free; therefore, you, death, sin, law, Satan, have no right over us and cannot harm us. This freedom was brought to us by the child born for us and the Son given for us, in whom we believe. He put his shoulders under for us, that we might be treaders and lords of the devil, of death 2c. This kingdom is a kingdom of liberty and liberty itself; but it is a liberty from sin, from law, from death, and from the devil; it is not a liberty of the flesh, which the world is wont to desire. And now even those who want to be considered evangelical rage and rage when they are rebuked even a little, and cannot bear to hear those who chastise and remind them. They want only freedom to be preached, but vices and misdeeds not to be punished by us. According to the new man, it is grievous to hear the teaching of the law; but to the rude people, the old man, the ass, it must be preached. According to the flesh you are in sins, in death 2c. No righteousness, no liberty shall be preached to the flesh, but the rod of the driver shall be laid upon it. Apart from faith, in the flesh, the law must be driven. For we are to be corrected, that the body of sin [may cease. This I have already reminded in the foregoing, and it cannot be reminded enough, because of the lust and willfulness of the flesh, which everywhere seeks freedom, while yet it is subject to the law.

190 L. XXIII, 405-407. interpretations on the prophets. W. VI, 285-288. 191

must be morsed. You are free from the law as far as the new man is concerned; you are not free from the law as far as the old man is concerned, who must be under the rod of the driver, that he may be killed. But over the new man this rod shall not rule, for he is free, is a king and lord over sin, death and the devil, as I said, because of the Son who is given to us, who has freedom from his shoulders.

Now when sin comes to afflict you, when the devil terrifies you, when death hovers before your eyes, immediately show him the Son. And look on this son with unblinking eyes; from him turn not thine eyes anywhere, and say, I am Misrah, I am free: let me not be afflicted, take thee away; thou hast no right in me. But if the law say, Nevertheless thou art a sinner, therefore thou art guilty of death, answer him, I confess this, and therefore it is lawful for thee to chasten me, but unto death thou shalt not deliver me 2c. So also the born-again according to the old man are under the harness of the driver, and have need of the teaching of the law, remembrance and punishment. Just look at each one of us and examine his life a little more closely, and he will see how much he still lacks, how often he stumbles, how sluggish his flesh is for good works, how far he still is from perfection 2c.

According to the flesh we are to be under the rod of the driver, the law must chasten the flesh. But in the sadness of spirit, in the danger of death, in the sensation of sins and hell, say: Lord driver, go and exercise your ministry in the flesh. In the flesh you may torture and torment me, I well deserve it, but let the inward and new man be satisfied. I shall not despair. I should not despair. I may be troubled (that is, the law and the evil conscience may frighten me), but I shall not despair, for I shall remember the wounds of the Lord, says St. Augustine. So also thou shalt say, Thou law, terrify and slay the flesh; for that I have deserved; but in despair yet shalt thou not

lead. If I am troubled, I will not despair, I will not despair, but I will remember this child, this Son, who is given to me and who is my Misrah. I deserve to be afflicted and crucified by you; but because of this I will not throw away the hope of salvation, I will not lose heart, I will not deny the child born to us and the Son given to us. Therefore, chastise and crucify me always, but in such a way that this cross may be a salvific martyrdom for me, which is not for condemnation, but for the death of the old man, and for the bringing to life of the new, 2 Cor. 4, 10. ff. Thus, the martyrs were subjected to various tortures, and their bodies were killed, but the new man triumphed, because he was Misrah, he was the freedom that is placed on the shoulder of this Son.

Now this is the Christian knowledge, and the highest wisdom, that we know that we are sons, lords, and Saracens in the Spirit. In the spirit, I say. The flesh may be subjected to the rod of the driver, that is, to the law, it may be thrown into the fire, it may be tormented, it may be punished while alive, it may be tortured and martyred in many ways; just as we are indeed plagued daily by many temptations, miseries and sorrows, so that the strength of our body is also weakened by them. But because of this we will not run into danger. This thing will not harm us, it will not bring us trouble, but it will be for the increase of our glory. The Lord, this child, remains our son, Misrah, our kingdom, our triumph and our victory. Through him we must necessarily be the very freest masters, through him we use and enjoy the very freest freedom, but according to the inward, not according to the outward man. According to the flesh, this freedom does no good. The flesh must be under the law, under the tormentors, the devils, 1) who must plague us at all times, and also under evil men who torment us. These evils are part of the driver's sting.

1. Erlanger. 6iadoli, Wittenberger: äiadolis. We have followed the latter reading.

192 L. XXIII, 407-409. more extensive explanation of Isa. 9, 6. W. VI, 288-291. 193

But Sara, the victory, the supremacy and the freedom, must be incumbent and always be there, comforting and strengthening the new man, so that I can say: No matter how much I may suffer, no matter how much I may be tortured in the flesh, no matter how many hardships and miseries I may have to contend with, the Lord lives and gives life to the Son who was given to me and is my deliverer. Thus we read of a certain Roman citizen who possessed great wealth that he was not only deprived of all his goods but also sent into exile for professing the Christian religion; which was indeed a great punishment and cross, especially for a Roman accustomed to prosperity. But since he was deprived of all his goods and expelled from his homeland, he consoled himself in this way, saying, "At least they shall not take Christ from me, though they take from me my goods, my body and my life. An excellent word, worthy of a Christian. He made a distinction between the stick of the driver and Misrah or 1) the kingdom of this child.

(221) So also we shall be accustomed, and learn to say, when our flesh is chastened: I shall indeed die, for the flesh must die, because I lie under the burden according to the flesh; but though I die, yet shall I not lose Christ, and shall enjoy the liberty which he hath purchased for me for ever, and I shall be a Lord, I shall be a King, I shall be Misrah 2c. But let us go further, and hear the names of this King, which are exceedingly full of comfort.

And he is called Wonderful, Counsel, Power, Hero, Eternal Father, Prince of Peace. 2)

This passage in particular has been interpreted in many ways, even torn apart. Yes, this whole text, which we have undertaken to treat, the Jews have crucified miserably and in a shameful way. For just as the child himself was crucified by them, so was he crucified by them.

1. In the editions: st, for which should probably be read ant.
2. In Latin: Dt voanbitur nornsn [sus ^6rnirakilis, OonMiarius, Osus, dortig, ?atsr astsrnus sVulg.: Mtsr tutürikrinasps xnais.

This passage and its scripture are also crucified by them daily. And also our interpreters, as wholesome as they speak, treat this passage in many ways. Jerome treats it coldly and shallowly. Lyra does as much as he can, but he does not do justice to the text. We therefore see ourselves compelled to examine the words of this passage with all the greater attention and diligence, and to reflect upon them, and to bring out a more certain and richer sense of them from the circumstances and from the New Testament, as we have done above § 98 ff. in explaining the yoke, the rod, the plug, the war, the light, the peace 2c.

The Jews, the crucifiers of Christ, falsify and corrupt this passage in the most shameful way. The prophet attaches six names to this child and this son. The first five they read in the nominative, but the sixth in the accusative, in this way: And he shall call his name, who is the Wonderful, Counsel, GOD, the Strength, and a Father of eternity: a Prince of Peace. This is a blatant blasphemy, and they understand it of Hezekiah the king. But we have already said above 6. 7] that it could not be understood in this way. The text speaks of a prince born as a little child, and of a son given, of an everlasting joy; as of the conquest of death, of sin, of the law, and of a king whose reign shall have no end; likewise that there shall be no end of peace. What then do they bark against the manifest understanding of the word (grammaticam)? Here also, as everywhere else, is their hideous wickedness revealed; for as they crucified Christ, so they crucify also the words of his prophet. There are, as I said, six different names, and yet they put the first five in a different case than the sixth, and interpret them in this way: This wonderful God 2c. will call this king Hezekiah a prince of peace. Already from this it is evident that God has given them in a wrong sense. The final wrath of God has truly come upon them.

224. our interpreters and all Christians understand it from Christ, our Savior, from

194 L. XXIII, 409-411. interpretations on the prophets. W. VI, 291-293. 195

which alone the prophet speaks. Some of the interpreters have connected these six words in such a way that from them three compound names should become, namely: a wonderful council, a strong God, an eternal father and prince of the peace. Jerome thinks that there are six names, and rightly so. And we also want to keep this opinion.

Et vocabit And he will name.

Lyra argues that vocabitur he will be called should be read, and the interpreters agree with him. And that these are names of the Messiah, testifies also the Chaldean translation. But the newer Jews explain it all, as I do

§ 6 f. § 223 of the king Hezekiah. With the exception of these blinded Jews, all interpreters agree with each other that it must be understood of the Messiah, our Savior. The seventy interpreters read: Whose dominion is on his shoulder, and he is called the angel of great counsel; as is also sung in an introit. After that they add the other names: Wonderful, Counsel, God, the Strong, the Mighty, the Prince of Peace, the Father of the World to Come. And it is added: For I will bring peace upon princes, and health unto him. But according to the Hebrew it cannot be read thus. Now I do not know how it came to be that they read or translated thus, or what they intended by it. Therefore I leave this to the Hebrews to investigate.

226 But that one says, it is read in the Hebrew: He will call his name (vocabit), and not, his name will be called (vocabitur), this is an unfounded pretense of the rabbis. For it is known that an active verb is often taken passively, or rather impersonally. For example: they will give a measure, that is, it will be given; so also vocabit, instead of vocabitur. And it is even common for impersonal things to be pronounced by actives. It seems that the text is corrupted by those who put the dots, who, instead of writing in the passive, wrote XXXXX. For the letters,

Whether they are read with or without dots, they are the same, and the grammar agrees with them. But the Jews, the most harmful people, often falsify the sayings of the prophets with their dots and distinctive signs, and their dots, which are a new invention after all, are supposed to be more valid than the simple, genuine opinion, which agrees quite well with the grammar. Therefore, I do not much care for these grammatical superstitions of theirs. But, grammar is on our side, if the right points are made. And the Jews themselves confess, as Lyra often says, that they are not free to depart from the Chaldean translation.

Since the seventy interpreters and the Chaldean translator agree with us that this text is to be understood by the Messiah, and that these names are names of the Messiah, we have no reason to be anxious about the points in this one word. We can be content with the fact that even the Chaldean translator and the seventy interpreters agree with us.

What follows, then, are names that are actually attached to the Messiah. And the distortion of the Jews does not take place, who say that these names are said here by God Himself (that is, by the Father). For it is a common image and manner of speaking to attach names to someone from his offices or activities, although they are not proper names of the person, as the grammarians call proper names.

Wonderful.

But there are six different names, of which I, although I have recently treated them in a sermon, nevertheless also want to say a few things here. The first name of this son or child born to us, he says, is Pele XXX, that is, "Wonderful". But who can explain the exceedingly high majesty of this word by dignities? He is wonderful in everything, and through everything. What is more wonderful than that God and man are One Person? that He is the Son of God and Mary, and yet only One Son? Who will ever and forever comprehend this mystery?

196 xxni, 411-414. more expansive explanation of Isa. 9, 6. W. vi, 293-2ss. 197

that God is man, that a creature is the Creator, and the Creator is a creature? We will admire this mystery for eternity, even after this life. Even the angels long to look into it, and yet they will never be satisfied. We are blessed if we even believe these incomprehensible things; but we will be even more blessed, yes, most blessed of all, when we see them with our eyes, when faith will cease, when we will see Him as He is, when we will be revealed with Him in glory, when we will be given to see face to face that which we now see through a mirror in a dark word 1 Cor. 13:12. What is more wonderful than that a son is born of a mother without a father, contrary to the common way of birth? Who can explain these wonderful things about this person? I do not want to discuss them here, nor do I want to dwell on the enumeration of them. For the prophet actually speaks of the kingdom and the government of the kingdom of the Messiah. Not only his person is incomprehensible, because he is a son of God and a son of the virgin, but also all his works are wonderful and incomprehensible. And most of all he looks at the word Misrah. In his works and effects he is far more wonderful.

Lyra explains this word too lightly, for he says that he is called miraculous because of the miracles he performed, which we find distinguished in evangelical history. This is true, because even for this reason he is not called "miraculous" without rhyme. But the miracles do not actually belong to his kingdom. The dominion (misrah) is not on his shoulders; he was still a servant and a minister of the circumcision; he was not yet sitting at the right hand of God when he did these miracles.

But far greater and more admirable miracles he performed after he ascended into heaven. There he triumphed over the prince of the world and the god of this world, and over hell. Likewise, he broke the yoke of the burden, the rod of the shoulder, the rod of the driver. These are far greater miracles. And these he works still now, and they will continue, so

long as this child and this son will last, and will never cease. He will be miraculous forever; he will never cease to work miracles that are far more miraculous than the miracles he worked when he gave sight to the blind, healed the sick, and the like. For these are the greatest miracles of all, that he quickeneth souls by his word, that he quickeneth our bodies at the last day, that he baptizeth us in his blood, and thereby washeth away sins, that he daily taketh away the spoil of hell, of death, of sin, of the law, and this spoil ceaseth not. And this he does with marvelous ease, and without the least difficulty, by the mouth of Peter, Paul, and other apostles, and now by our mouth, who are in the preaching ministry, and in case of need by the mouth of all Christians, only by saying: I absolve you from sins, I open heaven to you, I kill the devil. Is this not wonderful? Not only is the person of Christ wonderful, but his works, which continue forever, are no less wonderful. 2c.

Not only the works he did himself, but also those he did through his servants were far greater than those he did in his own person. He raised the dead, he healed the sick 2c. He did this when he was still a servant and not yet transfigured, and when the Holy Spirit was not yet given. But after the Holy Spirit is given, much greater works are done. For after the Holy Spirit is given, He breaks into the whole world as it were with a storm; He speaks with the tongues of all nations, and not only casts out devils, but also casts out the devil from his kingdom, and breaks the yoke of the burden, the rod of the shoulder, the rod of the driver, as in the days of Midian; then the pitchers were broken, the trumpets were blown, the enemies were smitten and slain. He ascended on high, he received gifts for men, he led captivity captive Ps. 68, 19.. These are truly wonderful things and the highest miracles, that such a stronger came over the strong, and took away his robbery Luc. 11, 22., and that with very easy effort, namely by the word alone,

198 L. XXIII, 414-416. interpretations on the prophets. W. VI. 298-299. 199

and by the ministry of a man, either a minister of the Word, or of any Christian in case of need. The world does not know these miracles, as Christ himself says: "He will give you another Comforter, whom the world cannot receive, for it does not see him John 14:17. We go to the sermons, we are baptized, we are absolved, and thus die in faith in Christ, and are still alive when we have died. These greatest miracles, that we live as the dying, no one sees. Horses and mouths do not see that the Holy Spirit is present and that he works here, and that he makes the believers alive and comforts them, but a believer sees this. Likewise, that a child born again through baptism has been placed in the bosom of God, has become a child and heir of God and co-heir with Christ, this the world does not see, but only the Holy Spirit in the believer sees these miracles. And it is of these miracles that Isaiah actually speaks when he calls Christ Pele, that is, "Wonderful".

233 But also for other reasons this King and this Child is and is rightly called "Wonderful", namely, because he leads his saints wonderfully, Ps. 4:4, because he rules us wonderfully. We die, and behold, we live; as the deceivers, and yet true; as the unknown, and yet known; as the chastened, and yet not slain; as the sorrowful, and yet always rejoicing; as the poor, and yet making many rich; as having nothing, and yet having all things, 2 Cor. 6:8-10. The world flourishes, and we wither; the world reigns and triumphs, and we perish. Thus everything happens in the church in a miraculous way, both in what it does and what it suffers.

Rath.

Thus he is also a "council". Lyra thinks that Christ is called a "council" by the prophet because he would have added councils to the commandments of the two tablets of the law. But to say this is unworthy of a divine scholar, yes, of every Christian man. You should completely and utterly reject this opinion of the schools of the evangelical counsels.

even condemn. I, too, have published a disputation note (scheda) 1) of the twelve evangelical counsels, because in my time this theology was very common. And John Hus defended it at the Concil of Costnitz. It was very common in all schools, but it is a very harmful and pernicious doctrine. For it annihilates the teaching of the Gospel and the Law.

The papists do not want to recognize that they have introduced errors, abuses, idolatrous worship, many false and godless doctrines into the church. "No one now wants to have the water muddied." Now no one among them has provided anything, no one is aware of any guilt. They accuse us fiercely and blame us for having eradicated all discipline, and boast that they have the discipline. But if the papacy had sinned nothing more than that it had invented these counsels and introduced them into the church, it would already have deserved, with this single crime, to be thrown into the utmost hell, into eternal fire. That is why I have gathered these counsels, so that they would be present in the Church for and for, and would remain in our memory, and so that we would thank God for the great light that has now dawned upon us.

(236) That Lyra now says that Christ is called "counsel" because he added evangelical counsel to the commandments, that is, because Christ made counsel out of the strictest commandments, in this he is terribly mistaken. For this is an appalling and utterly ungodly doctrine, taken from the Talmud, that one makes counsels out of the fifth chapter of Matthew, that is, that they

1. This writing is found in the Latin Wittenberg edition (1550), tona. I, col. 4096; in the Latin Jena (1579), tona. I, toi. 525 b; and in the Erlanger, opp. vnr. arx., tom. IV, p. 450. it belongs to the year 1540. Walch seems to have overlooked it. It should have been inserted in the tenth volume as an appendix to Luther's "Disputation on the words of Christ: Go and sell all that you have, and give it to the poor" in the old edition Col. 691 (in our edition vol. X, Col. 585); we will add it in its time, about the 21st volume at the end of the collection of letters.

200 L. xxiii, 4i6-ti8. More extensive explanation of Isa. 9, 6. W. vi, 299-302. 201

say that a man can be saved without these commandments, and that it is not necessary for a man to keep them if he does not want to become perfect, that is, a monk. And they divide the church into perfect and imperfect Christians. The imperfect they refer to the Ten Commandments, saying that they must keep them, and teach that those who keep the Ten Commandments will be saved. But the perfect, they say, must keep the counsels which, according to them, Christ taught in the fifth chapter of Matthew, namely, that one should not be angry with his brother, that one should love his enemies 2c. For, they say, who can love the enemies? This is the scholastic, yes, in truth the devilish theology. These cursed errors were brought to us by the Pabst and the Sorbonne in Paris. Nevertheless, they do not want to recognize any of these errors. Among these counsels they also include chastity, Matth. 19, 12: "Whoever can grasp it, let him grasp it." That was a frightening darkness.

In this darkness and error, as I have said, was the holy martyr John Hus, but the fire and the blood cleansed him from this error, as Augustine says of Cyprian: His exceedingly beautiful confession of Christ has swallowed up this error of his from rebaptism; so also the error of Saint John Hus. But it is of good use that you remember such abominations, that you guard against them, and give thanks to God that we are delivered from them, and that you may have something to oppose the papists, who proudly act and insist on their church, so that they may boast a little more modestly, and not think that they are free from all guilt, and have never sinned in any way against the church of Christ. For what do they want to say? How can they excuse themselves? With what color do they want to gloss over this evil and ungodly error, that they have made twelve evangelical counsels against the revealed word of God? What did they regard the Gospel as other than the commandments of Moses, which are in fact quite the same as those in the Talmud?

Refutation of the doctrine of the twelve evangelical vengeances. 1)

238 Christ says: "You have heard that it was said to the ancients, 'You shall not kill; but whoever kills shall be guilty of judgment. But I say unto you, that whosoever is angry with his brother shall be guilty of judgment. And whosoever saith unto his brother, Racha, is guilty of counsel. But he that saith, Thou fool, is guilty of hell fire" Matt. 5:21, 22. Truly, these are not advice, but commandments. He does not give advice in such a way that it is up to us to do it or not to do it, but he seriously commands that we should do it. And yet these clumsy theologians say quite the opposite, that Christ does not speak by commandment but by counsel, or that he gives counsel, and that it is lawful to be angry, and that a man may be saved even if he does not keep it. This is only commanded or advised by Christ to those who strive to be perfect.

The Talmudists and the teachers of the Law, the scribes, taught similar things. The law says: You shall not kill. Here they have said: Occides thou shalt not kill is a verb in the singular, and denotes One Person. Therefore, if three or more persons kill one person, they do not sin. And this is not forbidden, for it is not written: You shall not kill; but, "You shall not kill," which is only for One Person. Our jurists are almost also such Talmudists in their glosses. But I remind them that they must not continue to be such people, and that they must give way to Christ, to whom all must give way, and whose teaching alone we should and must reverence. Further, just as the Talmudists have nefariously falsified and circumvented the commandment of Christ by the singular, so they have done the same in the interpretation of the word "to kill." For they have explained the word thus: "To kill" is to stab someone with one's own hand, or to murder; therefore hatred and treason are not sins, or it is permissible to hate someone.

1. This heading is found in the Wittenberg edition.

202 L. xxm, N8-420. interpretations on the prophets. W. vi, 302-305. 203

Or to betray. Thus Saul handed David over to the Philistines 1 Sam. 18, 21, and yet did not mean that he sinned against the divine law; Christ was betrayed by Judas. The Jews, the crucifiers of Christ, put this blame far away, since they said to the apostles in the Book of Acts: "You want to bring this man's blood upon us" Acts 5:28. As if they wanted to say: we did not kill him, but Pilate 2c. So when Peter accused them that they had killed Christ, they denied it, that they had not killed him, but that he had been handed over to Pontius Pilate, because they thought that they did not commit a death stroke when they caused someone to be killed, and thought that killing was nothing else than someone killing another with his own hand.

Thus they have falsified the commandments of God, just as our scholastic theologians have made counsels out of the clear commandments of Christ. Because Lyra has given me cause to speak of this, I have here casually wanted to say something about it and inculcate it, so that you may have an abomination of this godless scholastic teaching. Christ expressly says and commands in clear words to all the godly, he does not merely give counsel Matth. 5, 20.: I say to you: "Unless 1) your righteousness is better than that of the scribes" 2c. Likewise v. 19: Whoever dissolves one of these least commandments 2c. Likewise v. 44 ff., "Love your enemies 2c. that ye may be the children of your Father which is in heaven. For if ye love them that love you, what reward shall ye have? Do not the publicans do the same? 2c. Therefore be ye perfect, even as your Father which is in heaven is perfect."

241 Are these not quite clear commandments? And yet the lovely people have taught the opposite, namely, that men could be saved even though they were not perfect, because Christ commanded them not to all men, but only to the perfect, that is, to the monks. Surely Christ speaks these words to his disciples, that is, to all believers, with whom he reminds them that their righteousness should be better.

1. Erlanger: niüit instead of: nisi.

The Pharisees and scribes thought, as I said, that they were keeping this commandment and were righteous if they did not kill anyone with their hands. They did not think that in this commandment, "Thou shalt not kill," it is commanded not only with the hand, but also with the mouth, with the tongue, and with the heart, to abstain from striking death. Therefore, since Christ exhorts His own to be perfect, He takes the Pharisees and Talmudists to task, who distinguish the commandments according to works, according to the heart, and according to the tongue. And they say: One does not sin by hatred, envy and malicious gossip against the commandment: Thou shalt not kill, but when you put your hand to it, and kill someone with the sword or projectile. Thus they interpret the commandments of the Lord as they please.

They do the same in many other things. And they are not ashamed to approve even such shameful deeds, which are against nature and should be cursed, with their blasphemous glosses. The rabbis read: Vir habet potestatem in concubitibus mulieris. Because the word concubitibus is plural, these impure and shameful people interpret it thus: Husbands have power to abuse their wives, according to nature and against nature. Who should doubt that these kind of people have been completely taken in and driven by the devils themselves, who have not been ashamed to deal with such abominable shameful deeds even in writings? I wish that the Fortalicium Fidei would be printed again, in which such things are collected more. Likewise, as they hold that one does not sin against the fifth commandment if one does not strike death with the fist; so they also say that one does not sin against the sixth commandment if one sleeps with an adulteress or a stranger's wife, and does not enjoy the pleasure demanded 2c. So also our theologians, or rather useless chatterers (mataeologi), the lovely people, have begun to teach that simple fornication is not a sin, because Terence said: It is not an offence for a young person to commit fornication. O, what a godless, shameful, shameless and cursed word is this, that fornication should be

204I1 . XXIII, 420-422. More extensive explanation of Isa. 9, 6. W. vi, 305-307. 205

which is publicly condemned by the Holy Spirit who clearly says 1 Cor. 6, 9. 10. that fornicators will not inherit the kingdom of God; likewise Hebr. 13, 4. that God will judge them 2c.

These are excellent counsels, namely of the pabstics, by which they have introduced detestable sins and vices. And since the false interpretation of Lyra gave me the opportunity to speak about these counsels, I have, as I said, only wanted to point out this error above, in order to remind you to curse it seriously and to shut the mouths of the adversaries, who have introduced this abominable and ungodly error into the church, and yet do not want to confess their error or acknowledge their guilt, although they have nothing to answer and with which they can excuse themselves or defend this abominable error. Through this teaching, the gospel together with the law has been abolished and transferred to the monks, who, God willing, could only keep the counsels. Thus they crucified the Word of God and took away the sun, Christ the Savior, from the world. This shameful deed should be brought before them when they boast of their impure perfection. And this is not a minor offense, but an outrage so terrible and beyond measure that the Turk has not committed nor can commit a more serious sin against Christ, and that a Turk is better than those who have introduced this abominable error from the evangelical counsels.

So Christ is not called "Counsel" here because he gave the twelve counsels, as Lyra interprets it, who is completely wrong, but he is called "Wonderful" and "Counsel" because of his wonderful, exceedingly good, high, excellent and salutary counsels, with which he helps his members. For after a person is miraculously saved from the power of the devil through the Word and baptism, and becomes a Christian (which is the miraculous work of Christ), much strife and struggle immediately follows, many and varied difficulties arise, we are confronted with many

We are plagued by temptations, which are sometimes of such a nature that they wear down the heart and are so hard on us that we even want to get tired of life. And especially bishops and pastors who are in the public teaching office have to endure a lot of these difficulties and temptations. They are forced to take upon themselves the heaviest burdens; they are often so attacked and afflicted that they are not far from despair, and that there is no help and counsel left for them anywhere in the world. Then this "counsel" of ours, Christ, is immediately present, and gives counsel.

The Arians, Pelagians, and similar people are rising up, and they are disturbing and shaking the church so terribly that it seems as if everything will fall over the heap. But Christ, this council, lives. He is present with the power of the Holy Spirit, and through it sustains his own, helps them, and through it gives them divine wisdom, exceedingly salutary counsel, the most cogent and insurmountable grounds of proof, the most powerful solutiones against all the gates of hell, so that the heretics and the fools are put to shame; and he does not cease to cast out the devil, to crush his head, and to give him up to laughter. Thus he stands by his own with his counsel, and preserves his church when it seems to run the greatest danger and is already close to ruin.

246 But also the temptations of each individual cause us no little trouble. I am speaking especially of the temptations of the spirit, namely of mistrust and despair, where the godly are challenged to the point of death and hell. When we have to struggle with these temptations, special counsel and help is needed. Then one cries out, and should cry out: Now help me, O Lord Christ, with your powerful counsel and help! When we struggle in this way, he does not leave us, but stands by us as a counselor. Then the Holy Spirit gives us counsel either through a brother or by holding up a word of Scripture. I have had unspeakable trials in which no creature could advise me. But although I have been deprived of all human counsel and

206 L. XXIII, 422-424. interpretations on the prophets. W. VI, 307-310. 207

I was not abandoned by this council, which found ways and means in all adversities and assisted me in all difficult cases with its powerful and wonderful counsel.

Just as I have said that the first name, "Wonderful," refers to faith and to the new creation through which we become Christians through His miracles, so this name, "Counsel," refers to suffering and to the cross, which teaches us to pray and to approach God for help and counsel. For the cross itself teaches us that this child is the counselor, or that he alone can advise us in all our needs. Thus it is said in the 16th Psalm, v. 7: "I praise the Lord, who has given me knowledge"; in Hebrew it is written: "who has given me counsel. Thus we learn from experience that he alone can advise. And when he has given us counsel, we praise and extol him, according to the example of David.

So many temptations befall a man who is redeemed and born again through the miracles of Christ that it is impossible for him to endure if he is not always strengthened by new counsel from this Counselor. This could be illustrated very nicely by our own examples. And, not to say anything about our own person (privatis), with how many and how bitter pains, with how heavy temptations, and with what great sorrows do you think that our hearts have been martyred because of the disturbances and upsets which have been aroused in the church by the Sacramentans, by the Anabaptists and rebellious peasants in our times. But also in this this true council has stood by us with its advice. He has also stood by his church at all times. When Arius, Pelagius and others troubled and disturbed the church to such an extent that everything seemed to be lost and to be finished, this son of God, this one and only councilor, found miraculous counsels that the church rose again, and the godly, since they cried out to him and asked him for counsel and help, were saved from all distress.

249. so this name "counsel", as I have said, refers to the tribulations and to the cross, which teaches us to pray, and to call upon this our King, counsel and help from

ask him. When it comes to the point that everything seems to be lost, when we are surrounded by such great dangers and difficulties that we think it is all over, we should not despair; but we should lift up our eyes to the mountains, as the 121st Psalm, v. 1, teaches; from there counsel and help will come to us quickly.

I have many examples of this experience, both public and particular. My affairs have often come to this, more than once my troops have been driven into such a tight corner, to use the words of the comic poet; I have been surrounded by such great hardships that it now seemed to be over; that it seemed as if, since things were so bad, no counsel, no help could help and advise: nevertheless, this most excellent counsel has found the most excellent advice. I have had temptations that I thought no man on earth had, and I have debated with St. Paul (and I still enjoy this debate) what his stake or thorn in the flesh was, with which he was crucified, and the blows with which he was beaten by the devil. [And I have sometimes been so arrogant that I thought I could dispute with him about it, or that I had endured as great, as severe and as manifold trials as he himself had endured (because it is thought that the stake in the flesh and the blows were temptations to despair). In such great difficulties, in such severe temptations, there would never have been a remedy nor counsel if Christ had not come and opened the Bible to me and counseled me with His word and comforted me. Thus (as Paul says in 2 Cor. 1:3, 4) God comforts us in all our tribulations, that we may comfort them also which are in all tribulations.

Therefore, this second name "council" is a very appropriate name for this child, and it is a name of office, which belongs to him alone, truly and peculiarly. For no one can assist the church with a more powerful and better council, even in the most difficult needs, than this council.

208 XXIII, 424-426. extensive explanation of Isa. 9, 6. W. VI, 310-313. 209

252 The faithful often fall into various temptations from which they cannot escape, where there seems to be no salvation or hope left. But in these troubles they are not abandoned by their counsel. He finds remedies for all ills, gives good counsel everywhere, and makes the temptation come to an end in such a way that they can bear it 1 Cor. 10:13. And he stands by them, so that they do not succumb, but that they wriggle out of all difficulties, and, gloriously saved, triumph. If he did not do this, the faith that was produced and awakened in man by these miracles would be shaken and would have to succumb. Therefore he finds counsel in all dangers and temptations, and such a wonderful counsel that the saved must say: I would not have thought that it would turn out like this; neither I nor any man's wisdom could have found this counsel. This is what we must always confess when we have experienced God's counsel. And that is why God sometimes allows us to be involved in such great difficulties and to be besieged with such great temptations, in which no human wisdom can advise or help, so that He may show that His wisdom is far greater than all wisdom, cunning, cunning and power, even of the gates of hell.

Therefore you have no reason to despair of help and counsel in any difficulty or challenge, no matter how difficult it is. He has wanted to be called counselor; he has the name from the deed, and wants to and can counsel alone in all tribulations, dangers and miseries. Nor must you think that you alone have suffered such things as no one else has suffered. "Know," says Peter, "that these same afflictions are upon your brethren," 1 Pet. 5:9. Therefore, always remember that similar afflictions, no less severe than yours, have been suffered by other godly people. I have often been plagued with these temptations, so that I thought no one had endured such severe ones, and yet I was mistaken in this, although I believe that few have to struggle with such hard temptations.

254. certainly suffer the pope and the

Bishops have none of these temptations with which the godly are plagued. The reason they rely on is their wealth, power and glory. And because they are not afflicted by any hard and true temptations, they can therefore bear no true desire for the counsel and help of this counsel 2c. So when God deprives us of the foundation of our wisdom and trust, and when He leaves us suspended between heaven and earth, then we learn to pray in truth, and to take refuge in this counsel. Then we cry out: O JEsu Christe, thou counsel of thy church, stand by us, create help for us 2c.

And we also experience the counsel of this advice, and have already experienced it at these times, also often in physical challenges. How often have our adversaries, now for more than twenty years, thought to suppress us completely? But all their attempts and undertakings have been in vain, which we have to thank to our counsel, who has advised us in this, and has frustrated the attempts and undertakings of the adversaries. Thus we learn in all special and public difficulties and challenges that this child and our king is indeed what he is called, namely the true "council", which is his second name.

Now let us also look at the third name of this child and son, which is El. I do not pretend to be a Hebrew; but it is certain that this word El derives from strength, and it means God Himself, if it is a name, as here. And it is one of the ten names of GOD. Just as Adonai, Jehovah, Tetragrammaton are names proper to GOD, so El is nowhere found in the singular except from the true GOD; as Ps. 42, 3: "My soul thirsts for "El", that is, for the strong one. And Ps. 50, 1.: "GOD the LORD, the mighty one speaks." But still, if one may say appellatively "the strong one", or "GOtt", one sees that it denotes a proper name of GOtt, and it comes to the same thing. But I would rather have it said: "God", although the word "God" does not express the name of strength.

210 xxin, 426-42S. Interpretations on the prophets. W. vi, 3is-3i6. 211

brings. For we understand by this word nothing else than the Godhead itself, which is over all. But the Hebrew word El in the singular denotes God in such a way that it also indicates the original derivation, namely a strong one. And this strength is not the active strength that is spoken of in the following word Gibbor, but an independent being (substantiva substantia), which by its nature is firmness or strength, as He is called a strong, solid rock, on which one can rely with certainty and security. That is why we have given it "strength" in our German translation. For what is not weak and feeble in itself, but exists in its strength and firmness for itself, that the Hebrews prove with this word "El". And this is actually the meaning of this strength. GOD is this strong one, that is, the independent firmness, and the insurmountable and lasting strength.

When the temptation is over, when we are saved by the counsel of this child and counsel, when the temptation, as Paul says, has come to an end, then, I say, he is Elim to us, so that we can endure it 1 Cor. 10:13. Then we become Elim strong, that is, Christ is then truly God in us, by virtue of his essential strength, with which he strengthens us, as Paul says; so that as such who are strengthened, invigorated and established 1 Pet. 5, 10., we can endure all evil 2c.

When he works faith through the Word and the Sacraments, he is "Wonderful"; when we are protected and saved by his counsel, he is "Counsel. But he is "El" when he establishes us, makes us firm, strong and sure, like a rock, and fills us with the joy of faith.

Here we see that the benefit of temptations is exceedingly great. For if we are patient in tribulation, and strengthen our courage by steadfastness against all adversity, experience follows from this patience, that is, a man who has been tested becomes certain and firm, that he does not doubt, is not uncertain, does not waver, that he is not sad and uncertain, not fearful and anxious, not as he was before in the fierce temptation; but he himself also becomes altogether El, strong; but

through this child, who strengthens him with his help and counsel, so that he can endure and bear all adversity. Paul says in 2 Cor. 12:7 ff: "I have been given a stake in the flesh, that is, the angel of Satan, who smites me with fists," that is, Satan torments, boils, parches, roasts, torments and tears me to pieces. By these words he indicates that the affliction or temptations with which he has been afflicted have been exceedingly severe and hard. But what is he doing in this struggle and strife? He waits for this counsel. "For this," he says, "I have thrice confessed unto the Lord, that he departed from me. And he said unto me, Let my grace be sufficient for thee: for my power is mighty in the weak."

This is what the prophet says here, that he is El. As if he wanted to say: In this weakness of yours, in which you ask for advice, I give you this comfort: Let it suffice you that you are a dear Paul to me, that I love you, that you have my grace. It is also useful to thee that thou art thus beaten with fists, lest thou exalt thyself. This weakness of yours will not be your undoing, you will not be thrown away from me because of it, that you suffer and are 'crucified'; because of it I do not love you less, because of it you will not run any danger, nor succumb, but through this weakness of yours my power becomes mighty, that is, in this weakness of yours I become El; here I prove that I am in fact what I am called: here I display my power and strength, and make you strong and firm in this way, so that you become stronger and stronger.

261 These are the works of our King in his Church. He wonderfully justifies and reigns in faith; then He gives counsel, comforts and saves the believers in the trials through which He wants to exercise them; then He establishes, strengthens and fortifies them, and also wants to fully prepare, establish, support, strengthen and fortify those who have only suffered a little while (as Peter says, 1 Pet. 5, 10.), so that we will persevere until the end.

Thus also the third word "El" actually refers to the office of the child, although it is also indicated throughout that the person is true God.

212 um. 429-431. More extensive explanation of Isa. 9, 6. W. vi, 3, 6-319. 213

Hero.

The fourth name is Gibbor. But Gibbor is actually bravery in war, or warlike bravery, not according to its essence, but an active bravery that shows its strength, attacks the enemy, and tears down, devastates, destroys everything that opposes it and cannot be resisted 2c. Gibbor is therefore as much a strong man of war, an excellent commander, an unconquerable hero, a Hercules and Achilles; not through an essential bravery and strength that remains in him, but which bursts forth, and soon here and soon there, into a numerous enemy army that devastates everything around it, throws a fit, drives it into flight, knocks it down, and throws it over the heap. Thus it is said of Nimrod Gen. 10:9 that he was a strong hunter, that is, a tyrant who devastated everything around and subdued it. Thus Gibborim are called the strong heroes of David, the princes and army leaders.

In short, Gibbor is called one who is gifted with manly and great courage, who proves himself to be a man who is not only brave in and of himself, but who in an active way displays his bravery and strength, who can magnificently avenge himself on his enemies, and subdue and keep in check their will of courage, undertakings, wild nature and insolence, and bravely drive back injustice and violence that have either already been done or are intended.

Such a Gibbor is Christ, this child and our King in the Church. Where he is miraculous, counsel, strength to the godly, he also becomes Gibbor, "a warrior", a very strong and unconquerable warrior and fighter, a Hercules and Achilles. For he fights and wages wars against the vile parties, against the heretics, against the devils, against the tyrants, and against all the vices of the flesh, with which Christians have to contend daily. For even though I do not quarrel with heretics, I am not in deep peace because of it: Peace, but I feel another law, which is contrary to the law in my mind, and takes me captive Rom. 7:23. Here there must certainly be a dispute, and a sharp one at that. For this is not a war of men asleep and idle.

and who do not feel the ministry of the law, and the terror of sin and death, but it is a war of such people who fight against doubt in faith, against the weakness of hope, against the fiery darts of the devil, against the guile of heretics. These are not easy meetings or contemptible fights. Now when we fight here, our Gibbor stands by us. He fights in us by his spirit for us, and puts our enemies to flight, and destroys them 2c. So this king is also an almighty fighter.

266 And as he is the greatest and most powerful king and hero, so he has not contemptible enemies against him, but the most ferocious and fierce, namely great and innumerable heaps of devils, heretics, wicked men, tyrants and persecutors, and the great armies of our vices.

Furthermore, this child and this son in his own are not only contending against the flesh, but he is also contending with the wisdom of the world, 2 Cor. 10:5, and against the wisdom of our flesh, which contends against the Spirit, that it may deprive us of the faith, that it may put the teachers to sleep and make them secure, until Satan subdues them. Against this wisdom of the flesh and of the world, and against the other enemies of the church, this king and this child contend. And this he does not once or twice, but forever. For from the beginning and forever his name is Gibbor.

Eternal Father.

The fifth name is Abi-Ad XXXXXX, that is, an eternal father, or rather EwigVater. The Hebrew little word Ad does not actually mean aeternum, but Ultra Ultra, in German: "fort und fort". So in Latin it could actually be given: Perpetuo Pater.

But he calls him so, so that he shows that the kingdom of Christ is not only established for one human life or age, but perpetual, and which would last forever, "which will go on and on". Accordingly, this king and child is an everlasting father in this life, that is, he is always begetting children and multiplying them, not like David, Solomon, or any other worldly king who had children for about twenty years.

214 L. XXIII, 431^33. interpretations On the Prophets. W. VI, 320-322. 215

which is a very short time, after which they die. But this king of ours is such a father, who begets children, not for twenty, thirty, or a hundred years, but forever, even to the end of the world.

And this father begets such children, who live forever. Therefore, his kingdom is a different kingdom from earthly things and a different power from earthly things. From the beginning of the world he has had his children, from that time until the end of the world his church will always be preserved. In the New Testament, children are baptized daily and believers are born through the gospel. Thus, this Father begets His children through the Word and the Holy Spirit from Holy Baptism, Absolution and the Sacrament of the Altar. And these his children do not die. They fall asleep in faith in this Child and in this Son, and are consumed by worms; but they do not remain in death, but rise again, are gathered to the elect people, and live forever.

The Jews dream that the King Messiah, like King Solomon, will die with his children. And also by this their frightening blindness is revealed, and how 1) they do not understand anything in the prophets. Even from this word, Abi-Ad, they could understand that this king would be eternal, if they were not completely blinded, hardened, and given over to a wrong mind. But if he will be father forever, it follows that he will remain father forever, begetting children forever, until that day of the return of all things; and his children, like the father, will also remain forever 2c. Likewise, since his kingdom is a kingdom of liberty, and not of bondage, he begets no servants, as Moses begat them under the law, but he is a father above and apart from the law, and consequently his children are not servants, but free, and heirs of God, and joint heirs with this king and this child. Therefore Paul says Gal. 3, 28: Here is no servant 2c.

272. Thus the Misrah reign of our King is a kingdom of the children and of the

1. Erlanger: liuanaanam instead of: Hunnius.

highest and eternal salvation, because he broke the yoke of their burden, the rod of the shoulder, and the rod of the driver. So there is a kingdom or dominion over sin, death and hell 2c. And this kingdom endures forever. For though they die which are begotten of this Father, as I have said, and depart from this life according to the body, yet in his time they shall be raised again from the dead, that they may live for ever, and be the children and heirs of GOD, and joint heirs with Christ. Thus Christ says Joh. 11, 25: "I am the resurrection and the life; he who believes in me, though he die, yet shall he live" 2c.

Friede-Prince.

This is the sixth name. But it speaks of a peace that shall have no end. For if the father is everlasting, if the children are everlasting, and if the kingdom is everlasting, peace must also be everlasting. Certainly the king Hezekiah was not such a king, of whom the Jews understand these words. His kingdom was not like that. For what kind of peace was there under King Hezekiah? Either none at all, or a very small one. Therefore, it cannot be understood by anyone other than this child born to us and Christ the King, who alone reigns in peace.

Furthermore, where death, sin and the law remain, there is no peace from the yoke of the burden, from the rod of the shoulder, from the rod of the driver. These do not let the soul and the conscience be quiet. The world has its peace, the carnal and godless people live in the highest security, happiness and peace, but all their supports, on which they rely and put their trust, are uncertain, transient, and last for a moment. Therefore Job speaks Cap. 21, 12: "They grow old in good days, and scarcely for a moment are afraid of hell." On the other hand, the people of this child and this son will enjoy a constant, blissful and everlasting peace, because their king is a prince of peace, and of such peace that there will be no end 2c.

216 xxm, 4W^t3s. More extensive explanation of Isa. 9, 6. 7. W. vi, 322-325. 217

But here, and in all passages of the Holy Scriptures, where the kingdom of Christ is proclaimed as an eternal and peaceable kingdom, it must be noted that the future resurrection of the dead and eternal life are also included. And this you have by a palpable inference from these scriptural passages. For if his kingdom is a kingdom of eternal peace and eternal righteousness, it follows by inference from the antithesis (a contrario) that sin, death, and the law will cease, and that those who died in Christ, being buried and eaten by worms and turned to dust, will rise again. This is clearly shown by these words, "There shall be no end of peace." Consequently, those who are children of this Eternal Father will be heirs of the eternal kingdom 2c. Likewise: He wonderfully justifies, guides, and counsels those who are challenged; He establishes and fortifies them in the faith; consequently, however miserably they are killed, mangled, burned, torn, they must rise again 2c. It is an everlasting kingdom, it is a kingdom of freedom or a free kingdom, without sin and without death; consequently the children of this kingdom will also live, even if they have already died; if they are to live, they must rise again.

Therefore it is proved by this clear conclusion that death, sin and the law must be abolished, and that the rule in this kingdom must be a freedom from sin, from death, from the law, from hell, from the power of the devil 2c. Consequently, it cannot be a fleshly kingdom, as the deluded Jews imagined.

These are the six names of the Messiah, which express his offices and his works in the church, although they also include his person at the same time. For this King could not administer these offices, which are expressed in these six names, if he were not truly God and a divine person, who is also truly man, the child born to us of the virgin. Thus, the prophet includes in One Person the true GOD and man, the King of honors, the eternal

peace, eternal life and righteousness; likewise the Savior, because he broke the yoke of burden 2c. and the one who will raise the dead and crown with eternal glory his own who died in faith.

V. 7: That his dominion may be great, and that peace may be without end.

These are the works of the child that is born unto us, the eternal King. His kingdom, which is a kingdom of freedom, will increase and become great throughout the whole world in such a way that it will not remain hidden in Judea alone, but will be propagated far and wide among all generations and peoples to the ends of the earth. This was also foretold in the second Psalm, v. 8: "Cry unto me, and I will give thee the heathen for thine inheritance, and the end of the world for thine own possession" 2c. So we also read Ps. 72:8, 10, 11: "He shall reign from sea to sea, and from the waters even to the end of the world. The kings of the sea and of the isles will bring gifts, the kings of Sheba and of Arabia will bring gifts. All kings will worship him, all nations will serve him." The same testifies the promise that happened to Abraham Gen. 22, 18.: "By your seed shall all the nations of the earth be blessed." Therefore, it will not only be an eternal kingdom, but also a widely extended kingdom, and one that extends throughout the whole world. That is, not only the Jews have a share in the glory of this kingdom, but also all the Gentiles scattered throughout the world, who recognize that this child has been born to them and that this Son has been given to them. And herewith the preceding is confirmed, as if he wanted to say: "Many dead will rise and be gathered to eternal life Joh. 5, 25., not only from the Jewish country, but from all ends of the whole world. For this kingdom will be great among all the Gentiles until the end of the world.

279. here arises a question about the meme, which is found nowhere else in the Bible but at the end of a word in closed form X; but the open meme X is either in the middle or at the beginning of a word.

2188 . XXIII, 435-437. interpretations on the prophets. W. VI, 325-328. 219

Word. But here in the beginning of the word XXXXX is the closed, against its kind and against the grammar. The Jews interpret it in this way: Mine was therefore closed, because the increase and the liberty, to which they should again reach after the Babylonian captivity, had been hidden for the time, as long as the captivity lasted. But this is not true, because Jeremiah clearly predicted that the captivity would last seventy years.

Others explain it by the holy virgin, the mother of the child, and think that it is hereby implied that this child should be born of a closed mother, and of a pure, untouched, chaste virgin. And this is a godly thought, which pleases me well. I do not reject it. And this opinion is accepted by the godly Jews, 1) as well as by our people who know the Hebrew language.

But how? if what Christ says in Luc. 8, 10, "It is given unto you to know the mystery of the kingdom of God," had also been indicated here, that it means the terrible closure that the Jews have never understood the miraculous government of this kingdom? As if he wanted to say: It will be a miraculous increase, which will be closed to the Jews, which they will not understand, because it is completely spiritual. For they dream and think of a temporal kingdom, and the same would increase temporally. Therefore, this enlargement and whole nature of Christ's kingdom is closed to them. This frightening closure and blindness of the Jews, methinks, was indicated by the closed my in the beginning of the word. This kingdom will be in the world, and yet it is spiritual and hidden. It will not be enlarged in a carnal way, but through the Word, through baptism 2c. And the people of this king will be increased and gathered to the kingdom of eternal life, eternal righteousness and freedom, not to the kingdom of death, sin and law.

282. it pleases me that the closed

1. namely the believing Jews before Christ.

Mem. full of the secret, which is hidden from the Jewish synagogue, but revealed to the Christian church, according to the saying Luc. 8, 10.: "It is given to you to know" 2c.: the foreign children, the blind, rejected people, are furious in their mind. They expect a chochab and a fleshly kingdom, and imagine such a kingdom. Through this imagination and through this dream of a fleshly kingdom, they are prevented from understanding the prophet. Thus the vision (visio) is like a closed book to them, as Isaiah Cap. 29, 11. says: They are blind, they do not see. The ceiling hangs before their hearts, 2 Cor. 3, 15. that they do not understand what has been foretold so clearly, so plainly. This, I believe, is indicated by the closed meme.

There will be no end to peace.

There will be a resurrection of the dead, an eternal kingdom without sin, without death and law; we will be children, we will be heirs of God and joint heirs with Christ in the glory of eternal bliss.

On the throne of David and his kingdom, that he may judge (or order) and strengthen (or uphold) it with judgment and righteousness from henceforth even for ever.

It will not be a kingdom of angels, but a kingdom among men, like those who lived under David. Just as David was a king over the seed of Abraham, and over the children of Israel, so this child will be a king over mortal men, who are born of Israel, of David, and of those who are their descendants. Therefore Abraham, David 2c. live with all their descendants. Though they have decayed in their graves, yet in due time they will rise again to eternal life and glory. This is what the prophet says about the Israelites.

But where does that leave us Gentiles? I answer: Above v. 3. the prophet has already said, "Thou makest many of the Gentiles." And here he says, "His dominion will become great," and it will be spread all over the face of the earth. Consequently, the Gentiles must become one herd with the Jews, like

220 D- xxiii, 437 f. More extensive explanation of Isa. 9, 7. W. vi, 328-332. 221

one reads about it from time to time in Isaiah and in all the prophets. "Christ," as the apostle Rom. 15, 8. 9. says, "was a minister of the circumcision, for the truth of God, to confirm the promise made to the fathers. But the Gentiles," he says, "praise GOD nm mercy." Deün the Gentiles have [the blessing not through the promise, as the descendants of the fathers, to whom the blessing is promised. For this cause Matthew begins his Gospel thus: "This is the book of the birth of JEsu Christ, who is the son of David, the son of Abraham." To these the promise has happened. Therefore, the prophet remains in the spelling of the promise, saying, "In the throne of David," 2c. Consequently, the children of this king will be immortal and blessed.

But we are called Lemarbeh, that is, multiplication, and associated with those.

According to the saying Gen. 22:18: "Through your seed all the families of the earth shall be blessed. Likewise Ps. 2, 8: "Cry unto me, and I will give thee the heathen for an inheritance, and the end of the world for a possession." Again Ps. 72:8: "He shall reign from sea to sea, and from the waters even unto the end of the world," that is, over all men. And so much may be said of the child that is born unto us, and of the Son that is given unto us.

Now let us give thanks to God for this unspeakable mystery that is revealed to us, and pray to this child and this Son that He, according to His infinite goodness, may make us worthy to be and remain ours according to these six names of His, Amen!

To God the Father, Son and Holy Spirit be praise and glory forever and ever, Amen.

End of the more expansive explanation of the ninth chapter of Isaiah.

B.

(1) Hitherto the prophet has spoken of individual punishments, namely, insurrection, war, famine, concerning the word 2c.; now he sets forth the last punishment in general: that the king of Assyria will carry them all away with him. This is what we teach; our people will not be moved by famine, war or pestilence, so the Turk or someone else will come and turn everything around.

V. 1. 2. Woe to those who make unjust laws.

2 He puts the sin of the teachers in the first place. I think, however, that especially those are indicated who are called Christian teachers in the evangelists, as the judges and legal scholars are with us. The prophet, however, has used more emphatic words, since he calls the laws "unjust laws" (leges iniquitatis), or laws that only cause misery and trouble. But this is the proper name of human justice. For all life and law, and

All works that are not in the spirit of God make the conscience weary and torture the body without any benefit. For this reason, human statutes are rightly called laborious and burdensome laws. For, first, they exhaust the consciences; second, they afflict the body, for they are not kept without great difficulty; third, they consume even possessions. Therefore, the hypocrites are far more sour in their human statutes than the godly are in the true service of God.

V. 3. 4. What will you do on the day of visitation?

3 This is when the king of Assyria will devastate you. So he attaches the punishment to the sin.

Where will you leave your honor?

He calls the kingdom, the priesthood, holiness, in sum, everything they relied on, "honor.

222 L. XXII, IIV-I12. interpretations on the prophets. W. VI, 332-335. 223

V. 5. 6. O woe to Assur.

(5) This is a description of the king of Assyria, who was to destroy Israel and Judah. But this word seems to have been spoken when the people were led away from their land by King Salmanasser, who led away ten tribes in about the first years of Hezekiah's reign.

Your hand.

6. namely the Assyrian.

V. 7 Although he does not mean it.

Now he comforts the godly; but when the rut also intends to rage against them, it does so to its own destruction and is destroyed.

V. 8. 9. Are not my princes all kings?

He boasts of his powers against Judah and lists six famous victories that he has achieved, through which he hopes that he will also conquer Jerusalem. Furthermore, this boasting of the enemies troubles the sorrowful souls very much, and one must pay special attention to this affectus at this point. For he wanted to introduce the arrogant and powerful victor in a personal poem, so that he would comfort the godly: for although the enemies were powerful and certain of victory, they would still fail. For Salmanasser had already led away ten tribes to Assyria 1) and Judah alone was left, abandoned from all protection and help. Sanherib promised himself a certain victory over this one as well. Therefore he sings the song of triumph before the victory. Judah, however, realizing that it is no match for the enemy, cries out in despair: "I am lost! Here this word is held out to the despairing people, promising that the threats of the king of Assyria are in vain; the godly will be preserved, and the victory will remain on Judah's side. But this was hard to believe, since they learned the opposite; and yet the godly believed it, and there was a happy outcome.

1. In the Latin editions: in Ladvtoniurn.

9 Thus, in spiritual trials, the forces of sin and death seem insurmountable. But the Word raises up the despondent soul and comforts it because it promises life. "He that believeth on me," saith Christ, "shall not die. "2c. John 11:26. When this word is grasped in faith, it saves the conscience, however much it trembles, from despair, and brings with it cheerful victory over all dangers. In this way such passages of Scripture must be applied to comfort. For although the things in which one is challenged are 2) many and varied, and the enemies are different, yet the movements are the same, and the same Spirit works in the godly. Therefore, we must learn not to look at the power of the enemy, nor at our weakness, but to look at the Word without fail. For this will make the heart firm, so that it will not despair, but wait for the help of God. For God wants to overcome our enemies, both spiritual and physical, not through power and force, but through weakness, as the text says: "My power is mighty in the weak" 2 Cor. 12:9.

10. "Calne" 3) is mentioned Gen. 10, 10. "Carchemis", I believe, was located behind Babylon 2 Chron. 35, 20.. "Hamath" is Antioch.

V. 10. 11. As my hand has found.

Thus he boasts against Judah with six glorious victories. Not only does he claim that his forces are stronger, but also that his gods are more powerful, so that he can deprive them of their trust in God and their spiritual protection and help. But he described the arrogance of the enemies of godliness very well, who frighten the godly in a twofold way, first, by boasting about their powers, second, by depriving them of spiritual protection and help, and of trust in God. And this is the nature of all who are hostile to godliness, whether they be tyrants or heretics; for both boast of religion, and are powerful before the world. If, then, we are deprived of our trust in God

2. Erlanger: tentationem instead of: tsntationnrn.
3. "Calne" is found in Gen. 10, 10., also Amos 6, 2. ("Calne"), while here, Isa. 10, 9., "Calno" is found.

224 L. xxn, 112-N5. Brief interpretation on Isaiah, cap. 10, 10. 11. W. v i, Liö-ns. 225

we are lost; but if we keep the same, Satan is defeated.

12 But this is written for our comfort, that we may know that we are not alone, nor the first to suffer this. For the same affliction of the godly remaineth in the world; even as the same enemy remaineth to the godly. But it is a great comfort to know that others also suffer the same. Otherwise, the godly would take such afflictions as a sign of God's wrath, when they do not know that the church suffers in such a way.

(13) Furthermore, it should be noted here that God is called in Scripture a God whom one serves. For God was not merely revealed to us (nudus), but clothed with a service, and this service He Himself prescribed for us. Thus, in the New Testament, baptism and the Lord's Supper are, as it were, God's clothes, in which God shows Himself to us and acts with us. In the Old Testament he was clothed with the Ark of the Covenant, with the promises, with circumcision and the sacrifices 2c. For God can never be known in any other way than by such outward things and services which He Himself has commanded us to serve Him by.

Furthermore, there is a wondrous confusion of religions and worship in the world. This has come about because, since everyone wanted to have and honor one God, they have done so without God's word, according to the opinion of their own hearts. But this is actually idolatry, when we give God Himself a form and clothe Him with a worship service that He Himself has not instituted and that He has not commanded in His Word. For God does not want us to serve Him in any other way than He Himself has commanded. Therefore, those who seek another way to honor God depart from the true God and worship the idol of their heart. Thus, a monk of worship boasts that he worships the true GOtt; but he does not serve the true GOtt. The reason is that he clothes God with another sign that he has invented for himself, and does not serve God with the service with which he wants to be worshipped. For God has nowhere commanded that he be served in such clothing, with such plates, with such apparel.

The monk who observes his rule is an idolater, but he who has and worships the true God, that is, God's lawful service. Therefore, a monk who observes his religious rule in the holiest way is an idolater; but he who has and worships the true God, who has the rightful service of God, that is, the service of God instituted by the Word and by signs of God. In this word and in these signs God clothes himself, as it were, so that he can be understood by us (since he is otherwise incomprehensible).

For no one will comprehend the mere God; and this is the case of Lucifer, if one wants to comprehend God in the spirit without the clothing with which he clothed himself, namely with the flesh of Christ; likewise with the outward signs of baptism and the Lord's Supper; as is now done by the enthusiasts, who deprive God of the word and the signs by which he revealed himself to us, 2c. and deal with the mere God. But we are to be reminded that we do not deal with the mere God or with God in and for Himself (absoluto), but we are to take hold of those forms which He Himself has presented to us, in which He has certainly promised to be found, namely in the man Christ and in the sacraments; just as He was certainly found with the Jews in the temple, in which He had commanded Him to serve.

(16) In this way Salmanasser speaks of the service of God, or of God being served, and mocks the Jews, as if to say: Behold, God has been worshipped in these places with greater splendor than among you, and yet they could not be saved from their gods, much less will you be saved 2c. Furthermore, this is the strongest armor with which Satan assaults the hearts of the godly, so that they should believe that Christ cannot and will not preserve us. For if the worship of so many monks, so many works of men, which are good in appearance, are in vain, so will your idle, weak and futile faith be in vain.

(17) During such attacks and fiery darts of Satan, the soul is in very grave danger, and a very firm faith is required.

226 xxn, H5-1I7. Interpretations on the Prophets, W. vi, 338-341. 227

He who can stand up against the devilish thoughts and say: Although Christ should leave the whole papacy, yes, the whole world, he will not leave me. For even though I have many and great sins, Christ's suffering is greater; for this I have Christ's word and sign that this suffering is taken over for my sins, and that God has done enough 2c. This judgment of the spirit of the true God overcomes the devil and puts him to flight. And in such battles one finally sees how great a comfort it is to have God not merely (nudum) in the spirit, but who has become flesh and is clothed with baptism and the Lord's Supper. By these signs he testifies that his death has been sufficient for our sins, so that we may have forgiveness of sins, eternal righteousness and eternal life in the name of Christ through faith, amen.

V. 12: But when the Lord has finished all his works.

018 He speaketh of the work of judgment, that he chastened his children in judgment, and not in wrath. For I understand the following words of Sanherib, who was smitten, but the preceding ones of Salmanahser. For though they were different kings, yet they were in the same people.

V. 13. 14. I have established it by the power of my hands.

19 He describes the arrogance of Sanherib. ^z^) As if to say: All that I have done, I have done by my power and wisdom. What will the good Hezekiah, the poor sinner, do against such an opponent who is mighty and wise? But as the help of God is closest when the godly are closest to despair, so also the downfall of the godless is closest when they are most secure and at the highest level of arrogance, because of certain success. The reason is that God does not suffer arrogance.

z) From here to the end of the paragraph, the 1532 edition has only the following: But there is also comfort in this, that God resists the proud, but gives grace to the humble.

can. God bestows gifts without measure, but if we walk along hopefully, "and make haste ego I and a feci I did it out of it, it's already over," because God does not want to nor cannot stand it. Therefore, God would gladly make us rich, and give each one a whole kingdom; but because we immediately, after we have become rich, add this detestable little word Feci I have done it, therefore He is compelled to chastise us with poverty, disgrace, persecutions, sword 2c., "and yet can hardly take the ego and the Feci from us with all necessity".

Instead of what is commanded in the Vulgate: Quoniam si elevetur virga translate this passage thus:

V. 15. 16. May an axe boast against him who cuts with it, or a saw defy him who cuts with it, as he who guides the stick can boast, and lifts and guides it as easily as if it were not wood.

20 Therefore the opinion is this: The king of Assyria is my saw and my axe, which I use to chastise my people. Therefore he acts foolishly in boasting of his powers and of his fortune, as if this were done by his counsel and not by mine. For I raise such a monarch with less effort than if someone lifts up a straw 2c.

21 But this passage also serves to comfort us, so that we know that God guides the hearts of kings and princes, like a saw or a rod, who can do nothing by their own power if God does not allow it. Therefore, when they are angry with us and threaten us, let us pray, and wait for our ministry, as we do, with writing, reading, comforting, etc., in the hope that God will have all their plots, even their hands, in His hand. If it pleases him to humiliate us through them, let us say, "Blessed be I, O Lord, that thou hast humbled me;" but if it pleases him not, all that they undertake will be in vain.

22 Furthermore, this parable teaches us that we can do absolutely nothing, neither truly good nor evil; 1) against those who claim free will. For the saw does not make itself, and the work is not done.

1. A distinguishing mark is missing here in the Erlanger.

228 ^n> N7-I20. brief interpretation on Isaiah, cap. 10, 15-22. W. VI, 341-344. 229

of the saw is not the work of the saw, but the work of the one who pulls it. When he stops pulling it, it rusts. Thus we are God's works, which God sets in motion. And the objection they make that the saw is an inanimate thing is not valid, therefore this is a clumsy simile. For God compares the most powerful monarch, with all his power and wisdom, to a saw. He is certainly a living tool, and yet he is compared to a dead tool. And one should make no distinction among the creatures against the Creator. For when one looks at the Creator, human wisdom and power are no more than a stick or a straw. But there is a difference of creatures among themselves; there one surpasses the other 2c. The pope has also used this passage in the chapter Solide, where he makes the emperor a saw, but himself the one who pulls it. There, this manifest beast calls itself a god.

V. 17-19. And the light of Israel.

That is, God in His temple at Jerusalem. For thus did God destroy Sanherib in One Night by the angel. Thus our God, who is our God in worship, is our light and happiness, our salvation and comfort. But he will be a fire against our enemies.

And will consume its thorns.

024 Thus he scornfully calleth Sanherib. As if to say: Because of the multitude of your people, you think you are a forest, yes, Mount Carmel, and a well-cultivated field. But thou deceivest thyself; thou art as it were a thorn, which I will burn with light trouble 2c. This is the end of the wicked. God is very weak among us, and for a time allows Himself to be mocked and oppressed, but at last He comes and becomes a consuming fire to His enemies. This will also be experienced by those who cause us so much trouble today.

V. 20. 21. At that time the remnant of Israel will no longer abandon themselves 2c.

25. not only will Sanherib be defeated, but the people will be defeated as well, after they have been so

1. Erlanger: omnixotentia instead of: omni potontia.

will be chastened, will mend their ways and become righteous. "They will no longer rely on the one who smites them," that is, they will no longer make covenants, as Ahaz did, but they will put their trust in their God. But notice here the description of human trust, that relying on men is really nothing other than relying on the one who smites us. For we see this in all the histories of all peoples/ and in the daily examples of our times. Thus the Frenchman, after he had entered into an alliance with Pope Julius, covered Julius with war and beat him. Thus Pompey was overcome by Caesar, from whose kinship he expected protection and help. Therefore, let us place our hope in God, who does not lie nor deceive. People can do nothing but lie and deceive. Therefore, it happens that one is beaten by the one on whom he relies, as the Holy Spirit says here.

V. 22. for when corruption is controlled 2c. (consummatio abbreviata etc.).

(26) This is a general saying; that is, God always punishes in such a way that He nevertheless leaves remnants among His people. "Destruction" is that he executes his chastisement and punishes, that he needs the scourge. But in this destruction he "steers", that is, he does not destroy the whole people, but then, when it seems to be badly done for us, he stands by, helps and straightens up again. Thus, in disgrace, in death, and, to put it briefly, in all dangers, when ruin seems to be there, steering comes. Thus it is said in Job Cap. 11, 17, Vulg.: When you think you are lost, you will be like the morning star.

27 Paul keeps this saying in the epistle to the Romans, only that he made the general one special Rom. 9, 27, 28. But he takes great pains to show that the tax had already been paid and the promises had been kept to the rest of Israel.

28 Furthermore, the Holy Spirit speaks according to the sense of the weak, because he calls the punishment a destruction. For so it seems

230 L. xxn, 120-122. interpretations on the prophets. W. VI, 344-34S. 231

In the time of temptation, it is as if it were a perpetual ruin, and one cannot see an end to the chastisement, but the souls think that they are utterly damned and lost. In this despair, which is truly ruin, the Holy Spirit moves the heart through the Word, thus creating a tax.

029 Now this was a very hard trial, because the remnant saw that all the people were rejected and perishing. Here, with difficulty and difficulty, they were able to believe in a tax; just as we also, each one for himself, when destruction is before our eyes, can hardly be raised to believe that a tax will happen; that although all our works are defiled and unrighteous, yet God will preserve us, for the sake of an alien righteousness, which is in Christ, but which becomes ours through faith 2c. Therefore one must turn away his eyes from the "sand by the sea" Rom. 9, 27., and believe that the rest will be saved by grace.

(30) The fact that he adds, "Then righteousness comes abundantly," is nothing other than that the rest will be saved.

31. Paul followed the seventy interpreters, and gave it Rom. 9, 28.: verbum consummans [ζό^ον συντεΛών, when he will lead out the word^, and transferred it to the word of the gospel, which struck this people and converted some few. But this Hebrew phrase might be better translated res consummans when he will put an end to these things. Some attribute the destruction that is being controlled not to the punishment but to the people, that God would cut the people short, choose some few, reject the rest, and that through these few righteousness would come abundantly, that is, that the apostles, the remnant of Israel, would spread the word of the gospel. This opinion is also good, but I prefer to follow the former.

V. 23 For the LORD of hosts will cause destruction to come.

This is as it were a proverb, as if he wanted to say: God always does this, that he also provides remedy for the punishment. He always helps in trouble, he straightens up, he protects 2c.

V. 24. As happened in Egypt.

033 After Sanherib had conquered a part of Judea, he went out to meet the king of Egypt and struck him; then he came again before Jerusalem and besieged it, but when he returned he laid Judea waste. But he calls it "a staff," that is, a rod, which he used in his return by the Red Sea, after he had smitten the king of Egypt.

V. 25. 26. As in the battle of Midian.

34 He hereby implies that the army of Sanherib was not to be defeated by human forces or weapons, but by God. This was a great faith that could have believed this.

V. 27. For the yoke will rot before the fat.

35. jugum a facie olei is a Hebrew expression, that is, "before the fat".

V. 28-32. He comes to Ajath.

36 All this is to be taken in imitation (mimitice). For he relates the various rumors of Sanherib's arrival before Jerusalem. Yesterday he stood here, today he will be in that place 2c. By such rumors the inhabitants of Jerusalem have been put into the greater fear; as it is wont to happen.

V. 33. 34. But behold, the LORD of hosts.

Here he strengthens his people against the rumors of the approach of Sanherib. But these are figurative sayings with which he indicates that the army of the enemies should be killed by an angel.

232 L. XXII, 122-124. Brief interpretation on Isaiah, cap. II, I. 2. W. VI, 349-3S1. 233

The eleventh chapter.

In the previous chapter he describes the fall of the king of Assyria and the redemption of Judah. Now he begins a new chapter, and adds to the bodily promise a prophecy of the future kingdom of Christ, what it will be like, what kind of kingdom it will be, what kind of king it will be, and what kind of subjects it will be. 2c.

V. 1. And there shall arise a rod from the tribe of Jesse.

(2) This is an excellent passage of the kingdom of Christ, which he calls a choice branch, that it may show us the beginning of the spiritual kingdom that is to come. For there it is not as in worldly kingdoms; there first a people is brought together; but this king will be born before he has a people, and it will be a single branch, which will come up from a root or from a withered and dead trunk. This root is the tribe of Jesse, that is, David himself, in whom he summarizes all the promises. When this root will have lost all hope, then Christ will arise from it.

3 This is a hidden description of the time when Christ had to be born, namely when this tribe or root had lost all hope, namely after they had already lost the kingdom. As it is said in Gen. 49, 10: "The scepter of Judah shall not be taken away, nor a champion from his feet, until the coming of the hero, to whom the nations shall cleave." At that time, however, the tribe had lost all hope, since Herod was king and the Romans had usurped the priesthood and sold it to whomever they pleased. Thus both the kingdom and the priesthood were lost at the time Christ was born, and the Hans of David and the kingdom were indeed a dead tribe.

4. further, this is a brief epitome of the whole theology and divine works, that

Christ did not come until the tribe died and was completely without hope; that therefore, when all hope is gone, it is the time of salvation, and one should believe that God is closest when He seems to be farthest away. ^a^) Thus, at this time of ours, during the supreme tyranny of the Pabst, he gave the light of the Gospel. Some interpret the root from the Virgin Mary. This is a very godly opinion, but it seems to be more appropriate to draw it to the whole tribe of Judah.

V. 2. On whom the Spirit of the Lord will rest.

Now he describes the powers, the weapons and the whole royal equipment with which the kingdom will be established. This kingdom will not be established by weapons and horses. For it is only a branch. Therefore, it will be a gentle kingdom, mighty through goodness and fruits, not through weapons or power.

The Spirit of the Lord.

6 These are the weapons. It will be a spiritual kingdom; he will administer it through the Holy Spirit alone, and work all things. But he adds who the spirit will be and how it will be constituted. It is "the Spirit of Wisdom" who teaches the knowledge of God and all godliness; for this is our

a) From § 2 to here the following is found in the edition of 1532: Here the prophet has inserted a hidden description of the time (chronographiam). For he says that Christ will be born from the tribe of Jesse, that is, when there can be no hope for this tribe or root, because the kingdom was already lost, as it is said in Genesis 49:10. But there was no hope for the tribe at the time when Herod was king and the Romans also sold the priesthood at that time. So at the time Christ was born, both the kingdom and the priesthood were lost, and indeed the house of David and the kingdom was a dead tribe. Furthermore, this tends to be the order of God's works, that the time of help is at the time of despair, and then one must believe God to be closest when He seems to be farthest.

234 u. xxu, 124-126. Interpretations on the prophets. W. vi, 351-354. 235

Wisdom. But "understanding" is the judgment that arises from this wisdom, that we may perceive what contends with godliness, and that we may judge from false doctrines, from Satan's persecutions 2c.

The Spirit of the Council.

(7) Now this belongs to the cross and to the time of trouble, that he should counsel, comfort, and direct the afflicted.

The spirit of strength.

8. who gives victory and carries out these counsels, so that the consolation remains firmly in the heart. Thus, when I see a brother thrown into bonds, covered with shame, deprived of his goods for Christ's sake, I comfort him with the words, so that he may bear the cross patiently: "The servant is not greater than his lord. Did they call the father of the house Beelzebub?" 2c. [Likewise: "Blessed are they that mourn" [Matth. 5, 4. 1. "Whom the Lord loveth he chasteneth" Hebr. 12, 6.. When he takes hold of these words with his heart, the Spirit powerfully works the strength to triumph.

(9) But we must remember that just as one owes this service to another, that he may comfort in tribulation; so he who is in temptation owes this again, that he may hear the comfort as a certain word of God (as it is). For since Satan tries to flood the hearts with his thoughts, as it were with a flood of sin, one must therefore hear the word, which awakens completely different thoughts than the thoughts of Satan.

The Spirit of Knowledge.

(10) The spirit of knowledge belongs to the common use of life among the brethren, that each one may be guided by the customs of those with whom he associates, and thus avoid all vexations. But he connects knowledge with fear (the Latin translator has given it: the spirit of godliness, but it must be translated: "of fear"), because knowledge in and of itself puffs up 1 Cor. 8, 1.. And this is the description of the kingdom of Christ, in which way the branch of this kingdom...

be propagated. The spirit of wisdom and understanding belongs to the holding of the word of faith; the spirit of counsel and fortitude to the cross; the spirit of knowledge and fear to the intercourse with the brethren.

V. 3. and his smelling will be in the fear of the LORD.

In judging, Christ will not follow appearances or works, but as it says in the Psalm: "He is pleased with those who fear Him" Ps. 147:11. But this is very necessary to know. For there is nothing more dangerous, and which deceives more easily, even holy men, than the appearance of works and hypocrisy. The world cannot overcome these; only the spirit, of which he speaks here, can. Therefore it has happened that at all times so many doctrines of works, of sects, of false spirituality (religionum), orders and ways of life have arisen, by which the world has become so captivated that it has allowed itself to be completely taken in by the larva of works.

(12) Therefore we are to learn from this passage that righteousness does not depend on our works, but just as we all died through a foreign sin, so we must also all be saved through a foreign righteousness. For in this kingdom we are not judged according to what the eyes see, nor according to what the ears hear, that is, according to each one's own works, but according to the righteousness of Christ, which believers take hold of in faith, rely on, and are saved. The others follow certain works; therefore, since they have chosen something that is not in common and ordinary life, it cannot be otherwise than that they are arrogant and presumptuous. Thus the hermits, because they led a hard way of life, wanted to be something higher in the church than the bishops, as if they had been transferred to another world. But the Spirit does not turn to this larva 2c. "He judges with justice"; as follows.

V. 4. But he will judge the poor with righteousness.

13. just as he says in the Gospel Matt. 5:6, "Those who hunger and thirst for righteousness shall be filled." Thus he describes

236 xxii, 126-129. Brief interpretation on Isaiah, cap. 11, 4-9. W. vi, W4-3S8. 237

the kingdom of Christ to have such a doctrine that teaches a foreign righteousness. This righteousness is given from heaven to those who do not have righteousness, to the poor and miserable, who are troubled by their sins and evil conscience, and need forgiveness of sins.

And shall smite the earth with the rod of his mouth.

14. This is a confirmation of the foregoing, that^b^ ) this kingdom is not maintained by weapons, but by the power of the Holy Spirit. "The rod of the mouth" means the oral word or gospel which proceeds from the mouth of all those who teach purely. This is not ineffective, but fruitful; it justifies the godly, it judges and condemns the ungodly.

V. 5. Righteousness will be the girdle of his loins.

15.^c^ ) Our Christ and His kingdom are also equipped with weapons, not with sword and iron, but with righteousness and faith, as the weapons of Christ and the church are listed in the epistle to the Ephesians Cap. 6, 11. ff. Now that we believe, that we pray, that we teach, these are our weapons with which we overcome all temptations, whether spiritual or bodily. For the faith with which we cling to the righteousness of Christ is all-powerful and victorious against all danger. For the kingdom of Christ exists and is sustained by these two things, faith and the word, or by preaching and believing. Now follow the fruits of the word.

V. 6. The wolves will dwell with the lambs.

b) In the 1532 edition, the first words of tz 14 bis are missing: "This kingdom will not" 2c.

c) In the 1532 edition, §15 reads thus: The weapons of our Christ are not swords, but righteousness and faith. For because we cling to his righteousness, we easily overcome conscience and sins. And we also contend in faith; for prayer is a work of faith, by which all terrors and evils are overcome, according to your saying John 16:23: "Whatsoever ye shall ask in my name, that shall my Father give you" 2c.

16 He also lists the fruits of the word. These are images by which he indicates that the tyrants, the works saints and the mighty in the world will be converted and received into the church. But who does these great miracles? Who brings about these miraculous changes? The word, namely the oral word, which comes from the mouth of a sinful man.

V. 7. 8. And an infant will have his delight.

This indicates the boldness of the little children. Although this is also fulfilled in the letter, as we read in the stories that the holy fathers tore the snakes, I will rather follow the secret interpretation that the opinion is this: A child will take pleasure in pulling the vipers out of their hole, that is, the preachers of the Word, who are despised, weak and simple-minded people in the world, will cast out the devil that dwells in the hearts of men. They will not be afraid of the basilisks, that is, the heretics, who poison the listeners even by their mere sight. They will kill them with joy, that is, they will deprive people of those poisonous and harmful opinions they have in their hearts. And they will do all this through the verbally preached word of the Gospel. Therefore, it is the highest ungodliness, and a more than diabolical error, that today many, even among those who consider themselves somewhat learned, despise the outward preaching of the Word as ineffective.

V. 9: One will never die.

18. there will be perfect peace in the church; there will be such unity that will unite even those who disagree.

For the land is full of the knowledge of the Lord.

This is the cause of this most beautiful harmony, that they will have an abundance of the knowledge of Christ. For when my righteousness and your righteousness are set aside, that is, when neither my righteousness nor your righteousness is valid, but only the righteousness of Christ, then peace will inevitably follow, because we are all at peace.

238 L. xxn, 12S-I3I. Interpretations about the prophets. W. vi, 3Z8-ni. 239

are equally sinners and in need of grace. Thus, in Christ all things are one, and no one has cause to prefer himself to the other.

V. 10. And it will come to pass in that day.

20 This is an excellent passage about the calling of the Gentiles and the spreading of the Word among the Gentiles. And it is mainly from this text that the conclusion is drawn: If the Gentiles are to be united with the Jews in one body, then the whole Jewish ceremonial law will necessarily have to be abolished. Thus he nullifies all trust in the Mosaic righteousness and all merits of works. And this passage must be diligently noted, so that when the calling of the Gentiles is mentioned, wherever it may be, this conclusion is immediately added: "Thus it necessarily follows that the law, and the whole service of the law, must be done away with. But if the law must necessarily be done away with, it follows that no good works serve for righteousness, but righteousness will be by grace and apart from us. Thus also the abolition of the law is indicated in the 117th Psalm, v. 1: "Praise the Lord, all ye Gentiles." And not only this, but also the righteousness by grace is indicated, which comes to us without previous works. For the Gentiles are a people without the law of God, stained with all kinds of sins.

21 Likewise, when he adds that the Gentiles will ask about this root, it follows that they will not seek Moses further. Likewise, that neither the Law, nor Moses, nor the Levites, nor the prophets were sufficient for righteousness. Thus, in the word "they will ask" lies the power and use of the kingdom of Christ, which will draw all things to itself after He is exalted John 12:32. They will ask for the root; consequently both Jews and Gentiles will reject all that is theirs; consequently^d^ ) no other righteousness applies but the righteousness of Christ; consequently all works, merits, and what not Christ

d) From here to the end of § 21, the 1532 edition has: are nothing, works, merit, and everything that is not Christ, that is, it is condemned and altogether useless for righteousness.

is damned if it is done in the opinion of being justified by it.

22. "To ask" means to believe, to care, to be anxious to keep Christ and His righteousness. Therefore, this passage of the prophet absolutely destroys the kingdom of the Jews, yes, also of the Gentiles. For if they ask about Christ, it follows that they will abandon their idols, which they have worshipped. And in this way this text overthrows and reverses all kingdoms until the end of the world; as we also see that the kingdom of the pope falls, which is a wild heap (chaos) of the most diverse religions and objects of confidence. Therefore, this root must necessarily cause confusion among all the kingdoms in the world. Now he adds a description of the person.

It stands as a banner for the nations.

(23) One cannot inquire after Christ by one's own doing, but the exaltation of the "image" moves the Gentiles to inquire after him. The panier is lifted up by the preaching of the gospel; for Christ is presented to the eyes of the mind by the word, that they may look for him. But he calls it a war-dress, because Christ has to do and is strong in the temptations. Likewise, because Christians are always in battle and strife against Satan, the world, and their flesh.

His rest will be honor.

24. for so I will rather translate it, than his grave sepulcrum in the Vulgate. Here he adds how he will set up his kingdom. But he calls "his rest" his death, because after his death Christ will begin his kingdom, and will be full of glory, when he will be considered dead by all.

Furthermore, in these passages dealing with the kingdom of Christ, it must be noted that the divinity and humanity of Christ are described therein. He calls Christ "the root of Jesse", therefore he will be a natural son of Jesse, and an essential and true man, who has body and soul. That the Gentiles will ask about him is because of his divinity. For such a faith comes to no one but

240 L. xxn, 131-133. brief interpretation on Isaiah, Cap. I I, 10-16. W. vi, 361-364. 241

God alone; as has been said above in the eighth chapter § § ff. And to redeem, to liberate, to help are divine works, which cannot be attributed to anyone but the true and essential God. Thus it is also said that he will be the son of a virgin. For if he is to redeem the Gentiles, it is necessary that he be without sin; consequently he will not be born in the flesh of sin; consequently he will be born of a virgin without a fleshly father. Furthermore, he speaks quite clearly of the suffering and death of Christ, since he says that he will rest in the grave. His resurrection is also remembered by saying: "His rest will be glory", that is, after his death he will reign gloriously.

V.11. And the Lord will stretch out his hand at that time.

26 He could not say anything else about the kingdom of Christ; therefore he now adds images, and what he had said before in a simple way, he now expresses by figurative speeches, as this is the custom of this prophet. As if he wanted to say: This will then only be the true execution from the land of Egypt, when both Jews and Gentiles will thus be gathered into One Church. "Pathros", I believe, are the Cyrenians or the neighbors of the Cyrenians. The "Elamites" are the Persians. "Sinear" is where Babylon stood. "Hamath" is Antioch. The islands of the sea are towards the evening in the Mediterranean Sea.

V. 12. and will raise a banner among the Gentiles.

27 Not at Jerusalem; consequently, the return will not be bodily.

V. 13. 14. But they will be on the neck of the Philistines.

28 This is all figurative, indicating the miraculous progress of the word, as if to say, Then shall be glorious victories; all things shall yield unto the gospel. Ammon, Moab, Edom, Kedar are parts of the stony Arabia. In the Arabic language, however, it has been named with the general word Kedar. He thus indicates that the apostles will lay hands on these nations and that they will be obedient to the gospel.

V. 15. 16. And the Lord will banish the river of the sea (linguam maris).

29 Linguam maris. This is how the Hebrews describe the mouths of rivers, and likewise the gulfs of the sea. Here, however, he points to the Nile River, so that Egypt will also believe in the gospel.

And will let his hand go over the water (super flumen).

30. when lumen the stream is put par excellence, it means the Euphrates.

That one may walk through it with shoes on.

(31) For the river to be dried up means that it will give way to the gospel, so that it can be preached freely and unhindered.

The twelfth chapter.

Now he adds a song in which he describes how the preaching of the new testament is. But it is, as it were, a concealed opposition to the worship of the Old Testament. As if he wanted to say: In the Old Testament there were many kinds of worship; in the New, instead of all of them, there will be this one kind of worship, namely the sacrifice of praise that

Boasting and giving thanks. In the Old Testament all kinds of cattle were slaughtered; in the New Testament the pursuit of wisdom, 1) works and our merits are as it were strangled, the old man is killed. For he who praises God from his heart and gives thanks to Him confesses that

1. Jenaer and Erlanger: sapientins, studin.

242 L. xxii, 133-136. interpretations on the prophets. W. vi, 364-367. 243

he received everything from God, that he was condemned and unskilled in all good works 2c.

V. 1. that you were angry with me.

2 He thanks God that he has removed his wrath. But the wrath is not only the killing, but that wrath which the law works, the terror of death and the sting of death.

V. 2. Behold, God is my salvation.

3. this is a description of peace in the heart. ^e^) As if he wanted to say: Then one will preach like this: "Behold, GOtt is my salvation." I now have what to lean on; I no longer have an angry GOD, but a GOD of salvation. Although we are now in great danger, and are constantly under the arrows of Satan, yet Christ sustains us, so that he does not wound us or kill us. That is why he is called a God of salvation and not of destruction, because he does not come to destroy, but to make the faithful blessed. On the other hand, the unbelievers do not have God as their God of salvation, but they are defeated and subject to all dangers.

I am safe, and I am not afraid.

4 If there is still some fear left in us, it is either a temptation of Satan or a remnant of the old man. For in Christ there can be nothing but the highest security and joy; as it is said in Rom. 5:1: "Now that we have been justified, we have peace with God.

For God the Lord is my strength.

These words are repeated from the 15th chapter of the second book of Moses. As if to say: Then they will sing, just as Moses sang after Pharaoh was drowned, since he did not praise any of his works or deeds, but simply thanked God for the redemption.

e) In the edition of 1532 follows here in § 3 only: Those who believe have the God of salvation; but the unbelievers find cast down and subjected to all the persecutions of Satan.

And my psalm.

This is the subject of my psalm: by praising, singing and glorifying him, we overcome. That is why he talks about salvation right after that.

And is my salvation.

7. ^f^) Isaiah did not copy this whole verse from Moses without special consideration, in which this last part in particular is to be noted, that the Christians overcome in no other way than by the word, but by boasting and singing this psalm, so that one may know that in the victory nothing at all depends on our powers, on our works, on our righteousness and merit, but only on the preaching of the oral and outward word, which neither Satan nor his members, the godless men, can suffer. Whether thou be afflicted with sadness, or with faintheartedness, or with any other evil, if thou canst break through but so far as to hear the word, thou hast overcome, even as Gideon alone by the sound of the trumpets smote the Midianites Judges 7:22. Therefore, it is rightly considered that the enthusiasts must be possessed by Satan, who despise the outward word as if it were invalid, and falsify it. And Satan intends through them exactly what he intended before through the pope. For at that time the holy scripture was covered with empty dreams; but now that it has been torn out of that darkness, he despises it through these vain spirits, and persuades that it should not be respected.

It is therefore no wonder that in the great light of the Word that God has revealed to us at this time, all the hatred of the world is kindled against us, and Satan looks and rages against us through his members more than ever before. For he feels the

f) Instead of § 7-10, the 1532 edition has the following: Further, because he remembereth salvation, so also is Las cross and the pursuits of Satan and the world signified, from which we shall be safe, if we have the word in our hearts. For by the word we must overcome, by thoughts we will never win. Yes, it is the most harmful thing to indulge in thoughts and dispute with Satan at the time of temptation.

244 k- XXII, 136-138. brief interpretation on Isaiah, Cap. 12, 2-6. W. VI, 367-371. 245

Power of the word; and because he knows that we are exceedingly weak for the sake of our flesh, yet it grieves him that we retain the insurmountable weapons, namely the word, with which all his power is beaten to the ground. That he therefore hates the word does not come from a defect in the word, but from the infinite wickedness of this spirit, just as a man of impulse, because his eyes are to blame, cannot stand the sun, which in itself is good and lovely to all.

(9) But we should always remember this verse, that there is no other way to overcome Satan and all evil than the word, especially in spiritual temptations. If a man abandons the word in these temptations, and struggles and fights with his thoughts, then it is all over for him, as we will explain in more detail below in chapter 36. Therefore let us be prepared and sing this verse with Moses and Isaiah: Christ is our salvation, but in no other way than through the "Psalm".

(10) But this salvation or victory is against the conscience, against sin, against the world, against the sects, and against Satan. For one has no other need of salvation than against the cross and the evils, that one, trusting in this "psalm," says: Though I have sinned, yet have I not sinned; though I die, yet will I not die 2c. But without experience, these are empty words, and they are not understood.

V. 3. You will draw water from the well of salvation with joy.

So far he has described the service of the New Testament, namely the preaching through the oral word, with which we praise Christ. But when this word is preached, the outpouring of the Holy Spirit follows. Therefore he says: "You will draw water", that is, the power and effect and consolation of the Holy Spirit, as it is said in Joh. 7, 38. 39. Some take the fountain for holy baptism; but this seems to me to be most simple, that one takes it for the whole gospel, that where the word is, let it be where it will, there also the

Fountain. So here in Wittenberg is a fountain of salvation. So also in other places where the word is taught. The apostles and other preachers of the gospel can also be called "fountains of salvation" for the sake of the word.

V. 4. Give thanks to the Lord.

This is to be understood of the reproduction of the gospel. This water will also flow over to others: others will also be partakers of the sacrifice and spirit of God.

Preach his name (Invocate nomen ejus).

The verbum invocare actually means to preach. But Alan is to note that the name of Christ alone is to be preached, as he adds, "Make known his deeds." Adinventiones ejus, that is, "his deeds," that he bore our sin, that he suffered, that he rose again 2c.

Proclaim how his name is so high.

14 The pronoun "his" must be taken everywhere in such a way that there is an emphasis on it, and that all others are excluded with it. As if he wanted to say: This should be a daily practice, this should be preached daily, that Christ's name alone is high and to be exalted. But I take it as a verbal remembrance.

V. 5. for he has proved himself glorious (Quia^1^ ) superbe fecit).

15 That is, he gloriously overcame sin, death and Satan through his resurrection.

V. 6: Rejoice and glory, O inhabitant of Zion.

(16) You have forgiveness of sins, peace, the Holy Spirit, therefore be joyful and offer the sacrifice of praise to God. Let this be your service, let this be your sacrifice, that you first accept these benefits; then cheerfully give thanks for them, praise them, and be of good cheer.

1. Erlanger: Hui instead of: Huia.

246 L. xxii, i38-i4o. Interpretations on the prophets. W. vi, 371-374. 247

The thirteenth chapter.

(1) What the prophet has spoken about so far is really a matter for the Jewish people. For he has spoken both of the present kingdom of the Jews and of the future kingdom of Christ. But we will not act inconsistently if we start the second book here. For the prophet now passes from the Jews to the neighboring Gentiles, and announces to them their coming desolation.

Furthermore, the order of history gives an impulse here that Isaiah prophesies against Babylon under Ahaz, since at that time the Babylonians did not have the monarchy yet, but it came to them some time later from the Assyrians. My opinion is this: Because it is probable that these speeches were not written down (editos) by the prophet, but were caught by the scribes; so the order of history was not observed by them. Thus it is clear that the prophecy of Jeremiah was written out by others, and the scribe is also named there Jer. 36:32. And also the Psalter was compiled in this way, that there is no order of the Psalms. We may think that this prophecy was written by the prophet himself or by the scribes, but it is certain that what belongs to the time of Hezekiah is anticipated (per anticipationem) and told in the time of Ahaz. And also other prophets have done it in the same way. Thus in the 12th chapter of Jeremiah those things are told, which should have been spared until the 25th chapter. So also here before of Babel that is said, what should have been said according to the historical order after the 40th chapter under the king Hezekiah. And this is the first point, which generally concerns the order of the prophet and the grammar.

3. Secondly, it should be remembered that when the prophets speak of God, they do not speak of God as He is in His majesty, but as He dwells in the tabernacle of the congregation,

that is, not of God in and of Himself (absoluto), but of God clothed with an outward service, just as our religion refers to Christ, who took flesh and blood and was crucified, and not to God in His majesty apart from Christ. So the Jews' religion did not refer to God in His glory, but to God above the cherubim. For since no one can think of His majesty without danger, and since God in His glory cannot be comprehended by a human mind, therefore God presented Himself, both to the Jews and to us, not in His glory, but as weak and in a weak form.

Since the prophets praised this weak God, who was locked up in a certain place, and threatened with his power as such, before which the greatest empire that existed at that time would have to fear, they were laughed at and taken for fools by the pagans, just as even today those are laughed at by the Jews and Turks who boast of the crucified Christ. For this reason God wanted to be known in the weak form, so that he would put human wisdom to shame. For this is the highest wisdom, to cling to this weak form of Christ crucified, and not to be offended by it, that we know or think nothing else of God than that he is crucified. The thoughts of His majesty are very dangerous. For an evil spirit can disguise itself in the form of majesty; it cannot disguise itself in the form of the cross. For in this he has been overcome and thrown to the ground, therefore he also hates it in the most hostile way. So we may understand from this that this prophecy was ridiculed and considered foolish by all, since in it he threatens the devastation of the exceedingly powerful monarchy of the Babylonians. Furthermore, "burden" means a prophecy that announces a calamity.

248 xxn, i4i-i43. Short interpretation on Isaiah, Cap. 13, 1-18. W. vi, 374-378. 249

V. i. 2. throw up panier, on high mountains.

This is a vivid description (hypotyposis), in which he describes the thing as if one saw it happening at present, so that one might believe him all the more. Further he understands by the "mountains" the mountains, so around Babylon lay. As if he wanted to say: The enemies are so near that one can see them from Babel on the mountains.

Through the gates of the princes.

6. in Babylon.

V. 3. I have commanded my sanctified ones.

7. I, namely the weak God, who dwell above the cherubim, and am despised. But he calls "sanctified" the Persians and Medes, who are prepared for the work and service of GOD, and destined to destroy the Babylonians. For this means "a sanctified one".

Who rejoice in my glory.

8. that is, who are happy because I overcome my enemies, because I triumph over my enemies. Thus, the despised God attributes the victory of the Medes to himself.

V. 4. It is a shouting of a crowd.

9. a clamor of a roar or tumult. He continues here with the vivid depiction of the thing.

V. 5. From the end of heaven.

10 That is, from a distance. This is a Hebrew way of speaking. For the Hebrews call that "sky" as far as one can see with the eyes, which we generally call the horizon.

Along with the witness of his wrath.

11. these are the Medes and Persians.

V. 6. hay.

12. as if to say: you are now merry and happy. But the time will come when you will howl. The enemy will be here in a short time, for he is already near. But his power is so great that you cannot resist it. Thus he fills the Babylonians with terror, but he encourages the Persians to attack the work freshly. For God has the victory in his hand.

V. 7. 8. They will be afraid like a woman in childbirth.

13 This is a great image that throws them into apparent death, from which there is no certain escape.

Fire red will be their faces.

14 Facies combustae, which must be translated thus: Quia facies flammarum sunt vultus eorum their faces look like flames of fire, that is, their faces are red from excessive fear.

V. 9 For behold, the day of the Lord is coming.

15 He continues to terrify the Babylonians. Note, it is called a day of the Lord, as often as he visits either in mercy or in wrath. That he says "to disturb the land" must be understood especially of the land of the Babylonians.

V. 10. For the stars in the sky.

He describes in a theological way the state of mind of those who have been pressed with a great misfortune. For to them, even the most lovely light of heaven seems sad and dark.

V. 11. I will afflict the ground because of its wickedness.

17 He speaks only of the soil of Babylon, after the manner of the Hebrews, as also the evangelist did: "There went out a commandment from the emperor Augustus, that all the world should be esteemed" Luc. 2, 1., that is, the world, as far as Augustus was master over it.

V. 12: That a man should be more precious than fine gold.

18 There will be a great shortage of people as a result of this defeat.

V. 13-18. Therefore I will move the heavens.

19 Thus the Scripture speaks when it wants to indicate an imminent change. But herewith he presents the thing very contemptuously, that he compares such a big empire "to a shattered deer". And at the same time the exceedingly cruel victory of the Medes is described herewith.

250xxn , 143-146. Interpretations on the Prophets. W. vi, 37s-3 "i. 251

V. 19. 20. That even the Arabs do not make tents there.

20 Hereby he indicates the utmost destruction and desolation. The Arabs do not live in any particular place, but they move about with their huts like robbers and maintain themselves by cattle breeding.

V. 21. 22. But zihim (bestiae) will encamp there.

In Hebrew there is the word "Zihim" which I believe means all unclean birds and birds of prey, such as vultures, hawks, ravens, eagles 2c.

And their houses will be full of Ohim (draconibus).

22. In Hebrew there is the word "Ohim" which I believe to be a general name of all four-footed 1) wild animals that live in forests, such as wolves, foxes 2c.

And field spirits (pilosi) will bounce there.

These are the ones we call forest devils and satyrs. For so, I believe, Satan in this form often appeared to the pagans, so that he induced them to idolatry. This is the origin of the worship of Pan and other field gods.

We have now heard the simple story of how Babylon was to be destroyed, which is nothing other than an image of a very sad tragedy, that so great an empire should fall in so short a time and be destroyed from the bottom up. This is therefore a lesson for the worldly regime, that we should learn to be satisfied with little. For great empires are generally nothing but great injustice. That is why great princes come to such a miserable end. Not as if empires, or the administration of empires, were an evil thing, but because human wisdom cannot use them skilfully. For it is just as in the household; as when a father has a prodigal son: the more munificent the father is toward him, the more he brings through and consumes. This is the

1. In the Jenaer and in the Erlanger there is a comma after yuadrupsäurn.

The nature of human wisdom: when great honorary offices and riches fall to it, it cannot use them without offending God and man, but it abuses the good creatures of God against God and against the neighbor.

(25) For this reason, God is finally compelled to destroy great kings and wipe out mighty empires for the sake of our wickedness. For this is the way we humans are: if God gives nothing, we become unwilling; but if He gives something, we become arrogant and abuse it according to our desires, to insult our neighbor. Therefore, for the sake of the wickedness of our heart, it is best to be content with little, as that 2) reminds us: Laudato ingentia rura, exiguum colito [Great estates should be praised; a small one should be cultivated^. David and Solomon undertook and accomplished great things, but they did so in the fear of the Lord, despairing of their own wisdom and suggestions, unless they had prosperity from God. All other kings and princes who have ruled great empires trusting in their wisdom and powers have come to a sad end, as that poet also testifies:

Ad generum Cereris sine caede et sanguine pauci

Descendunt reges, et sicca morte tyranni. sFew kings die without murder and bloodshed, and tyrants do not die a bloodless death. And our present times have given many examples of this.]{.underline}

26 This passage also serves to let us know that kingdoms do not exist through power or wealth, but through skillful and capable persons, who are given by God Himself, as special and exceedingly high gifts of God. Thus Hector complains in Virgil:

... Si Pergama dextra

Defendi possent, etiam hac defensa fuissent. [[If Troy could have been defended with the fist, also mine could have done so]. Therefore, if GOD had ruined an empire]{.underline}

2. In the Wittenberger on the edge: Oats.
3. In the Wittenberg and in the Jena in the margin: duvsnalist O.
4. Vir^. lid. II, v. 291 sq.

252 L- xxn, I46-I48. Brief Interpretation on Isaiah, Cap. 13, 21. 22. W. vi, 381-384. 253

If he will break the eggs, he will take away from him wisdom and prudence, and as the prophet says Isa. 3:4, he will give boys to be princes. "If he will break the eggs, he setteth fools over them." The Babylonians did not lack strength, wealth, or the number of their subjects, and yet their empire came to an end because of a lack of capable people. The same will happen to Germany, which has enough men, weapons and horses, but lacks men of understanding; therefore, even the things that serve to wage war will not be able to exist without them. This is what God does: He separates the grain and then throws the chaff into the fire.

As a theological lesson, this passage is about the power that God attributes all power to Himself, that the kingdoms are established and maintained by God, as He says v. 3: "I have commanded My holy ones. This passage serves to confirm the 13th chapter of the letter to the Romans, against the rebels, that it is absolutely not permitted to oppose violence, unless it is by a new command and commandment of God. The Jews are also commanded to obey the king of Babylon in Jer. 27, 1) 17. And he punishes the wicked in a lawful way. Therefore he calls the Medes his sanctified ones. So the Vandals just boasted that they were called to destroy Rome. Therefore, let each one stay with his authorities. If God wants to punish them, He will not do it through you, but in His time through foreign enemies.

Now it is left to indicate also the secret interpretation. For if one looks at it with diligence, the historical mind brings this with it. I hold the simple histories very high; the secret interpretations do not please me very much. For the secret interpretations are to be used as ornaments and for the painting of the speech. And they are to teaching what color is to a building; color does not build Hans, nor does it support him, but only gives him an ornament. It is the same with the secret interpretation. The histories, however, because

1. In the issues: eap. 28.

they testify that God has always fulfilled either His threats or His promises, they nourish both the faith and the fear of God in the hearts.

This history thus promises salvation to the godly: that just as the Jews were redeemed by the exceedingly powerful and trustworthy Lord, so also we shall be preserved after our enemies have perished. And she also threatens the wicked with destruction, although this seems to be impossible because of her strength, wealth, power and dignity 2c. Thus Babylon, however strongly fortified and insurmountable it was, and ruled arrogantly over the captive Jews, was nevertheless punished because of its tyranny. This must be applied to similar dangers. For example: although it seems impossible to me that I could be redeemed from death and sin, it will happen through Christ. For here God shows us an example that He will not abandon His saints even if they are already in the midst of Babylon. This is the benefit of the histories, that they instruct the consciences.

(30) Therefore, if I want to frighten the wicked and raise up the godly so that they do not despair, I can use this history to call them Babylon, which was unconquerable in strength and weapons; whereas the Jews were oppressed and, being defeated, had only one salvation, so that they had no hope of their salvation. If God was able to save these and destroy those, what reason do we have to doubt His power and His will, as if He would not or could not do the same against our enemies, especially since we have experienced this in our time in a no less desperate matter.

(31) What hope of salvation was there under the pope who held everything with his ungodly teachings and tyranny? For it had never occurred to me to attack him. But because God threatened the wicked in the first commandment Ex. 20, 5: "I am a zealous God, who punishes the iniquity of the fathers," 2c.

254 L- xxn, 148-15". Interpretations on the prophets. W. vi, 384-387. 255

The Cardinal overthrew the Pope at the time when the papacy was in the highest security. For when I was in Augsburg, the Cardinal said to me: "What does the Pope ask about Germany? So great was their security; and yet they have begun to fall, and are still falling. The sun is darkened for them, and they are despondent and afraid. So one must remain with history, and only then use the secret interpretations, for the sake of the jewelry.

When inexperienced souls engage in secret interpretations, they cannot hold on to the certain understanding of Scripture. And if the deal with the pope had not kept me with the simple text of the Bible, I would have become a useless chatterer of secret interpretations, like St. Jerome and Origen. For this figurative way of speaking has something seductive about it, from which the minds can hardly wriggle out again. Therefore, you may, instructed by my example, be careful and follow the simple histories and the plain text everywhere; afterwards it is well that you can make secret interpretations without danger, as we also see that Paul Gal. 4, 22. ff. used the secret interpretation for decoration.

33 Therefore, the correct secret interpretation of this passage is the victory of conscience over death. For the law is a Cyrus, a Turk, a cruel and powerful enemy, who stands up against the hopeful conscience of the saints of works, who put their trust in their own merits. These are the true Babylon, and this is the glory of Babylon, that it walks along trusting in its own works. When the law comes and takes over the heart with its terror, it pronounces the verdict that all our works, in which we put our trust, are defiled and truly filthy, as Paul calls them Phil. 3:8. Now that the law has revealed this defilement of our hearts and works, what follows is the judgment of the law.

Thereupon, consternation, agony, and pain of childbirth; people are put to shame, and the trust in works falls away, and what we see today happens: whoever has lived in the monastery in trust in his righteousness until now, leaves the monastic life, throws all the glory of works into the dung, and looks only at Christ's merit and righteousness, which is given to him by grace and for free. And this is the desolation of Babylon.

The ostriches and field spirits that remain are Eck, Cochleus and others who do not belong to this piece of the law. They howl and do not speak with a human voice; they cannot raise and comfort a troubled conscience with their teaching. Jacob and Israel alone are saved, that is, the troubled consciences are raised; they know the tyranny of the pope; the others worship him as the monarch of Babylon. Such are my secret interpretations, which I approve, namely, which present to us the nature of the Law and the Gospel.

V. 22. And their time will come.

(35) This is related to the preceding. For the pronoun "her" must refer to Babylon, not, as some explain, to Christ, of whom he is not speaking here.

Cap. 14, v. 1. 2. For the Lord will have mercy on Jacob.

The prophet comforts his own. It will happen one day, he says, that the Babylonians will take you away captive. Then do not despair. For you will surely be restored to your land, and God will have mercy on you, and the Babylonians will be punished again for your sake, because of the wrong they did to you, and will serve you.

256 L. xxii, isn-152. brief interpretation on Isaiah, cap. 14, 3-9. W. vi, 387-3so. 257

The fourteenth chapter.

V. 3. and at the time when the Lord will give you rest.

This chapter has the same content as the previous one. For since the prophet foresaw that the Babylonians would make the Jews their servants and would afflict them very severely, and that nothing but despair would be left for his own in the greatest distress, he speaks here of the future desolation of Babylon as if it were present, for the greater strengthening of the faith of his people, and uses all kinds of images to strengthen and comfort his own, so that the highest theology is combined with the highest oratory.

For it is extremely difficult to bring the souls in the highest misfortune from despair back to faith, that they believe in God, who promises them salvation. For the flesh, before feeling the present misfortune, cannot grasp the future help with the heart.

From your misery and sorrow.

3 That is, in the Babylonian captivity, in which you look like a woman in childbirth, so that you may give birth to a new kingdom for Christ.

V. 4: So you will speak such a proverb against the king.

4 Divine salvations are such that when someone has been in the greatest despair, and then is raised up by the word, he despises and scorns nothing so much as the temptations he has been in. Thus there was a very great fear of the pope, but now that we are freed from his tyranny, nothing is more despised than he. Thus, at times, in private contests, a small thing torments our heart, of which, when the contest is over, we realize that it is a very ridiculous thing.

V. 5. 6. the ruth.

5 These are figurative names of a raging and cruel kingdom. As if he wanted to say: The Lord has given you the scepter to preserve your own and to protect them from violence and injustice; but now you abuse this power against your own. Therefore you will be punished. For the kingdoms are established for the sake of preservation. For this reason kings bear the scepter, that they may judge and protect the good and punish the evil. And the jewel of our kings is a golden apple, to indicate that they should go forth with their judgment round, without regard to persons. Furthermore, these reproaches hurt the outcast princes very much, as they also comfort those who have endured their tyranny.

V. 7. 8. The fir trees also rejoice over you.

6 These are figurative speeches. For they imply that through the fall of this great tyrant the world has received peace, but especially Judea, which has an abundance of trees.

V. 9. Hell below.

(7) This is a beautiful and quite poetic decoration, with which the prophet mocks the king with a very sure heart. For he imagines that there is a scene in hell where the Babylonian king is received by other kings, and that there are also persons there who reproach him for his arrogance and cruelty, as in Lucian Diogenes ridicules Alexander. For that he says, "Hell trembles before thee," is to be understood in a mocking way; as if we said, "Eh, how the churchyard is so afraid of thee." Furthermore, in Hebrew "hell" is called the place to which body and soul go after death, but especially the place where the body goes.

258 L. xxn, , 52-155. interpretations on the prophets. W. vi, 390-395. 259

She awakens you all the goats of the world (Suscitavit tibi gigantes).

8 In Hebrew it reads: She raises the dead to you, all the goats of the world. Thus he calls the princes and kings.

V. 10. ii. Together with the sound of your harps.

9 Concidit cadaver tuum in the Vulgate, which reads in the Hebrew: "Together with the sound of your harps", that is: You will be cast out to hell with your power and with your joy. But one would rightly call the prophet a rebel, because he speaks so shamefully of the supreme monarch. But he does it in order to raise the hearts of his people, so that they do not despair of salvation.

V. 12. How you fell from heaven.

(10) Because people did not understand the oratory, they understood this about the fall of the angel Lucifer, since it is a figurative decoration. Therefore this so important error of the whole papacy, which has taken this text of the fall of the angels, should move us to the study of the learned sciences and the art of oratory, as things which are most necessary to a theologian for the treatment of the holy scriptures. The reason is therefore that the death of the king of Babylon was as if the morning star fell from heaven and the dawn was darkened. In this way the prophet mocks him.

(11) It must be noted here that nothing was more foolish than this prophecy, both among the Babylonians and the Jews, when the Babylonian monarchy was still in full bloom. But this too is to be noted, that great kings do not bring their kingdoms with their counsels where they think, but they fall already in the dawn, when they think they want to rise to noon. We see this in Julius Caesar and others.

V. 13-15. I will ascend into heaven. 1)

12. you have despised the Jewish people in comparison to you, along with their god who is in the

1. Erlanger: usoencinnt instead of: asoendam.

But now the contempt of this God is as much as if you would imagine to go up to heaven, which is impossible. In this way, he describes the king's trustworthy and secure thoughts through a poetic image; as if I said: The pope is so trustworthy and presumptuous that he dares to prescribe laws even to God, while the pope says that he does not want to do so; nevertheless, he does it by ruling over the consciences.

V. 16. 17. Who made the ground a desert.

13 He understands the ground of the Jews, because he speaks of them in particular. But the prophet indicates that the wicked have both shame and an evil conscience after death.

V. 18-20. All the kings of the Gentiles.

14 To make the misfortune even greater, he compares him to other kings. Others are buried in their kingdoms; but you, in your so great kingdom, have not so much room as to be buried, but lie unburied, like one of the rabble. It is a pity that the greater the kingdoms, the sadder the end of those who govern them.

Which descend to the cairns of hell.

15. fundamenta laci, so he calls stony or sandy oerter. ^g^)

V. 21-23. Judge that one slay his children.

People should punish only the one who sins. But God punishes even to the third degree. Thus we read that Belshazzar, the grandson of this king, was slain in bed by the Medes.

V. 24-27. That Assyria would be crushed.

17 Here he comes back to Sanherib, the king of Assyria, who was mentioned above v. 12. ff in the 10th chapter. For the scribes did not pay attention to the order.

g) The edition of 1532 adds: Belshazzar was killed in bed by the Means.

260 L. xxn, 155-157. brief interpretation on Isaac, cap. 14, 24-29. W. vi, 395-398. 261

since they have gathered the prophecy of the prophet. Because up to now he has digressed to the Babylonian monarchy, which did not exist yet. Now he comes again to the existing monarchy of the Assyrians. Thus, if I wanted to speak about the fact that the kingdom of the pope will fall, I could make a digression that God will destroy all the wicked.

will kill. After that I could come back to the matter puffing and say: God will also destroy this present pope 2c. Furthermore, also the Assyrian and Babylonian monarchy was one and the same monarchy. However, it is distinguished because the seat of the empire was first in Assyria, later in Babylonia.

The fifteenth chapter.

Cap. 14, 28. In the year that King Ahaz died.

1. the chapters are divided unrhymed, therefore we want to make a small change with the beginning of the chapters.

2 Above he spoke about Sanherib; this story happened in the fifteenth or sixteenth year of Hezekiah. Now he returns from the first year of Hezekiah, prophesying against the Philistines, who rejoiced at the death of Ahaz. For they were afraid of this king, because of the alliance with the Assyrians. For after he has punished his people according to the teaching of the gospel, which commands that we should first pull the beam out of our eyes Matth. 7, 5., he now digresses in several chapters and turns to the neighbors of the Jews, proclaiming to them their future misfortune, until he finally comes back to the king of Assyria.

Furthermore, the Philistines were the most hostile to the Jews among all the other neighbors. For the devil did not like the word of God and the works of God among this people. Therefore, as often as the Jews were oppressed by a calamity, they rejoiced over it, as we see in the books of Kings, after Saul fell in battle. It is the same for us today: although we have to suffer from many enemies, the red spirits, as the Sacramentans and Anabaptists are, harbor the bitterest hatred against us before others. Therefore, the prophet comforts his people here.

V. 29. That the rod that smote thee is broken.

4 This is that Ahaz, the very powerful king, died.

For from the root of the serpent will come a basilisk.

This is a sweet consolation, with which he sends out the faith of the frightened people, who were distrustful of the powers of their young king. ^h^) But he calls Ahaz a serpent, and Hezekiah a basilisk, because he would be much harder on the Philistines than Ahaz had been. For he smote the Philistines as far as Gaza, as we read in the other book of Kings Cap. 18:8.

(6) But this is a proverbial saying, by which is signified that things are easily changed, but seldom for the better. Thus we have changed the seducers, but not improved them. For they have become heretics instead of papists which they were. Thus hypocrites are mistaken for hypocrites, tyrants for tyrants. So this saying serves against the excess. For this is how it is: no one considers the goodness of the thing he owns until it is gone. So also in the house a servant, a maid, for the sake of a grievous fault, gets her parting, and in her place another maid or servant is hired, who has twofold inconvenience and far less good in himself.

7 Furthermore, the prophet applies this saying against presumption, as if to say:

h) Instead of the preceding in § 5, the 1532 edition has: This is a spprüchwörtlicher Ausspruch.

2626 . xxii, 157-15". Interpretations, on the prophets. W. vi, 398-402. 263

You are sure, you think you have now survived all danger after the death of Ahaz. But it will not happen 2c. But it is asked here, why the pious king Hezekiah is called a basilisk? I answer: So also Christ calls himself a death by the prophet, and a pestilence of death Hos. 13, 14..

V. 30. For the firstfruits of the meager shall feed.

The Jews are like a small and poor herd, the Philistines are mighty; yet the Jews have this, that they are "firstfruits," that is, beloved and chosen of God, who, as God's own, though poor, shall be quiet and secure in hope.

V. 31. Howl, Thor.

9. where there is only a public place, a gate or a stage, there run together.

Not to rejoice, as you are doing now, but to weep over your misfortune. This seems to be impossible in an active and in a suffering way (active et passive) before it happens.

From midnight comes a smoke.

This is a description of the Assyrian war army. But in German, too, we use "fire" figuratively for misfortune.

V. 32. Zion was founded by the Lord.

(11) This is a great comfort to the afflicted kingdom of Judah, that the mightiest enemy should perish, but they should be preserved. For in prophesying evil to the neighboring nations, he does not intend both to frighten them and to comfort his people and set them on fire against their enemies with whom they were surrounded.

The sixteenth chapter.

001 This is a prophecy against Moab. As he ascribes vengeance to the Philistines, so he ascribes presumption to the Moabites. For they were a very proud people, because of the great fruitfulness of their fields and other gifts of which they abounded.

Cap. 15, i. Disturbance comes at night.

2. he speaks as of a present thing, and says: It will be devastated as easily as if someone takes a city that lies buried in sleep and drunkenness. With the word "night" he indicates at the same time the presumption and security.

Ar

3. is the city which the Greeks called Ariopolis.

Kir in Moab (murus Moab).

4. I take "Kir" as the proper name of a city.

V. 2. They go up to Baith and Dibon to the altars.

(5) Those who become proud in good fortune become so downcast and fearful even by a little misfortune that they cannot be raised up. In this way he speaks here of the Moabites.

6 Furthermore, Nebo and Medbah were cities in Gad and Reuben. Either the Moabites took them again, or gave the same names to other cities. What the Latin translator has given: Ascendit domus, is, I believe, the proper name of a temple: "They go up to Baith and Dibon."

All heads are shorn.

7 These are signs of great mourning, after the manner of this people.

V. 3. 4. hesbon.

8. a city in the tribe of Reuben.

264 HH' 1S9--I62. Brief Interpretation on Isaiah, Cap. 15, 4-9. 16, 1-5. W. vi, 402-4vs. 265

Jahza

Also lies in the territory of the tribe of Reuben.

V. 5 My heart cries out to Moab.

(9) This passage is not well translated in the Vulgate, and must be given thus: "My heart cries out to Moab; their fugitives, from the three-year-old heifer to Zoar," add: "they flee. But I take this to mean that it is spoken in the person of the prophet, and as if he were mocking the Moabites because they are so downcast and terrified. Furthermore, he calls Moab "a heifer of three years," proverbially, because of the abundant pasture and other advantages of which this land abounded, just as a heifer of three years is fertile and gives much milk. Thus it is said of Ephraim in the prophet Hosea Cap. 4, 16., "Ephraim runs like a mad cow."

Luhith Horonaim.

These oerter we do not know.

V. 6. 7. the waters of Nimrim.

(10) I consider that the prophet speaks in images, that these oerters are deserted by regrets and inhabitants.

Across the Willow Brook.

11. I would like to understand by it the brook Gabboth, which lay beyond the willow brook.

V. 8. Cries go up in the borders of Moab.

That is, there is weeping and shouting everywhere.

V. 9. I will let more come to this through Dimon.

(13) He calls the nobles of Moab the lions of Moab, as if to say that both the nobles and the rest of the common people will be more severely afflicted.

Cap. 16, 1. Dear, send, you sovereigns lambs of Sela from the desert (Emitte agnum Domine), 1)

14 Thus it must be translated, "Ye princes of the land, send forth lambs from Selah.

1. This is how it is written in the Vulgate and in the 1532 edition. The other editions have changed Domino to Domino.

the desert." Jerome twists it even evil on the holy virgin Mary. I also do not want to follow the opinion of the Jews that I should think that the Moabites were not under the rule of Hezekiah at that time. My opinion is therefore this, that it is a mocking speech (ironia): Send now sacrifices to the temple of the Lord, whether you can perhaps avert the forthcoming evil from you. How does this devotion suddenly strike you? But this worship will not help you; the calamity that is about to befall you will not be helped by any sacrifice.

V. 2. But like a bird flitting away, driven from its nest.

This is a beautiful image: Like a bird from the nest, you will be driven out of the kingdom.

Arnon.

What it is, I do not know. But I think it is a border town of the Moabite country, conveniently located for robbers.

V. 3. Collects Rath.

That is, you have to flee badly; now use your wisdom, make shade for yourself against the heat, that is, make a fortress for yourself against this misfortune. Thus it is a constant mockery and ridicule.

Hide the chased.

(17) Dear, hide the wretched people under these shadows, that they may be hidden under them. As if to say: You will not be able to protect or help them in any way.

V. 4. Thus the driver will have an end.

These are nothing but mocking speeches. There is no doubt that you will find so much protection and help that you can avert such a great misfortune and help your wretched citizens. What I have made miserable, you save from the destroyer.

V. 5. But a chair will be prepared by grace.

19 Hereby he turns again to his own, and comforts them. As proud as Moab is

266 k. xxn, 162-164. interpretations on the prophets. W. vi, 405-408. 267

may be, it will nevertheless perish. But we will remain; and we will remain in such a kingdom, in which there will be no raging and blustering, but mercy, not hypocrisy, but truth,^i^ ) in which the king will not only judge rightly for his own person, but will also see to it that the others judge in the same way, so that the poor will not be oppressed.

V. 6 But we hear of the arrogance of Moab.

20.^k^ ) This is part of the confirmation of the promise. Do not be afraid or lose heart when you hear the arrogant Moab, whose pride and anger are greater than his power, but despise him, for he will surely perish.

V. 7 Therefore one Moabite will howl over another.

Moab ad Moab, that is, one Moabite over another.

Over the foundations of the city of KirHareseth, the paralyzed will sigh.

That is, the mob will mourn the miserable fall of its princes. "Paralyzed" he calls the lowly rabble. "Foundation" he calls the princes.

V. 8. His noble vines.

(22) This is figurative, meaning that the Assyrians will take all the young men of Moab away to their own land.

V. 9. Therefore I weep.

23. the prophet speaks in the person of Moab: I, Moab, weep 2c.

For a song has fallen into your summer, and into your harvest.

(24) In the vintage and in the harvest, the peasant rejoices and is glad. But here it is a mocking speech, with which the conqueror mocks the conquered. The Ge-

i) From here to the end of the paragraph, the 1532 edition has: But he points to the kingdom of Hezekiah.

k) Instead of s 20, the 1532 edition has: He speaks: The arrogance of this great speaker is known, and yet he will perish.

The cry of your enemies is heard in your harvest, that is, your work is enjoyed by another. For so it happens to the wicked: when they are in the vintage, another reaps. So the work saints enjoy no fruit of their righteousness in the danger of death.

V. 10. They do not press wine in the winepresses.

(25) By these images he indicates that they will perish and be devastated.

V. ``. That is why my heart is humming.

26 This is also spoken in imitation; that is, my body will ache with groaning and pain.

V. 12. Then it will be revealed how Moab is weary.

27 Hereby he also mocks the Moabite god and religion. Where are your gods now? As also Moses says, 5th book 32, 38: Let your gods arise and help you. ^l^) As if he wanted to say: then their vain worship will come to light.

This is an excellent description of hypocrisy. For the hypocrites, when their hearts are taken up with an ungodly opinion of God, are far more fierce in their deeds than the truly godly in the true service of God. And this is the first retribution of the godless, that they are crushed by their work, which they voluntarily take upon themselves. The other retribution is that all their work in time of need is vain and of no use at all. That is why they bear their misfortune with the greatest sorrow, and see nowhere a hope to counsel themselves. Therefore he saith, The time shall come when it shall be made manifest how Moab is weary in his altars.

29 On the other hand, true godliness, knowing that it serves Christ, suffers outwardly, but overcomes the cross through the trust it has in Christ.

(30) Therefore, let us beware of ungodly doctrines that affect both the body and the mind.

l) From here to § 31 inol. the edition of 1532 has only the following: Thus, those who have a false religion, at the time of danger, are abandoned both by their God and by men.

268 L. xxii, 164-167. brief interpretation on Isaiah, Cap. 16, 12-14. W. vi, 408-412. 269

also corrupt the soul. For where the word and the light are lost, darkness remains, and what is written in Deut. 28:64 comes to pass: "You will serve other gods, wood and stones. And so it must inevitably come to pass when we depart from the true God, who alone can and will have patience with us if we only hold fast to the Word. For although temptations and the cross follow, the conscience is happy and at peace because of the trust in the mercy of God. On the other hand, when the word is gone, the text says, one serves terror and sorrow with body and soul. This is the fate of all the wicked, as we have experienced in the papacy, since neither frequent confession, nor hard penances, nor pilgrimages, nor masses, nor any other works could calm the conscience, which was in constant fear. Therefore, we have labored body and soul, and yet we have not obtained the forgiveness of sins. This is the fruit, this is the reward of forsaking the true God.

31 Therefore let us give thanks to God that we have been saved from foreign gods, that is, from false trust. For this is a strange god, in whom, apart from the Word, we put our trust. Thus my works, if I put my trust in them, are strange gods; so also the vow of a monk, so chastity 2c., and they can be

do not satisfy my conscience. The reason is that there is always a lack of our works. Even if a monk has lived chastely, he has felt heat 2c. Hence there are infinite defects in our works; therefore fatigue must necessarily follow from them. But to believe in Christ is sweet, because there we have forgiveness of sins. Now if we sin a little, it is not imputed. But it is clear from this passage that Moab must have been a hypocritical and superstitious people, as Pabstry is today.

V. 13. 14. As the years of a day laborer are.

(32) As if they were hired for a certain time, for a certain wage, and after it was over, they were to be turned out of the house.

The glory of Moab.

33. that is, the kingdom, the religion, the power, the laws, the nations, the young people 2c. Thus the Holy Scriptures contain heaps of examples from which we learn that God resists the hopeful and gives grace to the humble 1 Peter 5:5. We only want to wait a little and endure the adversities, then we will also see in this time of ours how the sinners will be rewarded; yes, we have already seen it to a great extent.

The seventeenth chapter.

(1) Hitherto he prophesied against those that lie toward the morning and evening; now he turns toward the north, and prophesies against Damascus, which was the capital of the kingdom of Syria.

2 But at the same time he understands the captivity of the kingdom of Israel. And this therefore: Israel is accused everywhere because of this unfaithfulness, that it wages war against Judah, and moreover unites itself with the foreigners against the same. Because it is now united with

and the king of Syria, and made Judah desolate; therefore they are taken together in punishment, and it is proclaimed beforehand to both of them that they should be destroyed and made desolate by the king of Assyria. But it seems that this prophecy was proclaimed under the king Ahaz.

V. 1. 2. Aroer.

3. "Aroer" is the name of a city in the tribe of Reuben, which belongs to the kingdom of Judah.

270 L. xxn, 167-170. interpretations On the Prophets. W. vi, 412-410. 271

belonged. But here I take it as a generic name; as if to say, "The cities on the heath," the cities that lie in the plain will all be laid waste, that herds will graze there, so that Aroer means a plain on which shrubs grow.

V. 3: And the fortress of Ephraim shall be finished.

4. adjutorium Ephraim translate: "stronghold Ephraim. He calls the kingdom of Syria because the kingdom of Israel had united with the Syrians and relied on the help of the Syrians; as we read above Cap. 7, 2.

Like the glory of the children of Israel.

That is, both the Syrians and Israel will be destroyed.

V. 4-6 For it will be as when one gathers grain in the harvest.

This is a terrifying similitude. He describes the king of Assyria as a reaper who at harvest time entered the valley of Rephaim (which is near Jerusalem in the evening), that is, the fat kingdom of Israel, and mowed it down in such a way that he carried away the princes and nobles, leaving only the poor rabble and the least people.

V. 7. 8. In time man shall cleave unto him that made him.

7 Thus necessity will force them to flee to the kingdom of Judah and from the gods they have made for themselves to God who made them. Here the objection could be made: Are not the Ark of the Covenant and the Temple in Jerusalem also works of human hands? But here the theological rule applies that one must look at every work to see whether it has God's word or not. Whichever works are done by God's command, God does them through us, as His instruments. Thus, works of the law are called those that are done according to the requirements of the law. But those works that are done without God's command are the works of our hands, and because they are without God's word, they are ungodly and condemned, especially if they are done by us.

the conceit comes to it, as if one becomes just thereby; therefore they are punished also here.

V. 9. At that time the cities will be of their strength.

(8) It is uncertain whether he calls "the cities of strength" because of the weapons and fortifications, or because of the religion and service of the idols on which they relied. But I prefer to understand it from the religion, that it means those cities in which they worshipped the idols with special zeal.

As a forsaken branch and twig, so forsaken was before the children of Israel.

(9) It is a likeness. Just as the people of Israel, when they first took the land of Canaan, devastated it with sword and fire, leaving only a few branches and twigs, that is, a few people, so it will be with the king of Assyria; he will devastate everything.

V. 10. For you have forgotten God, your salvation.

(10) This is the guilt for which Israel is devastated, because it has forgotten God. If this guilt is followed by such a severe punishment, one can see what is to be expected from Germany, which not only forgets God, but also despises Him, provokes Him to anger, persecutes Him and detests Him.

That's why you're going to put funny plants.

11. he persists in trusting in his religion. Therefore one must take this, not from the plants of the temporal, but of the spiritual kingdom, that is, from religion, that the plants are the disciples who have been taught hypocrisy, as with us the monks and the whole papacy have been. Translate: "funny plants". For he implies that hypocrisy and one's own righteousness tickle the flesh, and are pleasant; no one persecutes them, but all admire them.

V. 11: That the seed may grow in time.

12. This indicates the zeal of the hypocrites and the heretics; they diligently plant disciples,
13. In the Jena and the Erlanger: held:

272 L. xxn, i7u-i72. Brief interpretation on Isaiah, cap. 17, 11-14. W. v i, 415-419. 273

They force and drive so that theirs may grow and flourish, and are always more ardent and diligent in the propagation of their errors than the godly in the true service of the Word. And this is because Satan resists the godly; but Satan not only does not prevent the sectarians and heretics, but also encourages and incites them.

Ablata est messis.

13. this whole passage should be translated like this: Jucundas plantationes plantabis, et palmites externis (id est, hostibus) seminabis. In die plantationis tuae magnum studium, ut mane semen tuum germinet; verum acervus messis in die haereditatis erit dolor afflicti etc. fLovely plantations thou shalt plant and cuttings thou shalt put dn the strangers (that is, the enemies). In the time of thy planting thou shalt have great zeal, that thy seed may soon spring up, but the heap of the reaped, in the time of the inheritance, shall be the sorrow of one afflicted 2c.) Such a beginning it gains with the works of ungodliness; as it is said in Psalm [Ps. 1, 4. 6.) that they shall have destruction for a reward. This is how I understand this passage of the works of ungodliness, or idolatry. But it can also be understood of*worldly rule, of laws and riches, and of earthly service. But I do not know which of both opinions comes closest to the history of the part, although both can lie in the history of the text.

V. 12. O woe to the multitude of such a great people!

14 Here he attaches a promise and a consolation for the people of Judah, that they should not be afraid of the king of Assyria, for he will perish; as was said above Cap. 14, 25. But the images are known, that by rivers, mountains, trees 2c. the princes are signified.

V. 13. He will rebuke them.

The history of Sanherib will be told below in chapter 37.

V. 14. Around the evening.

16. he speaks of a future thing as if it were present, because the terrified souls cannot be sufficiently raised up. He says: "Fear will last from evening until morning, then there will be redemption and salvation. But the distressed souls cannot glanbeu this. For the sensation of terror is eternal, and all affliction, according to our sensation, is perpetual. And there is no one who can see the end of the temptation at the time when he is in the evil hour of the temptation.

(17) Therefore, we should learn that at the time when we are challenged, we should not judge according to our feelings, but according to the word of God. This word promises that all temptation is only a time of evening, followed by the morning time, that is, comfort. But the flesh does the opposite, forsakes the word, and directs its thoughts only to the present sensation of affliction, and judges according to the sensation. Therefore, it cannot imagine an end to the temptations in its heart.

18 Therefore Athanasius was right. When he heard that Julianus was following him, he answered: Julianus is a small cloud that will soon disappear. We too shall follow his example in our misfortune, and we shall learn from experience that God's word is true, which will not deceive us. And this comfort of Isaiah belongs not only to Hezekiah, but also to us, who are attacked and assaulted by these very enemies, with these very temptations, through these very same pursuits. So we can be challenged, but not overcome, if we stay with the word. For we are founded on the rock, Christ. Therefore, even if a temptation comes, it will not last long, but it will be an evening, which will soon be followed by the joyful light of day.

274 L. xxn, I72-N4. Interpretations on the prophets. W. vi, 419-423. 275

The eighteenth chapter.

Here he speaks of the peoples who live on the shore of the Red Sea, as -a are the Troglodytes, Egyptians, Arabs, Ishmaelites 2c., who live from robbery, and have a great experience in navigation, and know how to handle the ships well. To them he proclaims first war, then famine. But it is still doubtful which people he is talking about. It seems to me that he is still talking about the king of Assyria, who, like a flood of sin, oppressed this part of the earth with his weapons.

V. 1. Woe to the land that sails in the shade.

002 That is, Woe to the land that hath the shadow of sails (umbras alurum), that is, which hath many harbors or ships. For the wings of a ship are the sails of ships. But "shadow" means the harbors. Moreover, that he says "shadow", he also indicates the confidence that they have in their ships.

V. 2. that sends messages on the sea.

3. this means their trade, that they are merchants.

Go, you swift messengers.

4 This is a threat of the prophet. But it is a figurative speech; as if he wanted to say: The rumor of the king of Assyria will come to them, who will devastate them.

To the people torn and plundered.

This is the one who takes everything and plunders everything. Such people, as they say nowadays, are the Turks or Tartars, who live only by robbery.

To the people measured out and trodden down here and there (ad g.entem exspectantem).

6 Translate: Ad gentem mensuratam sive dimensam, that is, "that divides itself everywhere, and in turn is robbed everywhere." A people who rob and plunder everywhere; people who rob both their neighbors and themselves among themselves. The secret interpretation of Oecolampad is all too forced.

To whom the streams of water occupy his land.

7. "The water streams," that is, the neighboring peoples who dwell along the rivers of Ethiopia.

Ad montem. ^1^)

Does not appear in Hebrew.

V. 3: All you who dwell on the earth.

8 That is, of that part which they inhabit, even as we have another earth than the Italians. And here he prophesies the war.

V. 4-6. I will keep still and look.

He proclaims famine. I will strike the earth in such a way that in the midst of growth everything will burn and perish from excessive heat. "I will keep still," that is, I will not make it rain, I will cease to bless, I will leave it to its attacks. However, I do not dislike the secret interpretation that by the "heat" 2) one understands the king of Assyria who should spoil the bloom of the youth. Which of both opinions comes closest to the history, I do not know, but they are both good.

V. 7. At that time the torn and plundered people will bring gifts.

10 These words add a consolation. The remnant of this people shall one day be converted to Christ. Thus we read in the Acts of the Apostles [Cap. 8, 26. ffI of the queen from Mohrenland, and of others. Also many holy men hid in those places in the times of Augustine and Athanasius, and it seems as if the book de vitis patrum originated mainly from this corner of the earth. But I like this passage mainly because we see that the Gospel generally occupies those places where Satan ruled mightily before. These are works of the glory and majesty of God.

1. These words are not found here in our Vulgate, but only at the end of the seventh verse.
2. In the 1534 edition, in the Wittenberg and in the Jena: istum instead of: aestum.

276 u. xxii, 174-176. brief interpretation on Isaiah, cap. 19, 1-7. W. vi, 423-426. 277

The nineteenth chapter.

1 Now he also prophesies misfortune over Egypt. For the king of Assyria was at that time the common breed of all the neighboring nations, as the Turk is today.

V. 1. Behold, the LORD will ride on a swift cloud.

2 That is, God will send the king of Assyria over the Egyptians like a swift cloud. In this way, He indicates both the swift arrival of the enemy and the easy victory.

Then the idols in Egypt will tremble before him.

3. "The idols in Egypt" are not the silver and stone images, but their religion and worship, and 1) that with which they worship GOD; these "shall shake". For hypocrisy and idolatry cannot bear the chastening rod of God and His wrath, because they do not have the word of God and the right opinion of God. Godliness alone can endure in tribulations because it has the Word and relies on the Word. Therefore, instead of a proverb, this should serve us to say: When the Lord comes to Egypt, the idols in Egypt tremble before Him; that is, the hearts of the hypocrites cannot rise up against the imminent danger. This is a theological lesson.

And the hearts of the Egyptians will become cowardly.

(4) When confidence in religion is gone, trembling and unrest of heart follow. Thus, today we have a common counsel against our enemies, that we command our cause to God through diligent prayer; but they, because they do not have the Word, and are stuck in a godless worship, wear themselves out with endless plots, with which they have done nothing for so many years. Thus, after their idols have been set over the hau-

1. Erlanger: 6t tta- Sk/?a<7^ai-a; the 6t is too much.

f they are without God's word, they can find neither measure nor aim in their plots against us; their hearts are restless, and they seek to counsel their wicked cause in every way; but in vain.

V. 2. And I will set the Egyptians against each other.

(5) When confidence in religion is put to shame, rioting and disunity inevitably follow, which are the beginning of the fall of an empire.

V. 3. and the courage of the Egyptians among them shall perish (et dirumpetur spiritus).

Translate: Et deficiet spiritus, that is, they will lack courage. This is how God contends against his enemies; first he deprives them of heart and courage.

Then they will ask their idols.

If they lack good counsel, they will take refuge in idols. So now they make processions or supplications when there is danger, by which they provoke God to anger.

V. 4. But I will deliver the Egyptians into the hand of cruel lords.

8. into the hands of the Assyrians.

V. 5. and the water in the lakes will dry up.

9 The Egyptians are famous for fishing; therefore he describes their misfortune by a simile taken from the fishermen. "The waters shall dry up," that is, the king of Assyria shall plunder those who dwell by these waters.

The current.

10. the Nile River, that is, those who live on the Nile.

V. 6. 7. the lakes at dams.

11 These are all figurative speeches; that is, the citizens in the cities will become completely exhausted.

278 L. xxn, 176-179. Interpretations on the Prophets. W. vi, 426-429. 279

V. 8-10. And the fishermen will mourn.

The Egyptians will no longer engage in trade or commerce. For he remains in the image of the fishermen.

V. 11. 12. The princes of Zoan are fools.

(13) Here the prophet mocks the Egyptians, as if to say, "You Egyptians boast of great wisdom, that you are the oldest and have the oldest community. How is it then that you do not know this, that you do not foresee such a great calamity?

I am the wise man's child.

14 This was the praise of Egypt at that time. But this is the theological rule, that all the wicked, if they are to perish, have in themselves the kind that is described here, that they become obdurate, arrogant, and obstinate, and live without all fear of God, saying: Peace, peace. For an ungodly man does not believe that a calamity is about to befall him. Thus the Jews, when they were besieged in all places, were yet utterly hardened.

(15) Therefore the downfall of the papists is quite certain, who now triumph in all security, and against all threats, against all admonitions, against all entreaties and supplications, sing: "I am the child of the wise, and come from ancient kings. Therefore either judgment or some other great plague will come upon them. For the nearer they are to your calamity, the more they are hardened. Therefore they invoke their wisdom and antiquity. Will you alone, they say, condemn the church, which is so old? Are you alone wise? Or do you think that our ancestors saw nothing? Have all those who have gone before you been mistaken? 2c. This has been the first objection of the wicked in the world against the godly, and will be the last. For by these two things, the conceit of wisdom, and the glory of antiquity, the hearts of the wicked are puffed up. Thus the diatribe of Erasmus is nothing else than what is written here: I am a son of the ancients. For he invokes the prestige of the church fathers. Against this arrogance the prophets argued, and we contradict it today.

too. But we don't fix anything until they will drive it.

16 Furthermore, "Zoan" is one of the most famous cities in Egypt. I hold however for the fact that by the pronunciation Zoan was changed into Thoom.

V. 13: They seduce the cornerstone of the families together with Egypt.

17 He calls the king of Egypt the "cornerstone of the nations. But notice the outcome of the plots that the wicked make, which is that they are deceived. Nothing is more powerful in appearance than these, so they cannot get rid of them, but in the end they fail.

V. 14 For the LORD has poured out a spirit of deceit among them.

(18) That is, the Lord made the Egyptians drunk, that they should err and be deceived in all their ways and doings. This is an excellent figure, and is often used in the Scriptures, that the wicked in misfortune are like a drunken man, who can neither stand still nor see nor counsel, but staggers uncertainly here and there. The wicked do not believe this until they learn it. "So then they have waited too long, that all their attempts are too short for them." For before calamity they have the appearance of wisdom, and continue safely in their counsels. But when adversity really overloads them, "they are veritable frauds, as one goes out here and the other there. Furthermore, where there are many and various suggestions, destruction inevitably follows, just as, on the other hand, where there are many wise men who deliberate together and are united, there is salvation. And so it is with the misfortune of the wicked.

19. But our glory is that even though we have the cup, that is, the cross,

m) From here on to § 20 inal. the edition of 1532 has only the following: GOD makes them drunk, that they may err and be deceived in all their works. But the Christians have this glory, that although they have the cup (that is, the cross), yet they do not become drunk like the wicked, with whom is added to the misfortune that they have no counsel to escape. For they do not have the Word to guide and comfort them in the midst of their tribulations, so they must inevitably fall into despair at last. They cannot teach others or raise them up, but they spit on them. All their advice is spit and filth.

280 X.XI1, 179-I8I. Short interpretation on Isaiah, Cap. 19, 14-19. W. VU429-4N. 281

We do not become drunk like the wicked, who still have this misfortune, that they have neither hope nor counsel to get through anywhere. But we have counsel in the midst of calamity, and certain hope of salvation. For our God is a strong God, and our "Counsel", as the Scriptures call Him, who by His Word gives and directs us counsel in the midst of our calamities. For although misfortune naturally hurts us all, we do not all become drunk. Only those who are without the Word become drunk with misfortune, that is, they become uncertain and despair. But we have the Word, which gives us counsel; as it bites Ps. 119:24: "Thy testimonies are my counsellors."

20 This reminds us that we endure in the cross, believing it to be a discipline of the Lord for our good. Then it also sets before us Christ's example that the disciple is not above his master, and that our patience pleases God, who fei him the most acceptable sacrifice, as Ps. 51:19 says. Thus hearts are established by the word; but the wicked, not having this word, nor believing it, become weak in soul and body, and despair; whereupon they take refuge in their own proposals, which are unclean spit, and filthiness, by which they defile themselves and others.

V. 15. And Egypt will have nothing.

(21) Both the authorities will lack subjects and the teachers will lack students.

V. 16. 17. And Egypt will be afraid of the land of Judah.

(22) As if to say, They laugh at me now and do not believe me when I predict these things. But it will happen then, when this will be fulfilled, that they will also tremble before the name of the country in which I have dwelt. They will think back to my prophecy, and will fear more and more. "Will worry, there may come two more Isaiahs." Thus the fools (Phryges)^1^ ) become wise too late, and then they imagine far crueler things in their thoughts than they suffer.

1. according to your saying that the Phrygians

be improved by beatings. -

V. 18. At that time five cities will speak according to the language of Canaan.

(23) Hitherto he has proclaimed calamity; now he adds a promise. For the divine vengeance always receives some who remain, except in Sodom and Gomorrah, which he has set as an example of the punishment that is to be inflicted on the wicked on the last day of judgment. But because the Egyptians had been more favorable to the Israelite people than the rest of the Gentiles, therefore he adds here such a glorious promise that they should be converted to Christ. For I understand the words of the prophet to be about the propagation of the gospel, and not about the propagation of the law before Christ, as is said because of the altar built in Egypt v. 19, because it was not permitted to erect an altar elsewhere, when the true worship and temple still stood. Therefore this promise was fulfilled after the preaching of Christ 2c.

Five cities.

(24) That is, some, not all, to imply that some believe, others resist. For a definite number is put for an indefinite number; as elsewhere it is said of five pounds, of five foolish virgins 2c.

And shall swear by the LORD of hosts.

25. to swear is to vow to God, to praise him, to honor him, to worship him.

(26) "The language of Canaan" is the Hebrew language used by the holy patriarchs, which is believed to have been lost in captivity. He says that they will learn it, so that it contains a prophecy; that is, they will come over to our service, they will believe in God, Christ, with us.

Irheres.

27. it is said to be Heliopolis.

V. 19. At the "same" time the altar of the Lord will be in the midst of Egypt.

28. He says of an altar that is to be in the midst of Egypt and in the borders of Egypt land. Therefore it cannot be understood of a fleshly altar, but it is

282 L- xxii, isi-184. interpretations on the prophets. W. vi, 433-436. 283

means that Christ will be worshipped everywhere and the Word will be preached everywhere. This is our one altar on which praise and thanksgiving are offered to God for the grace shown in Him.

V. 20.^1^ ) Which will be a sign and testimony.

29 He says this in comparison to the Jews. That altar will not be for ceremony or splendor, as with the Jews, but for sign and testimony, that is, to teach the Word. This is the only service of the New Testament that we render to God, that we preach the benefits that God has done for us sinners in Christ. Thus, in one word, he abolishes all the splendor of the sacrifices and slaughtered animals of the Old Testament.

They will cry out to the Lord.

30 There will not only be teaching and an abundance of the word, but there will also be prayer, as the other part of the service, so that the spirit of grace and prayer will be connected with each other Zech. 12:10. Because the cross follows the word, prayer is necessary.

And he will send them a Master and Savior.

31 That is, he will give them teachers who can save and teach them by the word.

V. 21. and will serve him with sacrifice.

Previously, he said that the altar was erected for teaching, not for sacrifice. Therefore, what he says here about the sacrifices must be explained from the preceding. Because the following word must always be explained from the previous one. Thus, because in the first book of Samuel Cap. 28, 3. ff. it was said before that Samuel had died, and afterwards it follows that his form was brought forth by the soothsayer, we must believe that this is only a deception, but not the truth.

1. In the editions this Bible text with its interpretation (certainly by an oversight) stands only after what we bring under § 30. This (§ 30) is not yet in the first edition, therefore it could easily happen that this addition was inserted in the wrong place.

body of Samuel. So, as often as God gives His word, one must stay with it; if He gives another word that departs from it, one must know how Moses says that He tempts us Deut. 13:3, as we see in the story of Balaam. Therefore, this must be taken from the spiritual sacrifices and grain offerings, as Paul teaches in the Epistle to the Romans Cap. 12, 1. "Offer your bodies for sacrifice, living, holy, pleasing to God."

And will pledge to the Lord and keep.

The vows of Christians are thanksgiving, praising and glorifying God, not the vain antics of the vows of monastic life, which are in truth worldly vows. However, the vows must be distinguished. Some are vows of the Old Testament, which concerned temporal things, when either a soul, that is our body, or a field, or cattle was vowed to the service of the temple; just as with us are "the servitudes" which are for a certain time. Moreover, there were also vows of death, as was the vow of Jephthah. These are now abolished, after the service of the Old Testament has ceased.

34. The vows of the New Testament are only praise, glorify, thank, confess to God 2c. And these are spiritual vows.

The third kind of vows are the civil ones, by which we bind ourselves against the authorities. These we must keep, just like the other duties required by the authorities. But the vows of the clergy are vain lies, which are neither in our power nor can be kept.

(36) We should therefore be mindful that we must keep the vows, first, so that we may kill ourselves, that Christ may be exalted and glorified in His wisdom; then, so that we may recognize the benefits with which God showers us and give thanks for them.

V. 22. And the LORD will plague the Egyptians.

37. Christ will restrain and chasten his own through the cross; otherwise they would be negligent. And note that chastening is for health, not for destruction.

284 u. xxn, i84-i8g. Brief interpretation on Isaiah, cap. 20, 1-4. W. vi, 436-439. 285

V. 23. At that time there will be a railroad.

This is a promise of the gospel, as I have said. There will be Christians everywhere, both in Assyria and in Egypt, there will be one faith 2c.

V. 24. 25. At the same time Israel will be the third.

39 This is a very clear text, that Israel will be made like the Gentiles, and the Gentiles like the people of Israel.

The twentieth chapter.

1 The prophet prophesies against the Moors and Egyptians at the same time, condemning the reliance on the covenants they had made among themselves.

V. 1. 2. Go and remove the sack from your loins.

2.^n^ ) This passage serves to confirm our teaching that God has always added signs to His words, either to confirm faith or to maintain the fear of God, and not, as the Sacramentans err, so that they should be outward signs of confession or marks of love. For these are rather fruits of faith, and not signs. For the sacraments may well be accepted by the false brethren; but the fruits of love no evil tree can bring forth.

3 Therefore we say that the signs serve to increase faith and godliness in the hearts. To be sure, we know that outward things do not bring salvation if they are taken as outward things, that is, as things that are ours. But God works salvation also through external things, and has decreed that He will not give the Holy Spirit without a sign and without an external thing. That is why He instituted in the Church the Magisterium, Baptism and the Lord's Supper of the Body and Blood of His Son. Thus, on the day of Pentecost, the Holy Spirit came down from heaven and gave the

n) Instead of §2-4, the edition of 1532 says: "Behold, here is a sign added to the word, not that it is a characteristic by which the Egyptians and the Moors are recognized, but to strike fear into their hearts. Thus the signs serve to either strengthen or frighten the minds, and to provoke to the fear of God and to faith.

It was given to the apostles, not invisibly, but in a strong wind and in the form of fiery tongues Acts 2:2, 3.

(4) Therefore the sacramentarians err, and here apply a false principle, saying, No outward thing is useful unto salvation. Rather, turn it around and say: Without an outward thing one does not attain to blessedness. For here is the clear text that an outward sign serves to awaken the faith and fear of God. For the prophet wants to make the Egyptians humble; and this does not belong to the signs of love or confession, but to the power and effect of the Holy Spirit, who awakens the hearts. For as the Holy Spirit moves by the word, so he also moves by the signs, which are nothing else than, that I say so, the real (real) word, since that is expressed by the thing which the sound of the words gives to understand. And as the word is never in vain, so also the signs cannot be without fruit. Thus baptism and the Lord's Supper are signs by which faith is established and strengthened, but not by which men are either provoked to love (although this should also happen) or distinguished from one another as the marks of their confession.

V. 3. 4. three years.

5. this sign shall be fulfilled within three years.

Naked and barefoot.

6. to be clothed means to be powerful, to be rich. But to be clothed with shoes means to be a

286 L. xxii, isü-188. interpretations on the prophets. W. vi, 439-443. 287

Reich, government, teachers, students have. All this he threatens to take away.

With sheer shame.

7. to uncover shame is to make shame, to take away all glory. But the glory of a prince consists in the multitude of the people. Thus "the shame of Egypt" is that it will have no people.

V. 5 And they will stand with shame over the land of the Moors.

(8) Hereby he punishes them for relying on the covenants they had made among themselves. Thus, the Scriptures everywhere teach both fear and faith. For God can tolerate everything, but He absolutely destroys carnal trust.

Therefore he bears the sinners; but the righteous he abhors and condemns. To the remnants of sin he looks through his fingers, but the head of the serpent he crushes, so that the rnhm stands still Ps. 147, 11: "The Lord is pleased with those who fear him." And this is exactly what shines out of all his speeches, deeds and signs. Therefore, we should learn to fear God and throw away all trust in our strength and wisdom.

V. 6. these islands.

9 In Egypt and in the land of the Moors.

How finely we escaped.

10 These words mean the opposite (est ironia), as if to say: Our covenants have not helped us.

The twenty-first chapter.

1. he announces his burden to Babylon. For the prophet was very angry with the Babylonians, because they would destroy the rest of the people of Judah and the temple, which the Assyrians had never done.

V. i. The desert by the sea.

2. this name is not to be taken as a description of the nature of the land, but to be understood of the office and work, so that "desert" must be taken in an active way, that it makes desolate oerter, like an overflowing sea, that is, that the monarchy of the Babylonians devours the world and the kingdoms.

How a weather comes from noon.

I will punish your cruelty with cruelty. But he points to the Persians and Medes, through whom he wants to do this.

V. 2: One despiser comes against another, one despised against another.

4 [Instead of: Qui incredulus est etc.) translate: Contemptor contra contemptorem, vastator

contra vastatorem venit, as if to say: You Babylon has long devastated others: Cyrus will come and devastate you too.

Elam.

5. are the Persians.

I will put an end to all his sighing.

6. "His", namely Babylon's. Further understand "the groaning" as above v. 1. "the desolation", that is, so that Babylon has made other nations groan. He says: I will put a bit in its mouth, so that it will not continue to frighten and torment others like this. Thus God hears the sighing of the nations; how much more will He hear the cry of His own!

V. 3. For this reason my loins are full of pain.

7 These are prophetic imitations. For he speaks in the person of the Babylonians. But they complain mainly about the loins, in which the power to beget children is. As if he wanted to say: There is neither strength nor happiness, neither to increase the kingdom nor to keep it.

288 xxn. 188-191- Short interpretation on Isaiah, Cap. 21, 4-12. W. VI, 443-446. 289

V. 4. I have no rest from it in the dear night.

8 Instead of: Babylon dilecta mea posita est mihi in miraculum translate: Dilecta nox posita est mihi in terrorem The dear night is set to terrify me, "the dear night".

V. 5. Yes, prepare a table.

9 This is a scornful speech. Babylon is conquered, just as Virgil says of Troy. 1) Invadunt urbem somno vinoque sepultam.

[So now the prophet ridicules this security; as if to say: Feast only now in the greatest security; but the time will come when the Babylonians will command their servants not to prepare a table, but to seize the shield. Therefore, it would be more fitting to put out guards instead of the feasting, to make ready the weapons for war instead of the drinking.

V. 6. Go, set a watchman.

(10) To confirm the calamity he proclaimed, he adds the following as a sign. As if to say: While you are feasting, behold, my servant, whom I have appointed as a watchman, sees the enemies coming in chariots.

V. 7: He sees horsemen riding and driving (Vidit currum duorum equitum).

11. the singular is set in the Vulgate for the plural, that is, he sees chariots and horses, that is, the advancing warriors.

V. 8. And a lion cried out.

12. i consider this is to be taken from a guard.

V. 9. Babel has fallen.

13 All this is said for the comfort of Judah.

V. 10. My dear threshing floor.

14 It is doubtful whether it refers to Judah or to the Babylonians. But ver-

1. Vii-A. ^6v., lib II, V. 265.

I say of the Babylonians that they are God's threshing floor, which God will tread down and destroy through the Medes and Persians, like the grain on the threshing floor. For filius areae means what is on the threshing floor, grain, seed 2c.

V. 11. This is the burden over Duma: They call to me.

15 This passage is obscure; some say that "Duma" is the name of a city. But I think that Duma is the name of a country. For the name stands Gen. 25, 14. among the sons of Ishmael, who gave their names not to cities but to countries; just as from Kedar the Kedarenes, from Nebajoth the Nabathaeans were named. I understand it in such a way that the prophet speaks against a large part of the Ishmaelites, who live in the stony Arabia. It is also uncertain what the calamity is that he proclaims, whether they were devastated by the Babylonians or by the Assyrians. It seems to me most likely that they were devastated by the Jdumeans.

One calls to me from Seir.

16. Seir and Idumea are one and the same. To me, Duma, comes this sad voice from Seir. Guided by this suspicion, I believe that they the Ishmaelites were devastated by the Idumeans.

Guardian, is the night almost gone?

17 That is, how much is left of the night? For these are sayings which one imitates another, by which he indicates the fear of the besieged, who hope for the day and for salvation. For they speak: How much is left of the night until the day dawns again? That is, what end of our distress do we have to hope for?

V. 12. Though the morning comes, yet it will be night.

(18) He hereby presents the guard as an answer to the despondent citizens, making their pain even greater: "Even if the day comes, another night will follow, that is, there is no end to the distress. He

290 L. XXII, 191-19;. Interpretations on the prophets. W. VI. 446-4S0. 291

thus indicates the utmost despair by this imitation. For the wicked are wont to desire many things in danger, but to believe nothing.

If you ask, you will come back and ask again.

19. translator Si quaeritis, quaeretis,^1^ ) revertimini et venietis [instead: Si quaeritis, quaerite, convertimini et venite in the Vulgate^. But I have said that it is spoken imitatively. For he imitates the besieged as they speak, and describes how the heart of the wicked stands in danger. As if to say, "You cannot be raised up by any comfort; though I tell you that it will be day, you will not be satisfied with that, but will soon come back and ask about the same thing again. Thus the wicked cannot be raised up, because in trouble they have not the word on which they can safely rely. And all other protection and help they have is uncertain; they cannot expect the day without fear of the night. The godly, however, expect the day in danger, without fear of the night, because they hear the word of God in the night.

1. In the Wittenberg incorrect: 8i quasrötis, qu^eriti".

At night they keep the word, they are satisfied with it, and do not ask again.

V. 13. This is the burden over Arabia.

20 Here he prophesies against another son [of Ishmael, Kedar, Gen. 25, 13. But Kedar is a famous family among the Ishmaelites.

You will live in the forest in Arabia.

21 That is, the army of the enemy will be so great that at the mere rumor of it you will turn out, abandon everything, and flee into the deserts.

22 "Dedanim", they say, is a city in Arabia, but it is unknown to me.

V. 14-17. Bring water to the thirsty.

This is a mocking speech: Dear neighbors, give water to the wretched people, who are already exhausted by the flight, so that they can refresh themselves.

You who dwell in the land of Theme.

24 In the Vulgate: Qui habitatis terram austri In Hebrew: Who inhabits their subject, which is so called by a son of Ishmael. I do not think that Oecolampadius has explained this passage correctly.

The twenty-second chapter.

Here he himself prophesies misfortune to Jerusalem, and especially to its court master, Zebna v. 15. But it is doubtful what this misfortune was. I think that it was the first Babylonian captivity under Jehoiakim, because at that time only the most distinguished were led into Babylonia.

But he calls Jerusalem a "valley of showers" because it had many prophets who were called "showers". The name "valley" also contains a secret punishment in it; as if it wanted to say: You Jerusalem, which was a very famous mountain until now, when the fear of God blossomed in you, will be humbled and made from a mountain to a valley.

V. 1. 2. What is the matter with all of you, that you are all so lazy on the housetops?

3. either out of fear of the enemies, that you want to hide yourself, or that you want to defend yourself against the enemies. But here one must reverse the construction: You city, which would be full of sound, a city full of people, a joyful city (namely, until now, at the time of peace), what is the matter with you? 2c.

Your slain are not slain with the sword.

4 For they perished by famine and pestilence. For they kept within the ramparts of the city, and delivered unto the enemy

292 L. xxn, 193-195. brief interpretation on Isaiah, Cap. 22, 2-19. W. VI, 450-454. 293

no meeting, as is clear from the prophet Jeremiah Cap. 39 is clear. But the following words:

V. 3. but all your captains 2c.

are proof that he is talking about the first captivity, when the best part of the people was taken away.

V. 4. Lift yourselves up from me, let me weep bitterly.

5 The prophet here introduces the sorrow (affectum) of the weeping and mourning people, over the defeat suffered by Nebuchadnezzar.

V. 5. from the Lord.

(6) He adds this to call his own to repentance and to deprive the Babylonians of the glory of victory.

For the sake of undermining the walls.

7. that is why it is "a day of tumult and destruction", because the wall is undermined and the enemies are close to the mountain. For the Assyrians had decided they would destroy besieged Jerusalem if it did not surrender.

V. 6. 7. Kir therefore shines with shields.

8 Instead of: Parietem nudavit clypeus in the Vulgate translate: Et Kir nudavit clypeum^1^ ) and Kir has bared the shield. "Kir" we have already had above Cap. 16, § 4. But it seems that it was one of the most famous cities of the Assyrians.

V. 8. Then the veil of Judah will be uncovered.

(9) What they have of hidden riches will be brought to light and taken away from the enemies.

The house of the forest.

10. Because a lot of wood was brought together for this building. Furthermore, it was the very house in which the golden utensils were kept, as can be seen from the books of Chronicles. [2 Chron. 4, 19. 9, 3. 2 Kings 20, 13. 2 Chron. 32, 24Z
11. In all editions: Xir uuäavit paristsin. Instead of pai-istsm we have put, as it obviously (cf., Cap. 16, 84) must read.

V. 9. 10. You will also count the houses of Jerusalem.

(11) That is, you will set up an assessment, you will demand money from house to house, because you have been put into extreme poverty by the enemy.

And you will have to collect the water in the lower pond.

12 Instead of congregastis read the future tense. But it indicates the lack of water.

V. 11. You do not yet look at the one who does this.

13. God does this, but you do not think that you deserve such misfortune. This is what all the wicked do; they interpret the punishment as a cross and an undeserved suffering for the sake of God's name.

V. 12. Therefore the LORD of hosts will call at that time.

14. there will be prophets around this time of tribulation who will convince you to repent, but they will do nothing.

V. 13. 14. Let us eat and drink.

(15) These are the words of the scornful, and of those who mock the prophet, and despise the judgment of God. Well, he proclaims evil to us, but let us feast and feast before we have to suffer this evil. As if they wanted to say: Nothing will come of all this. Furthermore, eating and drinking wine 2c. is not evil; but these are evil works, eating and drinking in contempt of God and his word.

V. 15-19 What do you have here?

(16) This Zebna was the most distinguished man in the court, and, as is evident from this, a great hypocrite, whom no one could judge but Isaiah. He accused him, not because he was an adulterer, or a thief, or a murderer, but because he so surely despised this proclamation of Isaiah of the coming calamity. This then gave others cause to despise the word. Therefore, it is easy to fall from the faith, because we see that such great men have fallen who have never made a mistake in their walk.

294 L xxn, i9s-i98. Interpretations on the prophets. W. vi, 454-457. 295

This is how Moses, Aaron, Peter and others fell. Therefore, such examples should entertain in us the fear of God, that we may not be safe or presumptuous. For as long as we live, even among the saints, there always remains something of the flesh. Furthermore, it is to be noted that here again the order is not observed.

There your delicious chariots will remain.

17. He punishes the trust of this Sebna on his great fortune and honorary offices.

Behold, the Lord.

(18) Translate thus, Behold, the LORD shall cast thee away, as a strong man casteth one away, and he shall shut thee up. And shall compass thee about, as a ball upon a broad land." That is, after you are thrown away and arrive in Babylon, you will be thrown up and down like a bullet. You will have no rest either in your body or in your heart. But one must remember the excellent image that the conscience, if it does not have the word of God, is like a ball that is being driven around outside the earth and cannot rest. Furthermore, this is also said to the horror of those whom this Sebna gave cause to despise the word.

The house of your masters.

19 Here he touches on another sin, namely, trusting in men, over which he must become ashamed. Here one must guess who these masters were. It seems that he Zebna was still alive after Hezekiah under Manasseh, who was also led away captive.

V. 20. 21. And at that time I will call to my servant Eliakim.

(20) It is probable that Eliakim and Zebna were adversaries, because the former despised the word, and the latter honored and believed it.

V. 22. And will put the keys of the house of David on his shoulder.

21 This he speaks according to the usage of that people. Because they hung the keys on the shoulders. But it means that he should become royal treasurer....

That he may rise, and no one may join.

I take it in the simple sense for the description of his office and its administration. He will be the rentmaster, who will have the supervision of all income, to whom all boxes and doors will be open.

V. 23. And will put him to the nail in a strong place.

23 This refers to the contrast: You will be thrown away, but he will be put in a fixed place as a nail. This is an excellent praise of a good and godly authority, that it is pleasing to God, that God protects it and puts it in a fixed place, like a nail, so that it cannot be moved, on which nail all the utensils of the house are supported. For the whole community rests on a good prince.

And shall have the chair of honor in his father's house.

24. for this honor falls back on the parents.

V. 24. That all the glory of his Father's house might be hanged on him.

25. I will hang all the servants on this man, that is, he will rule the whole state. For these are figurative words. The "little vessels" mean the poor. The "drinking vessels" are the necessary trades in the commonwealth, as, butchers, bakers 2c. "All kinds of string play" are the trades that belong to the amenity (ad ornatum), as, the merchants 2c. Furthermore, this is a great blessing when God gives both a hearing ear and a seeing eye Proverbs 20:12, that is, a good and wise authority, then obedient subjects.

V. 25: In that day, saith the LORD of hosts, shall the nail be taken away.

26 It is a divine blessing to have good authorities. But it will come to pass, he says, because of the sin of the people, that the LORD will take away both the nail and the obedient subjects. For I suppose that this was not said by Zebna, but by Eliakim under Josiah.

396 r98-2 "o. Short interpretation on Isaiah, cap. 23, 1-9. w. vi, 437-400. 297

The twenty-third chapter.

So far the prophet has announced to Jerusalem and almost all neighboring nations their impending disaster. Now Tyre and Zidon are left, of which he speaks in this chapter. Because Tyre was conquered and destroyed twice, first by Nebuchadnezzar, as it is written in Ezek. 26, 7, and then by Alexander, I believe that the prophet is speaking here of the last conquest, which was made by Alexander.

V. 1. Hail, ye ships of the sea.

2. naves tarsis sea ships. For Tyre lay by the sea, and was famous for its commerce.

From the land of Chitim.

It seems that the Jews named not only Macedonia but all Europe with this naive Chitim. But the name agrees with the name Macedonia, in which Alexander ruled. And this passage makes that I take this chapter not from Nebucadnezzar, but from Alexander.

V. 2. The inhabitants of the islands have become silent.

4. mas in the Vulgate reads: Tacete; qui habitatis in insula], translate: "The inhabitants of the islands have become silent", that is, have been destroyed and annihilated. For the silence in a city indicates that the city is devastated, where there should be a lot of people.

The merchants of Zidon.

(5) From midnight the Zidonians, and from noon the Egyptians, carried their merchandise to Tyre.

V. 3: And the fruit that grew by the Sihor, and the corn that grew by the waters, were brought in unto it by great waters.

(6) That is, all that grows along the Nile, and all that is in Egypt of grain and wine, the

is entirely yours. For it is fed to you on the sea. Thus he describes the rich and therefore spoiled and presumptuous city by its splendor.

V. 4. the sea, even the stronghold by the sea.

7 He calls it Tyre because it was the most powerful on the sea.

I no longer give birth.

I am barren, I am deprived of my citizens, and devastated. He also threatens Zidon with such devastation.

V. 5-7. Is this your joyful city?

He mocks the proud confidence of this very powerful city, which could be conquered only by great rulers (monarchs). Therefore, it was sure and did not believe this prophecy until it actually learned it.

V. 8. 9. Who would have thought that this would happen to Tyre, the crown?

(9) As if to say, No eye sees this now, no ear hears what is to come upon Tyre; and there is no one who can either foresee or believe what is to come upon her. The cause is, because the hearts are prevented by this dazzle, namely their power and riches. That is why they will perish suddenly, while they will not be provided with anything less.

10 Thus, when we threaten our princes and the whole of Germany with the imminent fall, no one believes us, but we are ridiculed and punished with all imaginable punishments. Therefore, this passage comforts us that, just as this threat of the prophet against Tyre was not in vain, so also the tyranny of our enemies will one day come to an end. So neither the pope believes that he can fall, nor the Turk either; but they will both fall, just as Tyre fell.

298 uii, 200-202. interpretations on the prophets. W. vi, ino-uu. 293

Tyre, the crown.

This is the reason why this prophecy is not believed. Because the prophecy of Isaiah, and the crowned Tyre just argue against each other. Therefore, neither this sTyrus] can be believed, nor that prophecy believed, but only the poor of the land believe both the promises and the threats of God. For this is the way of the Word of God, that it presents to us things that are beyond our understanding. Thus, when it promises forgiveness of sins, it promises impossible things that one cannot think of and that one despairs of. Therefore, faith cannot be based on anything else but the word; if it abandons the word and thinks that the matter is inconsistent, it immediately falls and is lost. Isaiah threatens that Tyre will fall. Now, if you let go of the word and look at the city that was so fortified by wealth and power, it seems that nothing less will happen; indeed, you think that Isaiah is nonsensical for predicting such inconsistent things; and yet the outcome is as the word says.

It is the same with the promises of God, which, considering the present distress, are also impossible, as we see in Jerusalem, when it was besieged by the Assyrians. Thus the Word always prescribes such things to us that are contrary to the present. This is the power and nature of faith, that it holds to the word against the sensation of things present, and believes, no matter how tasteless, inconsistent, and unthinkable. Thus in lowliness one must have hope of exaltation, in sin hope of righteousness, in wrath hope of grace 2c. Thus such histories serve to increase faith and fear.

V. 10. Go through your land like a river.

(13) This is an excellent image by which he indicates the future dispersion. Just as a river runs swiftly and leaves everything behind, so you will leave your homes and your city when you are driven away.

There is no more belt.

14. he calls the worldly regiment, the kingdom, a "belt", as Job 1) 12, 18. says: "He loosens the kings belt."

V. 11. He stretches out his hand over the sea.

(15) This is how the prophet wants to inspire faith in himself. As if he wanted to say: These are by no means vain things that I proclaim, although you, Tyre, who are puffed up with confidence in your strength and wealth, think that these are impossible things. For he who has conquered Pharaoh and Egypt, as well as the land of Canaan, will also subdue you.

V. 12. You daughter Zidon. O Chitim, arise and depart (Filia Sidonis in Chitim).

016 This is, Zidon, which thou art laid waste by the Macedonians.

V. 13. 14. But in the land of the Chaldeans.

(17) This is a dark saying; if it is taken in an active way, it is to be understood of the Chaldean devastation. But I take it in a passive way, that the opinion is this: You will not be able to resist Alexander, he will conquer you. For he will also destroy Babylon, where there is not yet a nation (that is, where there is not yet a monarchy). It can be given the words according to the Hebrew approximately thus: Behold, the land of the Chaldeans, wherein is not yet a nation; Assyria hath prepared this land to ship there, and hath set up towers and built palaces: yet is it set to destruction.

V. 15-17. At that time.

(18) The number of years agrees with the years of the Babylonian captivity, but we take it from the Macedonians. But he says that it shall come to pass that Tyre shall be rebuilt, and shall flourish again after seventy years, and shall be celebrated in writings. For this he indicates by the word "harp".

19. he calls her a harlot because of idolatry, which she herself a very honorable matron.

1. Erlanger: 12." instead of: 12.

WO k. xxn, 202-204. brief interpretation on Isaiah, Cap. 24, 1-5. W. VI, 464-467. 301

that is, a God-fearing and worshipful commonwealth. But the Holy Spirit judges differently, and calls her a whore.

V. 18. But their buying trade.

20. I understand it of the future kingdom of Christ, that Tyre itself also shall be converted unto the Lord. Therefore he says: After they have resumed their former trading

The kingdom of Christ will be near, which Tyre will also accept; as Lucas testifies in Acts Cap. 21, 3. ff.

That they eat and become full.

(21) They will not misuse wealth for splendor and indulgence, as before, but for need and benefit. They will entertain the saints and assist them. This is great praise for Tyre.

The twenty-fourth chapter.

After the prophet has gone through the neighboring nations and peoples, he finally comes back to his people. And here arises the question, of what kind of desolation he speaks? Some take it generally of the last judgment, that it is, as it were, a resolution of the particular threat which he has hitherto treated. But I think he is talking about the desolation that is to take place at the time of the faithful Tyre, that is, the desolation of the synagogue and its people, of which Christ speaks Matth. 24, 15.

V. 1. Behold, the LORD makes the land empty and desolate.

In another place he calls the synagogue a vineyard whose wall is torn down because God withdraws his protection and blessing from it. For after the prophets, Christ, and the apostles, along with the rest of the saints, were taken away from it, the entrance to it was open to the Roman beasts.

V. 2: And go to the priest as to the people.

As long as the land of the Jews still existed, their commonwealth was very well established and ordered; but when the Romans come, there will no longer be any difference either among the offices or among the estates. Therefore, both the priesthood and the kingdom must necessarily fall. For neither the

Religions nor communities exist unless the offices and persons are distinguished from each other in a certain order.

V. 3 For the Lord has spoken these things.

4 He adds this restriction against the presumption of the Jews, who surely despised these threats because their city was both holy and well fortified. The Lord has spoken these things," he says, "and they will necessarily come to pass.

V. 4: The land stands miserable and ruined (defluxit terra).

The land" means the Jewish land that was inhabited by the Jews. The word defluere actually means "to wither," to indicate that the synagogue will never return to its former state, just as a leaf that withers never becomes green again.

The highest of the people in the country are decreasing.

(6) He says expressly, "the highest," to indicate that the rest shall be saved. For he distinguishes the high from the low, therefore it cannot be understood of the last day.

V. 5 The land is desecrated.

So far he has talked about the punishment, now he talks about the guilt and says that it was threefold. Firstly, that it was "the

302 L. XXII, 204-207. interpretations on the prophets. W. VI, 467-471. 303

They had "profaned the land" through their hypocrisy and zeal, which came from ignorance. Secondly, that they had "sinned against the law" by works that were obviously contrary to it, and that they had perverted it, as is written in the fifth chapter of Matthew, v. 20 ff. Third, that they did not believe the promises of Christ, nor accept him when he came 2c. For this is called "letting go of the everlasting covenant." And this last part convinces us that the prophet's words are to be understood only of the desolation of the Gentiles. For the Gentiles had no covenant with God, because one wanted to understand the law of nature by it. But this is too forced. Furthermore, notice that these sins are more with the teachers than with the people. For they are the ones who change the law and let the law go. But these are still small sins, by which the commandments of the moral law are transgressed, compared with those sins by which the promises of Christ and the word of the gospel are rejected.

V. 6. Therefore the curse devours the land.

8 The prophet looks herewith at the curses Deut. 28, 15. ff. The description of it is rich in words and adorned with pictures.

V. 7-11. People lament wine in the streets.

9 He calls the grief of those who complain that the city is desolate and empty, and that there is no one left to sell wine or other things necessary for living.

V. 12: The gates are desolate.

10. there is no council meeting, no court of law there, no courts are held there.

V. 13. 14. for it is going on in the land and among the people 2c.

(11) Translate this passage thus: "For it is the same in the land and among the people, as when an olive tree is plucked up; as when the wine harvest is over. But this is a figurative speech. "The vineyard" is the land of Judea; the grapes are both the

The nobles are the mob; the grape pickers are the Romans. Just as when the grapes are gathered, some remain because of the carelessness of the grape pickers, so Judea will be devastated, but there will still be some remnant who will be saved and gathered into the church of the faithful. These remnant are the apostles. "They shall lift up their voice," that is, they shall preach the gospel, and extol the mercy and grace of Christ, and "shout for the glory of the Lord," not for their works or the righteousness of the law. "But the glory of the LORD" is the victory of Christ, by which he has become a LORD over all, and has trodden the devil, sin, death, and the world under his feet, as Paul treats this passage in the Epistle to the Colossians Cap. 2, 13. ff.

This "shouting" will be heard, not in the corners of the Jewish land, but "from the sea"; that is, it will be spread everywhere among the Gentiles, and go through the whole world. He understands the Mediterranean Sea, which Paul sailed through, as it is written in the Acts of the Apostles.

V. 15. Travel now to the Lord in doctrinis.

This means that the gospel will bear much fruit and will not be preached in vain, for the Gentiles will believe and praise God. Furthermore, what the Latin translator has given: In doctrinis, that must be translated in vallibus in the reasons.

V. 16. We hear songs of praise from the end of the earth.

14 This is a lament by which he weeps for the unbelief of his people. The Gentiles eagerly receive Christ, believe in him and rejoice, "but I am so very meager", that is, few of the Jews accept this Christ, the majority despise and hate him, as John says Cap. 1, 11: "He came into his own, but his own did not receive him" 2c.

15. further, that he says, "from the end of the earth," meaning the power and course of the

304 xxn, M7-209. brief interpretation on Isaiah, Cap. 24, 16-21. W. vi, 471-474. 305

Evangelii. Until now it was common that the hymns were sung in the temple alone; now the song of the glory of the righteous is heard from the sea. The Latin translator has erred in translating: Secretum meum milii. For the word means leanness, not a secret. As if he wanted to say: I am meager; there are few of my people who grasp this justice.

In honor of the righteous (gloriam justi).

16 The word gloria means sweetness, pleasantness. For he means to say that they sing of the most lovely righteousness, which has never been heard of before in the world, namely, that our sins are forgiven, that the world, death, hell, and Satan are trodden down without our powers, and that this victory is given to us without our merit; for I take the singular for the plural; "in honor of the righteous," that is, of the righteous, both that Christ is righteous and that Christians are righteous through him. This will be the most lovely and pleasant song, that all this is given to us by grace and for free.

Woe is me! for the despisers despise.

(17) They not only despise the gospel, but they also despise it with great certainty, and boast about it, as the papists do today.

V. 17. 18. Therefore terror, pit and ropes come upon you inhabitants of the land.

18. "Fear" is that they fear, since there is nothing to fear. For ungodly doctrine makes the heart uneasy. "Rope" and "pit" can be related either to doctrine or to misfortune, that they fall from one error into another, from one misfortune into another.

For the windows in the height are aufgethan.

19th cause because the floods of wrath have overtaken them. But this text actually belongs to our papists. For the same punishment must necessarily come upon them, because they are in the same sin and do not repent at all.

V. 19: The land will be evil, and nothing will succeed, and it will fall apart.

20 These are terrifying threats, that the synagogue and all the wicked will be plagued with perpetual misfortune, seeking vain attempts and means, which will not only be futile and in vain, but will also give rise to greater and more severe dangers and misfortunes. So that this change will last constantly, that misfortune will be followed by futile attempts, that attempts will be followed by new cases, "that there will be no more strength, help, 1) nor luck.

V. 20. The land will reel like a drunkard.

21. it will not be able to resist the calamity; there will be no peace, no safe seat. That is how the Jews are still going astray today.

V. 21. At that time the Lord will visit the high knighthood (militiam coeli).

22 This passage has been explained in many ways; most understand it by the devils. I leave others their opinion, but do not depart from what it is about here, namely the desolation of the synagogue. For "the high knighthood" and "the kings of the earth" he calls the Jewish people, who alone had the service of GOD, and fought for GOD. Accordingly, he threatens that the time will come when the high knighthood and the kings of the earth, that is, the priesthood and the worldly regiment, which were appointed by God, will finally perish. But he uses these magnificent names, "high knighthood" and "kings of the earth", to punish the presumption and arrogance of the Jewish people, who were puffed up by the opinion that they were righteous and had the true service of God, and despised all the threats of the prophets. For they, having the name that they were the high knighthood, did not want to be punished, nor to suffer anything, as we see today with the papists, who boast that they are the church and have the fathers for themselves.

1. Wittenberger: "Das kein stercke helffe."

306 L. xxn, MS-2H. Interpretations on the prophets. W. vi, 474-478. 307

V. 22: That they may be gathered together in a little tree.

(23) The saying is ambiguous, and can be taken both from the dead and from the living. I would rather understand it of the dead, that the opinion is this: All will be gathered together as in a bundle, and will be kept for the future judgment, where he will punish and judge the wickedness of all at the same time. For this reason he adds, "After a long time." When it is taken from the living, the opinion will be this, that the Jews today will be gathered into one bundle, that is, into one and the same faithlessness and unbelief, and will be kept for judgment 2c.

V. 23. And the moon will be ashamed.

(24) When Christ shall reign through the preaching of the apostles (for these are "the elders"), then both the sun and the moon shall be darkened unto the ungodly remnant of the Jews, that is, they shall be in so much gloom and sadness, pain and anguish, that they shall not be able to see.

that even this light of heaven will be unpleasant to them. For this is how it is with distressed souls: everything that comes before them seems to them to be sad and distressed. This attitude (affectum) of a sad and in many ways troubled mind is described here by the prophet.

(25) Now this is an excellent passage, which testifies that God does not suffer presumption. For even though the worship of this people was instituted by God Himself, and all of their deeds were divine deeds, they still acted because they were therefore hopeful, and thought that they were therefore safe from all danger. So also today the papacy, with its so great crimes and manifest sins, nevertheless believes that it will also be safe from God under the name of the church. Therefore they lose the matter and keep only the empty name. 1)

1. In the Latin editions, the remark to v. 2 of the following chapter was inserted by mistake. Like the old translator, we put it in the correct place.

The twenty-fifth chapter.

The content is the same as that of the previous chapter, except that here he describes the devastation in different words and with different images. He begins with thanksgiving in the person of those who are left from the devastation.

V. i. Your taking from the old (cogitationes antiquas).

(2) "Miracles" and "foreknowledge" are the promises and prophecies that happened to the fathers of the future kingdom of Christ and of redemption from death and sin.

Therefore, he rejoices that they have been so abundantly filled through Christ, after the gospel has been preached and the Holy Spirit has been given.

is that we now know where the heart should look and what it should believe.

V. 2. for you make the city a heap of stones (Quia posuisti civitatem in tumultum).

3 This is the other part of the thanksgiving, because of the damage done [to the obdurate Jerusalem. There seems to have been an oversight here on the part of the scribe in the Vulgate in that he wrote tumultum for the word cumulum. For it must be given thus: Posuisti civitatem in cumulum seu acervum lapidum, "for you make the city a heap of stones."

The solid city.

4 Thus he calls Jerusalem because of the presumption on the temple, on the law, and on the service of God.

308 u. xxu, 2H-2I4. Short interpretation on Isaiah, Cap. 25, 2-4. W. vi, 478-481. 309

The Strangers Palace.

5 He calls them "strangers" because of unbelief. Thus Pliny says, lib. 5, cap. 14, Jerusalem was the most famous of all the cities in the Orient. The Jews must be very blinded and stubborn who do not heed such a clear text.

V. 3. Therefore honor you.

(6) Hitherto a small and stiff-necked people worshipped thee in the corner of the land of Judah; in their place thou shalt have a great and mighty people, all the Gentiles who honor thee.

7 And this passage must be noted, because it clearly says that the worship of the New Testament does not consist in sacrifices, not in the edification of churches, not in masses, but in the praise and fear of God, because among the Gentiles the sacrifice of praise will be offered, and God will be feared, so that hypocrisy is excluded. For the fear of God is the right worship of God, and does not stand in garments or other outward splendor, but depends on the heart.

For thou art the strength of the lowly, the strength of the poor in tribulation.

8.^o^ ) He calls the people v. 3. "a mighty nation" in regard to the number and the multitude of them; but in regard to their disposition, and their heart, and their position in life (fortunam), they are "few".

(9) Now this is a lovely description of Christ, what kind of God He is and what kind of people or kingdom He has, as He describes Himself, Matt. 11:28: "Come unto Me, all ye that labor and are heavy laden, and I will give you rest. That his kingdom is a kingdom for the poor, who are to be comforted, for the afflicted and the despised in the world, whom the world calls heretics and puts under ban, who, because they are burdened with the hatred of the world, also feel sin and an evil conscience. About such

o) Instead of §§8-12, the 1532 edition brings only the following: "Come to me, all you who labor"; "He has sent me to preach the gospel to the poor" 2c., are excellent consolations.

Christ is a king of people, as he says elsewhere (Luc. 4, 18.]: "He sent me to preach the gospel to the poor." He is a king of the poor, to whom the poor and the weary can approach with confidence, because he says that he alone is their king. On the other hand, those who are powerful, rich, holy, and unaware of sin, this poor king is frightening to such people, as he says in Ps. 2:10 ff: "Let yourselves therefore be instructed, O kings" 2c.

A refuge from the storm, a shade from the heat.

(10) You are the confidence of those who are tossed to and fro by storms and tempests, that is, who suffer persecution for the sake of the Word of God, who are pressed by sin and their own flesh and Satan. In all this danger we have no other refuge than Christ. If we run to Him, we have a sure refuge against all attacks of all evils. Thus he says Matth. 7, 24. 25. full of the wise man who builds his house on a rock.

When the tyrants rage (spiritus enim robustorum).

This must be connected with the next preceding words: "You are a refuge from the storm, a shadow from the heat, when the spirit (that is, the raging) of the tyrants (add: "breaks in" or "rages against them"), like a storm against a wall. This is an apt image. In the tribulation and thunderstorm we cannot judge that help and salvation are so near. For we judge according to the sensation that is set in sadness and unrest by the present trouble, and does not see the future salvation. Here, indeed, we feel that we are a weak fence that cannot withstand the raging torrent that rushes in with impetuosity. Thus, this image presents the condition of a Christian and believer who is in tribulation.

12. so I am, as it were, a weak fence, which is set against the pope and the emperor, who are, as it were, the riverbed of the elbe.

310 L. XXII, 214-216. interpretations on the prophets. W. VI, 481-483. 311

These would sweep us away in an instant if Christ allowed them to. For they are a hundred times stronger and more powerful than we are. They know this, and that is why they rely on their power, strength and attacks against us. Christians, on the other hand, know that they are powerless. How is it, then, that they can do nothing, and harm neither with their power, nor with their strength, nor with their attacks, since they alone urge and desire it? Certainly, if you consult reason, it will soon despair and say that he who is superior in strength and power will have the upper hand. But Isaiah says the opposite, namely, that the poor man has an insurmountable strength beside him and a safe refuge against all storms, because he looks with certain faith to Christ and says: You are my strength. This confidence then overcomes all the power and authority of the world and Satan. Therefore, one must learn that salvation and help are closest when they seem to be farthest away.

V. 5. sicut aestus in siti. ^p^)

13 Translate thus: "You humble the stranger's impetuosity, like the heat in an arid place. The heat in the shadow of the cloud will spoil the vine of the tyrants." He calls "shadow of the cloud" (umbram nubis) what we call in German "Mehlthau", namely the harmful dew that falls during the day, by which the seeds are burned, and the leaves on trees and vines wither and perish. He thus implies that the tyrants would perish by themselves. Thus the synagogue and the whole Jewish people, thus the rule of the Romans has been eradicated. But the church overcame through suffering, and continues to this day; not that she took up arms against her persecutors, but she allowed herself to be killed, and through her destruction she overcame.

14. since god stopped the adversaries

p) These words are interpreted in the 1532 edition like this: The Christep will conquer, not by resisting, but by suffering. For he says that the Lord himself will dry them up. This drying up happens when he ceases to bless. - Then follows 16.

and took away from them the people who were sent to administer the commonwealths (for when these are gone, the kingdoms must necessarily fall, however powerful they may be), it means that the tyrants will be dried up by the heat, if he does not give fertile rain, but the shadow of the cloud, "a harmful flour dew". This is how Italy and Hungary have been spoiled in our time, and it seems that Germany will be the same. And no community has ever perished through lack of goods or forces, but through lack of wise men and lack of fertile rain. And Christians overcome by commanding the matter to him who judges rightly.

15 But it is emphatically said that he calls them a vine of the strong (palmitem fortium), because they blossom in such a way that they give the greatest hope of future fruit. But what happens? When they are least careful of all, they perish by heat and flour. For the wicked their plots fail; because they are very sure and bloodthirsty, they do not bring their days to the half Ps. 55:24. Thus we see now that our adversaries flourish, and make the certain hope that they will destroy us; but it shall come to pass that they themselves shall perish, but we shall remain. God will drop a dusting of flour into their vineyards. So this is our comfort, that they will not get where they are thinking with their plots; indeed, they will not even reach half of their thoughts, but will perish in the midst of their plots. The text will not deceive us. The same will happen to the Turk and all the enemies of the Church of Christ.

V. 6 And the LORD of hosts shall make a fat banquet in this mountain for all the people.

16. Of the slaughter of the wicked he says, "The LORD will make a feast in this mountain," that is, he will gather all the people to Jerusalem; there he will cause them to be slaughtered by the Romans. "The fat" are the rich; for the marrow signifies all that is very tender. Thus "the marrow of the wheat" means as much as the best wheat.

312 L. xxil, 216-218. brief interpretation on Isaiah, cap. 25, 6-9. w. vi, 484-487. 31Z

From wine in which there is no yeast.

17 Instead of Vindemiae defaecatae in the Vulgate translate: faecium expressarum of pressed out yeasts, that is, he will thus destroy them, so that not even the yeasts will remain.

V. 7. 8. and he will put away the covering on this mountain (Et devorabitur in monte isto facies singulorum involutorum).

18. so translate instead of: Et praecipitabit etc, in the Vulgate.

19 That is, he will destroy the covering with which all are covered. But he calls "the covering" (faciem involutorum) death and sin, with which all men are covered. For death is, as it were, a covering before God, with which the whole world is covered. This covering will be taken away by the godly on Mount Zion, that is, in the Church. For this is the fruit and effect of the gospel, that it quickeneth the dead, and taketh away death. Thus says the prophet: "The godless Jews will be slain, but the faithful will be preserved, though they are covered with many evils.

20. for Christ has overcome death, that it has no right over believers. Thus he says in Hosea Cap. 13, 14: "Death, I will be thy death; hell, I will be thy pestilence." For with Christians there is a continual devouring of death, and the kingdom of Christ is nothing other than a continual devouring of death and hell. For just as the pestilence is continually devouring the powers of the body, so Christ is continually devouring death and sin in His own. But this happens when we believe the word. For as much as the knowledge of the word and of Christ increases, so much life increases; but as life increases, so death and sin decrease.

21 But he expressly adds that it takes place "on this mountain", that is, in the church and in this bodily life. For justification and eternal life begins in this life and is completed after the death of this flesh. Thus Paul says Rom. 8, 24.: "We are blessed, but in hope," but he calls it an outward

Appearance (kaeiom) to indicate that it will be easy for him to destroy death.

And the Lord will wipe away the tears from all faces.

(22) Christians are afflicted with endless tribulations, which are as it were covers with which death wraps us, and so that it keeps us. But he says, "The Lord will remove these covers.

And will lift up the reproach of his people.

23. for there is nothing more despised than Christians. For they are always as a curse of the world, and a sweep-offering of all men, as Paul says 1 Cor. 4:13.,^q^ ) and the world believes that by them heaven and earth are defiled and stained; but if they were taken out of the way, they would be cleansed and atoned for. For this is the meaning of the Greek word χα&άρματά*.* Thus Christ says

Ps. 22:7: "I am a worm and not a man." This is therefore the name of a Christian, let him suffer this outwardly from men, or inwardly from the devil and his conscience. Where these covers are not there, namely death, sin and shame, the ministry of Christ will be in vain. This, therefore, is an excellent description of Christ, that he is such a king, who swallows up sins, death, imprisonment, and shame, and whatever other such covers there are.

V. 9. At that time it will be said, "Behold, this is our God.

This is the glory of the Christians and the only worship of the New Testament, which he distinguishes from the old worship, which consisted of many sacrifices. But the worship of the New Testament is believing, trusting, hoping in God for the sake of Christ and through Him. Now these words are of great emphasis. For no one believes but he who is in the cross and tribulation. And these alone bring the sacrifice of praise to God, now that they are freed from distress and feel the benefits of God.

From here to the end of the paragraph, the 1532 edition has only the words: This covering Christ will also take away.

314 k. XXII, 218-221. interpretations On the prophets. W. VI, 487-4SI. 315

V. 10. The hand of the Lord rests on this mountain.

The power and authority of God will remain with the church because He saves it and makes it joyful. But at the time when she is in tribulation, the opposite is in view. For it seems as if she is oppressed by the hand of the devil.

But Moab will be crushed under him.

26. this is an interchange of words (metonymia,). "Moab" is set for the un

believing synagogue that does not convert. This will be "crushed," that is, it will be the most despised, it will be trampled underfoot all over the world.

V. 11. 13. And he will spread out his hands in the midst of them.

(27) As a swimmer presses the waters, so the Lord will press and persecute the Jews, and they shall turn whithersoever they will. For he hereby indicates that after they have lost their worship and their kingdom, they will be scattered throughout the world.

The twenty-sixth chapter.

So far, he has described the desolation of the synagogue and the Jewish kingdom. Therefore, the song that follows here cannot be understood from the earthly Jerusalem, but it must be taken from the church.

V. 1. a solid city.

We now have a completely different city, in which is the priesthood and the kingdom of Christ. Its walls have salvation and victory, even against the gates of hell.

V. 2. Open the gates.

3 This is a description of the citizens; the church is open to all who want to enter. But these are "the righteous people" by keeping the faith, or by keeping the faithful promises (quae servat fidelia), that is, the promises and the covenant, and by believing the word.

V. 3. You always receive peace.

(4) He says of the head and king of this city that he will keep peace everywhere; outwardly against the world, the flesh and Satan; inwardly against the conscience, so that we may be at peace in our minds. This is not by our doing, but by the mercy of Him who promised it before. And this peace is not kept in any other way than through hope, which is to be noted.

is to be reckoned with. For he who does not rely on Christ will never be at rest. But to rely on Christ is difficult because the flesh is always looking for something on which it can safely rely; and it cannot rely on such things as are not seen. But the prophet reminds us that it is in vain to try to do so, because this peace lies solely in the fact that we hope in Christ. So it will happen that we will have peace with God and man. For since we are in one and the same body and have the same head, namely Christ, we are equal among ourselves and have no opportunity for disagreement.

(5) This must be often urged in sermons, that men may know how peace is among brethren, not by equality of morals or of dress, as foolish men think at this time, but by the equality of hope and confidence which we have through Christ, and which is common to all alike. But as Christ is One, so also is One hope and One faith.

V. 4. Therefore rely on the Lord forever.

6 Do not fall away in temptations; hope always. God does not get tired or weary.

316 k. xxu, 221-22:;. Brief interpretation on Isaiah, cap. 36, 4-8. W. Vl, 4S1-4S4. 317

to help you; only do not grow weary and tired of hoping in him and calling upon him.

This is a very necessary reminder. For Satan has been practiced from the beginning of the world and has become even more cunning through daily practice. If he cannot overcome us by the greatness of the temptations, he seeks to overpower us by stopping us until he tires us. Often, therefore, he does not allow those who would gladly die to be killed, so that he may overcome them by overpowering them, if he cannot overcome them by force and cunning. And this is the supreme wickedness of Satan; to overcome it, we must strengthen our hearts with this and other passages of Scripture, so that just as he does not tire of assailing us, so we may not tire of persevering in prayer and hope until we obtain the victory. "For GOD the LORD (says the prophet here) is a rock forever." "He that is in us is greater than he that is in the world" 1 John 4:4. As much cunning is there, so much strength is here. Therefore hope, and do not grow weary 2c.

V. 5: And he bowed down them that dwell on high.

(8) This is against presumption, as the foregoing is against despair. For this is the constant contrast until the end of the chapter, that the wicked perish, but the godly are preserved. But this is to increase the fear of God in our hearts, so that we will not be presumptuous about any gift of God. For since the city of Jerusalem, which was very fortified and founded and built on the Word of God, has been so destroyed that there are not even certain traces of where it stood, God shows us how He cannot suffer any presumption. "He calls Jerusalem "the high city.

V. 6. that it will be trampled underfoot.

9 This is the description of a city in ruins, as if to say, Your walls and ramparts will be leveled to the earth, so that a pedestrian can walk over them.

V. 7. But the way of the righteous is evil.

10 These are promises of the preservation of the true doctrine. That is, the godly are well, they have a good conscience; they remain in the simplicity of faith and word, as also Paul says Gal. 6, 16: "As many as walk according to this rule, upon them be peace."

V. 8. in the way of your right.

(11) Because we use the word diligently, we abide in the true doctrine and hope. For here he indicates the way in which they can remain in the true doctrine, namely, if they handle the word diligently. Just as it is said in the Proverbs of Solomon Cap. 29, 18., "When the prophecy is out, the people become wild and desolate," that is, when the word ceases, there follow mobs and heretics who make the people wild and desolate. Therefore I exhort you often to pray diligently against this temptation, by which one becomes weary of the word and disgusted with it. In this temptation are those who, puffed up by the conceit of knowledge, think they understand the word sufficiently, and become sure and puffed up, as we see in the Sacramentans and Anabaptists, who have quickly become masters, have fallen asleep to the word as a known thing, and have invented new opinions, by which they have fallen both from faith and from love.

This is how it is with those who quickly become doctors and masters in one year. But it is a terrible case. For as soon as we are sick and tired of the word, either the death of the soul itself is there, or the gates of death and the cause of death. Therefore the prophet saith, "We wait for thee, O Lord, in the way of thy right hand." For righteous shepherds of souls in the church keep their people by the word. Further, it is emphatically spoken, "We wait for thee." As if to say, Though we see thee not, yet have we the word alone on which we rely. We go along in confidence and hope, which we nourish by the way of thy right 2c.

318 L. XXII, 223-225. interpretations on the prophets. W. VI. 494-497. 319

The heart's desire is for your name and your memory. ^r^)

(13) "The desire of the heart" is what he calls the fervent love (disiderium) that comes from the bottom of the heart and from the innermost inclination (affectu) that there is a desire in us, not for our name, but for the benefits that God has done for us, that we remember them and by remembering them awaken us to thanksgiving. The remembrance of the name of the Lord in the Law was that he had brought them out of Egypt. Today, in the New Testament, the memory and name of the Lord is that he did not spare his own Son, but gave him for us all. We praise this memory and this blessing not only in sermons and with our tongues, but out of our hearts, because we believe that Christ is our wisdom, our righteousness, our sanctification and resurrection 1 Cor. 1:30, so that we place our trust not in our works, but in Christ's merit. This is the most sweet remembrance of the benefits of Christ, which is not in thought (speculativa), as the monks invent it, but in outward boasting, which is done by the public preaching of the word, which we practice daily, as Paul also exhorts: "Let the word of Christ dwell among you richly" Col. 3:16.

V. 9. For this with my spirit 2c.

14 He expresses the ardent inclination, in contrast to the morose chatterers, in whom there is not a spark of serious inclination, as we see in Erasmus. When he deals with the Holy Scriptures, he brings forth nothing but a sack full of empty words, teaches and says nothing out of a movement of the heart. There are many such people today, who, since there is not a drop of true heart movement in them, nevertheless want to be judges of our and all theological matters. If they were to fight against Satan, they would only then find out what kind of theologians they are.

r) Instead of ? 13, the following is found in the 1532 edition: "Gedächtniß" means the preaching of the benefits of Christ. And he also says: "to your name", but not: to our name.

(15) Therefore I command you, dear fathers and brethren, this text, that ye beware of the disgust and surfeiting of the word, lest ye be like them which were disgusted with the manna in the wilderness. For the word of God is food; he who eats it hungers for it even more. Therefore the word of God shall be abundant among us, but we shall not be full of it. But we have the most certain promises and comforts that the word will not go without fruit if it is diligently pursued. Therefore, let us be all the more diligent and fervent in our pursuit of it, and let us not give place to the disgust with which Satan accuses us.

For where your justice is done in the land, the inhabitants of the earth learn righteousness.

(16) This is a glorious passage of the outward preaching of the word, that it should not return without fruit. He calls it "rights" because the gospel condemns all men's works and deeds, and offers only Christ's merits, on which we are to rely. If these rights are not there, people are deceived, and they learn ungodliness under the appearance of righteousness. Therefore, where the word is not, there is not righteousness. Consequently, the whole papacy is pure unrighteousness, because it persecutes the Word of God.

V. 10. But even though the wicked are offered grace, 1) they do not learn righteousness.

This is a reply to an objection. Although the wicked is offered grace through the word, he does not learn righteousness. For this is the meaning in Hebrew. But against this vexation the foregoing saying shall comfort us, that though we see no, or very little, progress of the word, yet we may not cease to teach it. Because of this, since the wicked are not converted, one should not refrain from the duty of teaching it. For there are always some who desire to be under-

1> In the complete editions: Missi-sntnr; but in the 1532 edition and in the Vulgate: Llisersumur. - In the Jena: impiorum instead of: iruxio.

320 L. XXII, 22S-228. short interpretation on Isaiah, Cap. 26, 10. 11. W. VI, 497-4S9. 321

to be judged. Yes, even if nothing else is achieved, the place is claimed that Satan cannot teach and spread his poison among the people. Thus, the fault is not in the teaching, but in the people, that not all are converted. This is what the Holy Spirit says beforehand, so that we do not get angry and therefore refrain from teaching. For this challenge is very burdensome to godly teachers, that they see that the word is so despised.

But they only do evil in the right country. ^s^)

18 Instead of: In terra sanctorum iniqua gessit in the Vulgate the Hebrew has: The wicked sins in the right country, that is, in the country which sees what is right among those who are right, who deviate neither to the left nor to the right, who walk in the right way, and neither put their trust in their works nor despair because of their sins. For this is rightness. Nevertheless the wicked is not corrected, he does not cease from his unrighteousness, but he makes much trouble for those who walk rightly, and hinders the word. But this passage comforts us against the calumnies of our adversaries. Seeing that many among us live in very great licentiousness, they reproach us: Behold, these are the evangelicals. To these Christ answers here, saying that it is true that the Church has her enemies, both internal and external. The external ones are the tyrants and the whole papacy; the internal ones are the false brethren. These we must suffer, who only do evil in the right country. For this reason, however, the errors of these people are not to be attributed to the church.

(19) The church is well when it has such internal enemies, just as the body is well when it casts out filth, and is no less healthy because it has filth of excrement and sweat in it. So is

s) Instead of §§ 18 and 19, the 1532 edition contains the following: Just as in the human body there is filth, so also in the church there are godless people, who plague the tyrants and false brothers. The eyes have their filth, likewise the ears. So among the teachers and listeners of the church there must be some evil ones.

The church, too, among the ungodly, and this is the glory in the church, that it can cast out this filth, just as the human body could not cast out these superfluous things and filth if it were not healthy. Just as it would be the greatest foolishness to condemn a beautiful virgin because she has excrement and other impurities in her body, so also our adversaries commit the greatest foolishness by reproaching us with the faults of our false brethren. The eyes with which we see have their impurity; the ears also with which we hear have their filth: so also in the church are some wicked, both teachers and disciples; but therefore the whole body is not condemned.

For they do not see the glory of the Lord.

God has given the highest goods to His Church: Christ His Son, the faith that overcomes all danger, true good works, the Holy Spirit, the understanding of the Scriptures, the peace of conscience 2c. But these high goods are hidden, and the glory of the Lord is hidden under poverty, under shame, under weaknesses and other evils, with which the church, oppressed by Satan and the world, lies on the ground. The wicked, then, look only at this outward appearance, and because they have unclean eyes, they see nothing but that which is unclean. But they do not see the goods of which I have spoken. This is just as if one did not want to look at the face of a man, but only at the shameful parts of the body. Because of a small oversight, they immediately cry out: Behold, these are the fruits of the gospel which they teach. But they do not see that through the gospel they are freed from the tyranny of the pope, from purgatory, from auricular confession, and from innumerable other burdens. Much less do they see the forgiveness of sins, the peace of conscience, the certain hope of eternal life, the victory over death and over all adversity 2c.

V. 11: Lord, your hand is lifted up; they do not see it.

In the midst of these weaknesses and tribulations of the church, your hand is lifted up,

322 L. XXII. 228-230. interpretations on the prophets. W. VI, 499-502. 323

because Christians are daily justified in sins, live in death, are praised in shame and are glorious. The wicked do not see this, because they judge only by outward appearances and by filth. But we see the hand of the Lord lifted up, which they consider to be oppressed. Thus, when they burned John Hus, they did not see the exalted hand of the Lord.

But when they see it, they will be put to shame.

(22) When they see the exalted hand, that they cannot suppress the church gathered from the Gentiles, they will be zealous about it until they perish. ^t^) So it was not seen that the hand of Christ was lifted up when he hung on the cross; not even then, when Christians were being killed everywhere. But when, contrary to all the expectations of the wicked, the crucified Christ and the slain martyrs were praised more and more every day, and the church increased by the accession of the Gentiles, they saw the outstretched hand of the Lord. But they saw it not for their edification, but for their consternation, just as today some princes are especially angry and furious because they see that our doctrine cannot be suppressed by all their attacks and forces.

For this you will consume them with fire, that you may consume your enemies.

23 Instead of: Ignis hostes tuos devoret in the Vulgate the Hebrew has: You will consume them with the fire of your enemies, that is, with such fire, so that you tend to consume your enemies. He borrowed this figure from Moses, by which the extreme desolation is indicated, since, as in a conflagration, nothing but ashes remain. We still see this punishment in the Jews today, and we will see the same in our princes in the future. The word will remain, and we will also remain at the same time, if they kill us right away. Just as it happened to John Hus, whose name and memory remain in the congregation of the righteous. There-

t) From here to §24 (sxel.) the edition of 1532 has only the words: We see this punishment still on the Jews.

against his adversaries name has perished at the same time with them.

V. 12. But to us, O Lord, you will make peace.

24. because the church has all that it has from Christ, and all that it does is by the effect of Christ, and because the strength, wisdom, righteousness 2c. that it has is Christ's, therefore it will stand securely for eternity. Again, because the adversary's righteousness, power, works 2c. come from their own powers, therefore they will perish.

V. 13. Other lords rule over us than you.

Here he describes the outward appearance and the repugnance (stercus) of the church, namely that it, pressed to the ground by the world, lies down, does not rule, does not judge, but must rule over itself and be judged, according to the saying Gen. 25:23: "The greater will serve the lesser"; likewise: "In the world you are afraid" 2c. John 16:33.

But we remember you and your name alone.

(26) Though we are so afflicted according to the outward man, yet thou art our Lord, and triumphest in us. Therefore we are not without the Lord, even though it seems from outward appearance that we have been rejected by you. But we rise up against this outward appearance by the remembrance of thy name, praising thee, glorifying thee, and doing thy word. For this means "the remembrance".

V. 14. The dead do not remain alive.

27. instead of the present tense in the Vulgate, vivant, the future tense must be read: non vivent they will not live. We, who are oppressed, remember your name, and although it seems that we are given over to death, we take comfort in knowing that the enemies who rule over us will die and not remain alive, that is, they will not have the hope of life in death that we have.

324 230-233. brief interpretation on Isaiah, cap. 26, 14-18. W. vi, 502-505. 325

The deceased do not rise (Gigantes non resurgent. 1)

28 The word gigas sometimes means a physician, sometimes one who has departed from this world and died, as here, sometimes also a giant. What the meaning of this is, I do not know, unless the Hebrews, according to the figure of speech of antiphrasis, also call a giant a dead man. Here, however, he calls those dead who are still alive. But it must be understood both from the present death of the wicked and from the future judgment, because the wicked, even though they are still alive, are dead; just as the Christians, though they are already dead, are alive.

V. 15. But you, Lord, continue among the Gentiles.

29. since the Jews would not believe, you turned to the Gentiles, among whom you spread your word and your kingdom. Thus the enemies of the word will perish, but the word of the Lord endures forever Isa. 40:8. Further, this verse should be translated thus: Adjecisti genti, Domine, adjecisti genti; glorificatus es, et prolongasti usque ad fines terrae,^3^ ) means, your name is taught and preached everywhere, even in the uttermost parts of the world.

You always lead on among the Gentiles (In^-^ dulsisti genti, Domine).

30 Translate: "You continue among the Gentiles", that is, you increase your church by the addition of the Gentiles after the unbelieving synagogue has been rejected. So your glory spreads through the gospel to the ends of the earth. The meaning is therefore this: The enemies of the gospel perish, but the word of the Lord remains forever Is. 40, 8.

V. 16. Lord, when there is tribulation, one seeks you.

1. In the Vulgate: rssurZant; again the present tense instead of the future tense.
2. Cf. Walch, St, Louis edition, vol. XVIII, 1722, note.
3. In the Vulgate: Indrdsisti Zsnti, Oornins, indrdsisti Miiti; num^uid Aloriticutus es? slonMSti OMN68 terminos terras.

He still continues to set the godly and the godless against each other. The gospel is spread to the uttermost parts of the earth, though all princes and kings oppose it, but the spreading is done in weakness. For both the teachers and the disciples of it are pressed with the holy cross, which is thy discipline, by which thou teachest and keepest thy own in their duty. This discipline is as necessary to the spirit as food and drink are to the body. For without affliction the word cannot prove its power. And just as iron becomes bright through use, so also a Christian is instructed and helped through trials, as it is said in Proverbs, "The rod 4) makes pious children."

32. but he adds an excellent doctrine: in chastening, he says (that is, "when you chasten them"), "they cry out fearfully" (in 5) disciplina clamor murmuris est), "there is a fearful crying." They do not cry out, they do not act piteously, as the wicked are wont to do in adversity, but they utter inexpressible sighs, which come forth through the mouth as a murmur, as the summoners are wont to murmur. Paul aims at this passage in the eighth chapter to the Romans v. 26.: "The Spirit represents us with inexpressible groaning." For a Christian in his affliction should not weep, nor run to and fro, nor act piteously, nor become fainthearted, nor blaspheme, nor despair, but sigh to the Lord with patience. So today we have no other remedy against the princes and bishops who are our ruthlessness than this anxious sighing.

V. 17. 18. Like a pregnant woman.

33 Christ also uses this simile in John Cap. 16, 21. But with it the extreme danger is indicated, since there is no means nor way to escape. For the mother is forced to submit to the danger of death, because the child wants to be born. But this parable contains a great consolation, because a Christian

4. In the original: "rods", for which we have put "the rod".
5. in missing in dev Wittenberger.

326 XXII, 233-235. interpretations on the prophets. W. VI, 505-509. 327

is saved by birth, and does not perish in birth. Thus every tribulation is a birth, by which the new man is born, and the old dies. For faith and the reputation of the word increase in such trials, so that whether prison, or sword, or pestilence, or death, be at hand, thou mayest say: Behold, I am now in birth. Here I must stand firm, and wait upon God, and endure the pains of childbirth until I give birth. It is a work of great faith that one endures here; but nevertheless there is no other way to get through. What the Latin translator has given here: Peperimus spiritum salutis, should be translated thus: Et angimur, ut vix spiritum trahere possimus And we are frightened, so that we can hardly get breath.

We cannot help the country yet.

(34) Though we strive anxiously, we do nothing to the wicked, neither by preaching, nor by threatening, nor by enduring all evil; they remain blinded in their minds and hearts.

V. 19. But your dead will live.

35 As Paul says in 2 Cor. 6:9, "As those who are dying, behold, we live." When Christians are thought to be dying, they are living. Christ says John 16:33., "In me ye have peace, but in the world ye fear." For Christians are like sheep for slaughter [Rom. 8:36.), destined to die, let death follow, or let it not follow. But our consolation is that we will live when we have died, so that it is a general saying, which also includes the special saying of the last judgment.

Wake up.

This is a promise for Christians in this life. You, who are exposed to death, do not become dull. "Glory to you who sit in the dust," that is, who are considered dead by the wicked.

For your thane is a thau of the green field.

The giants will perish, but the Christians will live, and they will live without any human work, just as the dew falls from above without any human work. Moreover, the blood of the Christians is, as it were, the dew with which the church is moistened and by which the tyrants are conquered.

V. 20. Go, my people.

38 This is the same as what is written in the 4th Psalm, v. 5: "If you are angry, do not sin"; that is, endure the hand of the Lord and suffer. There is still a moment to be done, and help will come. Do not be miserable, and do not run to and fro; restrain yourself, and keep yourself upright by the word. "Go into your chamber," there pray and contemplate God's word. "Hide thyself a little moment." Anger is not (as it seems to you when you follow your sensation and reason) everlasting, but it lasts only a moment. Do thou but endure, and suffer. Thus Peter says of Christ [1. Ep. 2, 23.) that he did not smell himself, but brought his cause home to him who judges rightly.

39. These are the most emphatic promises and consolations, and truly words of life, by which we are lifted up in tribulation, so that we believe that it is not the wrath of God when we suffer tribulation, and that the tribulation will not last forever, but only for a moment, as Christ also calls the time of tribulation "a little" in the Gospel John 16:16.

V. 21. For behold, the LORD.

40. Your enemies will suffer punishment, for their blood will not be hidden 2c. He alludes to the story of Abel Gen. 4, 10. Thus they dug up the earth on which John Hus was burned a cubit deep; nevertheless, his memory could not be hidden, but it is still famous today in the congregation of the saints.

328 L. XXII, 235-237. brief interpretation on Isaiah, Cap. 27, 1-3. W. VI, 509-512. Z29

The twenty-seventh chapter.

In this chapter he indicates that at the time of Christ's future the Lord will strike the Egyptians, Assyrians and Jews, and all the other kingdoms of the world, by the sword of the Romans, so that peace may be established in the whole world and the gospel may be spread safely through the apostles into all countries. After that he comes back to his church.

V. 1. with his hard sword.

2. so he calls the Romans, who are also called "iron" by Daniel Dan. 2, 40..

Leviathan.

The scriptures figuratively call the world a sea, and the princes of the world great fishes. Thus Ezekiel Cap. 29, 3. calls the king in Egypt the dragon in the river. So Isaiah here calls both the Egyptian and the Assyrian, a "Leviathan," that is, a whale-fish, of which the one had his kingdom on the Euphrates, the other on the Nile River. "Leviathan, who is a crooked serpent," he calls a calm and quiet kingdom. "But Leviathan, which is a straight serpent," he calls a warlike kingdom. And thus he has summed up all the kingdoms, as if to say: both those kingdoms which are always at war and those which are quiet will all be conquered by the Romans through war, so that peace may thus be procured for the Gospel. For "whale" or "dragon" he has put instead of the plural, as if he wanted to say: All dominions, kingdoms and princes that exist only somewhere.

V. 2. At that time they will sing of the vineyard of the best wine.

When these kings will be subjugated, then they will sing of the chosen vineyard, that is, of the holy church, which he opposes to the vineyard, of which it was said above in the fifth chapter 4 ff]. was said above.

1. Wittenberger: Hniu instead of: Hui.

V. 3. I, the Lord, keep him.

5 These are excellent promises. The church, he says, will have this glory, that Moses and hired servants will no longer be its guardians, but the Lord himself will be guardian, shepherd, high priest, master and father, as Christ says: "One is your master and father", Matth. 23, 9. 10. For Christ alone sustains his church through the word and his spirit, as it says in the letter to the Ephesians Cap. 1,^2^ ) 22. 23. that he is the head and the church his body. Where this head is not, where there is another guardian of this vineyard, there must necessarily be heresies.

And wet him soon.

(6) I will quickly moisten it, so that it will not become dry, so that it will not be weakened by the manifold temptations of Satan and the persecutions of the world, and also by the burden of sins and the dangers of death. These cause thirst; therefore it is necessary that he be moistened. So he promises: "I will be present with comfort for the fainthearted, and I will be so close that not even a leaf will fall. So Christ does both: he plants his church; after it is planted, when it has to suffer something, he also supports it and comforts it. But it is sweet to believe in Christ. For he that believeth hath all these promises.

I will guard him day and night.

7 This is: I am unwearied in the preservation of my church. For by day I seek her, lest in good days she be presumptuous and luxuriant; and by night, lest in adversity she despair. Thus with Paul he made night out of day, when he sent Satan's angel to him, who smote him with fists 2 Cor. 12:7.

u) Instead of § 5, the 1532 edition says: No longer Moses and hired servants, but the Lord will be master, father, bishop, king, priest 2c.

2. In the Latin editions: 4.

330 L. xxn, 237-240. interpretations on the prophets. W. VI, 512-SIS. 331

V. 4. God is not angry with me.

8 This is a golden promise by which he affirms the previous one. Indignatio non est mihi, "I know of no wrath." For how can he who died for us be angry with us? Therefore, although he appears to be angry, it is not true that he is angry. Thus Satan's angel is sent upon Paul; but this is not wrath, for Christ himself saith 2 Cor. 12:9., "Be thou content with my grace." Thus a father chastises his son when he has sinned; but this is not wrath, although it seems to be wrath. Therefore, the care of the vineyard requires God to let such a semblance of wrath come at times, so that the vineyard will not be spoiled by riotousness; but it is not wrath. This is an apt text "to be written on all tribulations." I know of no wrath, I cannot wrath. But that he seems to be angry, that is the guarding of the vineyard, that thou perish not, and be safe 2c. This word that denies God's wrath (haec negativa) is a golden one.

Oh, that I would get with the hedges and thorns! (Quis dabit me spinam?)

9 This he says against our thoughts, which the flesh and Satan blow in during temptations. For then we are wont to do so: we interpret his protection as wrath, his chastening as anger. Therefore he punishes us, saying, "Do not let it occur to you that I am thorns and hedges, that I am at war with you, that I want to kick you to the ground and set you on fire. Satan blows these thoughts into your head, which are against faith and ungodly. Therefore banish them from your heart, and beware of Satan, who is disguising himself in my image, that I should appear to be fire and thorns, who am a comforter and a redeemer. But these promises must be held fast in the time of temptation, that he shall not be a thorn, but that his name shall be, "The bruised reed shall he not break. "2c. Isa. 42:3.

So I wanted to tear under them.

The Latin text is not properly divided here, because it must be so: Who wants me

To make a thorn and a hedge in the battle? that I might tread it the vineyard to the ground and set it on fire?

011 But as he said before that he was not a thorn, so here also he says that he is not a tramp, and that he is not angry with his vineyard, as it seems when he plagues it. As if he wanted to say: These are false interpreters who say that I tear and tread down my vineyard. These are golden consolations, that he saith, He giveth us not such thoughts, but is offended by the same. This must be learned in order to comfort the brethren with it, so that they do not give room to Satan, who enters such ungodly thoughts and makes thorns and hedges out of him who builds and waters his vineyard. They must be reminded of this passage, that God says here in clear words: Do you think that I will be a thorn in the battle? I know of no wrath 2c.

V. 5. He will keep me by my strength (Quis tenebit fortitudinem meam?).

12. Who is he who will prevent me from building my vineyard and protect it from the violence of tyrants? Thus we see that Christ is offended by these thoughts, which turn Him from a Savior and brother into our judge and enemy. "It grieves the man greatly that he should be thought otherwise than a gracious GOD."

And will bring me peace.

(13) Let no one resist me, lest I protect and comfort my church, which will have peace even in strife; it will have comfort even in tribulations. There will be peace in the church even in the midst of war; the consciences will be secure even in the midst of sins and perils. For I will still be a king of peace, though all oppose.

V. 6. that they fill the ground with fruit.

The more tribulations my church has to endure, the more it grows. Translate like this: The time will come when Jacob will take root, and Israel will bear fruit, and fill the ground with fruit 2c.

332 n. XXU, 240-242. brief interpretation on Isaiah, Cap. 27, 7-9. W. VI, 515-519. 333

V. 7. Yet he is not beaten as his enemies beat him. ^v^)

15. The Church is also struck by God, but not in the way its enemies would strike it. For this would make God a thorn and a hedge. But He smites, not as one who smites, but as one who heals, as a lover, as a father and friend. But this striking is healing, as it is said in Proverbs Cap. 27, 6., "The blows of the lover are better than the kisses of the hater." Likewise Sir. 30, 1., "He that loveth his child keepeth it always under the rod," just as the physician applies the more bitter medicines to dangerous diseases. If a fool came to the sick person and said, "Behold, what a bitter potion this is, the physician wants to kill you; why does he not give you wine?" 2c., would it not be the greatest folly to believe such a fool and throw away the medicine?

16 Satan and our flesh do the same when God sends us tribulation. For there he gives us the thought: Behold, God throws you into prison, he puts you in danger of your life; certainly he hates you, he is angry with you; for if he did not hate you, he would not let this happen. Thus Satan turns the rod of the Father into a hangman's rope, and the healing medicine into the most dangerous poison. But it is unbelievable what a thousandfold artist he is in inventing such thoughts. Therefore, it is very difficult to make a distinction in the tribulation between the one who kills and the one who chastises in a loving way. That is why Christ comforts us in this passage that even though he killed, he still killed in the manner and with the heart of a life-director. Satan does the opposite. The expression: Iuxta plagam percutientis is to be taken actively, that is, as an enemy is wont to strike.

V. 8. But with moderation you judge them (In mensura contra mensuram).

17 The meaning according to the Hebrew is this: With moderation you judge them, and let them go, v) These words are interpreted (instead of in the 15 and 16) in the edition of 1532 so: God prods his church kindly, that he may help it, not that he may destroy it, as the enemies are wont to strike.

after you have afflicted them with your harsh east wind. But here he describes the way and the heart with which God chastises His church, namely that He chastises them in such a way that He lets them go in time. This the enemies do not do, but they say: "Clean off, clean off, down to the ground" Ps. 137, 7. But what is the fruit of this chastening? This he now adds.

V. 9. Therefore the sin of Jacob will cease. ^w^)

18 The cross, he says, serves to exercise the forgiveness of sins, that is, to kill the remnants of sin. For if God did not at times exercise us in the cross, we would surely and easily be perverted by Satan. Thus the epistle to the Hebrews Cap. 12, 5. ff. teaches us what the cross is good for. For God would not lift a finger to chastise us if he did not see to our benefit.

(19) This passage may be diligently noted by those who are to comfort the afflicted, first, that it is the chastening of a father, and secondly, that it is an idle chastening, not a cruel one, or after the manner of an enemy. Third, that it is also useful and necessary to atone for sin. For if we were not chastened at times, 1) we would become secure, fall into presumption, and perish in our sins. But when Satan and the world and our conscience press us, we are driven to the true exercises of faith, that we call upon God and expect help from Him. But this is a great comfort, that we know,

w) Instead of §§ 18 and 19, the edition of 1532 says: 'Here the prophet treats the whole doctrine of the tribulations diligently and extensively. For hitherto he has described the mind of him who chastises, and the manner of the chastisement. Now he will also describe the benefit and the necessity. The cross, he says, belongs to the forgiveness of sins, that is, to put to death what is left of sins. For if God did not exercise us at times in the cross, we would be safe and easily overthrown by Satan. Paul also says that his stake was useful to him, so that he would not exalt himself 2 Cor. 12:7. Thus the cross is not only useful, but also necessary.

1. In the Wittenberg, the Jena and the Erlangen: ouKtiAurernur, intsrckurn. That the comma should be placed only after interäum is proven by the first redaction below.

334 L. XXII, 242-24 PP. Interpretations On the Prophets. W. VI, 519-522. 335

Christ seeks this through the cross, that you may believe and call on him more and more, so that the Spirit and grace may be increased in you. Therefore Paul says that his stake in the flesh had this benefit for him, so that he would not exaggerate 2 Cor. 12:7. For this is the only means God uses to eradicate all sin.

In that he makes all the stones of the altar.

(20) God's chastisement causes all the stones of the altar to be crushed, that is, He removes all idolatry. But the highest idolatry is presumption and confidence in our powers. This grows when we are secure; but when we are chastened, it falls away. And it is this that he says: Sin is atoned for through the cross.

But this is a theological doctrine, the implication of which the flesh cannot comprehend. Therefore, it seems to be somewhat obscure. He says: Your sins will be taken away, and your altars will be torn down by this chastisement. For he indicates that God most hates the trust and presumption of our heart in other things. For this is the idol of our heart, which is rejected in the first commandment; this is the source of all sin, just as the source of all holiness and righteousness is the first commandment, which holds fear and trust in the true God. Where these are not, there is necessarily ignorance and contempt of God, that the heart fears where there is nothing to fear, and relies on lies where there is nothing to believe (ubi non est fides - where there is no faith and belief). With this false confidence all prophets have to contend. For it is the origin of all evil. For from where do heretics arise? Of course, because they put their trust in their wisdom. Whence do tyrants arise? Because they have confidence in their power. Whence come saints of works? Because they put confidence in their works. So when the prophet says that sin will be atoned for by the chastening of the Lord, he cites this reliance on ungodly worship as the greatest and most noble sin, from which all other sins spring.

(22) Furthermore, the service or worship of the altars and groves came from the inward idolatry of the heart. For the Jews were not such fools that they worshipped wood and stones for God, but this was their opinion that this service was pleasing to God. This opinion was the idol they "worshipped," namely, that God would be propitiated with such works as they themselves had chosen without a certain word. And this is the ungodly trust that all prophets reject, and that necessarily follows the self-chosen worship that we ourselves begin without God's word. Otherwise, why start them? Thus, no one would become a monk if he did not follow this idol of his heart and worship it: God approves of monasticism 2c. But this is an obvious idolatry, because one puts his trust in something other than that in which GOD has commanded that one should put his trust. And this follows quite clearly from the first commandment, where it is commanded that we should put our trust in GOD. The monastic state, however, is not God, nor is it commanded by God; consequently, the trust that is placed in the monastic state is ungodly and predatory of God.

Furthermore, we must not think that we are completely free from this plague. For it is an error that is innate in our flesh. We experience it in ourselves that we trust more easily in our works than in the promises of God. But there are few who recognize this wickedness of the human heart. At least, no one recognizes it perfectly except God. Therefore, we are driven by His chastening to abandon the idolatry of false trust. For the chastisement and the sensation of punishment make us seek true faith, that is, to call upon God, and thus both exercise our faith and grow in faith. This means that all the stones of the altar will be reduced to ashes only when all trust and presumption in one's own strength is removed. For to raise up stones is the fruit of an apostate heart, and one that trusts in itself.

336 L XXII, 245-247. brief interpretation on Isaiah, Eap. 27, 9-13. 28. VI, 522-526. 337

(24) Therefore, the Christian life does not consist in making more and more fast days and other such vain things, but in increasing trust in God and decreasing trust in oneself, so that one is no longer afraid either of death or of the devil. To this end, he says, I seek to bring it with my chastisement. But he does not call any idol by name, so that he may summarize all inward idolatry. And this teaching has put all prophets, including us today, in danger of death.

V. 10. For the strong city must become lonely.

(25) This is a contrast. The godly are killed by the cross, and are saved; but the wicked flee from the cross, and continue in their presumption, therefore they will perish utterly. The fact that he says "the strong city" refers to the confidence of the Jews, who relied on their temple and worship and were secure against all dangers. As if he wanted to say: They may be confident as much as they want, but it is certain that they must perish, because they do not rely on the Lord, but on their lies. Just as now the papists everywhere boast that the church will not perish completely, even if it was in danger for a while.

That calves graze and rest there.

He describes the future desolation and loneliness. If someone wants to give a secret interpretation, it is this: it is common that in the places where one did not want to give sustenance to the saints, then the devil and ungodly teachers are found.

nourished. So it will happen that they will be burned like chaff.

V. 11. Their branches will break from drought.

27 Instead of: In siccitate messis illius etc. in the Vulgate must be translated thus: Their branches will break with drought. The women will come and burn them. But this picture means the useless doing of the unbelieving Jews. And this is the punishment of presumption, by which the presumptuous are not corrected; but they interpret it as a martyr's suffering, and become still more angry and obstinate, as they also interpret the good deeds as rewards. But we see that it is the same with the papists. They are engaged in the most laborious works, and yet produce nothing but chaff destined for eternal fire. But they do not believe that.

V. 12. At that time the Lord will cry 2c.

28. Those who are hardened despise the word and perish; nevertheless, those who remain will be gathered from all places through the preaching of the apostles. For the gospel will go from the Euphrates to Egypt.

V. 13. At that time a great trumpet will be blown.

The trumpet is the gospel, which will not stand still between these two rivers, but will also be spread further, so that the others will be gathered to the church. For it was necessary that he add this comfort. For it was hard spoken that all this people were rejected.

The twenty-eighth chapter.

Here is a great confusion in the order, because he describes what should follow last, first, as the prophets usually do. For I understand the first part of this chapter from the kingdom

Israel, which Judah despised out of arrogance. Therefore he proclaims to Israel that it will be miserably devastated by Salmanasser and Sanherib, the kings of Assyria. Those who want to understand it from Judah (which is more appropriate to

338 L. XXII, 247-249. interpretations on the prophets. W. VI, Z26-330. 339

seems to be),^x^ ) who take the word Ephraim for Judah by interchanging the names (metonymice).

2. "The splendid crown of the drunkards" he calls either the kingdom of Israel or Judah to indicate the confidence and presumption of wealth, power, holiness, wisdom 2c.

V. 1. Above a fat valley.

3 Thus he calls Samaria, which lay in a very fertile valley. Therefore, the kingdom of Israel was called the kingdom of Samaria.

V. 2. 3. Behold, a strong and mighty one from the Lord.

This means the king of Assyria. But he uses such parables here, by which he gives to understand that the power of the enemies will be so great that they would not be able to resist it or to endure it.

V. 4. like the ripening before summer.

5. Israel will then be like a fruit that has ripened before summer, and which perishes while it is still hanging on the branch. This is an apt image, that the wicked perish in the midst of their attacks, when they already promise themselves victory, and do not bring their days to the half Ps. 55, 24.. That is why in the Psalms they are compared to the grass that grows on the roofs Ps. 129, 6.. And elsewhere Ps. 58, 10., "Before your thorns are ripe." For it means that the thorns were burned before they had come to the strength to prick. Such passages of Scripture contain a great comfort that the storm of the wicked will be destroyed in the midst of their efforts, since they least believe it, but, drunk with the happy progress of their affairs, flourish and boast. The cause is that the wicked are puffed up by success; but being puffed up, they fall and perish.

V. 5. At that time the LORD of hosts will be.

6. it seems that this piece could be related more poperly to the kingdom of Judah, so that the opinion is this: if Judah is so devastated

x) This parenthesis is missing in the 1532 edition.

and be led to Babylon, the rest will be preserved and brought back, as I have said that the foregoing can also be understood of Judah, if one wants to take Ephraim for Judah, which was a crown, that is, a glorious kingdom, and therefore presumptuous and arrogant, by interchanging the names. The head of this empire was Jerusalem, which lay on a mountain and had fertile valleys toward the sea. Although this opinion is more appropriate, the other seems to be more simple, as I have said, that we take the foregoing to refer to the kingdom of Israel. Therefore I understand also this of the rest from Israel, which went over to the tribe Juda, as one reads in the books of the kings. But the reader may judge about it himself, since both views are good.

V. 6. and a spirit of justice to him who sits in judgment.

7 That is, they shall receive from the Lord Himself the spirit of judgment, that they may judge aright, and do their office, even as they drew drunkenness out of that crown before, that they did neither speak nor do anything aright.

Those from the dispute come back to the Thor.

8 That is, those who come back to peace after the war is over, if one wants to take it from Judah. But if one wants to take it from Israel, the opinion is also clear, because under Hezekiah many were brought back to the tribe of Judah.

V. 7. To this end, these have also become great from wine 2c.

9 We must take this from the kingdom of Judah. But these, says he, who hear the so great calamity of the Ephraimites, do not become better thereby, they do not let the example move them 2c. but they sin likewise. But this is an excellent virtue of the hypocrites, that they ridicule God's word, and despise both the threats and the promises of God.

For both priests and prophets.

(10) This is spiritual drunkenness, that they are drunk with ungodly opinions, in.

340 14. XXII, 249-252. short interpretation on Isaiah, Cap. 28, 7-10. W. VI, 530-533. 341

education and trust in their righteousness, wisdom 2c. This must necessarily happen with those who do not have the Word. For the Word teaches how to make one's steps firm, "that one may know what he is doing," that he may know what is right and what is not right. And this is our sobriety, that we may say: This pleases God. But those who do not have the word of God are drunk, that is, uncertain. They have a good opinion, to be sure. Perhaps, they say, this will please God. So they waver in their steps and cannot make their consciences certain. But both in all faculties and especially in theology, joyfulness or certainty is necessary. But this is based on the word alone. Therefore those who do not have the word are like a drunken peasant. It must be noted, however, that he calls those drunkards who were rightfully called to the true ministry of preaching.

V. 8 For all the tables are full of spitting.

(11) This is a good image, that all that is taught apart from the word is spit, and that those who do not teach the word purely do not speak but spit. The "table" means the pulpit, or the place from which one teaches.

V. 9: Whom shall he teach to know?

t2. All are drunk, he says. Therefore, there is no place for the word of God except among the "weaned", that is, among the simple-minded and the afflicted, from whom God has withdrawn His comfort for a short time. Thus says Christ Matth. 11, 5.: To the poor the gospel is preached. ^y^) For the gospel is learned only by the afflicted and the needy, from whom the milk has been withdrawn, and who are bitten by the thorns of conscience. And this is the reason that, since the word is spread throughout the whole world, there are still very few who truly accept it, because the majority are drunkards, that is, who let themselves be hindered by foreign opinions, so that they cannot accept the word of God. Because it is a word of life

y) From here to §14 (sxd.), the 1532 edition has only the following: The foreigners all have a disgust at the word, despise and laugh at it.

and grace, it has no place except among those who feel death and are pressed by the wrath of God. It is a word of hope, therefore it belongs to those who wrestle with despair. It is a word of strength, therefore it belongs to the weak and to those who are overwhelmed with all kinds of evils.

Therefore, no one is surprised that the heretics and tyrants rage and rage so much against us. For the reason is obvious: they are drunkards and not weaned; they do not feel the sins and the wrath of God. That is why they cannot grasp this word.

(14) Wisdom and knowledge are thus distinguished from one another. Wisdom is faith in Christ himself, and the knowledge of the truth. Knowledge, however, is that judgment or knowledge which flows from faith, and judges what agrees with faith and what does not. 2c.

V. 10 For (they say): Give, give.

(15) This is the word of the wicked, who mock and scoff at the prophet who teaches the commandments of God, the promises which require faith, and the cross which requires patience and waiting. For this is the order of all the prophets in teaching, which we also had today. First the law is taught, which commands; then the promises of Christ are added, who has sufficed the law for us; then also of eternal life, of righteousness 2c. Because these promises, as long as we are in this flesh, cannot be fully grasped, but must be expected in faith, and our flesh always fights against faith, and prefers to use what is its, that is, the present help: Therefore frequent encouragements to faith and consolations are necessary, so that we do not succumb, so that we do not fall away from faith, that we will certainly obtain that which is promised, if we only persevere, and wait in certain hope for righteousness, life 2c. life. So that all our doctrine is in these two pieces, in the preaching of the

342 L. XXII, 252-2S4. Interpretations on the prophets. W. VI, 533-536. 343

In the teaching of the law, which teaches good works, and in the preaching of the gospel, which teaches faith. The third part is that in both kinds of teaching, consolations must often be interspersed against the cross that all the godly must necessarily bear.

016 But the wicked laugh at this, and despise it. Give here, give there, they say; wait here, wait there. As if to say, 1) You can teach nothing else but that we should do this and that, and refer us, I know not, to what promises we should expect. It is better to follow the world, which lives as it wills, and has certain protection and help on which it can rely 2c. Just as it is said now: The Lutherans know nothing else to teach but faith and the catechism. But when we comfort the afflicted that they will be saved in a little while, they also laugh at this. Here a little, there a little, they say, "It is called a modicum little, for nothing at all comes of it." As if they wanted to say: 2) You teach indeed of a little, that temptation will not last long, but will be moderate; but one sees no end. This part of your teaching is also void. For the flesh cannot persuade itself that the time of the cross is a short time; but, because it judges only according to its carnal sense, with disregard of the word, it thinks that the temptation is eternal. Therefore it resists and resorts to carnal help, and will not take hold of the doctrine of faith, which is not in feeling, but apart from all feeling, only in waiting.

(17) But this passage fortifies us against the scandal of the cross. For when the wicked hear the doctrine of faith, and yet see that the pious are in evil, they conclude from this experience that this doctrine is void. But we are to learn that godliness always has the cross and tribulation as companions. This is what our bishops in the papacy would have learned, if they had conducted their office with teaching and serious concern for the churches.

1. Erlanger: dient statt: diennt.
2. Here also the Wittenberg has dient instead of diennt. In the Jena one, just as before, the abbreviation "H. d." is here.

But now, though they teach nothing, but are idle, and do other things, they have good peace and abundance of all things. On the other hand, those who teach the gospel have hardly any food to eat. For the devil hates the word, therefore he seeks to destroy it by hunger. Therefore, one needs this consolation: "Wait, God will help over a little one" 2c.

V. 11. Well, he will speak once with mocking lips and with a different tongue. 3)

The Latin translator has instead of: "with mocking lips": in loquela labii etc.. Hereby he threatens the scoffers: One day I will teach through the apostles the word of the gospel, wherewith I will mock all your righteousness and the law; yea, I will utterly abolish the same, and accept in your stead the Gentiles, which shall believe me, and be my people; that ye may be offended, and be lost for ever.

(19) Note here the name by which the wicked call the gospel. For they call it a strange tongue, and a mocking doctrine; when the fault is not in the gospel, but in themselves. But to us it is a word of life; to them it is a word of death and vexation 2c.

V. 12. So you have peace.

20 This is the preaching of the promises, grace and faith, which he called above a doctrine of perseverance. This alone makes the conscience calm and secure, because it presents Christ to us and gives him to us with all his merits, with his righteousness, holiness 2c. Those who do not want to hear this, will hear as punishment such teachers who preach to them of all trouble and vexation, as follows:

V. 13. Therefore the word of the Lord shall become even so unto them.

021 They have laughed at the preaching of the law, and at the promises, and at the consolations: therefore it shall be a punishment unto them, that they shall be punished.

3. Instead of ioguetrnr in the editions, it will read (according to both the Vulgate and the Hebrew) loyuetur.

344 L. XXII, 254-257. short interpretation on Isaiah, Cap. 28, 13. W. VI, 536-539. 345

They burden themselves with the law, and they mate with their works, that they dream and invent promises for themselves, and that they comfort one another. But all this in vain. So now we see this punishment in the Jews, that they indeed experience these words: "Give, give" 2c. For in vain do they mate themselves with their works, in vain do they wait for the Messiah, in vain do they comfort themselves that they will yet be redeemed. So now their waiting is mocked in earnest.

(22) It is the same with our adversaries. For they ridicule us because we only teach faith and insist on it. But what happens? They themselves are forced to teach faith as well. And they teach faith, but a false faith, according to which they believe the lies of the monks and the statutes of men. Dear, who is mocking the other here? For we remain in the true faith, which is based on the rock, Christ. They also remain in the faith, but in the false faith, which is built on the sand, on self-chosen worship and on their works. Thus in the schools of the papists nothing is taught but: Give, give, works, works! This is their punishment, because they ridicule Christ, who communicates his gifts to us. Therefore they rightly expect a false Christ who is nowhere, who looks upon their works and approves of them 2c. These are terrifying threats, the examples of which we still see today in the Jews; and yet there are few who accept the word of God with reverence and believe it.

That they go there.

(23) These are terrible threats against the presumptuous and hardened, although those who are such people do not think that they are concerned because they are blinded. The first is, "that they go," namely, in the imaginary, false, and fictitious word. For those who do not want to, believe the lies.

And fall back.

24. Their walk is not an increase, but a "falling away" from one error into another. For just as Christ did his work

works in his own so that they grow from day to day in the knowledge of God and in faith, there is no rest in the kingdom of Satan, but they fall completely blinded from one error into the other. I have heard of the most learned Jews who, when they had been convicted by me through clear sayings of the Scriptures, stubbornly said: they wanted to stay with their rabbis.

25 Thus, once one has strayed from the faith, there is no means or hope of getting back on the right path, but the case follows "that they fall back. This is exactly what we have seen in the kingdom of the pope. Since he first fell from the purity of faith, the monastic rules and monasticism soon followed. After that, other errors were gradually made, so that the monks sold their merits and put themselves in Christ's place, or rather became Christ himself. Finally, the godless nature got so far out of hand that even the monk's habit was ascribed the power to make blessed. This was followed by the godless devotion of the saints, who worshipped St. George, St. Anne and others whom they did not know were in heaven. This is a more than Egyptian darkness, into which reason falls when it has once deviated from the right path of faith and from the word of God. Therefore, we should fear God and call upon Him to keep us by His word, and rather make us poor and let us fall into tribulation, only that we do not fall away from His word. If we lose this, we fall into all kinds of error, as the devil would have it. But this should be inculcated in the sermons in order to instill fear in the secure souls.

That they break.

(26) They shall be broken in two ways, both in body and soul. The breaking of the heart is that in all their doings they have more and more a troubled conscience. Now the more they fall on their righteousness, the farther they are from certainty and joyfulness (πληροφορία). The

The breaking of the body is that, although they have an abundance of wealth, they still have the-

346 IL. xxn, 257-259. interpretations on the prophets. W. VI, 539-542. 347

They do not enjoy the same things, but rather wear themselves out with much fasting and watchfulness, and without any cause deprive themselves of the use of God's creatures, as Paul Col. 2:23 says: "Who do not give glory to the flesh for its need. Instead, they think that holiness consists in a dirty dress and a strict way of life. But God has given the use of creatures to be enjoyed, as the 145th Psalm, v. 16, says: "You open Your hand and fill everything that lives with delight," that is, "with full delight, so that one may have pleasure in it. For it does not displease God that the body should have its need. He only forbids sinful pleasure, but not the use of the creature.

(27) This is a misery above all misery, that ungodliness and superstition are deprived of both things. From within, the benefits of grace and a happy conscience; but from without, the use of creatures and the kindness of the benevolent Creator. Thus, even today, the Jews live very badly on the outside, and they have no peace on the inside either. Thus, the spirits of the Jews have first fallen from the truth of the sacrament of the altar, then also of baptism; and yet they still have no peace in it. And at the same time they reintroduce the sad and austere way of life in which they place the highest degree of holiness.

That they become entangled.

28.^z^ ) Like the birds on the glue rods of the birdmakers. But it is an exceedingly wretched thing that, after they have fallen from one error into another, there is no one to set them right again, but they have some vain hopes and wretched promises, in which they are so entangled that they cannot unwind themselves again. Do not despair, they say, for you are on the path of truth; but that you are in such a bad way is due to temptations by which you are being tested 2c. Thus the monks have said: The more

z) Instead of U 28 and 29, the 1532 edition contains Folgmdes: They will become so entangled in error that they cannot be brought back to the right path, just as the Jews are exceedingly stubborn.

obedience has of its own, the smaller it is. Again, the smaller he is in and of himself, the greater he is. By such enticements the poor souls are entangled, so that they persist in such brokenness.

(29) And this is the reason why the wicked will not be reformed. Because they interpret the punishment as a cross, and the good deed as a merit. Such a very tender bird's glue and soft rope to catch the foolish has been the well-known and very ungodly saying of Thomas, that the observance of the rules of the order and the monastic life is a second baptism. Thus, the monks who were caught by this opinion were nothing but Anabaptists.

That they are caught.

(30) That they, thus ensnared, may be imprisoned for obedience to the devil. The scoffers of the divine word have to wait for this punishment.

V. 14. Hear therefore the word of the Lord.

He will warn them beforehand so that they will not be ensnared and perish. But there is an emphasis in the names he gives them. He calls them "scoffers" because they arrogantly despise the word of God and God Himself with His wisdom and justice. But they do this out of presumption and certainty. But he calls them "rulers" to indicate that they exercise tyranny over the people with the law and the statutes of men.

V. 15 For you say, "We have made a covenant with death.

This is a description of the certainty that always accompanies godlessness. The reason of this certainty is the highest stubbornness, which we see today both in the Jews and in the Papists. For if they did not imagine that they would be safe from death and hell, they would not defend their own so stubbornly. But everything is to be taken in imitation, in the person of the godless, who say: We are safe from all danger 2c.

33 Thus we see that the monks walk and talk confidently in this opinion: If I keep my rule, it is impossible that

348 259-262. short interpretation on Isaiah, Cap. 28, 15. 16. w. vi, 542-544. 349

I will be lost. For every ungodly man is good to his sect. Therefore, those who are the most holy sometimes mistrust their merits and works, but they never mistrust their way of life and rule, but certainly promise themselves eternal life, and do not look at all, neither to Christ, nor to faith, nor to love. What is this but to say with the surest heart, "We have made a covenant with death"? In this way, even the secure Jews base themselves on the statutes of their ancestors.

For we have made lies our refuge.

The prophet and the Holy Spirit call the child by his right rain (scapham, scapham), that is, the lie is the refuge of the wicked. But the wicked hold that these are not lies, but the strongest rocks and mountains. Thus, the subordinate clause (minor) of the theological conclusion (syllogismi) always remains the real point (χμι- νόμενο"), about which one argues, since one agrees because of the upper clause (de majore). For on both sides we set this upper clause: the heretics shall be damned. But because of the subordinate clause the dispute arises that we say: you are heretics; "you have made falsehood your hope 2c. Therefore, we must stand firm here in the judgment of Scripture. For those truly put their hope in falsehood, who invent for themselves the idol of their own righteousness, and take some certain works on which they may rely in the judgment of God.

V. 16. Behold, I lay a foundation in Zion.

35 Before he threatens the godless despisers with their destruction, he comforts and strengthens the pious. He says: I will send Christ, who will be a cornerstone, whose righteousness and merit alone will be valid. Others who rely on their own righteousness and not on this cornerstone shall be damned and perish. ^a^) But since the prophet says: "I am laying a foundation stone", I will

a) In the edition of 1532 is inserted here: Christ is the foundation and head of the church, who holds the whole building.

At the same time, he indicates that consciences will be sure and certain that they are justified by the righteousness of this stone, so that it will instruct us in the certainty of faith that we are completely certain and have an unmistakable foundation. But at the same time he indicates that this foundation stone will be built upon, that the foundation stone will not be laid as idle and in vain, but will be prepared to be built upon. As if he wanted to say: I will make Christ the head of the church, which will be fruitful; many will gather to him and believe in him. He himself will carry the whole building that will be built on it.

A proven stone.

(36) I would rather translate it "hasty trying stone" (lapidem probatorem), so that it would be understood that Christ is such a stone, after whose form all others are to be tested, so that we also may be made like Him through the cross; as it says in Rom. 8:29. For this is to be truly proved, if one endures in the cross, before which the world has an abhorrence. Therefore we all want to have the stone, but we do not want it as a touchstone. We do not want to be polished, to be cleansed from avarice, envy, trust in our own righteousness, and the rest of our faults. This opinion is far more emphatic than reading, "a tried (probatum) stone," though the other opinion is also true, as it is said in the second chapter v. 18. and in the fourth v. 15. of the epistle to the Hebrews, "We have such a high priest, who is tempted in every way. "2c.

A cornerstone.

37 Paul explains this clearly in the second chapter to the Ephesians, v. 20 ff. and to the Colossians Cap. 2, 7. 2, 7. For it includes at the same time the profession of the Gentiles. For Christ has joined two walls together [Eph. 2, 14.), and made Jews and Gentiles into one church.

A delicious cornerstone.

38. In the world Christ is despised, but in the hearts of believers he is the most chosen stone, which is the most precious thing that the godly have.

35014 . XXII, 262-264. interpretations on the prophets. W. VI, 544-547, 351

Who is well founded (In fundamento fundatum).

39. who is so firm that he stands firm against the gates of hell and against all the threats of all enemies. Therefore, he who believes in Christ has a foundation that will not be moved for eternity. Therefore he is safe and fears nothing, no matter how great the dangers may be, because of this cornerstone, which is well founded. This is a great comfort, that we know that he who believes has such a foundation that cannot be overturned by any force of the world.

He who believes does not flee.

40 He describes the power of faith in comparison with the ungodly. An evil conscience, as it is with unbelievers, flies, and. cannot stand still, but flies before the least terror, and before a rushing leaf, and if it could break through the walls, it would do so, as is witnessed by the speech of the ungodly, which Christ adduces Luc. 23, 30., "Fall upon us, ye mountains!" 2c. But he who bases himself on this stone "does not flinch," he does not tremble, he does not run away, but remains standing. For he knows that Christ is Lord over death, and over life, and over sin 2c. This is the power of faith, which is based on Christ, not on us; therefore he does not let us fall, but sustains us in all dangers.

(41) On the other hand, those who rely on works cannot stand even in the lightest of evils. Thus he who believes condemns all works by the word, because they cannot establish the conscience in the judgment of God. For the words, "He who believes," are to be taken exclusively to exclude those who do not believe, as if to say, "He who deals in works is a slave.

V. 17. And I will make justice the guide.

(42) This is a threat against the wicked who reject this stone. I will judge, he says, but with moderation; I will not destroy the wicked with the holy without distinction. But the measure and the guide of my judgment will be this cornerstone, Chri

stus. Those who do not believe in this I will destroy; the rest I will preserve. This is how the righteousness of faith alone exists and is preserved.

Thus, the hail will drive away the false refuge.

(43) These are excellent exhortations, by which we are deterred from trusting in our own righteousness. For what good is it for a man to toil for twenty years in fasting, vigils and other labors for the sake of righteousness, as I did in the monastery? For if one binds all the toil and all these works into one bundle, they will help nothing toward blessedness, but "the hail will drive them away." But only the trust in mercy out of grace for nothing will remain immovable. Thus he destroys here from the foundation all monasteries and all works, since he ascribes to faith alone that it will stand still. But the flesh does not believe this, except in temptations and danger; but then it despairs.

V. 18 And when a flood comes along.

44. he magnifies calamity, whether he may persuade them, and draw them away from presumption to their own righteousness. He says: Misfortune may come from wherever it wants, but it will overtake you unawares, because you are not founded on the cornerstone 2c. These are threatening promises, which seem to be impossible to the wicked, when they are well, therefore they do not allow themselves to be reformed, as we see today with the papists; they think it is not possible that they should fall. But where was their bravery in the revolt of the peasants? There was not a single priest or monk, not a single bishop, powerful as he was, who had a shred of heart. None of them prayed at that time, no one believed, no one dared to punish the people for the public sin of sedition, but they were fearful and offered to do whatever the peasants ordered them to do. Thus, a minor uprising put an end to their otherwise insolent courage. We have experienced and seen that. Nowadays, they are insolent again, because they have no other reason to be so.

352k ). xm, 264-267. short interpretation on Isaiah, Cap. 28, 18-20. W. VI, 547-sso. 353

are in danger. But when a challenge will come upon them, we will again experience what the prophet threatens here: "When a flood comes, it will tread them down and take them away."

45 But we are to learn that a Christian must be most valiant in danger, and when the cause seems lost. For fools, when they have arms and power, are bold and brave; but when this protection is lost, they despair. Christians, however, are commanded to be steadfast and hopeful in danger, but to fear and not exalt themselves when all is well.

V. 19: If it comes in the morning, it comes in the morning.

46 He means that you must always be exposed to misfortune, and yet never be aware of it, no matter when it comes. "In the morning" can be taken according to a common image for quickly, so that "in the morning" means as much as before you expect it. So also I take the figurative speech "of the day," that is, at a time when everything is going well; and "of the night," at an inopportune time. The cause is this, because the righteousness of our flesh, when it judges, cannot suffer God; for it is not sufficient in the sight of God.

47. Those who anxiously toil with their works cause themselves much trouble, for they can hardly be brought back to grace. But in dealing with works, the soul or conscience does nothing but practice distrust of God, and the more it strives, the stronger habitum (habit) it acquires in distrust of God and trust in its own works. A whore, however, never does this. Because she lives in public shameful deeds, she always has a heart wounded by her sins. She also has no merits or good works to rely on. But she is saved even more easily than any saint, as Christ also says Matth. 21, 31., because the latter is prevented by his works from having any desire for grace. Therefore, I believe the German saying to be true, that more souls go to heaven from the gallows than from the churchyard. For those

have not been so exercised as to put distrust in the goodness of Christ.

(48) Therefore, we must first and foremost strive to learn to trust in the goodness of God, which He has shown us in Christ, His Son, whom He gave to death for our sins. Otherwise, a habit and inclination to mistrust God will develop, which will subsequently be insurmountable. Therefore, one must always insist on the doctrine of faith, and make a distinction between works and faith, that in works only the glory of God and the benefit of the brethren, and nothing else is to be considered. For otherwise it will happen that chastening will find us completely unprepared. It is faith alone, however, that keeps us straight and upright in judgment.

For only the challenge teaches to remember the word (Vexatio dat intellectum).

As long as people enjoy peace and security, they despise and neglect the word. But when the challenge comes, they only believe that what they were reminded of before by the word is true. Thus, even the godly do not feel the power and fruit of the word, except in temptation.

V. 20. For the bed is so narrow.

According to the German proverb, "One must stretch oneself, after which the ceiling is. The bed cannot occupy more than one. Jerome's opinion appeals to me, but it is faded, in that he draws it to the marriage state, and understands from an adulteress, who should not accept the adulterer, that the opinion is this: Christ is the bridegroom, who wants to have confidence in his mercy. He cannot suffer the adulterer, that is, trust in my own works and in my righteousness. Therefore, one must necessarily give way to the other. For the conscience is narrow, and both cannot lie with each other at the same time. The ceiling cannot hold both Christ and free will. One of the two must necessarily freeze and fall out of bed. I approve of this opinion of Jerome, but it seems a little too far from the text.

354 L. xxn, 267-269. interpretations on the prophets. W. VI. SS0-5S3. 355

to go away. Because the prophet is talking here about hearing the word and about the profession.

Therefore, I understand it, "the bed is so narrow, and the cover so short": Therefore, the hearing of the word wants to be either alone, or not there at all. Therefore you have to pull your thighs and feet together, so that you can be in bed and covered. But the bed is the very affliction and cross that draws the limbs together so that they do not freeze; it does not let us wander about in peace and security, whereby we fall from the faith. Furthermore, I like this opinion because it fits with what precedes and follows. For he spoke of the punishment of the ungodly. Now the godly also suffer tribulation. But this is the difference, that the godly are kept in faith and word through the tribulations, so that they do not stray into their doings. The wicked do not. Therefore the opinion is: The tribulation or the cross is just like a short bed, in which one must pull the body together, if one does not want to freeze; that is, one must remain only with the hearing of the word and follow it. Affliction, however, keeps us in a short bed, as it were, and does not allow us to digress into our doings.

V. 21 For the LORD will make himself known, as in mount Prazim.

He continues with threats. The Lord is forced to hold court because you do not believe. His actual office is to do good and to preserve. ^b^) But our flesh is such a mischief that it abuses the whole creature and the goodness of God. Therefore, God is compelled to make us blessed through foolishness, since we abuse His wisdom and goodness, according to which He gives peace, happiness, progress and all good things. Therefore he is compelled to make the bed more narrow, that he may preserve us by punishments and inflictions of evils. Thus he sent Christ and the word of salvation to his people. That was his real work. But because they are his

b) From here to the end of the paragraph, the 1532 edition has only the following: But if we abuse his benefits, he is compelled to keep us in check by punishments. Thus he does 2c.

word mocked, he sent such people who were weary, foolish and poor, who felt the narrowness of the bed. The others, who wanted to stay in their vastness, he left. Thus he does a foreign work, punishes and condemns, so that the others are preserved. Thus we see that the Jews are cast out, and we Gentiles are accepted.

53. "Mount Prazim" is called a mountain of division or separation, because David divided his enemies there, 1) 1 Chron. 15, 11. Thus the church is a mountain of division, where Jesus Christ stands. But the Jews are repelled by him, therefore they separate themselves from the church. But Christ is compelled to do this strange work, that he might condemn the righteousness of the law, lest the righteousness of the Gentiles, that is, the righteousness of faith without works of the law, should be destroyed.

Thus we read of the Valley of Gideon in the Book of Joshua Cap. 10, 10. ff., where the enemies were struck by hail and thunderstorms from heaven. This hail is the gospel, which punishes the world for sin, and announces judgment and eternal death to those who do not believe in this stone 2c.

55. Furthermore, it should be noted here that the word, which is otherwise a word of salvation and life, is to them a hail and a word of destruction and death, not through the fault of the word, but because of the faithlessness of the wicked, since it is not sent by God that we should perish, but that we should believe and be saved. Therefore, this word "that he might do his work in another way" has a secret apology of Christ in it. As if the prophet wanted to say: It is not your work that these people are killed, and the word is not the cause of it. Why
56. We think that the scribe erred in the words: ^uod ibi David dir6inxtu8 68t a 8uis kostivus, and that it should be read: quod ibi David dirsrnit dostss 8UO8 sweil David dort seine Feinde zertrenntes. For also in the parallel passage 2 Sam. 5, 20. it reads in the Latin translation attributed to Luther: V6nit erZo David in Dual Dra^irn, st p6reu88it 608 ivi 6t dixit: DiviM Dorninus inirnivos insos eorarn rn6 6to. (Walch, old ed., vol. XIV, 511), almost identical with the Vulgate and our German Bible.

356 L. XXII, 269-271. brevity interpretation on Isaiah, Cap. 28, 21-23. W. VI, 553-556. 357

Are then most of them corrupted by the word? I do not do this, he says; my true office is to make blessed and alive. But I am compelled to do this separate work also, for I cannot preserve or enlighten my own unless those blinded ones perish who want to rely on their righteousness. Because I have come to justify my own through true righteousness, which is obtained through faith in my death, I am forced to condemn the righteousness that comes from my own works. However, this is not my own work, but someone else's. But this passage contains a very rich consolation, that Christ is nothing other than a beatific agent 2c.

V. 22. So stop your mocking.

(56) Do not take the gospel and the word for a fairy tale; otherwise your bonds will become even stronger and you will be entangled in greater error, so that you will become unfit for all good works Titus 1:16, just as the one who is bound is unfit for all works. For he threatens them with extreme blindness if they do not repent.

For I have a spoilage and taxes 2c. (Consummationem et abbreviationem etc.)

57 He wants to persuade the wicked to accept the gospel by threats, because of which the destruction seems to be a total destruction, so small is the number of believers. The Lord, he says, has determined a total destruction, which, however, will be cut short in order to preserve the remnant of the godly.

V. 23 Take heed and hear my voice.

The whole of the following text is a consolation for those who would see this destruction of the people. This consolation was necessary because of the miserable appearance of the perishing people, who alone had the name of the people of God in the whole world. For since the destruction of the Jewish people was at the door, it seemed to the apostles as if the whole nation had perished.

should be derbated. Therefore, in three chapters of the Epistle to the Romans, namely in the 9th, 10th and 11th chapters, Paul takes great pains to resolve this point. For it was certain that this people was God's people, to whom all the promises of Christ, of the Church, of the Kingdom of God 2c. belonged. Moreover, it had a worship service that was instituted by God Himself and other things that Paul mentions in Rom. 9, 4. 5. But now it was an exceedingly great distress that this people should be rejected, and in their place the Gentiles should be accepted, who lived without law and without all righteousness. And indeed, if Paul and the apostles had not resolved this point, we would not have been able to resolve it. For this case of the people seems to go against all the promises of God, so that reason cannot conclude otherwise than that either Christ did not come, or that God is a liar; both of which are blasphemous and quite wrong.

(59) When the prophet wants to treat this lesson, he first calls the attention of the listeners, then he answers: although God causes destruction, he has not rejected his people. In the same way Paul also answers Rom. 11, 1. f.: "God has not cast off His people," he says, "for I am also an Israelite." This is a marvelous conclusion before reason: I, with a few, am not cast out, consequently the whole people is not cast out either.

But the present form of the church also teaches us that we must believe that this conclusion, although weak before reason, is nevertheless consistent and true. For the papists today also attack us on this ground of proof. Because they are in office and have the administration of the sacraments, they want to be the church. This is their strongest argument against us, in which the flesh is completely drowned. Do you think, they say, that you few people are the church, since we, who are so many, so great, so powerful, sit in office? So now we answer simply, as Paul answered the Jews: Ye may be much or great; if ye believe not on Christ, and put your trust in the righteousness of Christ, we care not. For it is not because of this that you are

358 IL. XXII, 271-274. interpretations on the prophets. W. VI, S56-SSS. 359

the church, because you are in the church office. For it is written that the abomination may stand in the holy place, and that the Antichrist shall sit in the temple of God. Therefore, the church is tested according to your faith in Christ, and not according to the office or the crowd. This test is the touchstone and the most certain rule 2c.

61 Since the prophet wants to explain how the Lord will destroy and control, he uses a very beautiful parable. A plowed field seems to be desolate in appearance. This is the destruction, that he rejects the synagogue and calls the Gentiles. But now the field is not desolated, but prepared, so that the fruits grow the better. In this way the people are destroyed, that the rest may be saved, not that the whole people may be destroyed, as it seems from the appearance. The grass of the field, that is, the righteousness of works, which was in that people, is cut down by the gospel, that is, condemned, and said to be unrighteousness, that the true and perfect righteousness, which is faith in Christ, may grow the more abundantly 2c.

V. 24, 25: Does a husbandman plow his field for seed forever?

The plowing is not done because the husbandman wanted nothing else than to plow all the time, but it is done so that one can sow. And this is "the control" of the plowing. Otherwise there would be nothing but ruin and desolation. In this way the Lord will plow when he rejects the majority of the people, so that the grass that was in the field before, that is, the righteousness of works, will be uprooted. For the gospel turns back all this pasture, and condemns it as unrighteousness. But he cuts them off for this reason, and condemns them, that a new nation may be sown, and a new righteousness come forth. For the various kinds of seed sown in different places are the various gifts, and the various fruits.

(63) Therefore, one must learn this way, that God, if He wants to increase, must first destroy.

tears and devastates. For so he does another's work, that he may do his work. He does the same thing to each one of us in particular. For God crucifies our flesh with the plow, that is, with the cross, through the preaching of the law, through contrition, through terror of conscience and death. The flesh feels this destruction and judges that it will be an everlasting destruction. Taxes, however, can grasp it most severely, because then, when it is thus torn with the plow, God wants to prepare it to accept the righteousness of Christ through faith, upon which various fruits of love and good works, finally also blessedness and eternal life shall follow. [Although at the time of the cross there is hardly a spark of faith left, the heart must nevertheless be raised by such scriptural passages, so that it is said: the Lord will certainly do a tax, the suffering will not be perpetual.

V. 26. So also their God chastises them.

This is the final purpose of the destruction. That the people may be instructed in righteousness, not that they may perish completely.

And teach them.

Their God will do it, and no one else. If he did not plow and cut in this way, he would sow in vain. That is why he now cuts and tears, so that the seed may come forth. That is why he discards most of the people, so that the rest and the multitude of the Gentiles may be brought in. Each one must learn this for himself in particular, that we accept prison, the cross and other evils as a reason for life, freedom and glory. Thus, when a godly man is buried, it seems to be a rending; but there is nothing less in view than that the body should rise incorruptible and in glory, and yet it will happen. It is quite different with human righteousness and hypocrisy; it grows and grows after the first appearance; finally it becomes disgraceful and perishes. Therefore the Lord instructs by right, that is,

360 L. XXII, 274-276. brief interpretation on Isaiah, Cap. 28, 26-29. W. VI, PP59-563. 361

he plows, he kills, he condemns, that he may teach, that is, that he may sow seed, vetches, wheat, and each according to its order, and according to the measure according to which the spirit of faith is measured out.

V. 27. 28. For the vetches are not threshed with harrows.

This simile is somewhat obscure because of the way of threshing, which is unknown to us. The meaning, however, is easy. With the threshing it is intended that one gets bread, not that the grains are trampled. This is how God seeks the blessedness of the others when he sends destruction upon the wicked. As if he wanted to say: Pay attention to the threshing. If I were a sheaf of wheat lying on the threshing floor, and my lord came and had me trampled by the hooves of the oxen, and destroyed by the harrows and the wheels of the wagons, then I would despair. This is the destruction that seems to be without taxes. So he consoles me, saying, "The purpose of threshing is not to destroy the grain, although it may seem so, but to gather the grain and keep it in the threshing floor, while the chaff is burned.

67 Therefore trampling is to be distinguished from threshing, and destruction from taxation. For when he condemns the people with his justice, saying, Ye are all guilty of eternal death; this is threshing. But in our eyes it seems to be utter ruin. Against these thoughts he comforts us. He saith, All the people shall not perish; neither shalt thou perish. "Only the chaff shall perish." Only the chaff will perish; but you cast be kept on the threshing floor 2c. So every thresher is an image of God when he chastises. But the grain is an image of you, who cast chastened. Now learn from this similitude in which spirit God chastises you.

According to his works he seems to hate you, but according to his attitude he loves you exceedingly. For by the condemnation of our righteousness, and by the tribulations, we are prepared to become acceptable food to God, as by threshing one seeks bread, and not the spoilage of barley.

68 These are excellent consolations in the cross, which strike the heart all the more because they are so clear and known to all. Without a doubt, Paul was very concerned about this passage, because he himself had no small effort to clear the way for the rejection of the synagogue. And the saints could not have raised themselves up in any other way than by these consolations of the prophet that this rejection would take place in order to separate the chaff from the wheat, so that the ungodly would perish, but the godly would be rescued.

V. 29. This is also done by the LORD of hosts.

This is a wonderful and immeasurable wisdom, which reason never reaches, because God deals with us in such a way that He seems to hate us according to the work, but loves us most fervently according to the will 2c. In Hebrew, the meaning differs a little from the Latin translation. [Thus, according to the Hebrew, it says: "The Lord has taken a wonderful counsel, and has procured a happy outcome; so that the wise counsel and the success are connected with each other. As if to say: The Lord is wonderful in his counsels, by which he condemns our works and our righteousness. But he condemns them in such a way that it has a happy outcome, that in this way it comes to the making 1) of bread, and not to total destruction, as it has the appearance.

1. We have followed the reading of the Wittenberg edition: aä taetioLsru. The Jena and Erlangen editions offer: kraetiousiu.

362 L. XXII, 276-278. interpretations on the prophets. W. VI, 563-S66, 363

The twenty-ninth chapter.

V. 1. Woe to Ariel, Ariel!

Just as he described the taxation at the end of the previous chapter and comforted the godly, so he describes here the complete destruction and threatens the godless with the sword of the Romans, just like Christ in the 24th chapter of Matthew, who also seems to have taken some words from this. However, at the end he returns to the promise of the Gospel.

(2) But he calls Jerusalem "Ariel," that is, a lion of God, and "the camp of David," to indicate their presumption. For therefore they were secure, and despised the threats of the prophets, because the kingdom was promised to David and his seed, and because their temporal government and priesthood were instituted by God. But the promises of God shall fall to those who are of a broken heart, not to the hopeful in whom God has an abomination.

You hold seasons.

3.^c^ ) The most prominent cause of the Jews' presumption was this, that they kept feasts, and daily services, new moons and seasons appointed by God. Under this pretext they were puffed up against the gospel. That is why the prophet ridiculed them. Well," he says, "continue bravely with sacrifices! It will happen that you will perish together with your sacrifices. Thus he abolishes the whole law and all the practices of the law in which the Jews put their trust.

V. 2. and shall be a right Ariel unto me.

This is a right lion of God, against whom I will argue through the Romans. Before, he set it active, a lion of God who overcomes by God; but now he sets it passive, who has been overcome by God.

c) Instead of § 3, the 1532 edition says: Your annual sacrifices will not help you. For he abolishes the whole Mosaic service.

that is. As if he wanted to say: Because my Ariel, and my saints and devotees do not want to believe the preaching of the gospel, but fear the apostles and my servants, I will again make them afraid and sad. But he looks at the contrast: Now they are bold, insolent and presumptuous; but then they will be full of sorrow, and will be destroyed.

This can also be applied to our times. The pabst with his appendage is Ariel. He has a proud name. He does not call himself a sheep of God, but a lion, because he has a lion's strength, and possesses the kingdoms of the world along with his own. Therefore he believes that he wants to break through, because he carries the name of the church, with which he is hopeful against God and Christ, and misses that he is insurmountable, while he is possessed by devilish and not by divine power together with his own. Therefore he says: You will be my Ariel, in a suffering way, whom God will fear, tear and destroy. This will certainly happen, according to the prophecies of Daniel, and the revelation of St. John.

V. 3. 4. You shall speak out of the earth.

6.^d^ ) This is a description of the distress that was to follow the destruction of the city and that still continues among the Jews today. As if he wanted to say: You boast now as if your voices were God's voices; you speak as if God had commanded you; but it will happen that this priesthood, which has raised its mouth to heaven, will hardly murmur unpleasantly from the earth, that is, that the divine power to teach will be changed into an earthly one, and after the word of God is taken from them, they will be plagued with human statutes.

7 But this is an important text. For so it goes with all who hear the word of the

d) Instead of §§ 6-8, the 1532 edition has the following: The word of God shall be taken away, that thou teach nothing but statutes of men. This is what we obviously see in the Jews today, that they only murmur in the corners.

364 L. XXII, 278-281. short interpretation on Isaiah, Cap. 29, 3-8. W. VI, S66-S69. 365

If they do not want to accept the truth, they will later, as punishment for their contempt of the Word, accept lies and human statutes, which are truly earthly teachings. Thus, even today we see the Jews toiling away with very miserable and petty works, which are nothing but inventions and statutes of men. This is the deserved punishment that follows the contempt of the Word.

That your voice be like a magician's.

8. it is exactly what he said above [Cap. 28, 11 sf: Ye shall be deprived of the word, and shall teach according to that which the belly, as your teacher, shall bring in unto you, even according to carnal doctrine. For this is a general rule, that those who have once forsaken the Word, thereafter all follow that which human reason prescribes. "Sorcerers" he calls those who speak out of their heads. Even today the Jews are like this, deprived of the teaching authority. The gospel, however, is publicly proclaimed, while they murmur carnal, foolish and vain doctrines in corners. This very severe punishment, which we still see today in the wretched Jews, should remind us to act the word with greater care and diligence.

V. 5. And the multitude that scatter thee shall be as a thin dust.

9. your enemies will be like the sand of the sea.

And that is suddenly to happen soon.

10. when they will say: It is peace, and are in the midst of the flowering of their presumption, then shall the Romans break in. For because the wicked believeth not, therefore all calamities suddenly overtake him. For the wicked is always full of hope in the promises, and without fear of calamity. Therefore, it cannot happen other than that misfortune finds him unprepared and so corrupts him.

V. 6 For you will be visited by the LORD of hosts.

This is a summa, as it were. You will be showered with all kinds of storms and misfortunes.

V. 7. But like a night vision in a dream.

(12) He also threatens the Romans that they will perish because they are not moderate in their anger, but also rage against Zion, that is, the godly. They will perish, he says, like a dream. But this is a comfort to the godly, to whom it seemed as if the Roman Empire would last forever and rage against the church. He says, "It will not last forever, but will pass away like a dream. For just as parents, when they have chastised their child, throw the rod into the fire, so God throws away the wicked as a chastisement rod after he has used them, and corrupts them.

V. 8. for as a hungry man dreams.

This is a parable full of consolation. The Romans and all the adversaries of the church are hungry and thirsty. They thirst for the blood of the godly, and make believe that they can overcome them, even that they have already overcome them. But they only dream and perish themselves.

14 Furthermore, this likeness also comforts us today against our adversaries, who are hungry enemies and seek to devour us. But according to the flesh, it appears that they really do so. For the flesh cannot judge otherwise, seeing that blood is shed daily by the ungodly, that many godly are killed daily. What else can the flesh conclude here but that the enemies are watching, devouring and devouring the church? And yet a Christian, against this outward appearance, should think that all this power of the Romans is like a hungry and thirsty man who sleeps, who thinks in his dreams that he eats and drinks; but in fact he does not eat and drink, but hungers and thirsts. This is a good simile for comfort. Thus the Romans, after they had shed the blood of an infinite number of the martyrs, 1) thought they had destroyed the kingdom of Christ. What was this opinion but an empty dream, since we see that still up to these lines so-.

1. Jenaer and Erlanger: Naduisssut; Wittenberger: tiunsisssnt.

366 L. XXII, 281-283. interpretations on the prophets. M. VI, S69-S72. 367

Christ and the Christians have remained, but the Roman Empire has fallen.

(15) This must also be done against the pope and against all other temptations. All the teeth of Satan, all the raging and all the efforts of the papists, by which they seek to oppress us, are a dream in the sight of God, with which they not only accomplish nothing, but are also splendidly deceived. From the outward appearance it seems as if they were devastating and tearing down; but it is only an empty imagination, and a deceitful face, according to which they make themselves think more that they are doing it than that they are really doing it. Thus they think they want to devour the church. But what they do is not devouring, but dreaming of devouring. They will know this one day when they wake up, either at the hour of death, or at the time of the visitation, or at the last day. So you will see after ten years that the princes and bishops, who are now raging so much against the word of God, will be destroyed, but the gospel and the confessors of the gospel will have remained unharmed.

16 Thus it was thought of Muenzer before the world, when he went along thinking that he wanted to suppress the pope and the Lutherans at the same time, so that he alone would rule, that his teaching alone would be praised, that he would put this into practice. But the outcome has shown that he did all this in a dream, not waking but sleeping. Thus the Sacramentans and Anabaptists have visions and dream in their sleep; they do not see the true word, the true kingdom of Christ. But they imagine that the pope will perish at the same time as Luther, but that their doctrine will remain, and that Germany, France, Italy, and the whole world in general will accept it with great applause. This is a dream in which they make believe that they eat and drink. But what will happen? When they awake, the sacraments will remain whole and in their value, just as they have remained since the time of the apostles; but they will perish.

(17) It is an excellent similitude. For imagine a man who is asleep, how great is the power of deception then. For he who lies in a deep sleep cannot

realize that he is being deceived by the dream. He thinks that the thing really happened. Therefore, when he dreams that he has found a treasure, he rejoices over it, and is glad, as over a thing that has happened in earnest, and he cannot get beyond these dream images, but judges that the thing he has seen is true. So it is with everyone who is deceived by any opinion of the flesh; just as all heretics who are deceived by images which they see, as it were, in dreams, cannot think otherwise than that they have the most constant truth. Therefore Jude in his epistle v. 8. baptizes them with a very appropriate name, calling those dreamers who follow carnal wisdom. For however wise they are according to the world and according to reason, yet in divine things and in the matter of religion they are nothing but dreamers, who can make no distinction between an empty imagination and a true thing, between a dream and a real thing, but say according to these their empty dream images: Bread and wine are not the body. This is a certain thing and the truth itself, as they wrote, but that it is nothing but a dream, they do not see.

(18) Thus this parable contains a general consolation for all those who are in tribulation, and it pictures our adversaries that they will pass away in a short time, like a dream, and that they will wear themselves out with such suggestions, which are nothing but imaginations. For in thinking that they devour and swallow, they themselves are devoured and swallowed. But this must be taken in the spirit. For after the outward appearance the opposite is before the eyes.

V. 9. solidified.

19 Here is a new lesson about the blindness and desolation of the Jews, that they become so hardened that they rage against Christ to the point of frenzy. It seems that Paul had drawn this passage from the last chapter of the Acts of the Apostles. He uses frightening words. First, "hardened," as if you were "stunned," so that it seems as if deaf people are being told a fairy tale when Christ is preached to you. Secondly:

368 L- xxn. 283-288. brief interpretation on Isaiah, cap. 29, 9-43. W. VI, 57L-575. 369

"Be blinded," that you may not see with hatred and malice. Third, become drunk, that is, completely drowned in your opinions and actions. Fourth: "Stagger," that is, teach inconstant things that cannot make conscience certain.

(20) Here someone might ask: Why does he command such things? I answer: It is not a commandment, but a bitter permission, and as it were an imprecation, which comes from the displeasure of the heart. Since you do not want to accept the word, go on as blind men in your actions 2c.

V. 10. For the Lord has given you a spirit of hard sleep.

21 He says, "The Lord has poured into you"; not that the Lord Himself teaches in such a way, but He allows it to happen when He withdraws His Spirit, which they would not accept. So also he says, "He hath closed your eyes." For when the light (which they reject) is taken away, darkness must remain. So that it may be understood, God does not blind by effect evil (effective), but by taking away good (privative).

Your prophets and princes.

22 These are terrifying threats that neither in the secular government nor in the priesthood is there anyone who is not involved in errors and lies.

23 Likewise, as we see, it is the same today. For the Lord has given them a spirit of hard sleep, so that, say what you will against them, it is said as to stones and wood. The best bishops and theologians among them have drowned in error. These are followed by the princes, the nobility and the rabble, and they are all blind. But by this passage the ground of proof is dissolved, on which they lean most, reproaching us: Thinkest thou then that so many popes, bishops, and princes err, and that thou alone knowest the truth? The Prophet answers: Yes, they all err, because GOD has poured into them a spirit of deceit. For He does not look at the multitude, or the strength, or the wisdom of men.

V. 11, 12. That also all (prophets) will be visions.

(24) All the visions, that is, the prophecy, of which ye boast, shall be as a sealed book; that is, by your ungodliness ye shall cause yourselves to shut up all the holy scriptures; as we see in the Jews today. Although they have the clearest scriptures about the future of Christ, by which they must confess that Christ has come, and although they see that a good part of the people in the whole world follow this faith, they alone do not accept it and do not believe that he has come. Thus the book remains closed to them, so that they cannot understand it. Not that the fault lies with the holy scripture, that it is dark, but with the readers, who bring blind eyes with them.

(25) What is clearer today than that Christ is our righteousness, and not our works? and yet the adversaries fight most fiercely against this doctrine. The fault is not in the doctrine, but in the eyes of those who cannot and will not recognize it. For they have closed eyes, and snore, and are frozen like the drunken, that they cannot see the revealed truth. There is nothing brighter than the sun, and yet the blind see no better, for the fault of their eyes. Christ also says, "The light has come into the world," but because of this the world does not see it, because it loves darkness more than light John 3:19. Thus this passage applies not only to the Jews, but also to our times, for our consolation, and so that we may learn to treat your words of God with greater reverence, lest we also be afflicted with such blindness. The fact that there is no teacher in all universities today who could correctly interpret a few chapters of Paul, a few Psalms, is due to their eyes, not to the Scriptures. For they are deceived by dream images 2c.

V. 13. Therefore this people draw near to me with their mouths.

26. because ye are hypocrites, I will cleave unto these your outward works, and unto this

370 n. XXII, 286-288. interpretations on the prophets. W. VI, 57S-578. 371

Do not turn away from the appearance of holiness. You rather mock me than revere me. Therefore I will mock you again.

27 But notice how much he attributes to the hypocrites that they draw near to God. They have a zeal, and are earnestly intent on the service of God. Likewise, they honor God. However, because the heart is without faith, therefore he rejects and condemns their greatest service to God.

(28) So today the papacy wants to be closest to God, and we admit it, as far as the ministry is concerned; yes, we also hear this from them, that they teach that Christ suffered for us. If one looks here at the lips and at the mouth, they teach quite the same as we do. But if I go further, and thus conclude, If Christ suffered for us, why then will I make myself blessed by my works? here they begin to depart from us, and to show publicly that they teach only with their lips that Christ suffered for us, but mean something else in their hearts. For if they were truly of this opinion from the heart, they would not expect righteousness from works.

29. This passage thus serves us so that when they condemn us as heretics and say that they are God's people, we can admit to them that they are God's people and closest to God, but, as the prophet says here, with the mouth and with the lips; for the rest, with the hearts they are very far from God. This is to keep us from hypocrisy. For this is how the wicked are wont to boast: God's word, God's word, God, God, the church, the church 2c. With this pretense Satan deceives the unwary. For since he cannot deceive otherwise than by the appearance of godliness, therefore he also imitates the speeches and works of the godly in his limbs, as the Germans say in Proverbs, "In GOD'S name all calamity lifts itself up."

(30) But when the prophet says, "They honor me," he speaks according to the opinion of the wicked. For they do not honor the true God, but the idol of their heart. For they make a strange opinion of GOD; as, a monk who thinks that GOD looks at his robe and at his vows, but at the ge

He does not see Christ crucified. But such a God is nowhere; therefore he does not honor and serve God, but the idol of his heart, and his opinion, which he has made of God without God's word. But this is the true religion and the true service of God, that Mari knows that God is such a God, who wants to make blessed in vain and by grace, for the sake of Christ; but because the wicked use the name and the word of God falsely, therefore he says that they honor him, but only with the tongue 2c.

And fear me according to man's command.

31. Their fear of me comes from human commandments and human statutes. Fearing God among the Hebrews is as much as honoring God (Deum colere) among the Latins, and the fear of God is the same as worship or godliness. Therefore he says: The service and the religion which they practice against me has completely turned into human statutes. They honor me and approach me in such a way that they prefer the teachings of men to the words of God, and esteem the observations of the statutes of men higher than those of the true service of God.

But it is a completely golden text for us. In the papacy they were stricter about the commandments of men than about the ten commandments. Fornication, adultery, death, and theft were sins, but there were whole seas of indulgences in which these commandments were wiped out and drowned. But if you either did not let yourself be blessed or did not have a candle in the mass, these were such sins that could not be forgiven, against which there was no indulgence. Thus, with them one has the greatest patience with the contempt of the commandments of God, and shows the greatest severity in observing their own commandments.

The same thing happened in the monasteries. Since in them pride, hatred, idleness, lechery 2c. prevailed in the highest degree, they were nevertheless considered the least sins. But going out of the cell 1) without Schepler, transgressing the forty-day fast 2c., that was a sin that could not be forgiven.

1. Erlanger: [sllam instead of: esUarn.

372 L. XXII, 288-29]. Short interpretation on Isaiah, cap. 29, 13-15. W. VI, P78-58I. 373

could be given. Thus the Jews killed Christ, who were full of unbelief, pride and envy; but to go to Pilate Hans, likewise to eat with unwashed hands, was the highest sin among them Matth. 15, 2.

34. But should not such things move God to anger and punishment? What householder would endure such disobedience and mockery of his commandment if he told his servant to prepare the table, and in the meantime he would go idle and refrain from doing so, or take great pains to prevent a spider from making its web, or otherwise undertake to do something else? Would he not have the most just cause to be angry with the servant and to give him blows, seeing that he not only omitted his command but also mocked it, as if it were more important to remove the spider's web than to prepare the table? And God should nevertheless endure such negligence, disobedience and mockery from us, His creatures? to whom He has done much good?

(35) Therefore, this passage teaches and comforts us against the Pabstics, that we do not do as they do, but rather turn around and esteem the commandments of God higher than the commandments of men, as they esteem their statutes of men higher than the word of God. This is what Paul said 2 Thess. 2, 4., that the Antichrist exalts himself above God and all worship; not that he ascends to heaven, but that he rules over the consciences by his statutes, as we have learned. For the terror of the pope was so great that even I would have been more offended by a single word spoken against the pope than if someone had spoken against all the commandments of God.

(36) As has already been shown above (7 ff.), it is always the case that once one has departed from the word of God, one's heart soon falls into the statutes of men. For there can be no middle road, but men are governed either by truth or by imagination. Therefore, the godly honor God in truth, but the godless honor God in appearance and according to their delusion.

This delusion gives rise to various worship services, through which they hope to please God.

This is by far the most serious and harmful thing, that the wicked are more afraid of their false worship than the godly are of their true worship. There, even the smallest things torment and frighten the consciences, as those have experienced who have followed the monastic life with seriousness. Therefore, this is the noblest fruit of ungodly worship and of the statutes of men, that they give the consciences an empty terror where there is nothing to fear; as the 53rd Psalm, v. 6, says: "There they fear, where there is nothing to fear." On the other hand, where one should fear, in the transgression of the commandments of God, there is the greatest carelessness and the greatest contempt. Thus, through the statutes of men, one despises the true God, and on the other hand has the highest reverence for his invented God.

V. 14. That the wisdom of his wise men might perish.

Wisdom" is the knowledge of God and religion. "Mind" is the judgment that we see what is at odds with religion and with divine service. If one takes away these two pieces, what will remain but lies, falsities and idolatries? as we see in the Pabstism, which is actually described here. For they boast of their own wisdom, when in fact wisdom has been taken away from them. They press upon us with the prestige of the church. They honor God only with the tongue; but of faith and truth they know nothing. Thus they also kill the flesh outwardly with fasting, while this should be done with prayer and faith. Therefore, every godless person is a fool when he is the wisest; and he is stupid when he is the most understanding.

V. 15: Woe to those who want to be hidden from the Lord.

(39) Hitherto he has spoken of blindness and of the punishment of ungodliness; now he adds this also, that they defend these errors and lies. He says: "They want to

374 L. XXII, 291-293. interpretations on the prophets. W. VI, S81-S84. 375

be hidden, and speak: Who beholdeth us?" For they think they want to be safe under the appearance of religion and righteousness, even with God.

40. This is also what our adversaries say today when we threaten them with judgment: After the Lutheran GOtt I ask nothing, if he is also not favorable to me. Therefore, this passage is a gloss on the words of the 14th Psalm, v. 1.: "The wicked say in their heart, There is no GOt," namely, whom the godly preach and teach; and on the words in the 10th Psalm, v. 11.: "GOt has forgotten, he has hidden his face, he will never see it." This is the real title of the wicked, that where the true God is, speaks, works, there, they say, he is not. On the other hand, where they themselves speak and work, they say: Here is God. This supreme impropriety moves the prophet to the terrifying exclamation:

V. 16. 17. How are you so wrong?

41 This is a severe punishment of the hypocrites, who are secure in the confidence of their works. No work says to its master, "You did not make me," and you say this to me. So he threatens to take the kingdom of God from them and give it to the Gentiles who bring forth its fruits, Matth. 21, 43. And elsewhere [Deut. 32, 21. 1: "I will provoke them in that which is not a people" 2c.

42. "Lebanon," that is, Jerusalem, which has the priesthood and the kingdom, which are like trees, shall become a field, and the field,^e^ ) that is, the Gentiles shall be accepted as God's people instead of the Jews.

V. 18 For at that time the deaf will hear.

The kingdom of God and the preaching of the gospel is snatched from the Jews and spread among the sinners, the Gentiles; the gospel is preached to the poor, who recognize that they are blind and deaf 2c.

V. 19. The poor among men will rejoice in the Holy One of Israel.

(44) This is a very good saying, wherewith he takes pleasure in all our works and in all our doings.

e) The 1532 edition continues here like this: that is, the people of the Gospel become a Lebanon.

For this reason we have peace and joy in Christ, because the peace that is sought through us is weak, but the peace that is sought through Christ is strong, as he himself says John 16:33: "In me you have peace, but in the world you are in fear. Now when we are pressed either with sin, or with despair, or with some outward evil, let us look to Christ, and comfort ourselves with the hope of the promises which he has given to the godly. But no one does this but the afflicted, who recognize their blindness and foolishness. Thus the prophet rejects in one word all that in which men can put their trust apart from Christ, but especially spiritual things.

V. 20. When the tyrants have an end.

When this happens, there will be an end to "tyrants" of consciences everywhere, who weigh down consciences with the statutes of men. There will also be an end to the godless despisers, and "those who watch for trouble," that is, the righteousness of works.

46 But with the word "watch" he emphasizes the zeal of the saints of works. For the children of this world are much wiser and more ardent in their pretensions than the godly are in theirs. Thus no teacher is so diligent in sowing the truth as the heretics and originators of sects are in spreading their errors. In the same way, in worldly matters, no one is as diligent in his office as a miser is in collecting money. This is a figurative expression, that he calls the righteousness of works "toil" (iniquitatem); for it makes consciences sad, depressed, and restless.

V. 21: Who make people sin by preaching.

(47) By treating the word of God ungodly and declaring it in an ungodly way, they thereby fortify and defend their righteousness against true righteousness. "In the gate," that is, in public.

376 L. XXII, 293-295. brief interpretation on Isaiah, Cap. 29, 21-24. .W. VI, S84-587. 377

The saints are not the only ones in the ministry. There is also an emphasis in the word "reproach," because they attach false accusations to the saints, by which they seek to make their doctrine suspect among the hearers, just as they call us heretics and rebels today, and kill under this name, while, according to their own public testimony, both are false.

Departure by lies (frustra) from the righteous.

(48) One must get used to such expressions of the Holy Spirit. For the Holy Spirit calls him righteous whom the world calls a heretic. Likewise, the Holy Spirit calls the teachings of the ungodly, which they call the word of God and the holy doctrine of religion, spit. Therefore, it is not only useful but also necessary to diligently search for and treat such contradictions in the holy Scriptures.

(49) In the same way, the little word "without cause" (frustra) is to be taken. For the wicked do not say that they hate us without a cause, but they say that they have the greatest causes. Thus Christ says Ps. 69:5, "They hate me without a cause." Caiphas, however, did not want to hate Him without a cause, but he had the greatest cause, namely that the people should not believe in Him Joh. 11, 48.. But that cause, which is the greatest in the sight of the world, is "without cause" in the sight of God.

V. 22. Dam says the Lord.

50 When the ungodly teachers are so cast out that the freedom of the gospel is heard everywhere, then the fruit of the word will follow. The poor will rejoice and hope in the Lord. But he does not add in vain, "The Lord who redeemed Abraham." As if to say, The ungodly teachers have hitherto taught another God, that is, an idol of their heart. Just as we see that a monk makes up for himself a god who walks in a cap and is shorn, that is, a god who approves of the cap and the plate. According to this image of his heart, he then sets himself up with the outward work 2c.

Jacob shall not be put to shame again.

This is a fine contrast. Until now, my people were ashamed and sad under the godless teachers, they were not improved with their works righteousness, because where Christ's righteousness is not there, the hearts there must be disgraced. But now that not our righteousness but Christ's righteousness and merit are preached, hearts are lifted up. Rom. 5:1: "Now then we have been justified by faith, and have peace with God." For the prophet speaks of trust, so that we may stand before God and not be put to shame.

V. 23. For when they see their children, they will sanctify my name.

52 He calls the believers "works of his hands" because no one comes to Christ unless the Father draws him Joh. 6, 44. These sanctify his name, not their name, they give thanks for the benefits of God, they praise the grace that was shown to the world through Christ. "And will sanctify the Holy One in Jacob, and fear the God of Israel," for by "the Holy One in Jacob" he secretly points to Christ, in whom the seed of Abraham, that is, the faithful are sanctified.

V. 24: For those who have an erroneous spirit will take understanding.

(53) Not only the deceived people will be converted, but also a part of those who deceived them and persecuted the word. This is how Paul was converted. "And the babblers shall be taught," that is, who are quick (prompti) to teach, which is common to all ungodly teachers. But for this reason he calls them babblers, because they speak of nothing but low, earthly, useless, uncertain things, out of their own heads, not out of God's words. Thus, the prophet broadly describes this teaching of the church, which was gathered by the gospel.

378 k. XXII, W6-2S8. Interpretations on the prophets. W. VI, 587-SS1. 379

The thirtieth chapter.

V. 1. 2. Woe to the apostate children.

Here begins a new speech. For the prophet comes again to the people and to their times, exhorting them to faith and to the fear of God. For Sanherib king of Assyria drew near to them, who had led away the ten tribes of Israel. The princes of Judah (for Isaiah speaks only of the princes, not of the king), who were in great terror, took refuge in the help of Egypt and abandoned all hope in the help of God, as the flesh is wont to do. Therefore, in this chapter, the prophet first denounces the unbelief of the princes and the people and threatens them that this help will be of no use to them. Then he tries to bring them back to faith through promises, and to strengthen the hearts of the godly, he describes the miserable defeat of the king of Assyria, as in the tenth chapter above, v. 5 ff. He remains mostly with this subject until the 38th chapter.

Woe to the apostates.

(2) Thus he punishes the king's counselors and princes, because they are apostates both from God and from their king, who seek foreign help, so that they provoke God to anger all the more. What the Latin translation has given: Ordiremini telam, of which the meaning according to the Hebrew is approximately: "You seek protection without my spirit.

V. 3 For Pharaoh's strength shall be a reproach to you.

3.^f^ ) This is the saying from the mouth of the Lord, whom they did not ask: Because you rely on men and not on God, that is, on lies and not on truth, it will happen that you will be put to shame, according to the saying [Proverbs 29:25 Vulg.

f) Instead of H8 3-6, the 1532 edition has only the following: This is to be a general saying: whoever relies on men will fall and perish.

will fall." Likewise Ps. 146, 3.: "Do not rely on princes; they are men, they cannot help." These sayings are explained by daily experience that those who rely on human help fall most shamefully. That is why the saying arose among the courtiers: the favor of princes is like April weather, that is, very unstable. For at that time the sunshine promises a lasting summer, but rain and hail soon follow. The wicked have experienced this themselves with their damage, and confess that it is true. So if one had to rely on men, one would have to rely most on princes, who are the most powerful and have an abundance of goods. Since those who surpass others in power and wealth are deceiving, how much less should one put one's trust in those who are not so powerful and not so rich!

4 Thus it is a common saying that trusting in men is vain and false. But no one believes it but he who has experienced it. That is where such speeches come from: What, or whom, is to be believed? The world is full of infidelity, and the like. But who is to blame? Certainly on you, who are warned in the first commandment that you should not rely on any man, and yet you do. Therefore your hope deceives you rightly. Yes, men sometimes gladly do their duty and help those who are in need; but they are prevented by God, so that others may learn that the saying of the prophet is true: "He who relies on men will fall." For a man either will not, or cannot, or does not know how to help; therefore one should not rely on men, but on God, who knows, wills, and can save in danger, be it as great as it may. But because our adversaries neither want nor are able to do this, we see how often and how finely they have become a mockery in these years.

380 L- XXII, 298-30". Short interpretation on Isaiah, Cap. 30, 3-8. w. vi, 591-594. 381

5 Furthermore, a distinction must be made here. A Christian should believe of his neighbor that he will be a good shepherd of souls, a good prince, a good teacher, and yet he should not take this for granted as if he could not be deceived, but he should add this condition: Lord, if you will assist him, he will be such; if you will not assist him, I will not trust him a hair's breadth. Thus, if a prince entrusts an office to someone, let him believe that he will administer it duly, if God will give it; otherwise not. This means not to put one's hope and trust in man, but in God and divine help.

006 Now when the prophet seeth that the princes of Hezekiah seek the help of men, he proclaimeth beforehand that they shall be put to shame. For so it came to pass, as the books of Chronicles testify, that Sanherib went out against the king of Egypt, and drove him back into Egypt.

V. 4. 5. Their princes must have been at Zoan.

Zoan is a city in Egypt and was a royal residence. Tanis^1^ ) but is read nowhere else. I think it is the same as Zoan, and had another name in another language, just as Belgrade and "Greek-Weissenburg" 2) is the same city 2c. He says: You have sent your envoys to the king of Egypt, but you will achieve nothing.

V. 6. This is the burden over the animals that go toward the south.

8. the word "burden" must be taken, as above Cap. 19, 1. 21, 1., as a prophecy of future misfortune. For the prophet extends his prophecy with threats. For he sees camels and other animals standing ready, which should bring gifts to the king of Egypt. Therefore he prophesies against these animals and their leaders that they would not be able to do anything.
9. calls "the land of gloom and anguish".

1. In the Septuagint and Vulgate, lanis is placed instead of "zoan" at this point.
2. In the text: which in the first edition

gabe is translated by "Greek-Weissenburg".

he Indaea, which the king of Assyria approached.

10. He says, "Since there are lions and lionesses." This is a very fierce sermon of punishment. The way out of Judea to Egypt is a great wilderness, and this contains a great multitude of all kinds of wild beasts, serpents, lions 2c. Therefore, the prophet alludes to this way. He says: "Quite rightly do you messengers, together with your animals, which you lead laden with gifts, make your way through the desert of serpents and lions. For you yourselves are the terrible lions and poisonous serpents, who infect my people with the hope of human help, so that they turn away from the faith and leave their God and take refuge in human help. Furthermore, the saying can be given like this: Onus jumentorum ad austrum euntium, inter quae sunt, in terra angustiae et necessitatis, leo et leaena, basiliscus et draco volans. Portant super humeros jumentorum etc. This is the burden of the beasts that go toward the south, among which are, in the land of anguish and distress, the lion and the lioness, the basilisk and the flying dragon. They lead on the back of the beasts of burden" 2c.

V. 7. Rahab will sit quietly by (Superbia tantum est, quiesce).

11. Jerome has put a generic name s8uporbi] instead of a proper name Rahab, but it must be translated: "Rahab will sit quietly by it." "Rahab," however, is Egypt, as it is written in the 87th Psalm, v. 4. "I will cause Rahab and Babylon to preach." It has the name of hopefulness and presumption. As if he wanted to say: Rahab, from whose help you expect glorious things, will deceive you and will not be able to help you.

V. 8 Go therefore, and write it before them on a tablet.

Now he adds a sign to his prophecy, as he did above in chapter 8 v. 11 ff. For he has scolded them so far for taking refuge from God in the help of men. This very thing, he commands, is now to be written publicly on a tablet, so that they have no opportunity to excuse themselves. The writing on the tablet is as follows:

382 D- xx". 300-303. interpretations on the prophets. W. vi. [sr-ssr. 383

V. 9. for they are a disobedient people.

13. instead of: Populus enim ad iracundiam provocans etc. translate thus: "For they are a disobedient people, and lying children, who will not hear the law of the Lord" 2c. This is a severe punishment. As if to say: they should honor GOD, but they irritate Him; they should confess GOD, but they deny Him. They do not want to hear God's word, but they want to hear what pleases them. So also now the papists say that they want to be instructed, but so, if one would say what they themselves approve, as follows. For this passage contains a mean description of all the ungodly.

V. 10. But say to the seers: You shall not see.

14 He calls the prophets "seers" and "see" the word of God. Here it must be noted that the Holy Spirit calls right that which those call heretical, and calls deception and error that which those call truth. "Preach us deceit," that is, man's help; "and see not the right doctrine," that is, do not tell us much of the faith and fear of God. "Preach unto us softly," that is, what is well pleasing to us. For the flesh rejects the word of faith, because it kills the presumption and the attempts of presumption. Therefore, it takes offense at the word of GOD.

V. 11. Let the saint in Israel stop with us.

(15) Tell us about the king of Egypt, who has chariots and horses. This pleases us better than if you tell us much about the faith in God, who sits here with us in darkness and does not pay attention to us. Just as nowadays the princes, when they hear the Gospel spoken, start laughing loudly and say: "What are you talking about the Gospel? Be silent, your gospel is packing itself away from us.

V. 12-14. Therefore the Holy One speaks to Israel.

16. he threatens them with the punishment that follows all the wicked, that they will perish suddenly. This "vice", he speaks, that is, the

Doctrine of presumption on human powers, will be "like a crack in a wall," which will bring about the fall, shattering you all suddenly and unexpectedly. This is an exceedingly puffing simile.

V. 15. By being still and hoping you would be strong.

(17) He seeks to move the hearts of his hearers in various ways, by exhortation, by threats, and by promises, so that he may draw them away from hope and trust in human help. Therefore, this is an excellent promise, that we should expect divine help in hope, and refrain from our attempts, then we would certainly be preserved. As if to say: If there is a troubling thing that could trouble you, see to it that you do not sin, either by despair or by presumption of human help, but be still and expect salvation, and you will surely be saved. But this way of overcoming and being saved, our reason does not understand that we can overcome by' being quiet. Therefore, the Holy Spirit is needed to awaken in us faith in the word of the divine promise, that we may be still and hope, and let the wicked rage and rage against us. But before God should leave those who are so quiet and hope, he would snatch them out by his angels. But this expectation of divine help is certain death for reason. And it is precisely in this promise that the true death of the flesh is required. Thus faith moves in the midst of the death of the flesh and of reason, and makes alive 2c.

18 There are many examples of this saying throughout the holy scriptures, but our present experience also gives ample testimony that the best and most certain means of overcoming all evil is to be quiet and secure, and to leave everything to God. For what else has been the cause that for so many years we have enjoyed a constant peace in the midst of such great raging and tumult of the world and the princes? It is not our actions that have brought us this peace and this security, but rather

384 L. xxn, sos-Ms. Short interpretation on Isaiah, cap. 30, 15-17. W. vi,-M-soo. 385

To be quiet and hope, as the prophet says here, is that we in simple faith have committed ourselves and our cause to God, and with persistent prayer (for these weapons alone we have against Satan) protect ourselves. However, even before these times, there were many glorious examples of this saying.

19 For some years ago there was a bishop of Magdeburg, a count of Beichlingen, 1) who had been forcibly drawn to the diocese by the cathedral chapter. It happened by chance that the Duke of Saxony prepared for war against him because of some disagreements. When the bishop learned of this, he, 2) like one who lies in a deep sleep, made no countermeasures to the war, in order to expel force with force, but he took care of his churches, often found himself in them, improved their errors, read and prayed diligently, as if there were no war to worry about from anywhere. However, a spy from the Duke of Saxony was at the bishop's court when the news arrived that the Duke of Saxony had already started the campaign. Thereupon the bishop said: "It has good ways; I will take care of my churches, but God will fight for me. The spy caught this word and brought it to the Duke of Saxony. Thereupon the campaign was immediately stopped by the laudable duke, and the soldiers were dismissed. For he replied that he was much too weak to fight against someone who had God as his ally in battle. In this way, the hope for divine help does not fall into disgrace.

(20) And this is true not only in matters of religion, but also in secular matters. For this is how it tends to happen in general, that hasty actions come to grief; on the other hand, those things go well which are approached fearfully and with reason. That is why the Romans praise Fabius, the procrastinator,

1. Count Frederick of Beichlingen (cf. Walch, St. Louis ed. vol. V, 1204 f.). In the Latin editions: LiefiliüMn, in the one of 1532: VieUinZen. The former county of Beichlingen is located in the Thuringian district of the province of Saxony. The Counts of Beichlingen died out in 1567.
2. In Latin here is the so-called Inünitivus üistorieus.

Luther's Works, "d. VI.

who made up for the bad things by procrastinating. For the presumption of our powers always puts us to shame. Therefore it is well said: Patience overcomes all things (Patiens terit omnia virtus); and Paul says [Rom. 12:21.), "Overcome evil with good." The world sees such an outcome, but it does not see the cause, which only the Holy Scriptures show us.

21 Furthermore, the cause of this promise lies in the first commandment, where God promises that He will be a protector of the godly 3) and again that He will punish the wicked. It is therefore impossible that the godly should not be preserved and that the wicked should not perish. For the word of God cannot fail. Only in this is it provided of us, that we cannot expect the moment of time when we shall be preserved, and the ungodly punished. For God is long-suffering and does not punish quickly. But the slower He begins to punish, the longer He continues with the punishment, once He has begun. Because human nature becomes impatient with this delay, the heart must be raised with such scriptures, and souls must be accustomed to endure all hardships in the hope of future redemption. Just as Christ also reminds us when he says Luc. 21, 19: "Take hold of your souls with patience" 2c. For the wicked cannot endure, and it is certainly true, as they say, Malum destruit se ipsum evil destroys itself.

(22) Therefore, we must be quiet and leave everything in the hands of God. After that we should also hope for the future redemption, and in fact experience that hope does not make us ashamed, but our adversaries will be ashamed, who have undertaken to defend an ungodly cause against Christ in an ungodly way.

V. 16, 17: For your thousands will flee from the rebuke of one.

(23) One enemy shall make your lousy fugitive, and ye shall all be scattered, and there shall not be left any of your host.

3. Erlanger: xriorurn instead of xiorum; a misprint.

13

386 L. XXII, 305-307. interpretations on the prophets. W.VI, 600-603. 387

than a flag. For here he calls a mast in figurative speech a pole on which the flag hangs.

(24) This is the cause of victory, that God takes away the heart of those who are overcome, and makes the conquerors brave. But a fearful army is nothing but a heap led to the slaughter, and they are more painted than living men of war, whose hands are lukewarm and whose sword is blunt.

V. 18. Therefore the Lord waits.

(25) He now comes back to the promises, whether he might withdraw them from the presumption of human powers. As if to say, "The Lord is still delaying, so that he will not deliver you to destruction as you think; he is still waiting for you; therefore desist from your plans and hope. This is an excellent passage.

And has set out that he may have mercy on you.

026 He showeth his patience marvelously. For you provoke him by your distrust to destroy you; but he is exceedingly patient to spare you, and to have mercy on you, if only you would expect it, and would not prescribe the time and manner of helping him.

For the Lord is a God of judgment.

27. he chastens with judgment and moderation, that is, moderately and with benefit, he does not corrupt altogether; therefore expect counsel from him.

Blessed are all those who wait for him.

28. Here the service of God is described, that those are true priests who wait on the Lord. For this is the highest religion of the first commandment, to fear God in good days and to trust Him in adversity. The wicked, however, cannot do this, but because they are without faith, they determine the way and the time to help him, how and by whom and when they want to be saved. Because the flesh wants to hear, see and grasp the help with its hands. Therefore, it takes refuge in its own strength and in its own actions, and does not want to expect help from God. Therefore it becomes

disgraced, and despairs in the danger. Thus this passage contains an exhortation and encouragement to faith; just as it is finely said in Proverbs: "All will be well who can but endure it.

V. 19. For the people of Zion will dwell at Jerusalem.

29 These are excellent promises with which he tells King Hezekiah and the godly not to despair. First, he promises a gracious and kind God; second, that Jerusalem and its citizens would be safe; third, that the crops would be good, that they would not suffer hunger or thirst in the siege; fourth, even the word of God, by which they would be established, would be taught 2c. They will hear the word of him who reminds them, reciting after them, he says; just as shepherds go after the flock of sheep, so your teachers will go after you, teaching you the right way 2c.

V.20. And the Lord will give you bread in tribulation.

30 Instead of: Et dabit tibi Dominus panem artum, translate: "The Lord will give you bread in tribulation, and water in anguish." For he promises that he will give blessing against the arrogance of the enemy.

For he will no longer let your teacher flee away.

31. You will have prophets who will teach you the firm and constant word of promise. For he indicates by the word "flee away" such people who teach inconstant and uncertain things.

V. 21: And your ears will hear the word spoken behind you:

The most simple opinion is that the prophet has in mind a shepherd who walks behind his flock and blows on the flute. As if he wanted to say: You will have very faithful shepherds who will help you and will fix their eyes on you 2c., so as to indicate the care of a shepherd for the souls of his disciples.

Z88 L. xxii, 307-310. brief interpretation on Isaiah, cap. 30, 21. 22. w. vi. E-eo." 389

This is the way they go.

These teachers will take care to keep you on the right road of God's commandments, so that you do not stray into the statutes of men or into your own conceit. But it is a very sweet promise that we shall have many such teachers as Isaiah to teach us what to do. Under the pope, everything was in the greatest confusion; no one knew for sure whether his status (vitae genus) was pleasing to God. But now, by God's grace, the authorities can say of their office: "This is the way in which I should go. So a father, a mother, a pupil, a teacher 2c. can say: This is the way in which I should walk. Thus the words "this is the way" refer to teaching; but the word "walk in the same" belongs to exhortation. Thus a preacher is to be a dialectician who teaches, and an orator who exhorts.

V. 22. And you will profane your silvered idols.

(34) After this, saith he, it shall come to pass, that ye shall be purged from all idolatry. For when one has heard the true doctrine, all confidence in works and all idolatry falls away and perishes. But here he indicates the certainty of faith, that the true doctrine makes people so certain that they can with a clear conscience condemn that which they previously approved and considered the highest worship. So nowadays we throw away the caps after we have recognized the true doctrine of the religion in which we previously placed the highest trust of blessedness. Thus the annual feast days (anniversaria), the masses, and other ungodly services have fallen, and lie quite low, just as the prophet here says of the Jews of his time that they would throw away their oversilvered idols and the golden garments of their images; not that they hoped as if their wooden or silver images were capable of anything, but because they thought that this service was pleasing to God.

35 But there is an emphasis in the words, "your silvered idols, and the golden garments of your images. As if he wanted to say, "Why do you boast so much about your idols?

Idols? What are they but your works and your powers? But to forsake your Creator and trust in your own work is the greatest foolishness and the greatest impiety. Just as there is nothing more foolish than to make a god out of gold, which serves all: so it is also the greatest folly to put one's trust in other works that are ours, such as fasting, putting on a cap 2c. For this cannot be denied, that these are our works, because they would not be done if we would not have it so, and because our will is lord and regent over all these works. And yet there has been such a great blindness that neither we have seen this, nor the papists now see it; but that which properly belongs to the fear of God and to faith, they ascribe to a godless monk's cap, and to a badly kept fast, namely, that they are true services of God.

(36) But where the righteousness of faith has taken hold of the heart, it works this, that our righteousness becomes a filth to us, and this it does with great certainty. Apart from this righteousness of faith, it is impossible not to be taken in by superstition and false worship. For it has a very great appearance, which blinds the eyes of the simple, while true faith goes along simply without any appearance, believing in God and serving the neighbor, as we see in Christ, who went along most simply, without any makeup, since in him was the highest faith and the highest love.

(37) Therefore the prophet has a secret interpretation in mind when he says: "You will desecrate the golden garments of your images. As if he wanted to say: That covering under which superstition is hidden, and that appearance, the pure preaching of the Word will take away and lift. For ungodliness would do no harm if it did not have such an appearance. Just as we see nowadays in the enthusiasts, who put this on us, that our religion has no appearance at all. Therefore they take on a gloomy appearance, wear bad clothes, live lonely (soli) 2c. In sum, they put all the human

390 L. XXII, 310-312. interpretations on the prophets. W. VI, "06-ÜII. 391

The people of the world are not willing to accept the obligations of religion under the pretext of religion, so that they may be offered for sale to the mob under the pretense of sanctity and darken our minds. Therefore, a great certainty of faith is required that one can reject and repudiate this. Thus, Muenzer also wanted to eradicate all appearance of piety, but he himself invented other new appearances, and yet he thievishly gained the name of godliness through this appearance among the simple.

V. 23-25. And there will be on all the great mountains.

If you believe God the Lord, you will be showered with blessings. "On the mountains", where otherwise there is the greatest barrenness, there will be the greatest fruitfulness "when the towers", that is, the princes of the Assyrians, "will fall". It must have been a great faith with the king Hezekiah, who believed this prophecy, since everything was already full of the enemy war army, and Jerusalem was beset with a very hard siege.

39 This passage, however, prevents us from being offended by divine promises, which are always very tasteless in appearance and completely at odds with the facts. For this reason, reason is offended by them, and considers them to be utterly vain baptisms. Thus we see that the sacramentarians also measure the divine promises and the word of God according to reason. Therefore, they necessarily defend their opinion against the clear words of Scripture. But such passages of Scripture are well to be remembered, in which the promises thus conflict with the thing itself. So also, when we die, the promise says: You will live 2c.

V. 26. And the moon's light will be like the sun's light.

40. He makes the joy great, according to the sense of the blessed, 1) who have suddenly been delivered from apparent death. For, as we have shown before, to the sorrowful heart all things seem sad.
41. Erlanger: eüketura instead of aSeotnra.

against the merry all to be merry and laugh. Therefore he says: Hezekiah and others, freed from the siege, when they will see the defeat of the enemies, will rejoice so much that the light of the sun and the moon, with all too great joy, will seem to them far more pleasant and lovely than before. They will think that all creatures would be happy and laughing at the same time 2c. For this picture must be interpreted according to how the godly are to be understood.

V. 27. 28. Behold, the name of the Lord comes from afar.

(41) After the prophet has comforted the godly, and tried to turn away the wicked from the presumption of human powers by many reasons, he now passes from his people to the Assyrians and threatens them with destruction. He says: The Assyrian is coming; our God is also coming full of wrath against him. But he says that the LORD comes from afar, so that he may express the attitude of those who wait for the hand of the LORD. For it seems as if God is delaying His help and is looking late at us. But it is a great description, which required the highest danger of the godly, so that they would rise up against the impending terror. But if anyone could believe that God was thus "like a consuming fire" kindled against our enemies, he would be safe from all danger.

V. 29. There you will sing.

After the towers have fallen, you will go through the city with joy, singing and giving thanks.

V. 30-32. And the LORD will sound his glorious voice.

Now he describes the way they will be killed and slain. The Lord will destroy the Assyrian with thunder and lightning. The thunder he calls "the voice of the LORD", "timbrels and harps".

V. 33. For the pit is prepared from yesterday.

44. this place one has declared of the hell, and it also goes on when one is given to the home.

392 L. XXII, 312-314. brief interpretation on Isaiah, Cap. 31, 1-3. W. VI, "11-413. 393

interpretation. But it seems to me that one must understand it historically. He calls "the pit" (XXX) the slaughter and sacrifice that was prepared for the Assyrians, which they could not escape, so that the opinion is this: The Lord will destroy the Assyrians.

Assyrians slaughter, he will prepare a burnt offering, for which "fire and wood" are prepared. Only the blowing is left, by which it is to be lighted, that is, the lightning. For it alludes to the fall of Sodom.

The Thirty-First Chapter.

The content of this chapter is the same as the previous one. For the prophet admonishes his own in various ways, both by threats and by promises, so that he may draw them away from trusting in human protection and help. It is clear, however, that the prophet preached many sermons of this content. To us, who are out of danger, he seems to repeat the same thing ad nauseam. But the godly hearts cannot be satisfied with the word of God in the evil hour of temptation, nothing is too much.

V. 1. and do not consider themselves holy in Israel.

2 He shows the sin against the first commandment. As if to say: What is this perverse nature that you put your trust in horses and chariots and not in your Creator? because they seek other saviors besides God.

V. 2. But he is wise.

You take me and my God for fools, but you will feel that he is most wise. Thus, we too are accused by the papists as heretics and rebels. Therefore, according to the example of the prophet, we can say that the time will come when we will be all too orthodox and peaceable for the papists. But this will not be believed until it happens.

Against the Help of the Evildoers.

4. the help is to be taken in a suffering way (passive), which the Jews, who are evildoers, seek.

V. 3. For Egypt is man, and not God.

Here one must notice the conclusion that the inference of the Holy Spirit teaches us. It is man; therefore it should not be relied upon; therefore it cannot help. Likewise, it is flesh; therefore it should not be relied upon; therefore it cannot help. For it must be applied to all cases of life, and to all doings, and to all works, to all attempts and human help, which are undertaken without the fear of God. The prophet uses this saying against the violence of the world and human powers. What are the kings and princes of Egypt on whom you rely? They are men. What are their horses? They are flesh. So I can say to a monk: What is your righteousness that you rely on? What are the masses? What is fasting? These are human and carnal things which the prophet condemns here, which are to serve man but not to rule in such a way that men rely on them. Accordingly, this whole passage is an exhortation to the first commandment.

That the helper may grovel, and he who is helped may fall 2c.

Both the helper and the one being helped will fall.

(7) It is to be wondered at that, since there are so many hard sermons in the holy Scriptures against this presumption, and daily experience also warns against it, yet nothing is done. The human heart is so accustomed, even born, to vain confidence and idolatry. If someone

394 xxn, 314-316. Interpretations on the Prophets. W. vi, 613-617. 395

When a man looks at the world, he will see that there is nothing but a perpetual fall of all generations and classes of men. For they all rely on flesh. Now he adds the promise of victory, that he may draw them from human strength.

V. 4. as a lion roars over his prey.

8. in order to raise up the weak, the Lord compares himself to a lion, which, when it has got a prey, roars, and does not turn to the crowd or to the cry of the shepherds. You, he says, are my prey, which the Assyrians will not snatch from me.

V. 5. as the birds do with wings.

9 This is a glorious promise. By "the bird with his wings" he means a hen spreading her wings to protect her young.

V. 6. Turn back.

10 Namely, from carnal trust to the Lord, who promises this. For this is what he says: "Return, you who have greatly departed," namely from God to trust in man.

V. 7. 8. His young team will become interest-bearing.

11 I believe that this is to be taken literally. They want to rule over you, but they will be defeated and overcome. I will deal with them in such a way "that they shall be glad to remain peasants", who now promise themselves the kingdom over you.

V. 9. and their rock.

12 That is, the princes of Assyria with their king Sanherib.

Who has fire to Zion.

(13) I take it from the household, that God dwells in Jerusalem, and there is a householder, and there has a hearth, as a citizen. This is a lovely image, which serves for the uplifting of the hearts. He also said this without an image in Numbers 35:34: "Defile not the land wherein ye dwell, wherein I also dwell among you: for I am the LORD that dwelleth among the children of Israel."

The Thirty-Second Chapter.

(1) I consider that the former part of this chapter must be connected with the preceding words, that the opinion is this: Though the king of Assyria rages against Judah, yet, notwithstanding his raging and blustering, the kingdom shall remain and endure, and that in the highest flourishing, quite otherwise than Sanherib thinks. A king will reign in righteousness, he says; I will give the righteous king to Hezekiah, and others after him. But one must pay attention to the order here, that he first gives a righteous head; from the same also follow righteous princes and other limbs in the worldly regiment.

V. 2. That every man shall be as one preserved from the wind.

2 Here note the excellent praise of the authorities, that they are like a wall that shields from the violence of the winds and the rain. Likewise, that it is "like a brook in a dry place, and like the shadow of a great rock. Consider these parables diligently, and you will see what a glorious thing it is about the authorities, that they are rightly called by Christ ευεργέται benefactors 1).

have been named Luc. 22, 25.^g^ ) For the

1. In our Bible it is translated by "gracious lords."

g) From here to § 9 (exet.) is found in the edition of 1532: But all this will seem greater if you consider all the circumstances. For if it is the office of the authorities to honor good works and punish evil ones, they must necessarily provoke Satan with all his members against them. But to stand firm in this and not to become fainthearted is a divine power. They therefore wear crowns, as conquerors of all evils, of Satan and of the world.

396 L- xxn, 3i6-3is. Short interpretation on Isaiah, Cap. 32, 2. 3. W. vi. 6i7-"M. 397

The office of authority is that it is "for vengeance on the wicked and for praise to the pious" 1 Petr. 2, 14., that is, that it is, as it were, a protection against the devil and all of his limbs, who think of nothing else but sedition, theft, adultery, death 2c. Against these winds, against these storms and tempests, God has established the authorities in the world.

(3) If the princes observed this, they would be blissful; but they do not, except for the godly who fear God. Thus they are to be called gods on earth, heroes and saviors of the people. The others, who use the sword and the power they have against God and their neighbor, and only think of how they want to disturb the common people and plague the people, are like a madman who has a sword in his hand. But a righteous authority is full of mercy and good works, therefore it also arouses Satan with all his limbs against it.

Like the streams of water in the arid place.

4 This is a very lovely image, that the authorities are, as it were, a fountain in the dry place, and to him who suffers thirst, because by their protection they control all adversity, and refresh the oppressed.

Like the shadow of a big rock in the dry land.

(5) It is not only a cooling, but also an umbrella against heat, for it is a hard evil to suffer heat without shade. But he calls a good authority a rock, and a firm mountain, which is immovable, and giveth constant shade, and cannot be bribed by gifts or entreaties not to execute justice and judgment.

(6) But what a great virtue it is to practice this, you can explain at length according to the secondary circumstances. For if the authorities undertake to behave as they are described here, they stir up hell against themselves with all the devils, with their entire citizenship or principality. In this great apparent danger, she has very few loyal friends. The rest of the crowd hates her, even those who are close to her either through blood friendship, or kinship, or

service are closest to her. Here, she is deceived by the dissimulated services of friends, by the cunning plots of adversaries, by flattery, by slander, and by a thousand other arts by which they seek to harm her.

Whoever, as a single man, can stand against so many adversaries, against so many deceptions and flatteries, must be a pious man who will often think that he alone bears the burden and stands as a single man against all his own. If he is now fainthearted, he will throw away his shield and flee, and full of anger say: Let whoever wants to rule, he does not want it. It is such a miserable thing to be a ruler that they would have to be moved by impatience and the evil nature of the matter to let down all courage if they were not upheld by God.

For this reason, he portrays the authorities as a rock with a stony heart that cannot be moved by pleading, threats or flattery. Just as that woman of David said, 2 Sam. 14, 17: "My lord the king is like an angel of God, that he may hear good and evil." For she confesses that there were people who spoke evil of him, the most happy and praiseworthy king, and others who spoke good of him; however, he did not turn to all this, but broke through, as it were, with closed eyes, and did what was right. This requires not only immense courage, but also great wisdom and patience, because everyone who rules is, as it were, a target at which Satan and the world aim all their arrows. Therefore, whoever accepts an office of authority, let him take courage, not from his own strength, but let him pray with bended knees, like Solomon, that God Himself will rule. Therefore, it is rightly said: Regiment shows what kind of man a person is, and godly kings wear crowns, as conquerors of all evil.

V. 3 And the eyes of those who see will not be blinded.

9. there will also be godly teachers and disciples. And here behold, that good authorities

398 L. xxn, 319-321. interpretations on the prophets. W. vi, S2o-"2z. 399

The Roman Empire served the religion and the Gospel so that it could be spread further. Thus, in the time of the apostles, the Roman Empire served the Gospel, so that people had the opportunity and time to know God.

The ears of the listeners will pay attention.

10 This is a promise that the word of God will not be taught in vain.

V. 4. And the careless will learn prudence.

When the word of God is taught purely and loudly, the evil teachers are eradicated. And the preaching of the Gospel is always followed by the improvement of the ungodly teaching and ungodly life that preceded it. "Careless ones" (praecipites corde) he calls those who are quick to teach, which is the common error of false apostles. "Those who stammer with their tongues" are the useless teachers, who, although they do not know how to teach, nevertheless teach, as the whole papacy does. Thus, Thomas and the Summists wrote nothing but their tribal tales. But nowadays there are people "who speak finished and pure.

V. 5. 6. No longer will a fool be called a prince.

12. There follows also an improvement in the secular regiment. "A fool shall no more be called a prince," that is, those who preside over others evil, whether in the secular regiment or in the office of the word, shall have their dominion taken from them.

V. 7: For the miser's rule is vain harm.

13 What is given in Latin: Fraudulenti vasa pessima sunt, we translate: Avari marsupium malignum est, that is, he does no one good, he seeks only his own; that it is, as it were, a proverb by which he describes a wicked authority, whether secular or spiritual. For both benefit no one by seeking only what is theirs and being stingy. A wicked teacher misuses his science, his judgment, his knowledge of languages and other gifts he has only for his own benefit. This is also the way those do it who work in the courts of the

Princes are. The following resolution is, as it were, an explanation of this. For just as he described above v. 2 ff. the benefit of a good authority, so here he also describes an evil authority that does not do its office, whether in the church or in the secular government, but does harm under the best of appearances, as the examples in the courts of princes and in the church teach.

If he is to speak the poor man's right.

14 This is ambiguous. The first opinion, which seems to me to fit best, is this: When he should speak to comfort or protect the poor, he uses lies to deceive him. But the other is this: The poor man speaks right, but he is oppressed by the tyrant 2c. I do not follow this opinion.

V. 8. But the princes will have princely thoughts.

This is the opposite of the preceding, and means: he has noble (liberal) thoughts, how he may create benefit and advantage for all. For he knows that he was appointed for this purpose, so that he might be of more use than to sit on top, so that he might serve rather than rule. And he remains with such thoughts. For what the Latin interpreter has given: Super duces stabit, that reads according to the Hebrew: Perseverat in liberalitate he persists in the nobility of mind.

V. 9. Arise, you proud women.

16 Here begins a new main part. As if he wanted to say: Everything is fine now: Religion and the worldly government have been restored. But our ingratitude and security will make us fall again into the old ungodliness in time, and heap wrath and punishment upon us until this kingdom is utterly destroyed. And this also happened after Christ's suffering, after the gospel was spread by the apostles. For he points not to the Babylonian captivity alone, but to all other calamities until the future of Christ, who will pour out his Spirit into the hearts of the faithful 2c. "Women" he calls the secure cities and commonwealths, according to a common figure of speech.

400 L. XXII, S2I-ÄS3. Short interpretation on Isaiah, cap. 32, 10-20. W. VI, 823-627. 401

V. 10: It is a matter of year and day.

17. he indicates the future desolation by the Chaldeans, in which he includes all other calamities except Christ.

V. 11. It is present undressing.

(18) This is coming upon you, that ye shall be stripped of the kingdom, and of the peace of the world, and of all your possessions, 2c., and be made bare, that is, miserably desolate, and be girded about, that is, with sackcloth.

V. 12-14. People will complain about the fields.

19. he declares the nakedness. As if he wanted to say: All this will become a desert, that there will be no one to cultivate it.

That the towers and fortresses become eternal caves.

20 This is a clear passage that the word "eternal" means an indefinite time, not eternity. For eternity, that is, for a long time.

V. 15 Until such time as the Spirit from on high is poured out on us.

21. by our ingratitude we will deserve that this city and the whole kingdom be destroyed until the end of all calamity, Christ, comes and his spirit is poured out on us, namely on the day of Pentecost, Apost. 2, 1. ff. Others draw the word "until then" to Cyrus; but I understand the rest of this chapter to be about the kingdom of Christ.

So then the desert will become a field (in car^-^ melo), and the field will be counted for a forest.

(22) The wilderness, that is, the remnant of the Jews and the Gentiles, will be like a field well cultivated. They will bear very abundant fruit in the faith of Christ. And "the field" (carmel = the orchard), that is, the synagogue, which now flourishes, will be made a forest and desolate.

V. 16-18. And the fruit of righteousness will be peace (et erit opus justitiae pax).

This is a well-known Hebrew expression: Triticum est opus agri, that is, the field brings forth wheat, that thus "work" (opus) is put for "fruit." But here he speaks of the work of faith, the peace of the conscience; like Rom. 5, 1: "Therefore having been justified by faith, we have peace" 2c. This was not fulfilled under Cyrus after the Babylonian captivity, therefore I have been compelled to refer it to the times of the gospel.

24 But there is an emphasis on the pronoun: "my people". For he thereby indicates that it will be a new people. But he makes a threefold assurance against a threefold terror: that the law requires of us a righteousness which we cannot perform; then sin bites us; finally death corrupts and kills us. Against these things he promises us a threefold security.

V. 19. But hail will be down the forest.

25 He calls Jerusalem a "forest" because it was built of wood from the forest of Lebanon. But he calls it descensionem saltus or a sloping forest because of its location, for it was sloping toward midnight. As if to say: There will be a terror of consciences in the unbelieving Jerusalem, which is sloping, and by its position indicates its future ruin and fall.

V. 20: Blessed are you who sow.

The synagogue spurned the gospel. Therefore "well unto you," O apostles, "which sow in every place," that is, preach the word everywhere. "By the waters," that is, among all peoples, as you let the feet of oxen and asses go out to pasture (for by the waters are fertile oers, and fit for pasture), that is, you teach, practice, instruct both the perfect teachers and the weak and imperfect disciples.

402 D. XXII, 324-326. interpretations on the prophets. W. VI, 627-631. 403

The Thirty-Third Chapter.

V. 1. But woe to you, you destroyer!

1 He now returns to his subject, namely the Assyrians; and to comfort his own, he prophesies to the Assyrians their future defeat. Woe unto thee, thou destroyer, who art not destroyed! Thus, I think, it must be translated, so that he may secretly have his aim on the speeches of those who frightened the people with the fear of the Assyrians. As if he wanted to say: I know well that the king of Assyria is a disturber and has not been disturbed by anyone yet. But it is nothing that you frighten the weak with these speeches.

When you have completed the disturbing.

This is an excellent and quite theological passage, that God saves His own when they seem to be completely lost, and that He then disturbs the wicked when they think they already have the victory in their hands. Therefore, in the 9th Psalm, v. 10 Vulg., he is called "a helper in due time." Therefore the godly hope where there is nothing to hope for, and believe when all is lost, and so are saved. For they know that if one stretches the bow too much, it breaks, and if one has risen to the highest, he falls back again. But the wicked have no measure in stretching the bow, that is, they are sure, and do not think that any danger lies ahead of them. Therefore they go on raising their hopes higher and higher; and when these are in the best bloom, they are destroyed, and the bow jumps together with the string, and leaves the wicked in his presumption. Furthermore, this should serve as an example for us to maintain faith in perils and hardships. This is how the pope began to fall at the Costnitz Council, when he had risen to the highest.

V. 2. Lord, have mercy on us.

3. after the prophet has strengthened the people through his preaching, he also prays. Because through these two pieces, the word and the prayer,

we contend, and entertain faith. For the word sustains faith, and prayer overcomes and triumphs even against the psorts of hell. For God cannot abandon the faithful, especially when they pray.

Be her arm early.

4 This is my people who are so fearful. The prayer is short, but powerful; just as the sermon, which he sent before, is short, but exceedingly fierce. For that he adds "early" expresses the fervor of the one praying. For when the heart is fearful, and faith is in distress, and when no outcome appears, then all delay is too long. Therefore, "early" means as much as quick.

(5) Furthermore, the prayer must be such that there is nothing in it of merit or human power, but only the divine mercy is invoked. The impending distress was so great, and yet he does not need many words, but sighs constantly in his heart. The washers in prayer only make much effort with the mouth, but the heart knows nothing of it, and it is only an effort of the body. Such a prayer Christ rejects as a useless one.

V. 3. Let the nations flee from the great tumult (a voce angeli).

(6) To the prayer he attached a promise and a prophecy of future salvation. As if to say, "Why are you afraid of the king of Assyria? He may have a great multitude, but he will flee at the voice of a single angel, and will leave you in peace. "The voice" he calls the thunder by which the Assyrians were struck and put to flight.

V. 4. How to gather up the locusts.

7 Let us take a likeness of our small flying animals (aviculis). The king of Assyria gnaws and corrupts everything with

404 L. XXII, 326-328. brief interpretation on Isaiah, Cap. 33, 4-10. W. VI, 631-634. 405

His army, like the locusts; and it shall come to pass, that he shall be driven out of one another suddenly, and shall be scattered, as the sparrows are scattered out of the threshingfloor. But what the Latin translator has given: Velat cum fossae plenae, etc., should be translated thus, "As the beetles are scattered when they are attacked."

V. 5. 6. The Lord is exalted.

8. the reason why such a mighty king will perish is this: Because, saith he, the LORD is a citizen in Zion 2c. He has given us his word, therefore all things are full of judgment and righteousness. For with those who believe this word (as at least some must necessarily believe) is dominion, salvation, wisdom, prudence and the fear of the Lord. By these weapons Sanherib will be overcome.

(9) Now this is emphatically spoken, that he saith, In thy time. As if he were mocking the Assyrians: these gifts are within these walls which you have shut in by siege. These will put thee to flight and scatter thy men of war.

V. 7. Behold, their messengers.

(10) This is a refutation of those rumors which the unbelievers spread, with which they frightened the simple-minded people. For the following words are to be taken in imitation.

V. 8 The paths are desolate.

11. as if to say: everything is occupied by the weapons of the Assyrians, there is nowhere safe to go.

It does not hold good faith.

12 That is, the enemy keeps no terms of peace, neither faith nor loyalty, but devastates everything with fire and sword.

He does not respect people.

That is, he does everything with force and weapons. He gives no ear to the pleas of the supplicants 2c. All circumstances make the despair greater.

14 But "messengers of peace" is what he mockingly calls those who, in comforting the people

sten, and diminish the powers of Sanherib, increasing the terror, and bringing the people to despair by their sad message.

15 These are excellent examples that should comfort us in the temptations of Satan, when he snatches away all hope and trust in divine mercy, and presents God to us as a wrathful one. But it is clear from this what a great faith must have been in Isaiah, which was able to stand up against these despairing speeches with the words.

V. 9. Lebanon stands shamefully hewn.

Some follow here the secret interpretation; I take it as a confusion of the names for Jerusalem itself; as if the messengers wanted to say with their bad news, which made the Assyrians power great: 1)) It seems to me as if I saw Jerusalem, which is like Lebanon and Saron 2c., laid in ashes by the Assyrians.

V. 10. Now I will make up my mind.

(17) This passage is very theological and useful in all temptations, whether of death or other dangers. For it contains a description of the victory against Satan. For when we see that with us is the highest despair, and with the adversaries hope, then come the arrows of Satan, who pours oil on the fire, and blows on it to press us and tread us under foot. "God has forsaken him, pursue after him and seize him" Ps. 71:11.

18 Accordingly, this passage comforts us that we learn that Satan falls when he most fiercely opposes us and stands at the top of the wheel. We have seen examples of this in Muenzer and in the peasants, whose defiance was so great that they did not want to enter into any contracts or agree to any conditions. But what happens? They have suddenly been overthrown and are lying low. Therefore, we are to learn that this is God's way, that He lets the devil rise so high that he cannot rise any higher. When this has happened, only then does he speak, as follows: Now I will

1. The Erlanger has here wrong interpungirt: quasi Uieant: ÜXuneii ete.

406 L. xxn, 328-33i. Interpretations on the prophets. W. vi. 634-637. 407

Now I will rise wonderfully. That is why the godly hope most persistently when they are beset by the most certain despair.

V. 11. 12. You get pregnant with straw.

This is arrogance against arrogance, and presumption against presumption, as also in the second Psalm v. 1 ff., where in the first three verses the highest despair is indicated, since it is said: the nations, the kings, the princes, the heathen, in sum, the whole world rages against Christ; and yet he immediately adds: "He who dwells in heaven laughs at them. And so he answers scornfully to the greatest threats. The prophet does the same thing here. He says: "You messengers are with child along with the Asfyrians; you want nothing but the destruction of the city of Jerusalem and to give birth to your glorious triumphs. But you will give birth to stubble, which the fire will consume. For the likeness is taken from fearful hearts, which, as the poet Horace says, want to give birth to mountains, and after great effort give birth to a mouse.

(20) But it is a good consolation to raise us up in the midst of death, and in the midst of the battle against all the Turks and the Teusel. For every wicked man, when he rages most fiercely, gives birth to stubble. Thus Absalom let himself think that he wanted to take the whole kingdom, he was indeed a very swollen belly, but he gave birth to "misfortune and a miss", as it says in the 7th Psalm, v. 15. "He did a miss."

Fire will consume you with your courage.

21 Translate: "Fire will consume you with your courage. As if to say, "What is it that you are so puffed up about and pregnant with? Certainly it is stubble that is prepared for fire. But it is exceedingly his images that he calls being pregnant, being puffed up in his courage, and relying on his strength. If one asks the Assyrian for the cause of this, it is that he has many men of war and an abundance of all military equipment. But what are these things? If one consults the flesh

If the Jewish people are not drawn, they are insurmountable weapons that will bring certain destruction and devastation to the Jewish empire. But the faith considers it as stubble, which a single spark consumes and burns. It alludes to the thunder and lightning with which God destroyed the Assyrians and drove them into flight.

(22) Thus, if we believe God and call upon Him, our adversaries are truly stubble and chaff, regardless of how great and powerful they are, and even if they were so great and powerful that, in comparison with them, we seemed to be chaff and stubble, but they seemed to be immovable rocks and mountains, like the Caucasus. And yet, against this power, we can surely boast that so many angry princes, so many weapons and steeds are stubble, and if they also accomplish something, that this is also stubble, however much they are puffed up and promise themselves a certain victory.

(23) It is therefore a glorious comfort to the godly that Sanherib will perish and Jerusalem will remain unharmed. And especially is this image to be noted, that he says: Sanherib with his army are stubble, as if I would call the Turkish army in the siege before Vienna stubble. And this faith overcame and defeated the Assyrian army; but we should also apply it to our own trials. If someone is oppressed by poverty, he feels that it rages like a man in armor. But faith in the Lord Jesus Christ feels that it is not a man in armor, but stubble. Thus sin is like the great Goliath, and assails the conscience with all its might. But if you believe in the Lord Jesus, who died for you, you will feel that sin is lighter and weaker than stubble.

(24) In this way, consciences must be raised so that no storm is so great that, when it is overcome by faith, one does not feel that it is only stubble. Thus it is said in the second Psalm, v. 4, that the raging of the whole world against Christ does nothing but move God to laughter. But here we feel

408 u. xxn, 331-333. brief interpretation on Isaiah, Cap. 33, II-18. W. vi, M-E 409

We must recognize the weakness of our faith, which cannot believe this in such a way that it thinks that all the heads in a great army of war are individual straws which a little breeze can move. Thus he opposes this to each other, as faith looks at a thing, and as it falls into the eyes. Thus I consider the pope and our angry neighbors to be stubble and straws. For they are not to be considered tyrants, but weak straws and stubble. Therefore, this passage contains an excellent example of faith.

V. 13. Hear therefore, ye that are afar off.

The prophet continues to comfort his own and to refute the wicked who increase the fear of the people through sad rumors. Here, too, he cites the speeches of the wicked:

V. 14. Who is among us that may dwell by a consuming fire? 2c.

26 As if to say, "It will happen that Jerusalem will be set on fire by the Assyrians, who will be able to stay there? The prophet and the Holy Spirit answer, "The godly will remain, and they will remain in the highest happiness and in the abundance of all things. But you, the wicked, together with the enemies, the Assyrians, will perish at the same time. But the prophet shows by such sermons, although with concealed words, what^h^ ) some courtiers of the king have taught against him, in order to put the people into unrest and to frighten them. For this is what reason is wont to do: it measures the forces and the armaments on both sides. But this shall not be done by the godly, but they shall believe that the adversaries are pregnant with stubble.

27 Note the saying, "The sinners of Zion are terrified; trembling has come to the hypocrites." For this kind of people are the most secure in good days; again, in adversity, the most despondent.

V. 15. He who walks in righteousness.

28 This is a description of the godly. "He who walks in righteousness" is,

h) In the 1532 edition: "that".

in faith, by which we receive mercy or forgiveness of sins from God, and in turn are merciful to others. He who is such a one will remain unharmed even if he were alone among a hundred thousand Assyrians. Therefore, be just and holy, serve God in faith, and do good to your neighbor; then you will be safe from all danger.

V. 16: He certainly has his water (Aquae ejus fideles erunt).

29. fideles, that is, certainly, that will not deceive, will not cease, will not lack. These are apt promises, as that in the 37th Psalm, v. 25. is, "I have never seen the righteous forsaken, nor his seed go after bread."

V. 17. You will see the land expanded.

30 That is, your eyes will not only see the city freed from the siege, but also everything outside the city safe from the enemies. These are excellent promises for the faithful, in which he imagines that things will look quite different from what they saw, and by which he promises something quite different from what the messengers had promised, whose unbelief had brought them the siege and the other hardships of the war.

V. 18. That your heart will be greatly astonished.

That is, you will tremble before the majesty of the king, and you will be amazed at such great and sudden happiness, because in one night the siege will be lifted and everything will be restored to its former state.

Now where are the scribes?

This word literatus seems to mean such a man who has experience in laws as those who are in the courts, who are counselors to the princes. When the king of Assyria is defeated, you will say, "Where are his councilors and chancellors now?

Where are the councilors?

33 I take ponderator for a pension master, who is appointed over the pensions and takes care of the royal treasury.

410 L. xxii, W-.!.;s. Interpretations on the prophets. W. vi. "40-644. 411

Where are the chancellors?

I understand by doctor parvulorum a chancellor who writes the orders and settles the cases 2c. As if he wanted to say: All scholars, mighty men, wise men, whom Sanherib has with him, will be put to flight and perish.

V. 19. The people of deep speech.

35 Thus he calls the Assyrians, as foreigners (barbaros), who used a language other than Hebrew.

V. 20. 21. Look, Zion.

He continues with the promises of the future deliverance, and compares Jerusalem to a permanent "tabernacle. What he says about the streams or "moats" is to be taken figuratively and not historically; and the prophet himself explains the image, and says what kind of moats they are, namely "the LORD our judge" 2c.

Which nails shall never again be pulled out.

37 He still remains in the picture, because the huts are used to be fastened with nails. Therefore the opinion is this: Jerusalem will remain as a fortified and stable tabernacle until Christ.

V. 22. For the LORD is our judge.

38 Here he explains the moat with which Jerusalem is fortified, namely the LORD as judge and teacher and protector.

V. 23. Let them tighten their ropes, yet they will not hold.

39 For greater comfort, he makes a comparison, comparing the tabernacle of Jerusalem to the tents of the Assyrians. As if he wanted to say: The Assyrians also have tents that are fastened, but their nails and ropes are not strong and firm enough, therefore they will fall over the heap. A "pole tree" he calls the one on which the flag hangs. You will flee from it so full of fear that you will not have room nor heart to put out the field signs or flags, but one will flee out here, the other out there.

Then much delicious plunder will be distributed.

40. After the Assyrians are put to flight by God Himself, they will leave you very great spoils.

V. 24. The people will have forgiveness of sins.

41 Because the godly people have a gracious God, their sins will be forgiven and they will receive a very happy and very rich victory.

The Thirty-Fourth Chapter.

1 The two following chapters are understood by different people in different ways. Most of the commentators refer them to the last day. I leave others to their opinion, but hold that the prophet is speaking of the final desolation of the synagogue, when the kingdom and priesthood of this people will be transferred from the church established by the apostles. For since in the preceding chapter he makes glorious promises of the tabernacle, which was to be firm and eternal, and of the impregnable walls of Jeru

salem, the unbelieving Jews were puffed up about it, and defied it extraordinarily, and surely despised Christ with his apostles, who taught and warned them. Therefore Christ also threatens: "The kingdom of God will be taken from you and given to the Gentiles who bring forth its fruits Matth. 21, 43. And the prophet prophesies here with somewhat dark words that they would be destroyed to the ground by the Romans for the sake of this presumption. But at the same time the destruction of the Hei-

412 L. XXII, 335-338. brief interpretation on Isaiah, Cap. 34, 1-6. W. VI, 644-647. 413

This includes those who were not satisfied with the destruction of the synagogue, but also raged against the apostles and the saints.

(2) Perhaps this connection with the foregoing seems somewhat harsh. But we see that the prophets generally have a way of reaching over from the present kingdom to the future kingdom of Christ, partly to comfort the godly, partly to frighten the godless, who, puffed up by the great promises, were surely presumptuous. This is also punished by John Matth. 3, 9: "Do not think that you will say to yourselves, 'We have Abraham as our father'" 2c.

V. 1. Come near, you Gentiles.

This is a general reminder, which concerns first the Jews, then also the Gentiles. But he makes such a splendid preface because he speaks against the presumptuous and the secure. You will hear terrible things, he says, the Lord will draw his sword.

V. 2. army (militia).

4 This word occurs frequently in the prophets. It does not mean war alone, but it is a general name for all human activities. Thus the religion of the Jews is called militia.

He will banish them.

5. He speaks first of the Jews, who were devastated by the Romans.

V. 3. 4. and will rot all the host of heaven.

6 Thus he calls the religion of the Jews, because they had a divine service, which was established by God. The other peoples' worship, religion and doings were only an earthly army (militia), because they did not have the Word, just as the papacy is today. And this passage moves me to take it from the transmission and change of religion, which never happened before, that the whole religion, with all the sacrifices and worship of this heavenly people, decayed,

and that the services instituted by God should not help, since it did not want to hear the Gospel, to which all human activity should give way.

And heaven will be wrapped up like a letter.

This indicates that the practice of religion will perish. The heavens will be rolled up as they are spread out, that is, the priesthood, which is now in strong use and in great dignities, will be abolished altogether, and it will then no longer be needed. We see this today with the Jews.

As a leaf withers on the vine. 1)

(8) These words are clear, so that it is easy to understand which people he is talking about, namely, the very best and holiest, whose fathers bore grapes and the sweetest fruit. For this people had the greatest men, and yet their descendants perish because of their unbelief.

V. 5. for my sword is drunk in heaven.

9. "In heaven", that is, in the synagogue where God is served, where the holy fathers flourished before. Accordingly, the opinion is: the sword of the Romans will abolish the synagogue, and at the same time destroy Edom. For we read in history that the Edomites came to the aid of the Jews with almost the third part of their warriors. But they were defeated by the Romans at the same time as the Jews. Others prefer to take Edom as a confusion of names, that "heaven" means the priesthood and the church regiment, but "Edom" means the worldly regiment.

V. 6: The Lord's sword is full of blood and thick with fat.

010 This signifies a very great slaughter of the nobles and great men of the people, when the Levites and priests were.

1. In the editions: Xon äMntzt koliurn äs vinsa, which is obviously wrong. It will have to be read with the Vulgate: vtzüust sient ätzüuit loUurn ätz vintzu. - In the Jena: lolium, a printing oversight.

444L . XXII, 338-340. Interpretations on the Prophets. W. VI, "47-sso. 445

For the LORD is holding a great slaughter at Bozrah.

Bozrah is a very famous city of Arabia in Idumea. But I hold that "Edom" must be taken for Judea, and "Bozra" for Jerusalem by confusion of the names. And for this purpose the allegorical mind serves. "Bozrah" means a fortress. Therefore he aims with this name at the presumption of this people, which relied on the kingdom, and at the priesthood, which was appointed by God. "Edom" means something red and bloody, and refers to the raging of the Jews; just as it is said elsewhere Proverbs 1:16, Isaiah 59:7, Romans 3:15: "Their feet are quick to shed blood" 2c.

V. 7: The unicorns will have to come down with them.

He calls the high priests who were at that time "unicorns". These will perish at the same time as the Edomites. "Oxen" are the powerful ones.

V. 8. The year of retribution.

13. God wants to avenge Zion, that is, the church, which has not been struck out of its kind and has not become an Edom and Bozrah, but which is the true Zion that suffered persecution from Edom and Bozrah.

V. 9. 10. Then their streams will turn to pitch.

14. before they were a river of God, as it is written in the Psalms [Ps. 46, 5. 65, 10.). But "then their streams will be turned into pitch". They will burn in themselves like pitch, with hatred and envy against Christ and the Christians. Therefore we see today the quite diabolical envy and hatred of the Jews against us, with which they can do no harm. For they are given over to ungodly opinions, from which nothing but a stench of ungodliness and blasphemy rises. This is how the prophet describes how the synagogue will be after its destruction.

That no one will go through it for eternity.

15. there will be a wasteland and nothing but desolation.

V. 11. but bitterns and hedgehogs shall dwell there; night owls and ravens shall dwell there.

(16) They are wild and solitary birds, by which he indicates that the people are forsaken. But he looks mainly at their teachers, who do not make the consciences happy, but rather frighten them with their singing and teaching. Thus, today the papacy has as teachers in theology swamp birds (ibides = ibises), ravens, night owls and birds of ill fortune, who do nothing with their teaching but lead people away from Christ and leave them in loneliness, that is, in constant doubt and despair, teaching nothing thorough of Christ's benefits.

Den. With this delicate image he indicates that it should never be rebuilt. They have a measuring line and a plumb line, as if they wanted to rebuild. They dream of an empire and restoration of the previous state. But this guideline is a guideline of desolation, and their plumb line is a plumb line of vanity, that is, they will not achieve anything with their actions, they will never make up for this fall of their kingdom and priesthood.

V. 12: That their lords should be called lords without a country, and all their princes should come to an end.

18 In the Vulgate: Nobiles ejus non erunt ibi,) in the Hebrew it reads somewhat differently, namely, that they will only be lords according to the title. For he ridicules the hope of the Jews, which they made of the restoration of the kingdom, and the promises of which they boast, namely, that they would again be installed in the kingdom. He says, "You will have the empty name of the kingdom; in fact, you will not be any happier.

V. 13-15. And shall be a dwelling place for dragons, and pasture for ostriches.

19 He describes their teachers whose voices are ominous and never comforting.

416 L. XXII, 340-342. brief interpretation on Isaiah, Cap. 34, 13-17. W. VI, 6S0-N4. 417

') Besides, here the grammarians have a lot of trouble with the meaning of the words, which designate things, which are no longer in use; just as almost in all languages there is a great obscurity in the words, which designate things. What the Latin translation has given daemonia and onocentaurum, the Hebrews call XXX and XXX of which one can read above the 13th chapter, v. 21.

21 ff], can look up. Some take XXX for what we call "marten", and XXX for vulture, Pilosus, I believe, is a satyr or a faun. Lamia is called in German a "Kobold" or "Schretlein", 1) spirits that wander about in houses, and let themselves be used for the service of men. But these are, as I said, uncertain things.

(20) By this, as I have said, he means the ungodly teachers who deceive and rob souls and bring them to ruin, who are subject to all errors, as we also see today in our enthusiasts, that once Christ and the true Word are lost, there is no end to error and nonsense. First they began to dispute about Holy Baptism, calling it a dog's bath; then they also disputed about the Sacrament. Now they have spread several opinions also in this doctrine. Others again put the doctrine of free will on the track. These are all goblins and

1. Here in the edition of 1532 the following is inserted: But this is to be taken at all from all who do not have the word. These have such teachers.
2. Cf. Walch, St. Louiser Ausg, Vol. Ill, 1150, where they are called "Wichtlein" or "Hehltäpplein".

Night owls. The same happened to the Jewish people and to us, since we learned Averrhoes and Aristotle in the schools instead of Christ and Paul, and Thomas and Scotus followed them.

(21) Therefore, this passage is to be taken in a general way, full of all those who have fallen away from the integrity of the word. Therefore, we should give thanks to God that we have been freed from these monsters, and we should watch that we remain true to the Word. He who has once fallen away from it always falls from one error into another, as we see in all the Jews and heretics.

V. 16: Search now in the book of the Lord.

You did not want to believe God when he threatened, now you learn from experience that he is true. For you will find that all these calamities were foretold to you in the book of the Lord, Deut. 28:15 ff.

What the Latin translator has given: Alter alterum non quaesivit, has this opinion: There is no lack of all that has been predicted there, but everything will be fulfilled in you.

V. 17. He gives the lot over them.

24. The wicked have their lot measured out, which they will not be able to change. They did not want to accept the word, therefore they will receive the deserved reward for believing the lies. They did not want to hear Christ, therefore they will have to hear Satan. That is their lot.

The Thirty-Fifth Chapter.

In the previous chapter he spoke about the last desolation of the synagogue. Now follows the prophecy of the church itself, which sprang from the remnant of the desolate synagogue. But he speaks entirely in the spirit, and proclaims many and glorious things of the church beforehand,^j^ ) which, if one looks at

j) Here the edition of 1532 continues (until ?5 iuel.) like this: But because he adds consolations everywhere, it is clear from this that he is talking about the church, which is not subject to the external world.

sees the outward appearance, are nowhere to be seen. That is why he adds consolations everywhere.

He calls the church a desert because it has no outward appearance of works, which the world admires. And for this reason he calls the church a desert, because it has no outward appearance of works, which the world admires. Nevertheless, it is a pleasant desert, in which there is grace, the Holy Spirit, a happy conscience, forgiveness of sins, knowledge of God, good works, all of which the world neither sees nor admires, because it is seduced by the glorious appearance of outward works.

418 L. XXII, 342-345. interpretations on the prophets. W. VI. "54-657. 419

so that it is clear that he is talking about the church, which seems to be oppressed, but is adorned and richly endowed with spiritual gifts.

V. 1. But the desert and wasteland will be funny.

2 In the Vulgate it reads: Laetabitur deserta et invia, but] in Hebrew the neuter is: Desertum et solitudo laetabitur. This image is also used by the Latins, and they call it laetum agrum a merry field, when everything looks merry and lovely in the springtime. Thus he says here of the church that it flourishes and stands very cheerful; and yet he calls it a desert and wasteland, that he thereby indicates that this is true in spirit, but hidden according to the flesh. For the church does not flourish and flourish in the righteousness of works, in the wisdom of the flesh, or in the power of the world, but in all things the opposite appears in the church, for it does not walk as a monk, but in simple clothing, food and place. Then their way of life is the same as that of other people, and nothing special or different from the way of life of other people; but there is father, mother, servant, maid, wife, husband, teacher, pupil 2c. There is no boastful semblance of holiness in these estates. Therefore it even seems to be a desert, in which no blossoms of the carnal righteousness and wisdom of the world are seen; and yet it has blossoms and shoots of grace and the Holy Spirit, namely the trust in Christ, that he is our wisdom, righteousness, sanctification and redemption, that he is our treasure 1 Cor. 1:30. From this trust follows a good and cheerful conscience. For in Christ there is peace, life, joy 2c.

But these immeasurable gifts are without appearance in the world, and are not seen; yet the works of love also shine outwardly, obedience to the superiors, to the authorities, to the parents, to the teachers; care for the lowly, for the children and for the inferiors; gentleness, a sincere heart toward all, the unceasing effort to help all whom they know to be in need of their help 2c. And even these supreme works of love they practice without

great stir and splendid splendor, with the greatest readiness of heart, in all places and at all times, without ceasing.

4 Thus the church lives in the world hidden and concealed. For the world has eyes that are so enchanted by the appearance of outward works that they cannot look at these true works. It has much to do with caps and plates; it looks at these, these alone it admires and worships, before these it cannot see the true fruits of faith. But because the church has no special observance of prayers, fasting, clothing, and disguise of the face, she is considered a sinner. But those are considered saints who live in a corner in solitude, frown, wear bad clothes, look gaunt, ugly and foul. This figure attracts the eyes of the world that it cannot see the holy works of the church.

Therefore it seems to be a desert and wasteland, uncultivated in the sight of the world, but in the sight of God it is a well-cultivated field, which is not cultivated by our works, but by the word and by the gifts of the Holy Spirit, on which the sweetest fruit grows, to the sweet smell of God. Thus he speaks here of the spiritual riches of which Paul speaks in Eph. 1, 3. 8. and elsewhere.

V. 2. For the glory of Lebanon is given to her.

All the gifts that the synagogue had have been transferred to the church, which was gathered from the rest of the Jews and from the Gentiles. For "the glory" is the kingdom and the priesthood, and what else was given to the synagogue by God; all this has come to us. And although the Jews among the Gentiles do not see this, yet we who have these gifts, namely, the Word, wisdom, knowledge, godliness, and in sum, the Holy Spirit with all His gifts, and all the opened and revealed Scriptures, know and experience it.

They see the glory of the Lord.

7. This is the glory of the church, to see the Lord as it is in another place.

420 XXLI, 345-347. brief interpretation on Isaiah, cap. 35, 2. 3. W. VI, 657-K6Ü. 421

means: "Whoever wants to boast, let him boast that he knows and knows me" Jer. 9, 24. 1 Cor. 1, 31.. Therefore, Paul and Peter very gloriously expound the doctrine of the knowledge of Christ, exhorting us to grow in it 2c.

V. 3. Strengthen the weary hands.

Here the prophet adds a consolation, so the previous words cannot be understood of a fleshly glory, but of the glory that is hidden under the cross and foolishness. For we must be fools, weak, and an abomination in the sight of the world, as 1 Cor. 4, 13. and 1 Cor. 15, 30. and in the letter to the Hebrews Cap. 11, 35. ff. is written 2c. For every one has his plague: the one is killed, the other is driven into misery, the third has his goods taken away 2c. So today at least we must be fools, weak, and a mockery of the world, as Christ says, "Ye shall be hated of all men" Matt. 10:22. But this is a great misery, to suffer death in such a way, one's and others' sins, the hatred of Satan and the world. For the world considers us to be a plague and a malignant sore, and that it cannot be unharmed unless it devours us and removes us from the way in every way it can. Therefore Paul calls himself a χά&σ*.ρμα* "a curse of the world", 1 Cor. 4, 13., that is, such an evil that must be atoned for, and this cannot be done otherwise than with our death. If this has happened to the apostle, what wonder, even if our name is obscene in the eyes of the world and highly detested by it. Therefore it happens that one is killed by fire, the other by water, not because of adultery or other such gross vices, which the world cannot bring upon us, but because we bear the name of Christ and follow his words.

(9) Since the church is so crucified according to the flesh, the prophet adds the consolation that the joy of the soul may overcome the pain of the body. Therefore he exhorts: "Well, it is true, if one looks at the outward appearance, you are a desolation; but do not grow weary, turn to the outward appearance.

your gifts. For since the devil does not cease his attacks, neither do you cease praying and comforting.

And refreshes the stumbling knees.

10. use the means to strengthen the weary hands, and to refresh the stumbling knees, which are already inclined to fall. Do not become weary, use the word, and straighten up 2c. Accordingly, it is a command to the church to endure temptation and not to despair. For Satan tempts the godly in two ways. First, by storm, to devour them, as it were, in one bite. Thus he often attacks each one of us, that he may bring us from faith and hope to sadness and despair. When he finds his heart fixed on the Word, he runs against a hard stone, as it were, and does not succeed in his attempt. So he goes another way, and if he has not succeeded by force and storm, he turns to cunning, and stops with the plague, as Cyprian writes of some martyrs that they were tormented with slow tortures, and since they wanted to die, they were not allowed to die.

Satan also uses this trick against the saints, and if he cannot overthrow them by force, he overpowers them by making them tired so that they succumb. This is the most overwhelming kind of challenge, when he tries to overcome us in this way by ceaselessly stopping us. ^k^) Then we must unite our forces and pray diligently for those who are in danger in this difficult battle, one for the other. For he is such an adversary that he will not let the one he has once seized out of his hands again, and will not stop pursuing until the enemy is down. Here a Christian must fortify himself with the word, and say: Even if I have to stand in the encounter for a hundred years, I will not retreat. If you will tire me with constant perseverance, my Christ will be the more and the more zealous.

k) From here to § 13 in <4. the edition of 1532 has only the following: Therefore this consolation is necessary, which the prophet uses here, because otherwise the faithful would be overcome and perish.

422 L. XXII, 347-349. interpretations on the prophets. W. VI, 660-662. 423

I will continue to be strengthened with His power so that I will not fall short.

(12) Therefore the prophet exhorts, "Restore the knees that stumble," as if to say, "He is an idle spirit who does not trouble himself with anything else but to challenge the church. Therefore, do not become weary because of his perseverance; hope for help, straighten up through the Word. You will not be delivered quickly; you must wait for salvation. "It is a matter of perseverance"; only endure the enemy, and be strong in faith, and you will triumph. If you want an example, look at what has happened in the last twelve years. We have been assaulted in so many ways, with violence and cunning, that it seems incredible to anyone who thinks about it. How many schools and teachers have stood up and written against us! How many princes have sought to destroy the Word with the sword! But after the war with the pope was over, many and innumerable heretics arose. When these are subdued, others will follow. Thus, one army always follows another, and they all seek to do us violence.

(13) But Satan, with all his persistent temptations, seeks only to corrupt the glory of the Lord, that is, either to obscure or to take away altogether the knowledge of Christ, which we have and receive through the word. "It is all about the word." It is the word of God that is important; when this is gone, he knows that he will triumph. For this reason we are also challenged, each one separately, by weakness of faith, by sense of sin, by scrupulis, by excess of poverty, by lust, by avarice, by pride 2c. Thus he does not rest from especially and publicly assailing the church. The Holy Spirit knows this, therefore He comforts with kind and fatherly words, so that we may be lifted up by the Word of God, so that, just as Satan is puffed up against us, so also we may be puffed up against Satan, not on our strength or righteousness, but on the Word of God. Therefore, the prophet reminds:

V. 4. Tell the despondent hearts. ^l^)

14 This is to those who cannot endure because they have become fainthearted by stopping the enemy and want to flee from the devil.

Be of good cheer.

But how? or from where? Certainly through the Word alone, which is truly a power of God that sets believers free and saves them. Therefore, in times of temptation, we must be guarded with the word of God, so that we hold fast such sayings: "He who is in us is greater than he who is in the world" 1 John 4:4; likewise: "Be of good cheer, I have overcome the world" John 16:33. When the heart takes hold of such a saying, it is strengthened to such an extent that it says: "Even if a thousand devils were one, and one a thousand, yet my Christ lives and triumphs, and is greater than all devils. But the power of such consolations is felt by those who are in the pains of death or in prison. But those who are safe, and are out of temptation, can have no taste of this divine power.

16. But it should be noted that no other consolation can or should be held out to the souls thus frightened than the word of God. For in such dangers no comfort of the flesh is sufficient. Therefore, the prophet himself puts the words of comfort

l) From here to § 23 inet, the 1532 edition has only the following: "Say to the despondent hearts: Be of good cheer." This is an absolutely necessary consolation. For in the church there is no beautiful appearance, but it is hated and despised, is also punished with penalties and crosses, is depressed by its own weakness, sometimes it also sins and lacks, then it is also made weary by the devil, who continually devises new arts with which he wants to catch it. Therefore he exhorts them to patience: they will surely be snatched out and saved; it will not be an eternal trial. But we are to remember that it was commanded from heaven, "Be of good cheer," 1) so that we may not despair. He says, "A great thing is happening to you. Your enemy is mighty and persevering, but he who is in you is greater than he who is in the world, he will avenge you 2c. So the godly have nothing to comfort themselves with but the word by which hope and faith are nourished and sustained.

1. In the text: oonsolainilli, for which Wohl eonkortainiin should be read.

** **424 XXII. 34S-3W. Brief Interpretation on Isaiah, cap. 35, 4. W. vi, 662-"65. 425

so that the afflicted may be comforted and strengthened. This is commanded by the Holy Spirit, this is commanded and spoken by God the Father and the Son. Therefore, you who hear this voice of God, obey it, and contradict Satan, who reproaches you with the opposite, namely: Despair; with God you have no salvation 2c.

Behold, your God who comes for vengeance.

17. he indicates that our Lord Jesus is absent and postpones the help. For he speaks in Hebrew and Latin in the future tense: He will bring retribution, will come, will help 2c. But these are words of promise with which he indicates that we are in the midst of the enemies who condemn all the word and our teaching as the most harmful heresies, and repay us for the highest good deeds by which we want to save them, and to be saved in body and soul, with the greatest evil deeds, since they, like their eyes, should hold us dear and valuable, as Gal. 4:15, 1) says. But this is the raging injustice of the world, that it condemns and kills Him who is its Savior and Father. But fathers and saviors are the faithful teachers of the churches, as Paul also calls those whom he has instructed in the faith his children 1 Cor. 4:14, 15.

18 It is now clear that the world is truly the devil's kingdom, because it cannot suffer the benefits of salvation and life, but rewards them with death. The Holy Spirit sees this, how horrible and grave these sins are. Therefore he exhorts: "Do not be afraid, do not be afraid, and do not avenge yourselves, but leave the vengeance to your Lord, who will come and punish your enemies in such a way that he will save you and set you free.

(19) This is what happened in the church, which at the beginning wanted to suppress the Roman Empire, but it itself was suppressed. This is what Satan tried to do through the pope, but the pope fell. Today he tries the same through the sects and heretics, but they perish, but "the word of the Lord endures forever" Is 40:8. Thus

1. In the editions: 1 OorintU. 4. due to confusion with the place following the same.

Our Savior always comes to avenge us before the enemies can carry out their plan.

(20) Therefore, this is a glorious and excellent consolation when we consider the circumstances: first, the arts and thoughts of the devil, who assails us in many ways until we grow weary and succumb. Here we are to be prepared, thinking that his tyranny will not be everlasting, but that Christ will come as an avenger and a savior.

21. Secondly, you must also see that this is a command from God from heaven: "Be of good cheer, 2) do not be afraid. You have a great enemy, but I promise you that the Lord will avenge you; the attacks of the enemy will not succeed, but you will be pulled out and saved, just keep the word and do the same; persevere in the word.

22 Thirdly, the fact that the church has no appearance of beauty is also a great grievance, for it is not respectable by works of wisdom, but by works of foolishness. It is regarded as heretical and without glory; therefore it is detestable even by name. Then it is afflicted with punishments; it is deprived of life, liberty and the use of all things. Moreover, she is also especially oppressed by her own iniquity and sins; she often makes mistakes out of weakness. When this happens, the devil comes and makes these sins so great that her knees stumble.

23 This enemy is exceedingly powerful and unbearable because of his many arts and because of his tireless persistence. That is why Paul calls him 1 Thess. 3, 5. and Matthew Cap. 4, 3. call him πεφάζοντα a deceiver.

The reason for this is that he never lets go of the temptation, but constantly thinks up new dangers and new deceptions into which he may lead us. If he is overcome once, he soon comes again and challenges us to a new kind of quarrel. For this reason we must also strive, because the dispute is so unequal, to be armed with divine weapons, with the word, with the

2. Again, probably LOnkortarnirU should be read instead ofsolamini.

426 L. XXII, 352-354. interpretations on the prophets. W. VI, 665-867. 427

To meet him with faith and prayer, so that we will not be taken unawares by deceit, and succumb.

V. 5, 6: Then the eyes of the blind shall be opened.

24. at that time, when the wilderness shall flourish, and the church shall be built under contempt, these miracles shall be seen. For they also happened according to the letter, Matth. 11, 5. and Marc. 16, 17. f. For the miracles were necessary in the first church to strengthen the faith of the martyrs, who, besides other gifts of the Holy Spirit, were also strengthened by the miracles. And because the apostles brought forth a new word, by which the entire previous worship of the Jews, established by God, was overthrown, and the appearance of the church was otherwise despised, this glory of miracles was necessary, which in our time no longer happens, because Christ is weak until the end of the world.

(25) Now some lovely people laugh at us, who make of the whole religion only a game and a joke, and reproach us that the Lutherans have not even made a lame horse well, and that we do not have this gift of miracles at all. But it is written: "The wicked shall not see the glory of God" Is 26:10. For even today the blind again see, when souls possessed by Satan are brought to the knowledge of Christ. The deaf hear the gospel; the lame, who sat in their superstition, and the idolaters leap up with uplifted faith and walk sweetly. For Elijah also calls the idolaters limpers 1 Kings 18:21. Even the mute now sing and praise the praise of God. Those who are not moved by these miracles would not even believe Christ if he performed these miracles in the flesh, for they are no less than raising the dead or giving sight to the blind.

m) § 24 reads in the edition of 1532: This is also fulfilled according to the letter, Matth. 11, 5. and Marc. 16, 17. f. For these miracles were necessary in the first church, which, although it otherwise had the most despised appearance, nevertheless abolished the law and the entire service of the people of God.

For there will be water in the desert from time to time.

26 That is, the deserts, where before all things lay uncultivated and desolate, shall be very pleasant, because rivers shall flow in them from time to time. That is, the dry hearts of the heathen will be watered with the word of the gospel and begin to live. So we have such a little stream here in Wittenberg, by which also the neighboring Oerter are watered. For the word is the heavenly wisdom, from which springs a river that flows into eternal life, John 4:14. Therefore, the prophet indicates by this image that the word will be preached abundantly, and will be spread further and further, and from the church, which is in one place, many others will draw the word 2c.

V. 7. Since the serpents lay before.

He calls the godless teachers "serpents. Where these dwelt before, there shall be a merry fruitfulness and an abundance of water 2c. Thus in some monasteries, where before the greatest blasphemies were going on, now the word is taught.

V. 8. and there will be a railroad there.

28 As if to say: There will be other ways that will be praised under the name of holiness. But this alone will be the holy way on which the holy patriarchs also walked. This way is faith in Jesus Christ, the seed promised to Adam and Abraham. All this is said by the prophet so that we may learn that faith follows the word, and that believers cannot err. For all things are pure to the pure. Then faith naturally gives birth to good works. But the ungodly can neither believe nor do good works; they only produce illusory images of good works. Therefore he says, "No unclean person shall perish." For out of all other ways are the wicked. Thus under the cap is a godless monk 2c. But faith in Christ alone is the way which no ungodly man takes, because the members of Christ cannot be unclean, for they have one head which sanctifies.

428 ^n, W4-W6. Brief interpretation on Isaiah, cap. 35, 8-10. W. vr, 667-675. 429

That even the fools may not err.

The way will be so smooth that not even fools will stray on it. But he calls "fools" those who cling to the word with a simple heart. For these the world calls and considers fools.

V. 9. There will be no lion there.

(30) That is, the teachers of the statutes of men, and the oppressors of the law, which tear the wretched consciences asunder, shall not be there. For believing in Christ, and trusting in him, is the only and right way, in which one may walk safely. In other ways consciences are torn as much as the works in which one trusts. For works tear asunder, but faith unites.

V. 10. The redeemed of the Lord will return.

That is, they will live in the highest freedom and security. For those who rightly understand Christ, no ordinance of man can take them captive. They are free, not according to the flesh, but according to conscience. Therefore, no law, not even the divine law, can demand any work from believers as necessary for salvation. For if faith in Christ justifies, it follows that no works of faith are necessary for salvation.

Therefore, even the law will not accuse us if something has been omitted or committed by us. This freedom is in the conscience; but the body and our old man is subject to all laws.

32 Therefore, one must carefully distinguish between the righteousness of faith, which is free and not subservient to any tutelage of the law, and the righteousness of works, which is subservient to all. And no one has this freedom but "the redeemed of the Lord," who have not redeemed themselves, but have been redeemed with the ransom of the Lord, having been sold under sin and given over to death. As Peter also says: "You have been redeemed with the precious blood" 2c. 1 Pet. 1, 19., not by our righteousness, or by our merits. Thus delivered and redeemed, they will return from sin, from the law, and from death, to Zion, with everlasting praise and joy that will be over their head. Hence Paul's words, "Rejoice, and again I say, rejoice," 2c. Phil. 4, 4. Likewise, "The fruit of the Spirit is joy, peace" 2c. Gal. 5:22 Those who are sorrowful either have no faith or are weak in faith. For eternal life begins here in faith, which we shall feel perfectly when this present nature is past, amen.

The Thirty-Sixth Chapter.

This chapter is clear and explicit, because it contains a simple narration of the story of how Sanherib besieged Jerusalem. But the reader must be reminded here not to be too careless in the treatment of history, following the example of Origen, Jerome, and others, and, because such things are told that happened long ago, not to think that there is nothing in them but secret interpretation that we can make use of. But the author of the letter to the Hebrews shows another use of the histories

as he draws all the histories of this people to faith. "By faith," he says Heb. 11:33., "they conquered kingdoms. "2c. We follow this rule here also. But those who delight in secret interpretations, and set aside history, hunt only chaff and husks. 1) For the use of the secret interpretations is no other than that they serve for adornment and that the

1. Instead of aesrss in the editions, acern (from i neu", netzrik) must be read.

430 L. XXII, 3S6-35S. Interpretations about the prophets. W. VI, 67S-S7S. 431

The history of the world is of immense importance for increasing and strengthening the faith. The histories, however, have an immense importance for increasing and strengthening the faith.

In this present history, one must therefore mainly look at the faith, which struggles fiercely and almost succumbs. But since it is very close to falling, God's help comes and saves those who are in danger. By this example we are also reminded that we should learn to hold on to hope all the more tenaciously when there is the least hope in danger. For this is called "believing in hope when there is nothing to hope for" Rom. 4:18. For "GOD is a helper in due time" Ps. 9, 10. Vulg. and "his power is mighty in the weak" 2 Cor. 12, 9.. So also the weakness of Christians is the highest strength. Again, the unbelievers who afflict the godly come to fall just when they have victory in their hands, as we see in Sanherib.... Therefore, neither our weakness nor the power of the adversaries should cause us to despair in danger; rather, we should encourage ourselves to believe and, because we are very close to destruction and the enemies are very close to victory, we should believe that God will pull us out, who has promised that He is the kind of God who exalts the lowly and humbles the high.

But this is easier said than done, so stubbornly does the flesh and the judgment of reason resist it. For the flesh cannot turn away its eyes from the present danger and cannot imagine salvation, which is nowhere to be seen but in the mere word of God, who promises that he is a savior in due time. This is why flesh and blood cannot rise to faith, which has to do with things that are not seen, but is only based on the present and is moved by it.

Furthermore, if one carefully observes the circumstances, they will greatly praise the faith of Hezekiah and the other believers. First, look at the person who is covering the land with war. It is the ruler of the whole world, the king of Assyria, the

attacked the city of Jerusalem. But he was puffed up by the unbelievable success of manifold victories, which extraordinarily depressed the courage of the besieged. He had captured the ten tribes of Israel and led them away to Media. In addition, the cities of Judah were before his eyes, which were miserably plundered. In short, compared to the king of Assyria, Hezekiah was, as it were, a real king of dirt.

Then Satan added to these thoughts: "What will you do, you who are alone? Do you think that there were no holy people in the ten tribes of Israel? Are you alone holy? But even in your kingdom many of them, who were holy and not tainted with any idolatry, were captured and laid waste. God has abandoned them. Faith and holiness were of no use to them, nothing of the right worship, nothing that they were the seed of Abraham. Thus Satan, with One arrow that he shot into the heart of Hezekiah, nullified all the promises and trust in the promises: If God had looked upon the seed of Abraham, He would also have looked upon the kingdom of Israel and the cities of Judah. But as they were forsaken by God, so He will also forsake you; it is in vain that you promise yourself help 2c. For Satan's purpose is to snatch from us the word, faith and prayer, so that when he has snatched from us these weapons of ours, we may be exposed to his harm and tyranny.

In this way, one must first look at the faith in the histories with all the secondary circumstances. If someone paid careful attention to these, he would see that this history is not less than the one that took place at the Red Sea. For the faith of Hezekiah and Isaiah alone defeated this exceedingly powerful enemy.

V. 1. Sanherib, the king of Assyria, went up.

Here one must pay attention to all the thunderbolts that fight against faith. The first is that he says this king is coming up against Judah. Here this comes to the mind of the godly: He goes up against us! Why does the Lord not stop him?

432 L. xxn, M-zgi. Short interpretation on Isaiah, cap. 36, 1. 4. 6. 7. W. vi, 67S-682. 433

For his allowing him to come out is a sign that he will not stand by us, but will leave us. The name is also ominous, for "Sanherib" means "a thief of shrubs," a desolator who comes out of the bushes.

V. 4. And Radsake said to them.

Now follow the blasphemies, which are well understood by those who have been in prison for a while and who have been challenged by the spirit of blasphemy. He makes all difficulties exceedingly great with pompous words in order to overthrow faith. For the devil is not satisfied when he has taken the life of the body, unless he also takes away the faith and the word of life and promises. But it is very useful to know this in the time of temptation, so that we may know the nature of Satan's tongue, with which he speaks into the heart of the godly in order to overthrow them.

Thus says the great king, the king of Assyria.

He starts with a commandment. He speaks this as if he were God. But right at the beginning he makes a very significant and annoying comparison between the great and the small king, and presents the whole army power of the enemies as it were before the eyes and visible. "The great king," he speaks, as if to say: If you compare your little king (regulum) with him, he will hardly be a bailiff (satrapa). Similarly, he says, "The king of Assyria," by whose forces Israel was previously devastated and carried away. Here reason immediately concludes: There is no comparison between the small and the great king, therefore it is done with us.

What is this defiance?

This is a strong reason of proof, based on the fact that everything is sufficiently indicated (a sufficienti enumeratione), by which he takes away all confidence from Hezekiah. Thou hearest how great is the power of our king, and hast experienced it; in what then dost thou trust that thou darest oppose him? On your teams, perhaps? But they are nothing

compared to ours. Are you relying on Egypt's auxiliary troops? But even they could not help you. Do you trust in God? But he hates you. So there is no help available anywhere. This is really the devil's tongue, and not Rabshakeh's words, but the devil himself, with which he assaults not the walls of the city, but the innermost marrow of Hezekiah, that is, his extremely tender faith, in the part where it is weakest. For this is what Satan is wont to do. He does not challenge a minister of the word because of his profession, but looks around to see if a very small affliction might not cause offense; he presses on this so hard, and makes it so great, that he also depresses and obscures all good works. Thus he says here that God is angry with Hezekiah because of the destruction of the altars of the idols.

V. 6. Do you rely on the broken reed stick of Egypt?

As I have said, he takes away the carnal help that reason would gladly allow. But here Satan has slipped out an excellent description of the human help and the carnal protection. For he compares it to the pipe, which is beautiful to look at but weak. Thus the arm of flesh arouses great hope by its beautiful appearance, but it is deceptive, and its end is ruin and disgrace. Therefore, we should base ourselves on the Word alone, otherwise we will fall like those who lean on a reed.

V. 7 But do you mean to say to me, "We rely on the Lord our God?

We see that the prophet has worked earnestly with many sermons to make the heart of Hezekiah firm by the word that he should believe God and trust in him. Against this faith, which is like a brazen wall, Satan attacks here with a mighty wall-breaker. He says: You have less help to expect from God than from yourself or from Pharaoh. I prove it like this:

Is it not he whose high places and altars Hezekiah has taken away?

** **434 L. XXII, 361-363. interpretations on the prophets. W. VI, 682-686. 435

As if to say: Hezekiah has an angry God who neither wants to help him nor can help him, and even if he could help him, he would not want to help him. For Hezekiah is a ruin to this innocent people, and contends against his God, and challenges the majesty against himself. This is the utmost and highest battle of faith. But here you must notice the artifice in slandering, that he twists the best work of Hezekiah as if it were the highest (ungodliness. As if he wanted to say: You have sinned grievously, that you have destroyed the high places and broken the altars. For do you think that people are so foolish that they should worship stones or wood? All these people have worshipped the true God. Therefore, you have rejected his worship. This is a very serious challenge with which Satan attacks faith, that it should begin to doubt what it has done. When this happens, it is over. But we must not think that Hezekiah alone was struck by these devilish calumnies. For how many people do you think there are today who, because they are without the Word, are sometimes challenged about the monasteries being abandoned, the masses being stopped, and other abominations of the priesthood being done away with? Therefore, the hearts must be well fortified with the word of God, so that they can again reproach Satan for the exceedingly great blasphemy and ungodliness that the Pabstacy has established: that the death of Christ and the merit of Christ are entirely abolished, and this merit is attributed to a filthy cap and other works done without the command of God.

V. 8. Come now, accept it with my Lord.

Here he comes back to the first part about trusting in one's own strength. Well, let us try the matter. I will give you two thousand horses, and you will see that you lack horsemen for them. Why then do you oppose our king, since you cannot even be like one of his captains?

V. 9. and you rely on Egypt.

This is a bitter mockery. Let it be the same that the Egyptian would be more powerful than

we, nevertheless, have a gracious God. Thus, he mainly insists on this: God does not want to help you, God is angry with you. Satan holds the same word against Christ on the cross Matth. 27, 43: "God now redeems him, lusts after him." But here the heart must be strengthened by faith in Christ, so that we think: "Even though I have sinned, God does not hate me and is not angry with me. Christ has reconciled me to him through his death, he has forgiven my sins, he has given me his merits and his righteousness 2c. This faith overcomes in temptation and triumphs. Because Satan knows this, he sets himself so earnestly against it.

Therefore, such passages must be carefully considered, so that we may see in how many ways Satan attacks the conscience, so that when we are particularly (privately) challenged, we may be reminded and fortified by these examples to recognize Satan's arrows. For one part of victory is to know one's enemy, and it is by this that Satan does the most harm, in that the weak conscience, tormented and frightened by the fear of punishment and the multitude of sins, cannot firmly believe that it is Satan who gives the thoughts of despair, but believes that God is angry, and cannot easily be dissuaded from this thought.

Thus he does not call Hezekiah a bad sinner, a thief or an adulterer, but an enemy of God and guilty in the highest degree, a blasphemer and despiser of God. In this way, he manages to find nothing in himself but the worst, namely the greatest sins against the first and second commandments. Secondly, he ascribes holiness to himself and says that he was called by God to be a scourge. From this you can see what Paul means when he says sEph. 6, 16.]: "The fiery darts of the wicked."

Now here is a great danger for the conscience. Dear one, what is to be done when faith, which should overcome temptation and sins, is thus challenged? First of all, we must not agree with Satan, who puts such blasphemous thoughts into our minds, but, even though he may be

436 >2- xxn, Brief Interpretation on Isaiah, Cap. 36, 9. 11. W. vi, 686-688. 437

accuses us of being sinners, but with certainty of faith resist his slander, with which he insults the faith and our profession and our good works, as when he accuses us of the doctrine, saying that the doctrine is evil because so many aversions have arisen from it. Here the heart should resist and, even though many offences have arisen from it, firmly hold that this has not happened through the fault of doctrine (which is holy and is God's word, not ours), but of men. We have therefore taught rightly from the gospel, even though many have misused it.

But how? if the things which Satan accuses you of are such that you cannot deny them, yes, even in truth they are sins, and you have committed them, as when David is challenged for adultery, Peter for denying Christ? Here are two witnesses that convict us, namely the law of GOD and the conscience, and it is not possible for me to deny sin. Therefore, if I confess that I have sinned here, the punishment is there, namely eternal death, which the law threatens, and Satan is intent on bringing us to despair like Cain and Judas. In this extreme danger it is necessary that God's help be there.

Therefore, either a brother must be with you to comfort you with the word of God and take away the despair through the divine promise, or the Holy Spirit must hold the word of promise before you in your heart and speak it: You have confessed and not denied. Satan has wrested from you the confession of sin, that you have done evil and deserve eternal death, as Judas did; but do not follow Judas, straighten up, and look here at Christ, as Peter did, and see what Christ suffered for you. For Christ has blotted out Col. 2:14 and nullified this confession of yours and that sad handwriting with his blood, so that your sins, however great they may be, atoned for by his blood, cannot harm you, if you only believe this with firm faith. For if you were apart from Christ, you would have nothing to defend yourself against sin and Satan.

But now, because you are in Christ and call upon him, sealed with his baptism, the confession of sin is changed into a denial of it, so that you can also stand up against Satan and boast against him and say: Though I am a sinner, yet am I not a sinner. I am a sinner for my own sake and apart from Christ, but in Christ and apart from me I am not a sinner, because by his holy blood he has taken away all my sins. This I believe for certain; for this I am baptized and absolved by the word and fed with the sacrament of his body and blood as a certain sign of the forgiveness of sins, which is earned by the blood of Christ 2c.

Therefore, the heart must be fortified in such a way that, although you have sinned as your conscience accuses you, you do not despair because of it, but when it has come to the point that you must agree with the accusation of conscience, then the struggle (paroxysm) of conscience has come to the highest. For it is a great thing to persevere in this battle, which reason and the flesh cannot endure, but it is the gift of the Holy Spirit who fortifies and encourages our hearts by His inspiration, so that we do not consent to the accusation of Satan or our conscience in such a way that we despair because of it.

Thus, when we are challenged about doctrine, he strengthens us to firmly believe that our doctrine is true. If we still have some private sins, we include them in the holy Our Father and pray: "Forgive us our trespasses. In this way Satan is overcome and goes away. Thus Satan is described here very well, who is overcome when we put aside all these words and things with which he attacks us, when we stand firm and say Ps. 9:12: "The Lord dwells in Zion."

V. 11. Dear one, speak to your servants in Syriac.

This is an excellent passage, which contains a very great lesson on how we should conduct ourselves in temptations. For since Eliakim

438 L. XXII, 366-Ä68. interpretations on the prophets. W. VI, 689-692. 439

and Sebena take the advice to pacify Rabshakeh, and think that he will be alleviated if they humble themselves and condescend before him, they are completely mistaken. For in this way they only inflame him more, and pour oil on the fire, and sharpen the tongue of Satan. Therefore Hezekiah will also remind them later v. 21 that they should not answer the blasphemous enemy.

We should do the same in our temptations, whether we are challenged in body or in spirit. For although reason cannot refrain from looking around for bodily help, as the king's servants do here, we must nevertheless become accustomed to it, and with the utmost diligence guard against answering the devil or disputing with him. For I speak from experience: the more you pursue the thoughts with which he troubles you, the more fiercely he stands up against you, until he brings you to despair. Behold the lesser temptations than that of unchastity, wherewith youthful age hath most to do. For the more an impure heart thinks of wooing, the more fiercely it is kindled and inflamed, and just as a little spark is often kindled into a very great conflagration by the force of the winds: so a dull desire, when set in motion, receives power through thought. So it is with hatred, so with envy; if one thinks very diligently of revenge, thoughts drive the human heart, as it were, to frenzy.

Therefore, just as there is only one way to overcome these carnal temptations, namely, to turn the heart away from the thoughts that plague it, so there is no other advice, no other more effective help in the spiritual struggle than to throw those thoughts out of the heart in whatever way one can, and rather to think of other things. Although this goes far beyond human strength, certain ways can be prescribed by which, even if not all thoughts are overcome, they are nevertheless subdued.

The best thing, therefore, whatever temptation may trouble the heart, is to read the

The only way to do this is to take refuge in the Holy Scriptures and in the Word of God. But even if the heart should have no desire to read and consider the Word of God (for Satan tries to prevent this and teaches a disgust for reading), you must still force yourself to do so, so that, if not the heart, then in the meantime the tongue, the ears and the eyes may see, hear and create something different than the heart thinks. But you will certainly feel that the heart, when the external senses are occupied with God's words, will then easily come to rest.

And especially here the power and might of the word of God is seen, that it restores the heart, which is wounded by the arrows of Satan, and makes it finely healthy. Therefore, in the 9th chapter of Isaiah v. 6, among the names of Christ is also placed this one, that he is a "counselor" of the afflicted. For he comforts by the word, as he speaks, Isa. 50:1) 4: "The Lord hath given me a learned tongue, that I may know how to speak in season to him that is weary." And Paul teaches in his letter to the Romans Cap. 15, 4. that through the comfort of the Scriptures hope is created and increased, which Satan in his temptations seeks to snatch from the hearts of the godly alone. Therefore, since there is no more effective means in temptations than to cast the burdensome thoughts out of the heart in any way, there is only one way to do this, namely to read the Word of God diligently. For this is the best way to extinguish the fiery darts of the devil.

Those who do not want to follow this advice and who, with a sorrowful heart, pursue their thoughts, do nothing but carry fuel to the conflagration until they, wearied and overcome by Satan, who is an artist in a thousand ways, succumb. For this one kind of battle he wages against us, that he seeks to make our faith waver through thoughts of divine wrath. If you call upon carnal help in this spiritual battle, except for the word

1. Erlanger: 59. likewise the Jenaer at the edge;

In text: 49.

440 L. xxn, 368-371. brief interpretation on Isaiah, Cap. 36, 11. W. vi, 6W-69S. 441

God, then you do nothing else than that you expose yourself naked and bare to the powerful spirit. Now, if you wish, make a comparison between your powers and the power of Satan, and it will easily become clear how unequal this battle is, if you want to fight with human powers and attacks against the devil, who has won so many victories and gained so much experience in warfare from the beginning of the world, ignoring the word (in which only "God's power" is, Rom. 1:16).

Therefore, let go of the thoughts with which he occupies your heart, and beware of disputing with him, for he can disguise himself as an angel of light 2 Cor. 11:14 and put on the glorious robe of Christ. And because he also knows the holy Scriptures, as can be seen from the fourth chapter of Matthew, he sometimes uses Christ's own words, which are the very sweetest, against Christ and against your faith. If you do not turn your mind from this and say: I know no other Christ than the one who was given to me by the Father and died for me and for my sins; of this I know that he is not angry with me, but loves me, otherwise he would not have taken it upon himself to die for me 2c., - if you do not hold this against him, I say, and at the same time set about reading the holy Scriptures diligently, you will certainly be defeated. For it is easy for him to suffocate the weak little spark of our faith if we do not nourish it with the word of God.

This, too, is an easy and yet necessary and useful commandment, that sorrowful hearts should flee loneliness and hold some conversations with friends. For conversation also serves to turn the heart away from heavy thoughts. Therefore, being alone is especially dangerous, as he Eccl. 4:10 says: "Woe to him who is alone! If he falls, there is no other to help him up." For the word of the brethren has great power, and those who are challenged should be mindful that they hear the voices of the brethren as the voice of God and believe them. Now, if there is no one to teach us about God's word, it is still better to find some

what other people's speeches than to listen to Satan talking his blasphemies and fiery darts into our hearts.

I have presented these as general rules in spiritual temptations, and all that remains is for each one to prepare his heart against Satan in such a way that he may feel that this counsel of ours has helped him somewhat. For it is nothing that anyone who follows the faith in Christ should think that he will overcome without temptations. For the word of Paul is true 2 Tim. 3:12, "All who would live godly in Christ JEsu must suffer persecution." And the bodily temptations, such as poverty, lust for fame and riches, shame and the like, are of course more easily overcome.

But here there is effort, that is work, when Satan holds the wrath of God before our eyes. In addition, there is also the testimony of our conscience, which Satan then reinforces through the various examples of divine wrath that can be found here and there in the Holy Scriptures and which experience in everyday life presents daily. This is by far the most difficult battle in which the devil summons all his powers and arts and disguises himself in the image of the wrathful God. If you start to follow your thoughts, which he himself gives you, then you are lost. And because many people do this, we see where they end up. For they wish in every way to be relieved of the exceedingly heavy burden of these thoughts from the wrath of God. Therefore, they take their own lives either by rope or by sword or in some other way. This is the end of Satan's plots, and this is what he intends, that when he has torn Christ out of our sight, he will plunge us into despair.

Therefore, one should cast the thought of sin and the wrath of God out of one's heart and rather think of the opposite, as we read in the biographies of the Fathers about a certain man. When this man, because of a sin he had committed, was sorely afflicted with this temptation to despair, he finally said with a confident heart, "I have not sinned. Not that he had denied his sin, but because he saw that he had been saved from the sin.

4428 . xxii, 371-373. interpretations on the prophets. W. vi, 695-M8, 443

He said that he could not be freed from those sad thoughts in any other way than by throwing them away and thinking the opposite. And indeed, if he spoke these words out of trust in the death and merit of Christ, it is an excellent example of faith, which we must imitate in such dangers, so that we too may learn that it is not necessary to argue with Satan. Otherwise, the weak hearts will be so overwhelmed with thoughts that they will kill themselves. For the human heart cannot bear the wrath of God, which Satan holds against us and drives upon us.

Therefore, whatever he may bring in, we must turn away our hearts completely, our eyes and ears must be closed, so that we neither see nor hear anything except the word of the promise of Christ and of the gracious will of the Father, who gave His Son for us, as He says John 3:16: "God so loved the world that He gave His only begotten Son" 2c. Anything that the devil may put into your heart apart from the will of the reconciled and gracious God, throw it out as flying and useless thoughts.

Almost the same is recalled by Gerson, who alone among the moderns has thought of comforting troubled hearts and weak consciences; all others in general have lived in good peace and quiet and never thought of this matter. But he uses a wonderful simile and compares these thoughts of the devil, with which he troubles godly hearts as with fiery arrows, to a barking dog. If you attack it with a stone or with a sword, you irritate it even more. The same thing, he says, happens with thoughts when you pursue them. But as it is safest to despise a barking dog and pass by, so there is only one way to overcome the thoughts of Satan, namely, to despise them and no longer dispute with them; so it will happen that they will fall out of themselves. For the more one moves them in the heart, the more violently they penetrate, and cannot be overcome in any way. And the devil can bear nothing less than to be despised. That is why the whole

right, who can be strong here and despise the mischievous spirit.

This is not unlike what we read in the biographies of the fathers. When someone had to complain that he was plagued by heavy thoughts, he consulted a brother. He instructed him in this way: that just as thoughts come by themselves without being fetched, so he should let them fall away again and not pursue them. For, he said, as it is not in your power to prevent birds from flying over your head in the air, but it is in your power to prevent them from making a nest on your head, so you cannot beware of devilish thoughts. Be careful that they do not take deeper root in your heart and do not completely take over your heart. For if that happens, you are lost. This one has given a right counsel, and we must by all means keep to it if we do not want to get into certain danger. For the more you dwell on your thoughts, the less you will be able to get out of them, but rather, as if enclosed in a labyrinth, you will never be able to wriggle out.

We see the same thing here. They want to pacify Rabshakeh in the best way and according to the best advice, but in vain; for he only becomes more furious. Therefore I command you this passage, so that you may know how to counsel troubled consciences. I have seen many people who, being very severely challenged, did not know this art of despising these thoughts. That is why they began to rage, because their senses were injured by the violent thoughts; some even killed themselves. But such thoughts are a mere play of Satan. We do not produce them, but suffer them; they are not human actions, but sufferings. Those who do not want to learn this are doomed, for they must succumb. For the devil is such a vicious accuser who does not tire until he has achieved victory. Therefore, those who do not despise him, but become his spectators, to whom he presents one spectacle after another, on whom he drives one thought after another, until they fall to the ground.

444 XXII, 373-376. short interpretation on Isaiah, Cap. 36, 11, 13, 15, 16, W. vi, 698-702. 445

be pressed. But those who want to escape from his persecutions should say: I will neither be your spectator nor your actor 2c. For so Christ also reminded, Matth. 18, 3: "Unless you become like children" 2c. So Rabshakeh, because he has these spectators and disputants, becomes more defiant and angry. But Hezekiah punishes them afterward v. 21., Why do ye answer him? 2c.

But here you see what the histories teach, and how those do not understand anything who superficially run over it as if it were something that does not concern us, or seek idle spiritual interpretations. For they contain examples of the most important things.

V. 12. Do you think that my Lord sent me to your master or to you?

Eliakim 1) and the others consulted beautifully. Because the despondency of the people became only larger in this way. But notice how the presumption of Rabshakeh gradually increases. He is sure of victory, so he threatens the extreme hardship that seemed imminent. But as I have reminded you before: as often as the devil holds threats against you, remember that you will surely despise them. For the examples of wrath are written for the hopeful and stubborn. You, who are weak and already terrified, should know that this is none of your business, and should know that the devil and not the Holy Spirit reproaches you with this, because it is not reproached in the right place. For the Holy Spirit raises up the afflicted and dejected souls with his consolations and promises. Therefore, the devil imitates the Holy Spirit, but in a wrong way, and comforts the hardened and unintelligent (insensatos Gal. 3, 1.) with promises, but he inflicts the humble with the wrath of God and threats.

Here it is necessary that we make a distinction between spirit and spirit, and hold that it is not the Holy Spirit, but the devil's inspirations, who wants to turn the gracious and merciful God into a judge and angry executioner.

1. In the editions: -loucUiin either for "Joah" lrmi' Isa. 36, 3.] or by confusing Joachim with "Eliakim".

For the scripture says of God that he looks upon the lowly in heaven and on earth and exalts them Ps. 113, 6. f.. But Satan saws that he looketh on the high and exalteth them still more, but presseth down and corrupteth the lowly still more. Therefore, whether he challenges us in the highest articles of faith or in small sins, we must remember that we must either cast out all thoughts from our hearts, or, if we want to think anything at all, think the opposite, namely, of Christ, of grace, of the mercy of God, of eternal life, 2c., and hold that these promises belong to us who, frightened by sins, groan for mercy. So great and useful is the commandment of which Paul reminds us, that one should rightly divide the word of God 2 Tim. 2, 15, δρ&οτομ£ν*, in order* that

The afflicted and fainthearted will be uplifted by the promises, while the hard and sure will be frightened by threats.

V. 15. And do not let Hezekiah deceive you.

These are fierce challenges of faith. And always he presses the devilish part (tertiam partem): Hezekiah is godless, God is angry with him 2c. They have so irritated the devil that he now rages a hundred times more than before.

V. 16. Thank you.

Finally, he entices them with promises, so that nothing is omitted that belongs to a perfect speaker. He dwells on the best part of his cause, so that all other evils become insignificant before the goodness of this piece, but with his adversary he takes up a little spark and makes a tremendous fire out of it. For this is also what Satan is wont to do: he takes up a small sin, with which he obscures all the good works you have ever done, so that you can see nothing else in yourself but this one sin. But this is what happens when you dispute with him. A Christian will therefore overcome those thoughts by contempt, because the hopeful spirit cannot bear contempt. But for this, the Holy Spirit is needed, and practice in prayer, and that one should

446 k. XXII, 376-378. interpretations on the prophets. W. VI, 702-708. 447

read the Scriptures, as we have said above, for it is not with us that we overcome or cast away these thoughts.

V. 18. do not let Hezekiah persuade you to say.

He cannot forget this little piece; against this he contends, against this he scorns and rages. How can the Lord deliver you? The punishment is at the door. But even if God were merciful, he could not redeem you, even if he wanted to. This is how I prove it:

Have the gods of the heathen also saved every man his land?

This is a conclusion from the greater to the lesser (argumentum a majori). Many gods of the pagans have not been able to resist us, but they have been overcome together with their worshippers: therefore, how will your God, who is only One, be able to resist us, who is hidden like a mouse in a dark cave? From all too great! hope and security, Satan becomes such a fool that he denies the power of God. It is here a perfect art of speech, and all the colors of Satan, which he uses in the highest degree. Least of all, he can suffer faith,

Therefore he challenged him most fiercely, and Hezekiah's heart was stormed far more violently than the walls of the city. So there was a fight on the outside and fear on the inside. But that one has an angry God in such a way and is alone and, as it were, perishes in wrath, that is the weak Christ on the cross, who rises again on the third day and triumphs over his enemies.

V. 21 But they were silent and answered him nothing.

This is a golden text that teaches us that we should not argue with the devil. For when he sees that we are his spectators and listeners, he takes occasion to prove himself all the more valiant, and presses all the harder. Peter says 1 Pet. 5, 8. that he goes about seeking whom he may devour. He makes no end of his pursuits. But it is safest not to answer, but to despise him, as the Psalm Ps. 4:5 reminds us: "If ye be angry, sin not. Speak with your heart," and not with the devil. This may be enough of history. For since Paul says Rom. 15:4 that all things are written for our sake, we must put them into use and follow the faith which such histories indicate to us.

The Thirty-Seventh Chapter.

V. 1 When Hezekiah the king heard this.

In the previous chapter we heard that one should not argue with the blasphemous spirit, because it only becomes more and more irritated. Therefore, one must follow the advice of Hezekiah. The same thing happens to us with the heretics: we fight with them, but we don't get anywhere. For it is impossible to silence the devil. Therefore Paul exhorts Tit. 3, 10. that one should avoid the heretics 1) after they have been admonished once and again. Now the prophet continues and describes the

1. In Latin the object Uasrstiws is missing here.

high challenge (paroxysmum) of Hezekiah. For faith struggles at this "sighting" Luc. 22, 31. of Satan and almost despairs. He confesses that it is "a day of blasphemy, affliction, and reproach" v. 3, as if to say: we are defeated; today there is anguish and affliction and blasphemy; the power of faith is defeated, Satan reigns; "we have come to the point of giving birth, and there is no power to give birth" 2c. It is not a day of patience, of counsel, of salvation, but of utter anguish. By this Hezekiah is so utterly broken that he dare not lift up his heart to prayer. This is the last and

448 is. xxu, 378-381. brief interpretation on isaiah, cap. 37, 6. 7. 15. 16. w. vi, 708-712. 449

The highest stage of the challenge, therefore it is necessary that the consolation and the victory are added, otherwise the faith would be defeated. This is the article of which the Psalm says Ps. 9, 10. Vulg. "A helper in due time."

V, 6. Do not be afraid of the words.

Since there is neither counsel nor help anywhere, the word of counsel, salvation, hope and faith is sent to strengthen him. Therefore we should also remember that in such danger there is nowhere to look for comfort but in the word. But there is an emphasis in the fact that he says: "Before words", as if he wanted to say: "There are words and an empty sound, since there is nothing behind them, with which Rabshakeh wants to frighten you and yours; I will give you another word, not an idle and empty one, but such a one, which in a moment will bring about destruction for the enemies and salvation for you.

V. 7 Behold, I will change his mind.

This is mockingly spoken (ironica), as if he wanted to say: Sanherib now has such a hopeful spirit that neither heaven nor earth can grasp his arrogance. But I, on the other hand, want to instill in him a spirit of despondency, that he should flee even without being pursued, and yet not escape. But it is a glorious faith of Isaiah that in so great difficulties he promises salvation so surely. The king is besieged, nowhere is an exit open, as at the Red Sea. But God has countless ways to save. He could have surrounded the Assyrian with a brazen wall or moved Hezekiah to another place. But he does none of these, but delivers him by the word alone. This is written to strengthen us, so that we learn that we must first be led into the highest despair before we feel the help of God. This is the right kind of death, in which all human attempts and shells fall away. But faith, though with difficulty, does not succumb, and the more desperate everything is, the more stubbornly it hopes until it overcomes.

V. 15. And Hezekiah prayed unto the Lord, saying.

Hezekiah's faith, strengthened by the Word, increases more and more. Before he did not dare to pray, now he prays and refutes all the blasphemies of the Assyrian. The power of the word is so great that he has become a completely different man through the word that Isaiah told him.

V. 16. You who sit above the cherubim.

Notice this passage, in which Hezekiah takes hold of God as God willed and revealed that he would be taken hold of. He calls him a Cherubim God because God had promised that he would dwell there. But it is a great praise of Hezekiah's faith that he remains steadfastly in the place, worship and service that God had appointed, and runs to the mercy seat, not looking at the greatness of the other gods or the weakness of his God. We, who are in the New Testament, should do the same, so that, just as the Jews were bound to the Temple, we should look to the one Christ, who was presented to us by the Father, and include the entire Godhead in Him. For in Him God has revealed Himself to us.

He did not want us to investigate the majesty, so he did not present us with the Creator of heaven or other names of the divine majesty, but with Jesus Christ, who became man and died for us on the cross. To him we should fix our eyes and our hearts, and not wander with idle thoughts into heaven to the thrones of angels, as unlearned people of the contemplative life have commanded. If we do this and cling to the one Christ with pure faith, then the majesty will not frighten nor anger us, but the humanity of Christ will attract us.

We should therefore abstain from majesty, and as we see that they did in the law, so should we do after Christ is revealed. When Daniel was in the midst of Babylon, he turned his face to the cherubim when he wanted to pray. So shall we do from

450 D- xxn, 381-383. interpretations on the prophets. W. vi, 712-71." 451

Christum Hinblicken, und die Majesty fahren, die uns vorgestellt ist. For our comprehension is too weak to grasp it, and God has not presented to you a mere God, but the human form that is like you. Thither direct thy foot and thine heart, and thou shalt not err.

You alone are God over all the kingdoms on earth.

This is the sure way by which we ascend to the majesty, if we have first grasped the weakness and foolishness presented to us. Thus, he who has learned Christ the man will gradually ascend to see the Father also, as he says to Philip in the Gospel John 14:9.

V. 17. Lord, incline your ears, and yet hear.

He expresses beautifully how it is to the mind of the one who sighs in faith. For in the cross it happens in such a way that it seems to the afflicted heart as if God were asleep, as if He neither hears nor sees anything. With this delay and postponement of help, however, one must take hold of the promises and, according to them, firmly believe that God is there, that He hears and helps, even if the opposite is before one's eyes. And it will happen, if you only persistently agree with the word, that when everything seems to be in despair, suddenly hope shines and divine help is there. Through these exercises, however, faith is nourished and strengthened, and we learn in truth that the word of God is a word of comfort and life. Thus it is written in the Book of Wisdom Cap. 10, 12: "He gave him victory in a strong battle, that he might learn how godliness is mightier than all things." For by experience we must learn how great and mighty a thing is faith, which triumphs over all evil.

V. 19. For they were not gods, but the work of human hands.

This is an excellent antithesis. For he who can attach this to his enemies as their title (praedicatum), that they are false gods, and they serve false gods,

he has already won. But someone would like to say that also the ark of the covenant and the cherubim were works of men. Therefore, one must carefully note the difference that is between these and the idols of those. An ark and cherubim could also have been made by the Gentiles, but since they had no special commandment from God, it would have been a godless service. But God has bound Himself by the Word to this ark and the cherubim, and in the 2nd Book of Moses He says Cap. 20, 24.: "In what place I will establish the memorial of My name." He does not say, In what place thou shalt establish, but I, thither shalt thou come, there shalt thou surely find me 2c. This promise, this word, makes the difference between the one work and the other.

V. 20. But now, O Lord, our God.

This is the final plea, short but significant and powerful, which penetrates through heaven and earth. For he presents the need in such a way that he alone seeks the glory of God, not his salvation or his benefit.

V. 21 Then Isaiah the son of Amoz sent.

We must pay attention to this passage in order to persuade our hearts in temptation that our prayer is answered. For God is more willing to hear than we are to pray, as is clear from this example. Therefore, we must also learn from it that our prayers are not in vain, but are pleasing to God, and will certainly be heard, as Sirach also reminds us Cap. 18, 23 Vulg.: "Before prayer prepare your soul, and do not be like a man tempting GOD," that is, prepare your heart in certain confidence that GOD will hear you, not because of your worthiness, but first, because you are certain that GOD commands that we should pray, and that it is as much a sin not to pray as if you commit murder or omit anything that GOD has commanded; secondly, because God has promised that He will hear; thirdly, because you have the word and the form of prayer that He Himself has provided. Therefore, you need not fear that your prayer will offend Him. This is what the "Amen" refers to.

452 E, XXII, 383-386. brief interpretation on Isaiah, cap. 37, 21-24. 26. W. VI, 716-720. 453

The prayer is not based on your worthiness, but on the fact that God commands it, that God has given the promise, and that God has provided the form. He who considers this prepares his soul rightly. The monks also give instructions on how to prepare for prayer, but these are nothing but useless thoughts, for they do not bring any distress that is on their necks, nor do they look at God's promise, but pray into the wind and in truth tempt God.

V. 22. The virgin daughter of Zion despises you and mocks you.

He speaks of the future as if it were present, and of the defeated Sanherib who is still the victor. But he uses scornful words, as they are used by the victors against the defeated, and the enemy, who still besieges the walls as a victor, he despises from the heart, with words he scorns him, with gestures he mocks him. This is something immeasurably great, if one considers the circumstances correctly. To us it seems easy, but at that time it was extremely difficult and quite unbelievable, since Hezekiah and his people were in distress and expected death at any moment. But this is the way of faith, that it absolutely puts all senses to sleep and throws itself on the mere word. For things look quite different to the eyes than they do to the ears. When you look at things, everything is quite different from what the word says. Therefore, faith is the most certain certainty, which takes hold of the word and clings to the word without considering the outward appearance of things. Thus, in the temptations because of sin, not only our conscience accuses us of sin, but also wood, stone, houses and all creatures. However, in the midst of these things, a single word comes and says: Be of good cheer. This word takes hold of faith against conscience, the devil, hell and death, and overcomes.

Therefore, such passages are excellent testimonies of the faith that faith is a certainty of the heart that hangs on the word alone, without the thing that the word indicates, even if everything is opposed to the word. Therefore you act

in the challenge most correctly, if you put the outward appearance of the things as far as possible from the eyes and the heart. For that is believed which is not present, and after it is believed, it is surely fulfilled.

V. 23. Against the saint in Israel.

"The holy one" he calls the one who dwells in the tabernacle through the word. For those who heard the word there were sanctified, believed the word, exercised faith 2c.

V. 24. I came up through the multitude of my chariots.

This can be understood according to the letter of Lebanon, but I prefer to take it figuratively, that he wants to indicate that he has taken all of Judah and that Jerusalem alone is left, which he will also destroy in a short time.

V. 26. But have you not heard that I did this in the past?

This is a double-meaning and ambiguous saying. For it can be taken in general as if it wanted to say: I have often destroyed kings and peoples before, that is nothing new to me, but what I will now do with you, I have already done before with other kings, with Pharaoh, with the kings of Canaan 2c. The special sense however is that, which actually belongs to this history. I have long foretold how you rage against my people. Not by your counsel but by my providence you come here and do what you do. For I have raised you up for this purpose, that my name may be known through your defeat. But that he says, "I have done it before" (a longinquis feci), is a Hebrew way of speaking, for which we say, I foretold long ago that this would happen. For God's speaking is doing.

I like this view best. For it is very excellent and completely in accordance with Scripture (theologica), that all powers and all dominions are pacified by God, above all the actions and the counsel of those who preside over these dominions. Therefore, as long as they are governed and upheld by God, they are blessed. But when they are

454 8 XXII, 386-388. interpretations on the prophets. W. VI, 720-724. 455

If cities begin to feel their own power and want to shape themselves, and no longer want to be shaped by God, then they will fall. Thus we have seen in our times that some cities have grown by great and sudden increase, while others, which have become great and want to maintain themselves by relying on their power and wealth, will fall. Thus the papacy grew by God's permission, and no princes could resist it; but now that it oppresses itself to maintain itself by its own power, it falls and will fall still more. So it is with all the other ungodly. For if the Lord ceases to work and bless, they must inevitably perish.

V. 27. and become field grass.

These are figurative speeches. It is my work, not yours, that the inhabitants of the cities have become like field grass, that is, that their courage is broken and in despair.

V. 28. But I know your dwelling place.

These are fierce, scornful words, which no godless man believes to be true. For this is the speech of the wicked Ps. 14:1: "The wicked saith in his heart, There is no God." Not that they deny GOD, but the GOD they deny who is in Jerusalem. But it is full of comfort that he says, "I know thy raging against me." As it is said in Zechariah Cap. 2:8, "He that toucheth you toucheth the apple of his the LORD of hosts' eye."

V.30. But this is the sign for you.

The prophet adds a sign to the promise. In the first year, he says, the trampled seeds and the cut grapes will be enough for you to eat. In the second year you will not sow anything, because what fell on the earth when you trampled it will grow by itself. In the third year you will sow anew. But here arises the question why the prophet added the sign of the second year. Here some answer that the greatness of the miracle would have required besides the first another sign. For there was danger that

The Assyrians would return in the second year. So that they would be all the more sure, he added the sign. But I think that there is another reason for it. For when miracles happen, they are recognized only by the godly. The wicked, however, always minimize them and invent I do not know what natural causes, as the astrologers are wont to do. When someone is struck by lightning, they say: This is nothing new; the same thing has happened many times before. They look for circumstances and causes by which they confirm that it is a natural event, so that the glory of the miracle is obscured. For the wicked shall not see the glory of the Lord Isa. 26:10. Because of these foolish diminishers of the miracles he adds the second sign. Otherwise it would have been enough of the miracle that they should live from the trampled seeds 2c.

The secret interpretation of this passage has been treated in many ways. The monks have even drawn it to their fictitious humility. But I have often reminded that secret interpretations must be drawn not on life (mores) but on faith and conscience, as you see that Paul also did. Therefore, the desolate kingdom of Judah is not a picture of monkish humility, but of that which the law and the feeling of divine wrath work in the hearts of men who are free from all confidence and presumption in human powers, so that the Assyrian is the law, but Jerusalem and the desolate land are the conscience terrified by the law. For the law with its army, that is, the power of sin and death, severely frightens the conscience, making it a veritable desert. The city that is saved afterwards means that the conscience is restored through the forgiveness of sins, and is again cultivated and brings forth fruit. The rest that remains are the sighs of faith, which receives strength through the gospel, and again grows and bears fruit through teaching and doing.

Origen and Jerome do not treat the spiritual interpretations in this way, but only make prescriptions for life out of them, which are just as well obeyed by the pagans.

456 xxii. 388-390. brief interpretation on Isaiah, cap. 37, 30-38. W. vi, 724-7W. 457

can be taught. Therefore, they must rather be related to the gospel and the law. For the movements of the heart, which are produced by the law and the gospel, can be signified by all things, whether they be spiritual or bodily, and in the spiritual interpretations one must aim at the movements of the heart, not at the thing itself (materia). For what Hezekiah suffered with his own in the flesh, we suffer spiritually. Therefore, whether the things are the same or different, the same spirit and the same faith are on both sides of Hezekiah and us.

V. 31 For the saved of the house of Judah.

This is a promise from the worldly regiment and the kingdom of Judah. Not only would Jerusalem be saved from the present danger, but Sanherib would not return.

V. 35. For my sake and for the sake of David my servant.

Not for your merits, but for my sake, and because of my promises which I made to David. For he leads David, not as an intercessor, but as the one who has the promises. For David also pleased GOtte because of his trust in divine mercy, not because of trust in his merits.

V. 36. Then the angel of the Lord went out.

The history, which he has so far so magnificently elaborated, he now runs through in short words. He says, "The angel smote them." For the Holy Spirit describes the events briefly, but he uses many words in exhorting and preaching. For he endeavors more to awaken the hearts than to strike out the incidents. The historians do it quite differently. Because

the Scripture works to build up the faith of the reader and learner, so that he may firmly believe and trust God, a longer description of the matter is not necessary. For since the mind and the heart are already inflamed, the readers themselves see the greatness of the matter, however briefly it is described.

V. 38. His sons struck him with the sword.

So miserably the greatest ruler in the whole world perished. He is killed at the court, in his majesty, not by enemies, but by his children, by his own flesh and blood. The prophet does not indicate the cause of the patricide, but the Jews write that he asked an oracle how he could avenge the defeat inflicted by the GOtte of the Jews. He was told that he should sacrifice his two firstborn sons according to the example of Abraham. Since the sons had found out about this, they had forestalled their father's intention and killed their father. Although it is uncertain whether this is true or not, it is probable, because it was the custom of almost all pagans to offer human sacrifices. But one should not have looked at the doings of the saints, but at their faith; therefore they abused the doings of Abraham.

This is an example of the terrible judgment of God on those who blaspheme God with a raging mouth and persecute His word and those who believe the word. But our tyrants will not be moved by these examples until they themselves experience the same. But the misfortune also flows over to the descendants, because his sons had to live in exile. 1)

1. Here, at the end of his work, Spalatin added a section from his own (about half a columne), which has passed into the German editions.

458 L- xxn, 391-393. interpretations on the prophets. W. vi, 729-732. 459

The thirty-eighth chapter.

When the temptation of despair on the left is overcome, the temptation of pride on the right tends to follow, which is exceedingly difficult. For the human mind cannot but be puffed up by prosperity; but it commits fornication, and hangs on to the gifts of God. But there is no case more terrible than when one boasts of spiritual things and is presumptuous about them. For this is the case of Lucifer, by whom we fall suddenly from heaven. In order that God may counter this inherent fault of ours, He is compelled to hang a weight on our necks, as it were, which is to press us, so that we will not be presumptuous and hopeful because of the spiritual gifts of God. Therefore David, who was full of the Spirit, fell into shameful adultery so that he would not be worthy of hope. And Peter would have exalted himself above all angels if he had not denied Christ. Thus Paul was given a stake in the flesh, that is, Satan's angel, lest he exalt himself above high revelations 2 Cor. 12:7. Even the holy virgin would not have been safe from this plague if the sword of Simeon had not passed through her heart Luc. 2, 35.. Thus, all Christians are burdened with the cross, so that they do not rebel against God in hope and security.

2 Thus, in this text, the very pious king Hezekiah, after being severely challenged with mistrust, is restored to health. Therefore, he is cheerful and feels the gift of God; he sees that everything is going his way, therefore he is puffed up. But in order that God may withdraw him from this security again, he afflicts him with the plague (for I believe that it was such a disease).

(3) Even the hopeful spirits of today, who boldly spread new and dangerous doctrines among the people, lack nothing but such a disease as Hezekiah had here. For the presumption and the

Arrogance is in truth a podagra, which mocks all physicians. Other sins, such as murder, adultery, fornication, theft, etc., are felt; but this presumption is a diabolical challenge in the spirit, which is not felt, and cannot be taken away except by the sword of Simeon, or by adultery with a Bathsheba, or by the denial of Peter, or by the angel of Satan; otherwise it is an incurable disease.

4 Therefore we should walk in the holy scriptures with the highest humility, and ask that Christ will give us the spirit of humility; otherwise it is done for us. For if Paul, Peter, David and other great people have not been safe from this monster, how will it be with us wretched people, to whom this pitch clings so tightly that we have no hope of being cleansed and delivered from it as long as we live here.

V. 2. 3. Remember, O Lord.

5 Here it is asked: Did Hezekiah boast with a clear conscience that he walked before God in truth and with a perfect heart? But it can be answered in a twofold way: First, in regard to the word and his office, that the king was quite assured in his conscience that he did that which he did according to the word of GOD, and by divine command, by which he was called to the kingdom; as Peter saith 1 Ep. 4:11., "If any man speak, that he speak it as the word of GOD." Thus one who is in the teaching office can say that the office, as far as the word is concerned, is holy before God. For we must be certain of our state and profession that it is approved in God's word. As far as the word and the office are concerned, Hezekiah boasts that what he did was done according to the word of God and according to the power given by God. For he who follows the word of God and his calling,

460 K xxn. 3S3-S9S. Brief interpretation on Isaiah, cap. 38, 2-10. W. vi, 732-73." 461

He walks on the right path, and even though he limps or stumbles for himself, the path is nevertheless right. So also the state and the life is holy, although the person is not yet holy. Therefore we answer that the consecration of life is blameless as far as the word is concerned, but as far as the use is concerned, the weak stumble.

(6) Secondly, it may be answered, Hezekiah suffered the affliction which afflicts all who are afflicted, and sought help in works. And in this way he does not boast with truth. However, I like the former opinion better, that he had his mind set on his ministry and on his kingdom, which was commanded to him by God, when he says: he walked with a perfect heart 2c.

V. 4. 5. Behold, I will add fifteen years to your days.

The prayer is immediately answered. Although it is weak in all the saints, and does not know what or how much it asks, yet the Spirit represents us with his groaning, and obtains more than has been asked. For God does not give according to our measure, but according to His; and this measure is divine, and inestimable, and ineffable. But such examples should establish our hearts and our faith, so that we pray the more diligently and with the greater zeal. The king asks to be saved from the apparent danger of death, and behold, he is promised fifteen years.

8. and not only this, but also peace is promised to him before the Assyrian, who at that time seemed to want to come again to devastate Judah. Thus, when the church asks that the name of God be sanctified, it asks far more than it thinks or hopes, which is evident when the prayer is answered. However, one must not abstain from naming something certain because of this; but the place, time and person, what, when, how, through whom it is to be given to GOD, that must be left to Him alone.

V. 6-8: And I will deliver thee with this city out of the hand of the king of Assyria.

(9) This promise is not to be taken from the past victory, but that after this there would be no danger from the Assyrian as long as Hezekiah lived.

V. 9. This is the writing of Hezekiah.

10 The prophet adds the song of Hezekiah, which I cannot reach for the sake of the exceedingly high emotions of the heart; and it can be understood, even if explained in many words, only by those who have been in great trials.

But it has two parts. First, he tells the movements of his heart, in which he was, since death was placed before his eyes. Second, he gives thanks for salvation. But no passage in Scripture contains such a detailed description of death as this one. We see many who die laughing and despise death, just as those who are possessed by Satan do not respect death. We have seen this in the Donatists before, and we see it now in the Anabaptists. But Hezekiah, a man of such great faith, fell into the greatest sadness when he saw death. Christ also asked in the garden that the cup he had to drink might be taken from him, and sweated a bloody sweat with pain Luc. 22:44.

V. 10. I said, "Now I must go to the gates of hell, because my time was up.

The Hebrews call the grave "hell". Because, the holy scripture does not determine a certain place, where the dead go. According to the Vulgate it reads: Ego dixi, in dimidio dierum meorum vadam ad portas inferni. Quaesivi residuum annorum meorum. "I said: In the half of my days I must go to the Hollow Gate; I sought the rest of my years." But there is a violent movement in these words: In dimidio dierum meorum "in the half of my days". Namely, when I was at my most tranquil, living in secure peace, having been delivered from a very great danger, when I was hoping to restore the kingdom devastated by the Assyrians, and to restore religion, behold, I die.

462 L. xxii, 3S5-M8. Interpretations on the prophets. W. vi, 736-739. 463

in the middle of the run. These are words of an unprepared heart.

Furthermore, the monks have written much about the preparation for death, but it has all come down to this: one should leave the world, that is, go to a desert or a monastery, and there think about I don't know what. But these are all vain antics. For the true preparation for death is the practice of faith, that one knows that death, sin, hell, Satan have been overcome and thrown to the ground by Christ crucified, that we do not look at death as it is in and of itself, or as it appears to us, but as it is in Christ. This beholding of the serpent of brass is preserved for us Mos. 21, 9. Joh. 3, 14. And there can be no other hope or way of salvation anywhere than by looking to Christ, the conqueror, in whom death is trodden to the ground, sin is conquered, Satan is laid low. On his cross hang the signs of victory of our conquered enemies and tyrants. In this way, the heart can safely look at death, and it is not frightened by the image of terror. Otherwise, to look at death apart from Christ and to argue with it is like swimming in the middle of the sea. Rather, get into the ship and stay on this mast on which the signs of victory are hung. And look not to thyself, or to thy merits, lest thou be drowned; but go out from thee, and go unto Christ, who is the Lamb of God, and the sacrifice for our sins, who took upon himself the sins of us all, and in his body overcame them, in whom the devil and death were crucified. This is the true and only way to despise death. For those who comfort the dying that death will put an end to all the tribulations and perils of this life: this comfort is not strong, and cannot lift up the heart in the struggle, because it seems to them that there are still greater evils left after death.

Since I thought to live longer.

14. I could have stayed alive for many more years, but suddenly I perish by an untimely death.

V. 11. Now I no longer have to see the Lord, yes, the Lord in the land of the living.

The sadness increases more and more. Others, when they are to die, lament because of what they possess, that they must leave their wealth, their glory, their wives and children. But this holy king is pained that he is torn away from the service of God and from the word of God. Thus we see that he had his highest pleasure in the service of God, namely in a thing that is not respected in the world, even the most despised.

16 He calls "the Lord" that which concerns the Lord, that is, the service of God. For as I have already reminded above Cap. 37, 16., we are not to speculate about the divine majesty, but to gather our fluttering and tossing thoughts into the word, as into a bundle. For he who wants to catch the clouds by his speculation plunges into an abyss. Therefore we are to keep to the simple word, as we see here in Hezekiah that he desires such.

Now I no longer have to look at the people at those who live their time.

17 Cum habitatore aetatis, that is, with those who live their time, who reach their goal in life. This comparison also makes the pain greater. Others live safely in peace, and come to the right age; I am carried away in the middle of the race. Just as he was grieved before that he would have to leave the service of God, so he complains here that he would have to leave the worldly regiment that he wanted to improve.

V. 12. My time is gone.

18, Generatio here means the age or duration of time. But the simile is taken from the Arabs, who live in huts, which they always move from one place to another. My life, he says, which I thought was fixed, is moved from its place as if it were an Arab's hut.

19. therefore Paul 2 Cor. 5, 1. and Peter 2 Ep. 1, 13. 14. call our bodies

464 xxii, 3S8-4M. Short interpretation on Isaiah, cap. 38, 12-16. W. vi, 739-742. 465

"Tents." For just as the tents do not remain in one place, but are moved further and further away from their place, so also our life is uncertain. And just as shepherds are forced to change their place when they least want to, namely, when the storm drives them to do so, so too our life is, as it were, a daily shifting. It may seem to be fixed and permanent, just as a hut is very similar to a permanent house, and yet it is moved from its place because of the storm; so too our life is ruined by a single plague, by a small sore, by the stone, by a small fever. 2c.

You make it an end with me, the day before evening.

20. this is a great movement of the heart, which is taken from the 28th chapter of the fifth book of Moses v. 66. 67.: In the morning I thought that I would not live to see the evening; so in the evening I thought that I would die before night 2c.

V. 13 But he broke all my bones like a lion.

2l. I cannot obtain this verse. For the fear and the trials of the heart produce such dullness that no sensation remains in the body, as I have heard of one who, having already been led to the place of judgment, was set at liberty against all hope by Duke Frederick of Saxony. When the others asked him how he had felt or what he had thought when he was led to certain death, he answered: he had thought nothing, but it had seemed to him as if he had had to wade through a deep mud, in which he could hardly have made any progress under the greatest fear, hardly having been able to drag his feet and to work his way through with the greatest effort.

V. 14. I whined like a crane and swallow.

22. I have not been able to speak a word for fear, as we see in the dying.

My eyes wanted to break.

This is the last thing, that the dying turn their eyes, as it were. Furthermore, these three pieces, the breaking of the bones, the breaking of the eyes, and the failure of the voice, hit the body not through the violent illness, but through the sorrow of the heart.

Lord, I am in distress, soothe me.

In the greatest distress, he turns to prayer. ^n^) Furthermore, whoever can take his refuge in God in the time of distress, so that he does not despair of grief, but sighs and prays, has overcome. He does not speak much either, but whimpers like a crane, and is like a little smoldering spark. Paul calls it "inexpressible sighs" Rom. 8, 26..

V. 15. O, how will I speak yet that he hath promised me, and doeth it.

25. for so it must be translated instead of: Quid dicam, aut quid respondebit mihi, cum ipse fecerit? in the Vulgate. But it is a thanksgiving for redemption. For he sets himself up with the promise that what God has promised will certainly come to pass.

I will shun such affliction of my soul all my days.

I will never forget this danger from which the Lord has saved me. The papists have misused this passage for confession, how one has to collect the past sins again. But the unskilful people show the greatest ignorance in the holy scripture with such citations.

V. 16: Lord, this is how you live.

That is, only when you promise life through your word do you live. Your word is the true medicine by which this gland and disease is healed. Not as if the medicine contributed nothing to the healing of the disease, but because the healing itself lies not in the medicine and the remedies, but in the word. For the word

n) Instead of the preceding words, the 1532 edition has: This is the prayer.

466 L. xxn, 4M-403. interpretations on the prophets. W. vi. 742-745. 467

works through the creatures and in the creatures. Thus the bread that we eat and the wine that we drink are transformed into flesh and bones in a short time, not by the power of these creatures or our heat, otherwise they would also be so transformed in an oven, but because these things are so created and ordered by the Word Acts 17:28. For by the word we live and are preserved. But I do not want this to be understood as if the creatures of God were nothing or should be despised, but that the power to live is not in them, but in the Word. For that we take breath and live, that happens through the word.

For you let me fall asleep and made me live.

28 Instead of: Corripies me, et vivificabis me translate: Me dormiente vivificasti me By falling asleep, you have made me alive. This is a general saying: By sleeping, by doing nothing, you make me alive. For so it goes with us in the whole life, by sleeping, being quiet, being safe, everything is given to us. Nothing is given to those who worry and grieve; as it is said in the 127th Psalm, v. 2: "He gives it to his friends sleeping." So we also live, not by virtue of our worry, but by casting away our worry.

V. 17. But you have warmly accepted my soul.

(29) I myself wanted to be my physician and seek comfort and peace apart from words, but the affliction of my soul has only become more bitter; that is, I have only made the affliction worse with my attacks until you came and embraced me, that is, until you announced the word of life to me. Thus nothing else is accomplished by worrying, but that we only toil the more. For help is based on God alone. Bernard interprets this saying by a forcible explanation to the effect that peace in the Church is a twofold persecution. For when the church is at peace, the word is not heeded, and safe souls lose the spirit. But this is not the real opinion of this passage.

For you throw all my sin behind you.

(30) With all bodily affliction there is also this misery, that it troubles the conscience. For Satan is not content with afflicting the body, but also wants to destroy the soul. When we fall into some misfortune, the conscience accepts this as a punishment of sin, so that body and soul are sick at the same time. For the body is severely attacked by the disease or other evil, whatever it may be; but the soul fights against conscience, sin, eternal death and hell, which is the most serious. For the voice of conscience is a pool (lerna) of evils, a Jlias of evils. It is a Cacus, a Cerberus, 1) a Furie, an Erinnie, and what more such poetic monsters are. Overcome by this, we immediately conclude also in bodily temptations: God is ungracious. This is an appendage that cannot be separated from the temptations, however small they may be. But the greater the evil with which we are burdened, the more our conscience is afraid and the more it fears. Thus we learn at the hour of death that hell has innumerable open gates, since otherwise it has hardly a single gate. The good Hezekiah also complains about this here. Therefore, the highest benefit that God can bestow is that one feels that one's sins are forgiven. And they must be people like Hercules and Christophorus, who keep the victory in this fight of the conscience.

V. 18. For hell does not praise you.

This is taken from the sixth Psalm, v. 6. You do well to make me alive, for if you did not, there would be no religion, no worship. If you did not do this, there would be no more religion, no more worship. Now if your praise and worship are to continue, you must have mercy, forgive, save 2c.

V. 19. But only those who live.

That is, those who rely on the divine promise without worry, without their doing, and

1. Erlanger: Oaeus Oerderu".

468 L. xxn, 4V3-405. brief interpretation on Isaiah, cap. 38, 19-22. W. VI, 745-748. 469

are saved, they praise you, as I am doing now. Thus, nothing can be repaid to God for service except gratitude, praise and adulation. For these are our sacrifices.

V. 20. Lord, help me, so we will sing my songs.

The preservation of truth and worship is a gift of God. For human activity is far too weak to preserve and protect religion. Therefore, this song of Hezekiah is most perfect in all its parts, in which he has summarized so many and so important things.

V. 21. And Isaiah said to take a plaster of figs.

These words contain a great praise and defense of the art of medicine. For God does not want us to disrespect or despise the use of creatures. Only the

He rejects trust in the creatures. Although it would have been easy to heal Hezekiah with a word, he still wants to use the medicine. So he could create the children in another way in the human body, but he uses the women for it. Therefore, we should use things with thanksgiving, as God created them, and only not put trust in them.

V.22. And Hezekiah said, What a sign is this, that I should go up to the house of the LORD!

35 This is the word of one who rejoices greatly. What a glorious sign this is! The divine promise has restored me to health and given me a sign to go out to the house of the Lord, that is, to come again to worship, to hear the word of God 2c.

The Thirty-Ninth Chapter.

1 This history is described a little more extensively against the frightening monster of presumption. The Lord had preserved Hezekiah in the beginning during the siege and the war, and afterward in his serious illness, so that he would not fall into presumption. Nevertheless, the old serpent has not yet been overcome, but comes again and lifts up his head. So even we cannot be constant if God does not put us on the cross.

(2) Now here is seen the use of tribulation, that it killeth the flesh, which cannot bear good days. For the faith of Hezekiah, which so great an army of war could not overcome, is overthrown by the messengers who came from a friendly king. Therefore we have not so great danger to fear from our enemies as from our friends. For when they praise and honor us to our faces, they make us puffed up and arrogant. Thus, the good king is seen here as a

The one who is arrogant, ungrateful and does not remember the great benefits of God is described as the one who is arrogant, ungrateful and does not remember the great benefits of God.

If there is no other misery that should make this life hateful to us, then at least the sins, and especially this, that one can easily fall into presumption, should make this life hateful to us. Every age has its infirmities. Young people are plagued by unchastity, which is hardly eradicated by entering into matrimony. In manly age, wealth is sought and accumulated, and there avarice grows. If a man has lived well and honorably, has administered his office rightly, has been a good person in authority, a good pastor, 2c., then the self-cherishing arises, which is actually found, along with avarice, among the old. Thus our life is not only sinful, but sin itself. In addition, there are so many other evils. Infancy must be prepared to suffer injustice from everyone; youth is exposed to all dangers, male old age to all dangers.

470 D. xxii, 4M-407. interpretations on the prophets. W. vi. 748-752. 471

subject to all diseases and afflictions; and yet the hard neck of man cannot be broken nor subdued by so many ills. Even though we are pressed by so many tribulations and sins, we are still proud, presumptuous, and surely despise God and His judgment; we fall into many and grave sins. Therefore, there is no hope that we can live in this flesh without sins, and we have to confess: O Lord Jesus, how often and how grievously have I sinned! You see it, I cannot see everything, forgive 2c.

4 This is the story of Hezekiah, which can give great comfort to those who have fallen into sin, and great fear to those who are secure. For if such a great king, after such severe trials, could not stand, neither shall we. However, just as he was forgiven, so will we also be forgiven.

V. 2 Hezekiah rejoiced.

5, To rejoice is not evil, but to rejoice over a creature in such a way that one forgets God, does not recognize His benefits, does not give Him

thanks for it, that is evil. But it is easy to fall here in good days. Blessed are those who fear the Lord.

V. 3-7. Behold, the time cometh, that all that is in thine house, and that which thy fathers have gathered unto this day, shall be brought unto Babylon.

(6) Those with whom you make a covenant will rob you. Thus it is: he who sows in the flesh shall reap in tears. The outcome of alliances has always been such that those have done the most harm to those who promised the other party the greatest advantage. Even if it seems to be a small sin to let royal envoys come before him and show them his treasures and power, it is clear enough from the punishment that it was an exceedingly great sin, because the prophet threatens the devastation of the whole kingdom because of it.

V. 8. The word of the Lord is good.

7 This confession gets him that the punishment is postponed.

The fortieth chapter.

This is the second part of this prophetic book. For the prophet has divided it into two parts. The first, which we have heard so far, is historical, and deals with the things in which the prophet himself was present, and which he took part in, as, of the king of Assyria. Sometimes, as he is wont to do, he has interspersed prophecies of the kingdom of Christ and of the future downfall of the synagogue. The other part, however, which now follows, is a prophecy of the kingdom of Christ and of King Cyrus. It is a pure prophecy, because the prophet did not see either of them, neither the temporal kingdom of Cyrus, nor the spiritual kingdom of the Gospel, of which he speaks in the first four chapters, 40. 41. 42.

and 43. Furthermore, because it is a prophecy of Christ and of the gospel, it also relates to our lines, indeed, it actually concerns us. Therefore, we should let it be all the more commanded to us.

V. 1. comfort, comfort.

2 This is a command to the apostles, who are commanded to preach a new way. As if to say: The law has preached only terror until now, but you comfort, change the doctrine, preach grace, mercy and forgiveness of sins.

My people.

3. there is an emphasis in the pronoun "my", namely that the people are not GOt-.

472 . D. xxn, 4V7-40S. Short interpretation on Isaiah, cap. 40, 1. 2. W. vi, 752-755. 473

The people who are called God's people according to the flesh, according to the blood and according to the law, but who are afflicted, oppressed, strangled, killed by the feeling of conscience and despair. These are GOD's people; for GOD is a GOD of the afflicted and humble, as he says: "Call upon me in trouble, and I will save you" Ps. 50:15. For the word "comforts" belongs only to those who are forsaken of all comfort and are in need of consolation. These are the empty and empty vessel that can contain grace, which those who lean on carnal help despise, and therefore live securely. Thus, by contrast, the word "comforts" must be explained.

Says your God.

4 There is also an emphasis here in this pronoun "your". As if he wanted to say: You are not without God; God has not rejected you, as your conscience, terrified by the sight of sins, tells you.

V. 2. speak kindly to Jerusalem (loquimini ad cor).

5. loqui ad cor means to speak kind, sweet and pleasant things that the heart likes to hear, that is, that the preaching of the Gospel responds to the groaning of the heart.

That their knighthood has an end.

6 Here he explains the words of comfort and the preaching of the Gospel, which teaches that knighthood has an end and iniquity is forgiven.

Furthermore, "to exercise chivalry" (militare) is as much as to take much trouble, and to groan under the burdens and violence of the law. And "knighthood" is a fearful life, as we strive to satisfy the law by works. Otherwise, the word "knighthood" is taken par excellence for the service of GOD and religion. But because the pronoun "their" is added here, it actually refers to religion according to the law, that it should cease, so that this is a word of comfort for the troubled: "Do not be sad; do not lose heart because of this, because you have not given up your

Sin feels. The knighthood has an end; I announce to you the forgiveness of sins, so that even though you sin, you may know that the righteousness of Christ is so great that it can sustain you even in sins. But this is said to the afflicted and the afflicted.

(8) Therefore, the abolition of the law is indicated here, with which all deeds, all works, all righteousness, which is outside the righteousness of grace, is rejected at the same time. But because the world does not want its works and its worship to be condemned, it hates us, calls us heretics, burns us with fire, and rages with all kinds of corporal and life punishments against those who say that chivalry has an end.

For their iniquity is forgiven.

(9) What do the defenders of free will and merit say here? The foregoing part sets aside all works and deeds, all righteousness apart from grace, as useless to merit the forgiveness of sins. But here he promises the forgiveness of sins absolutely free of charge and by grace, without any works. Thus the forgiveness of sins does not consist in works, nor even in teaching or doing the law, but absolutely in the gracious remission. And this saying must be carefully held. For when consciences, terrified by the sight of sins and by the judgment of God, feel the law, we should not take refuge in our doings and works. For sin cannot be overcome by our works. So those who, out of despair, either make vows or pilgrimages or choose a new way of life in order to overcome the wrath of God, heap sin upon sin. A higher force, a greater power is required to overcome sin.

(10) Therefore the afflicted souls must be instructed in such a way that they first end and lay aside their knighthood, and cast away all hope from their merit; then, that they look upon this word, "Their iniquity is forgiven," and cast themselves upon Christ, who became a curse for us, that he might redeem us from the curse Gal. 3:13, who therefore is the one to be forgiven.

474 xxn. E-4I2. Interpretations on the prophets. W. vi, 755-758. 475

suffered and was crucified, so that, having overcome our sins, we might live righteously in the faith, being reconciled to the Father through the blood of the Son, and counted righteous through faith in the Son 2c. This is our doctrine, which we know to be powerful for the edification of consciences.

(11) Shall we then live without law, as free men? and shall we imagine that our sins are given to us? Yes; one must live entirely without law, as far as justification is concerned. For the law has an entirely different use than that it should make righteous. For the law is to be a disciplinarian of the body. But now those who seek righteousness by it make it a disciplinarian of the conscience. But as far as heaven is separated from earth, so far ought we to separate the law from the conscience. For the law can do nothing in the conscience but terrify, increase sin, and kill. Therefore the realm of the conscience belongs only to grace, which presents to us Christ who suffered for us. But the law must be referred to the body and to the outward members, that it may be a rule and guide of outward duties. This is the true and proper use of the law. But those who use it for justification misuse it for their own condemnation. Because the law cannot be kept by us, it always accuses us and frightens us. Therefore Christ is necessary, who comforts us in this terror with his righteousness, and offers the forgiveness of sins free of charge and by grace. Furthermore, Christ alone is grasped through faith; therefore, faith alone frees us from the terror of the law, satisfies the conscience, and makes us righteous.

For she received double 1) from the hand of the Lord for all her sin.

Jerome falsifies this text very much by his ungodly gloss. This is how it goes when we use the judgment of reason for the

1. In the Vulgate, in the first edition of 1532 and in the Jena, the correct reading is: dupllna. In the Erlanger and in the Wittenberger (after the edition of 1534) diseiplinana.

He was able to bring to the interpretation of the Holy Scripture. For seeing that forgiveness of sins is here thought of, he thus concluded that sins deserve not grace, but punishment; consequently, "twofold" means twofold punishment. Thus he shows that he does not know what forgiveness of sin is, just as in another place he claims that the forgiveness of sin is uncertain. But we take this passage from grace. For we know that with God there is forgiveness Ps. 130:4. And because our merits are nothing, nor can they be anything, we ask: "Lord, do not enter into judgment with your servant; for before you no living person is righteous" Ps. 143, 2.

(13) Thus we sinners receive forgiveness of our iniquity, and the end of our reign (for this is the twofold thing which we receive from the hand of the Lord), not by any merit, but by pure grace, which also we can testify by our example. For what did we do under the priest before the light of the gospel arose? We crucified Christ, we sold him with the abomination of the masses, we were blasphemers, we overthrew grace in teaching and living. We have arrogated deity to ourselves because we have tried to obtain forgiveness of sin by our works, not only for ourselves but also for others. In sum, we have been God's enemies in many and infinite ways. Shall we then boast that through our merits we have earned this abundant grace that we now have? No. Where did we get it from? Isaiah says, "She has received double from the hand of the LORD for all her sin." This is what the Spirit of God's wisdom says. And this teaching serves extraordinarily for the praise of grace and the glory of Christ. But the doctrine of the adversary, which ascribes the merit of justification to works, detracts from the honor and merit of Christ; therefore it is blasphemous and ungodly.

V. 3. It is a voice of a preacher (clamantis).

(14) What is the way to receive duality? He answers: "It is a voice

476 sShort interpretation on Isaiah, Cap. 40, 3. W. vi, 7S8-76N 477

of a preacher." Therefore, the end of knighthood and the forgiveness of sins cannot be obtained except through the ministry of the voice. As it is said in the Epistle to the Romans Cap. 10, 14. "But how shall they believe, of whom they have heard nothing? But how shall they hear without a preacher?"

(15) Therefore these are swarming spirits, who today despise the outward ministry of the Word, and teach, I know not what speculationes, that in a solitary place it shall come to pass that the hearts shall receive the Holy Ghost, that is, the spirit of the devil. But Isaiah says here that this is the right and shortest way by which we may come to the knowledge of grace when we hear the voice of the preacher. For when we hear the word of God with attentive senses, then vain feelings and thoughts cease, and in the hearts only the word that is heard prevails. Others, who think about high things without the Word, as the Anabaptists teach, their hearts are full of all kinds of shame and vice. For first, it is impossible to empty the soul of all thoughts as they demand. Therefore, if the Word of God, which they teach must be disregarded, does not take over your heart, other idle or even wicked thoughts will. After that, how is it possible that those can think something holy who both do not have the Word and are not yet spiritually dead? This is the work of the Holy Spirit and not of man. Therefore, instruct your mind against the errors of the zealots, so that this is the beginning and the only way to come to the knowledge of grace and the gospel, when you hear the voice of the preachers (as the prophet says here).

16. Further, that he speaks a voice of a preacher, he opposes this voice to the ministry of the law, and proclaims a new ministry, and a new way of teaching, apart from that which has hitherto been among the Jews, and calls it a calling voice, opposing it, as it were, to the heavy tongue of Moses, which does not lead to perfection, but either terrifies in its own work.

or inflates and makes hypocrites. But this is a new doctrine, which is separate from all laws, even contrary to all laws.

In the desert.

Even those who teach are said to be in the wilderness. The gospel writers use this saying from John and from the desert where John stayed Matth. 3, 3. Marc. 1, 3. Luc. 3, 4. Joh. 1, 23. For that is where this teaching ministry began. But he calls it a desert, contrary to the law. For the doctrine of the law is a doctrine of the prison, which imprisons us. It is a worldly (politica) teaching, which is not locked up in the free desert, but in the narrow corner of the Jewish people. But the Gospel, which began from John, is preached in the great and wide wilderness. For it is the very freest doctrine that is preached publicly, and is as common to all as the light of heaven.

Prepare the way for the Lord.

18. "Way" means action, life and way of life. Because he now adds "to the Lord," the ancients who take this passage from good works, from an honorable and seemingly holy life, are mistaken. For these are the ways of men, which we also see in some pagans, such as Atticus, Socrates, Xenophon and others. Therefore, the way of the Lord is the way of life and the divine life, that he himself may live in us. This way is prepared when we throw away presumption on our righteousness and works, and recognize our sins. For although outward disgraces and vices, such as adultery, fornication, theft, etc., are also obstacles in the way of the Lord, which must be removed, these, namely, presumption and one's own righteousness, are far greater and more serious, for they definitely close off access to grace.

(19) Therefore, the way is prepared when we throw away these great stones and immovable blocks (I mean presumption and reliance on works), and cling only to the reception of the twofold, with a simple confession of our guilt:

478 xxii, 414^17. interpretations on the prophets. W, vi, 761-764. 479

"If thou wilt, O LORD, impute sin, O LORD, who shall stand?" Ps. 130, 3. Just as Paul says: "I count all things as evil against the abundant knowledge of Christ my Lord, for whose sake I have counted all things as evil, and count them as filth, that I may win Christ." 2c. [This is finally "the way of the Lord," namely the righteousness of Christ, and not our own works. If this stands, then all that is everywhere of monastic vows, of divine services, of works 2c. must necessarily fall. For if Christ is righteousness, what are our works? But the law and good works are to have another use; for the law is for the discipline of the flesh and for civil life. For in the flesh the law is to rule, but in the conscience and in the spirit liberty is to reign, as I have already reminded above § 11.

V. 4: All the valleys are to be raised.

20 What follows are figurative speeches. The prophet thus intimates that this voice foretells the abolition of the law, and accuses all alike of sin, both those who have the righteousness of the law and others who are without it. "The mountains" are the saints; "the valleys" the sinners. To these equally the voice of grace is proclaimed; consequently, apart from grace, they are in sins, as Peter says in Acts, "GOD makes no distinction between us and the Gentiles. "Now I learn with truth that GOD does not regard the person" Acts 10:34. Therefore, here, at the preaching of the Gospel, there is neither Gentile nor Jew, neither wise man nor Thor Gal. 3, 28., but they have all sinned Rom. 3, 12.. Furthermore, the Jews are offended by this preaching, who have borne the heat of the sun throughout the day, as it is written in the Gospel Matth. 20, 12.

And what is unequal shall become even, and what is bumpy shall become bad.

21 What he said above v. 2, "the knighthood has an end," he now says with other words and images. For those who want to attain righteousness through the law are treading on an unequal and humpbacked path.

The way on which they will never reach righteousness. We have experienced this under the pope. No works, no services, no merits were sufficient for the troubled consciences, they always trembled, they always feared, they always found fault with their works.

(22) Thus the way of the law is not only crooked and unequal, leading us farther and farther away from Christ through long detours, but it is also rough and stony, so that the heart or the body can never be at rest. This is the nature of all paths apart from grace. But the gospel and the new sermon, which will follow the finished knighthood, yes, will put an end to the knighthood, shows a smooth way, namely, to believe in Christ without law; then, to serve one's neighbor. This way has nothing rough because it makes the conscience calm; and it also has no bends because the teaching is right and straight. Thus the prophet best describes the ways of life that are apart from grace, and shows the right way that alone leads to righteousness. This is the doctrine of faith, which presents Christ.

V. 5: The glory of the Lord shall be revealed.

23. the rough and crooked ways of our righteousness set up their victory signs, make presumptuous people, blow up. But this teaching reveals the glory of the Lord, makes us sinners, and praises the Lord as a Savior and Redeemer.

And all flesh with one another shall see that the mouth of the LORD speaketh.

(24) There is an emphasis in the word, "of the Lord. As if to say, "Before this the mouth of Moses the servant spoke; but the gospel is to be taught by the mouth of man, but this mouth is no longer the mouth of man, but the mouth of the Lord Christ, who is God, and speaks in the gospel.

V. 6. 7. A voice speaks: Preach.

25 The prophet goes on to exalt the ministry of the word: let it come to pass that at the time when the righteousness of grace shall be preached, the righteousness of grace shall be preached.

4802 . xm. 4i7^is.' Brief interpretation on Isaiah, cap. 40, 6. 7. W. vi, 764-767. 481

When the Lord's word shall be preached, this also shall be preached, which follows: "All flesh is hay" 2c. But here someone might wonder what the prophet wants with this talk. Certainly this, that he wanted to show what a difficult ministry preaching is. For to preach the word of God is nothing other than to incur the wrath of all hell and Satan, then of all the saints in the world, and all the power of the world. But it is the most dangerous state to expose oneself to so many teeth of Satan. This is exactly what the prophet wanted to remind us of with this talk.

All meat is hay.

This text has been shamefully torn apart by Jerome and the Diatribe. But the Holy Spirit does not speak so incomprehensibly as they think. He speaks: "All flesh", consequently he excludes nothing. And adds: "is hay". But this would still be acceptable, if he did not add that it is hay, which is to wither and be cut down, as it is good for nothing. Furthermore, flesh means the whole man, with reason and all natural gifts. For thus the prophet declares himself, adding, "The people is the hay." For it would not be a people unless it had reason, religion, and righteousness, both civil and ceremonial. Therefore, those who invent a synecdoche here falsify the text. For he who says "all" excludes nothing, he does not exclude the holy people of the Jews, not the wisdom of the Greeks, not the civil order, but he badly makes an opposition between spirit and flesh, and makes the conclusion: everything that is not driven by the Holy Spirit, however good it may seem to be, however just and holy it may be, that is flesh. But, as I said, this preaching is dangerous. For who would dare to call all the righteousnesses of the papacy, all the good works of Bernard, Augustine, and other great men flesh and dry hay? And yet they are truly flesh and hay, if it be held that righteousness is thereby merited.

All his goodness is like a flower in the field.

27 Instead of: Omnis gloria Hus it is better translated: Omnis gratia ejus, that is, the best

Good deeds, the good deeds of mercy. For he does not say: Sins, adultery, theft, etc., but the highest wisdom and the works of righteousness, and the very best that flesh can do, are like a flower of the field; they have only the mere appearance of holiness, in fact they are destined to fire. If the world could persuade itself of this, who would not throw away his cap and other foolish things, by which wretched men think to earn righteousness in vain?

For the Spirit of the Lord blows in three.

Here Jerome takes the "Spirit of the Lord" for wrath in an inconsistent way. For the prophet here opposes spirit and flesh, wind and hay, and says: "The Spirit of Christ, who teaches that our righteousness is not in law or works but in grace, blows into the hay through the ministry of the word. Just as he says in John Cap. 16:8, "The Holy Spirit will punish the world for sin"; by this preaching the hay becomes dry and no longer grows green; that is, the righteousness and wisdom of the flesh is rejected as useless, even as harmful, for the attainment of righteousness and salvation.

(29) But this doctrine gives rise to great vexation. For men think: If good works are of no use, let us follow our lusts and live without law. Therefore we must be careful where we say that works are of no use. For now we are dealing with justification and counseling the conscience. Here no works, no righteousness, no worship are of any value, but our eyes must be fixed solely on the merit and death of Christ, who suffered for our sins. If we take hold of this Christ by faith, that he has done enough for us, and by his death has overcome our sins and our death, then we live in righteousness, not in our righteousness, but in Christ's righteousness, which alone gives eternal life.

(30) Furthermore, in addition to this spiritual life, we are also bound by the secular rule that we must also live outwardly honorably. Here

482 L. XXII, 419-422. interpretations on the prophets. W. VI, 767-770. 483

Another righteousness must be drawn from this, not Christian righteousness, but worldly righteousness, which is also necessary and cannot be omitted without sin. But it contributes nothing more to Christian righteousness than eating, drinking, sleeping 2c. Now if good works are condemned, they are so condemned that they are useless for Christian righteousness. For the victory over death and hell, the forgiveness of sin, and righteousness are far too important things for our good works to contribute anything to them. It is a grace, and that is God's grace, which gives the great treasure in Christ alone by grace and free of charge to the faithful.

Therefore, we praise the disciplinam of St. Bernard, Benedictus, and others, who went before the lines, because the prophet also calls human righteousness a flower, as a beautiful and apparent thing that captures the eyes and reason. But it is the highest ungodliness to believe that we obtain forgiveness of sins and righteousness by this chastening. Thus reason concludes, and is taken in by the appearance of works; but the Holy Spirit judges otherwise, that the final end of all the works of the law is not eternal life, which we already have by faith, but that by this obedience we may also testify to the faith before men, and kill the flesh with our lusts, which are contrary to the Spirit.

V. 8 The hay withers, the flower fades; but the word of our God endures forever.

(32) This is a good saying to write on every wall. The word of the Lord alone shall remain; all that is above and apart from the word of God shall perish like a flower of the field. Here, make a register of all the works that are done in the papacy without the Word of God. The monastic orders,^o^ ) the mass, the cap, the pardon, the pilgrimages, the indulgences 2c. are not the word of God, therefore they will be

o) In the 1532 edition instead of: ^the monastic orders": The Franciscan Order, along with other monastic orders.

pass away. But the word of God, and all who believe the word, will remain forever. Furthermore, it is hard to believe that this weak voice, this catching of breath, will remain and sustain us for eternity, since so many and so much apparent works and righteousness wither away.

V. 9. Zion, you preacher, get up on a high mountain.

A preacher has a double duty, which is to teach and to exhort. Hitherto he has taught, saying that all flesh is hay, and that only the word of the Lord endures, which brings with it the end of knighthood and two things, namely, righteousness instead of sin, and life instead of death. Since this doctrine cannot be preserved without challenge, for Satan seeks to suppress it and raises tyrants and heresies against it, the prophet turns to the other part against the challenge and exhorts the faithful to be strong in faith and not to let the doctrine of the gospel be snatched from their hands by force or cunning, but to teach it confidently and freely. He then acts against the heretics who dispute this teaching. So the following part of this chapter consists of an exhortation of his own and a refutation of the opponents.

34. He calls Zion that is, the whole church of believers a preacher (evangelizatricem). For all who are called to the gospel are evangelists. And now certain families are not appointed to the teaching office of the gospel, as under the law the administration of the priestly office stood with the only tribe of Levi, but people of all classes can be appointed to the teaching office of the gospel. However, because everything in the church should be done properly, not all may teach without distinction, but only those who are called to teach. Thus, the difference between the clergy and the secular is only in the office, but not in the law. Furthermore, by this name he distinguishes the church from the first Jerusalem, which was a disciple of the law. The new Jerusalem is to be a teacher of the gospel; she is to teach others, not to learn the law.

484 xxii, 422-424. brief interpretation on Isaiah, cap. 40, 9-11. W. vi, 770-772. 485

35 This is figuratively speaking, that he says, "Climb up a high mountain." As if to say, Stand forth, lift up thy head, exalt thyself on high. For Satan and the world would oppress thee: but preach thou the gospel continually 2c.

V. 10. For behold, the Lord GOD is coming mightily.

(33) This is a good comfort, with which he informs the humiliated preachers of the word, who are the least, the most despised and the weakest. Peter first had to deny Christ, and the other apostles had to flee from Christ before they preached the gospel. Thus, Paul first persecuted the Church of God.

God chose despised and weak people for this service of the word, so that the divine power of the word would come to light, so that it could not be suppressed even in the weakest persons. And if the gospel were preached by the powerful of the world, people would be more taken in by the appearance of the person than by the word itself. Therefore, the word is rather praised by the very way from which, as the wise men of the world think, it comes to be despised because of the weakness of its ministers, because the power of it is most of all expressed by the fact that, although it is taught by despicable persons, it nevertheless cannot be suppressed, but the very word suppresses the hypocrisy and idolatry which are taught and protected by the powerful.

Thus the word has remained these fifteen years^p^ , although Satan has sought to suppress it through so many persecutions. For against the word he has stirred up tyrants, princes, instigated the peasants' revolt, brought red spirits and endless heresies out of the way, and yet it still stands unharmed. But the world does not see it, but the eyes of the Spirit see it, that this power may be mighty in weakness, that it may come to pass that he who is in us is greater than he who is in the world 1 John 4:4.

p) In the 1532 edition: these twelve years ago.

Behold, his reward is with him, and his recompense 1) is before him.

39 These are dark Hebrew expressions. For the "reward" signifies the power of the word, and the "recompense" signifies the fruit of the word, just as the Hebrews also call the wine itself and the fruit of the vineyard opus vineae. But the opinion is this: "Behold, the Lord is coming mightily, and behold, his reward is with him," 2c., that is, he will make his word not to be preached in vain, but he will be powerful through the word, that wherever his word will be preached, his reward and. his work will be great, that is, there he will sanctify and be powerful. As if he wanted to say: Until now the Lord did not come mightily, because he gave the weak law, by which the souls were only frightened. But the gospel brings a certain fruit; it gives forgiveness of sins, it gives peace to the heart 2c.

V. 11. He will feed his flock like a shepherd.

He will take the care of his flock over himself; he will not give the sheep to the hirelings to feed. Furthermore, when he says that some sheep he will feed, others he will care for and carry in his bosom, others he will gather into his arms, he indicates in an exceedingly lovely image that Christ has in his kingdom the word that ministers to all persons, to the strong and to the weak, whose faith it nourishes with its comforts and promises. This is a great consolation, that all who in any way believe in the word, however weak they may be, are admitted into the kingdom of Christ, and only the unbelievers are excluded; the rest all Christ can and will carry. 2c.

This is the first part of the encouragement to the fainthearted against the mighty. For he instructs and exhorts them not to fear, but to teach the gospel continually. For Christ will help the afflicted by the power of the word and will not leave them. Now he refutes the ungodly.

1. Iruetus; in the Vulgate: Opus.

486 L. XXII, 424-427. interpretations on the prophets. W. VI, 772-776. 487

V. 12-17: Who measures the waters with his fist?

(42) Some take this passage to mean that God boasts of His power in order to execute the weak, as John also says: "He who is in us is greater than he who is in the world" 1 John 4:4. But I consider it a refutation of the heretics and saints of works who argue against the righteousness of faith, and undertake to reconcile so great a power, namely the divine majesty, with their self-chosen works, and prescribe to God, as it were, what he should approve and disapprove, what he should like and dislike. For if a monk thinks that he pleases God with his rule and order, what is that but an obvious idolatry, according to which he invents such a God who approves of these foolish and ungodly works? Against this harmful presumption of our powers and works, he describes the divine power with such sublime images, so that he may lead us back to the word that puts an end to chivalry and gives us a double reward for our sins; so that we may place a certain trust in the grace of God alone, which has been offered and given to us in Christ. Therefore, he refutes those who teach something other than grace and faith.

43. "Who," he says, "measures the waters with his fist?" 2c. As if he wanted to say: So great is the greatness of the divine power. What can you miserable worms do to such greatness? And yet the Franciscans, Augustinians, Carthusians 2c. with their rules dare to oppose this greatness, which neither heaven nor earth can contain. And this they do with such great boldness and presumption that they dare to have done or to want to do something worthy of such greatness.

44 To all these questions that the prophet asks, "Who measures the waters with his fist? 2c., the saints of works and all who go along trusting in the works answer: We can do it. And they are counselors, yes, teachers of the Holy Spirit, and masters of works, who strive after the Godhead and put themselves in God's place. For

If we deviate from the Word, the power of this inherent sin attaches to us, that we strive for deity, as Adam did in Paradise, persuaded by Satan, when he said: "You will be like God" [Gen. 3:5J.

V. 18. Who then do you want to imitate God?

He continues in the rebuttal. Since I am such a God, and so great a God, you cannot devise anything by which you can propitiate me or earn my favor. For they invent another God, who believe that he can be reconciled by works. The Carthusian monk invents a God who walks in a cap and girds himself with a rope. For he believes that God is pleased with such a life. Thus, those who make pilgrimages invent a wandering God, because they believe that God delights in pilgrimages, otherwise they would not make them. Thus, the entire papacy was nothing else, and it is once again a potter who makes idols, who gives God as many forms as the poets have attributed to their Proteus.

V. 19, 20: The master knows how to make an image, and the goldsmith gilds it and makes silver chains for it. Likewise, if a poor hewer is able, he chooses a wood that does not rot and looks for a wise master to make an image that will last.

This is how this text is most easily translated. But the opinion is this: The rich make images of gold, the poor of wood, and so they set up a worship service. For this was the custom in those days. Our papists of today do quite the same thing, if you look at the custom and the attitude, although the object and the material with which they have to do (materia circa quam) is something different. For they the Jews thought that when they had erected an image, they had done a work pleasing to God, as the Israelites say 1 Kings 12:28, "These are your gods who brought you out of Egypt." As if to say: This service is pleasing to the true God who brought us out of Egypt. This is also what the monks and the rest of the people are doing today.

488 xxn, 427-430. brief interpretation on Isaiah, cap. 40, 19-26. W. vi, 776-779. 489

of the Pope, who ascribe this to the works they themselves have chosen, that they please God and propitiate Him.

V. 21. Do you not know?

47. To the refutation he adds a punishment: You have by nature some knowledge of God, otherwise you would not honor God in idols. But you do not follow this knowledge, otherwise you would not do what you do. For from you God has no help, from you he is not reconciled, from you he is not formed, he does not need your works; as Paul Apost. 17, 25: "He gives us", he receives nothing from us; he helps us, from us he has no help. Why then do you want to give him something? Why then do you pretend that he delights in your services and works, that he is reconciled by them? 2c. A Carthusian thinks: God is not gracious to me for nothing, that is, He is not God; therefore I will make another God, for whom I will make myself worthy by such a rule, by such clothing, by such works 2c. In this infinite godlessness the whole papacy is drowned.

Have you not understood it from the beginning of the earth?

(48) This is how it must be read, that is, from the time the earth was founded.

V. 22. He sits above the circle of the earth.

That is, in all the roundness that is above the earth. Now him whom heaven and earth cannot contain, will you enclose in your images, in your fasts, in your caps, in your masses? In the sight of God, all of you, with all your righteousnesses, are like locusts scattered by the wind.

Who stretches the sky like a thin skin.

50 This is a prophetic fullness with which he attacks carnal righteousness. He stretches out the heavens himself, what is it that thou strivest to make? 2c.

V. 23-25. who brings the princes to nothing, and makes the judges of the earth vain, as if their tribe had neither plants 2c.

(51) He does not say this as if he condemns princes or judges. For the offices

are good and appointed by God, but he condemns their actions and their own righteousness, with which they perish as if they had never been. So today there are no more Pharisees, no more Sadducees, no more Arians, but they have all perished as if they had never been. Thus all human righteousness, all human inventions perish, even if they come from such great people. Thus all the kingdoms of the world, having begun to oppose the kingdom of Christ, have perished. "But the word of the Lord endures forever" v. 8, and "the righteous shall flourish like a palm tree" planted by the waters 2c. [Ps. 92, 13/

V. 26. Lift up your eyes on high.

(52) Here the prophet turns to the weak to raise them up, and commands them to lift up their eyes on high, and to look at the stars as they stand in their order. As if he wanted to say: Your righteousness is a completely different righteousness, as if it should be a worldly righteousness, which is like a drop in a bucket, 1) and like a small stick. But as the stars are innumerable, and have lasted from the beginning of the world until now, so your righteousness is far greater than that of those people; it cannot be enclosed within any limits, and will last forever, for it does not come from you, but he who created this permanent building of heaven has shared it with you and given it to you out of grace and free of charge. Thus the prophets present to us the one righteousness of Christ, on which we can safely rely; on our righteousness we cannot trust.

That there can be no lack of one.

(53) Thus he shows the infinite number and power, that in so many centuries not a single star has become dull or corrupted. The righteousness of the faithful is also of this nature; it is of infinite greatness and power, because it is not ours, but God's. For Christ is our righteousness, as Paul says 1 Cor. 1:30.

1. Erlanger: stillas, situlas.

490 L. xxn, 430-432. interpretations on the prophets. W. VI, 77S-783. 491

V. 27. Why then do you speak, Jacob?

(54) Here he applies the similitude with which he praised to us the abundant righteousness that believers have. But he reproves our unbelief, because we are so slow to believe and so fainthearted.

My way is hidden from the Lord.

This passage can be taken in two ways. First, from the "way" that we prepare for ourselves by our strength, as if the frightened and fearful souls wanted to say: God does not accept works for righteousness; therefore only this is left, that I despair, because I cannot advise myself nor help myself. The other opinion is more suitable, that it should be understood that the prophet speaks of the way that he has commanded to be prepared above. It is as if the weak souls wanted to say: The word promises righteousness, but the conscience says something completely different, in which I feel the sin and death that frighten me. Thus "my way is hidden," that is, I do not feel the righteousness that the Word promises, but rather I feel the opposite. Against this tendency to despair, the prophet comforts us and refers us to the Word.

V. 28. Do you not know? Have you not heard?

(56) Have you not heard? he says, as if to say, "You must not judge your righteousness by the outward appearance of your feelings, for this judgment will deceive you, but rely on the word alone, that you may accomplish by word what you cannot accomplish by deed. Set this word against death, sin, hell and all fogs, and you will surely be saved. It is easy to believe a word, but to believe that it is the word of God the Savior is extremely difficult for the flesh, even impossible. But if the hearts are convinced that it is God's word that promises salvation from sin and danger, then they are ready to endure death and all evil, because they conclude so afterwards: God has said it, he will not deceive you; he is almighty, therefore he can give you eternal life for this bodily life, and he will also give it, because he has promised it.

But one must remember this with diligence.

That he saith, "Hast thou not heard?" For he refers to the outward word, saying, "I am weak for a time. But for this cause I give thee the word in thy mouth, and in thine heart, that thou mayest live in the word, without anything before thee, and without feeling it. Therefore, if we do not take hold of the word in temptation, we will be overcome by the sensation of the present adversity and will succumb.

The Lord, the eternal God.

(58) This is a great comfort. As if he wanted to say: Look at me, who am eternal, not at your weakness. If you feel that you are weary, I will strengthen you. If thou feelest thine enemies, thine iniquity, thine exceeding meekness, I will stand by thee, and bring thine enemies to heel, but thou shalt stand still. But all this is spoken in such a way that in fact and in experience the contradiction is before our eyes. Therefore he recalls, "Hast thou not heard?" As if he wanted to say: The word promises you this, and I want you to believe the same; with the feeling you will not understand it, after the feeling the contradiction will happen to you. Therefore faith is a great thing, since it grasps invisible things, and hangs on such things that are nowhere, or are felt.

V. 29-31. He gives strength to the weary.

(59) As we recalled in the beginning of the chapter, we also see here who and what God's people are. Boys and young men of the world are not God's people, for they are presumptuous of their power, righteousness and wisdom. Therefore, they do not need divine power and help. But God's people are those whom He calls "weary" and "who have no strength," who are burdened with sins and other troubles; with these the divine power finds a place. Those who feel their sins should not flee from the presence of God, as reason and our nature are wont to do, but rather they should take refuge in God, who cannot be God to us, that is, a justifier and a beatifier, if we do not have sin and death. Furthermore, he compares the majesty of the world and the power of the world with the blooming age of young men.

492 6. XXII, E-E. Short interpretation on Isaiah, Cap. 41, 1. 2. 4. W. VI, 783-786. 493

The Forty-First Chapter.

He continues to comfort his own and to refute the adversaries. But he makes what he said before credible by citing an exceedingly great example. He contrasts this with the stories of all pagans, and proves his statement with Abraham, in whom he praises two things. One is that he protected him, and that he came through so many hostile nations unharmed into the land of Canaan. The other is that he has defeated the great kings with a small crew. This, he says, I foolish and weak God did through weak Abraham. You who despise me, do also something of the kind, if you can! Furthermore, he calls "the isles" all the pagans who worship idols, who consider God to be a foolish and weak God, and who despise Him. By the idolaters, however, are primarily understood the work-saints Jews.

V. 1. Let the nations strengthen themselves (mutent fortitudinem).

2. "Let them change their strength," he says, "just as one changes clothes, that is, let them get ready and get ready.

V. 2. Who raised the righteous man from the exit?

3. How? Is this such a great miracle? Consider all the circumstances with diligence, and it will become clear the greatness of the divine power that was able to preserve this Abraham unharmed. For, what do you think? He dwelt in a hostile land; he passed through the land of enemies. He went out from the land of enemies, and had nowhere a shelter, nowhere a welcome. But this is a thing full of trouble and danger, to confess one's faith, to say in the midst of Babylon that their God is not God, that he alone has the true worship, that all other peoples' religions are godless and vain. If one confesses this, one exposes oneself daily to certain death. But that Abraham did this, the scripture does not say obviously, but that he was a god.

dern hints at it darkly, as it says that he was a godly man who believed God Gen. 15:6. But to us, who read the holy Scriptures, it is necessary to conclude the preceding and the following from it: If he believed, he confessed the faith; if he confessed, he felt the cross and all the persecutions of Satan, with which he contested both his life and his faith. Rightly, therefore, this story is held in such high esteem, and it is not in vain that Moses, Gen. 12, describes his journey in so many words.

Who gave the nations and kings before him to be mighty over them?

Here he speaks of the other miracle, which we should be all the more commanded to see what a mighty thing the sword is when it is drawn and struck according to the word of God; and again, how blunt the sword is when it is drawn without God's command. There are several examples of this in the books of Kings. It must also be noted here that the sword and the magisterial office are hereby affirmed, and that also Christians (in contrast to the error of the Anabaptists) are allowed to administer magisterial offices and to wage war.

And gave them to his sword, like dust.

5 Note this imagery, that the violence of the wicked against the godly is as it were "dust" and "stubble. But these are words of faith, since in appearance the opposite is expressed. Faith alone judges and believes that the Turk is stubble and dust scattered by the wind against the godly. But the flesh thinks and judges quite differently.

V. 4. Who does it, and makes it, and calls all men one after another from the beginning?

From the particular he passes to the general. He says that this is the very way,

494 k. XXII, 435-437. interpretations on the prophets. W. VI. 786-78." 495

I call these and those people, as Paul says, Apost. 17, 26, that God has set a goal for all the generations of men who dwell on the face of the whole earth, and has provided beforehand how long and far they shall dwell.

It is I, the Lord, both the first and the last.

(7) All generations of the earth pass away, but I alone abide forever. So all idolatries, all heresies pass away; the word of the Lord abides forever.

V. 5. 6. When the islands saw this, they were afraid.

The prophet continues to comfort the godly and to frighten the adversaries, as he began in the previous chapter. Therefore, he has praised the power of God, whom the whole world considers weak. Now he also introduces the adversaries and ridicules their pretensions and plots with which they try to defend their idolatry and worship against the word of God. For although they see that their final downfall is imminent, and are therefore afraid, they continue in their stubbornness and obduracy, just as our adversaries are doing today. They see that God Himself has made this change in religion. They see that their worship services are ungodly and our teaching is godly and taken from the Holy Scriptures, just as some of them have publicly confessed that we teach all articles of faith purely and according to the truth. And yet their hearts are so blinded that they persist in condemning, persecuting, and wanting the truth they have recognized to be destroyed.

9 We see this also in this prophetic living representation (mimesi). He says: "They see it and are afraid; nevertheless, they draw near and approach; they gather their forces and consult with each other how they will defend idolatry; and even though the matter is desperate, they comfort each other. 2c. This is entirely consistent with our papists today. Just as the sculptor spares no effort when he makes a picture, so also those do everything for the

Defending superstition against God and religion.

10. "Goldsmiths" are those who defend the pabstry today. "Gold" is the holy scripture, and they force it with hammers and bend it to make their idols. But their righteousness and that idol does not want to stand, but it wants to fall down. Therefore the carpenters and goldsmiths run together and fasten the idol with nails, that is, with the decrees of the popes, and with the name of the church, then also with the prestige of the authorities. But they accomplish all this with great difficulty. This is what the hammers and anvils mean. We, on the other hand, teach the holy scriptures plainly and want them to be the only ones valid, rejecting all human dreams and idols. Our thoughts and aspirations are directed to this holy scripture alone; we leave the happy progress to God, who is powerful in his church through the word.

The text is poorly translated here in the Vulgate. But the sense may be rendered approximately thus: The carpenter takes the goldsmith to him, and they beat with the hammer the sheet metal on the anvil, saying: This is good to be joined together, and they tacked it with nails, lest it should wobble 2c.

V. 8. But you, Israel, my servant.

(11) Hitherto he has treated the idolaters in a personal poem, and taught how zealously they resist the doctrine of true godliness. Now he adds very abundant consolations for the godly, exhorting them to endure and patiently endure misfortune, for he would stand by them in all misfortune.

12 Although this actually refers to the proclamation of the gospel, which both the Jews and the Gentiles, when it first began to be taught, tried to suppress with united forces, it can nevertheless be interpreted quite generally to all who are in the same persecution as we are today, and all those who want to live godly. For a Christian arouses Satan and the whole world against him. But just as

496 L. xxii, 437-43S. Brief interpretation on Isaiah, cap. 41, 8-10. w. vi, 789-792. 497

the apostles comforted themselves with such passages from the prophets, so we also, who have the same Christ and the same Word, even the same enemies, should support ourselves with such testimonies.

My servant Jacob.

Here he shows the reason why the world rages against the godly. I am God, he says, who am considered weak by the wise men of the world, and yet I suppress the wisdom and power of the world and destroy them. Because they are angry at this, and cannot rage against me, they rage against you, my servants. My name, which is preached among them, they crucify. Because you, my servants, confess and bear this name, they rage against you.

14 Furthermore, the name "servant" reminds us that we should be certain of our profession. For the conscience must be made so certain that one can say, "No matter how much of a sinner I may be, this doctrine and wisdom that I confess is true, and not mine, but God's, and drawn and taken from God's words. Those who do not have this certainty cannot stand in the cross. But then we feel how weak this joy of faith and certainty is, when we are frightened with the horror of divine wrath and sin. Therefore, we must accustom our hearts to it, and ask God to help us in our temptation. Moreover, the name "my servant" contains the highest consolation, both when one looks at the one who is speaking, namely, the one who created everything, and when one considers to whom he is speaking, namely, to the distressed and abandoned human being.

The one I mentioned.

(15) It follows that whatever he does is pleasing to God; therefore, no sins prevent this election.

You seed of Abraham, my beloved.

16 This actually goes to the apostles, who were of the seed of Abraham according to the flesh. Furthermore, to whom this word comes, it also makes them children.

God, and to the seed of Abraham. With these the Holy Spirit speaks so sweetly, with whom he speaks so tyrannically in the temptation.

V. 9. I do not reject you.

17 Although it sometimes seems that way when we are challenged.

V. 10. By the right hand of my righteousness.

18 Dextera justi mei, that is, by the right hand of my justice. This is an excellent passage. For since the godly are so in the world that the heathen rage, and the kings rage against Christ, it happens 2) that we are opposed with violence and cunning. For life must be exposed to all dangers, and our conscience grieves and worries us not only because of our sins, but also because of the sins of others. What is to be done in the face of such adversity? God answers here and says, "Do not be afraid." With this he indicates that believers are indeed in a desperate situation and despised, as Paul says: "Inward fear, outward strife" 2 Cor. 7:5. And yet he reminds us not to fear. Why is that? Because we are not alone. Because though we are weak, yes, nothing at all, yet GOD is everything. Though we are sinners, yet He is righteous, saying, "Who can accuse me of sin?" John 8:46 And verily, if we do not lift ourselves up with such comforts, that we are not alone, we shall be defeated in temptation.

(19) But all this becomes all the more lovely when all the circumstances are considered. For who are those to whom he says not to fear? They are certainly wretched, twisted people, for whom all help and hope is gone. For we feel that we have both spent our lives badly and administered our ministry negligently. Moreover, the fear of death, sin and Satan lie upon us and press upon us. Now if the person who is speaking here is held against these and commands us not to be afraid, then

1. In the 1532 edition, sutan is added.
2. Added by us. It seems to us that M is missing.

498 k. XXII, 439-442. interpretations on the prophets. W. VI, 792-798. 499

we will see how glorious this consolation is, which brings about victory against the princes of hell and against the mighty ones who rule in the air. 1) [Eph. 6, 12J

20 But here he uses a new word, saying, "By the right hand of my righteousness." For he alludes to the struggle of faith. For seeing in ourselves no righteousness, no merits, and feeling our sins and trespasses, we tremble, and are controverted with despair. Therefore he says: You shall not be secure because of any righteousness you have, but "the right hand of my righteousness" will strengthen, protect and sustain you. This alone can sustain thee. Therefore, your sins shall not make you fainthearted; rather, my righteousness shall establish you 2c. Thus faith is based on an alien righteousness that it neither feels nor sees.

V. 11. Behold, they shall become a mockery and a reproach, all of them.

(21) Not only shall your faith and conscience be established, but you shall also overcome your enemies. And not only this, but you will also bring them under the yoke and convert them. Furthermore, our adversaries are not only the tyrants, but also our flesh, our conscience, the world and Satan. Against all these he promises victory.

V. 12: Let the people who fight against you come to an end.

(22) Here you see among whom and under what kind of people the church lives, that it is oppressed by those who fight against it and quarrel with it. Therefore these consolations must be accepted in faith; for in fact we shall experience the opposite. For he promises us his right hand, with which he will strengthen us; but we feel that his hand is heavy upon us because of sin Ps. 32:4, which threatens us with death and holds out condemnation. So faith goes to things that are not seen [Heb.

1. Dgl. Walch, St. Louis Edition, vol. IX, 840, ?59s.

11, 1.], yes, which also seem to be the contradiction. All these promises also stood over Johann Hus; and yet he was burned at the Concil at Costnitz. This is how the contradiction happened at that time. But we now see that the promises were true. For the papacy has become a mockery and a disgrace, and those have perished who contradicted the word with it; Johann Hus, however, is praised as a martyr of God, and lives with Christ.

V. 13. who strengthens your right hand.

The hand is called the ministry of teaching and preaching. I am at your word, that it may bear fruit among the pious, and be defended against tyrants and heretics. This "strengthening of our hand" our adversaries do not see; therefore they run against the one who will oppress them.

V. 14. So do not be afraid, little worm Jacob.

The holy church will not only overcome her adversaries, but will also rule over them and trample them under her feet. All this is done through the preaching of the gospel, which preaches the righteousness of Christ and condemns our righteousness. Examples of this are found in the Acts of the Apostles, in the sermons of the apostles, where we can see how the apostles condemn works righteousness and crush the Jews.

25 He calls them "a little worm". For what are the few fishermen, the few apostles against the religion of the Jews and against the power of the Romans? And yet both the Jews and the Romans were destroyed by these little worms through the preaching of the gospel.

V. 15. Behold, I have made you a sharp new threshing carriage.

26 This simile speaks of a different way of threshing than we have. First you apostles, then all others who teach the gospel, will be as it were a threshing cart with which the crops are threshed. You will crush the righteousness and wisdom of the world, not with the sword and with force, but by the word alone.

500 XXII, 442-444. short interpretation on Isaiah, Cap. 41, 15-20. W. VI, 7SS-798. 501

Thus we have threshed in our time, that the monasteries, the masses, the monks, the celibate state, and other mountains, on which the kingdom of the pope was built, have fallen over the heap. But we have done this only by threshing; we have brought forward the righteousness of Christ, which is of thy faith. Weser threshing carriage has crushed the kingdom of Antichrist. Coiners and others who wanted to destroy the papacy by sword and rebellion have undertaken this threshing in an unfortunate way. Anch those undertake this threshing in an unfortunate way who think that the pabstacy can be destroyed by despising the sacraments, because this only strengthens and hardens it.

V. 16 But you will rejoice in the Lord.

27 He clearly indicates the contrast. "You will rejoice in the Lord"; not by works, or by your righteousness.

V. 17. The wretched and the poor seek water.

(28) I think the prophet has described three kinds of temptations here. The first is of the flesh, in which we are made fainthearted by the knowledge of sin and our weakness. Therefore, God promises to uphold us through His righteousness. The other is a challenge of the world, since we are challenged with violence and cunning, because of the word and our faith. But he has promised that we will overcome and scatter the enemy, as dust 2c. Satan is not yet satisfied with this; he also adds the third temptation, and tries everyone in particular, through distrust, despair, hatred of God and blasphemies, as Job and Jeremiah testify. This temptation also touches Christ in the Gospel Matth. 26, 24, where he says that it would be better that such a person had never been born. In this challenge, the tongue begins to dry up with thirst. For there Satan himself contends directly, not through his instruments, against a weak and poor lamb. Therefore, he promises that he will help in these grave temptations, and although there is no hope of the

water and comfort, may He shower us with joy and gladness of spirit.

And is nothing there.

This is the despair with which the mind is overwhelmed in such a challenge. For no end or measure is seen, but it seems as if the affliction would be eternal. This is why he concludes that no one sees this affliction except the One of whom Paul says in his letter to the Romans, Cap. 8, 26, that he also understands the groaning of the afflicted.

But I, the LORD, will hear them 2c.

Thirty is a consolation. The greater the lack has been, the greater will be the abundance. Even in despair you will feel the instantaneous help. Furthermore, we must learn from such passages that we should persevere in the midst of temptation, and hope all the more firmly, the more everything seems to be lost.

V. 18. I will make the desert lakes of water.

(31) These are images by which he indicates that he wants to help the desolate who are afflicted with the terrors of conscience to overcome Satan, conscience, and the world, so that the glory of the word and of faith may come to light, that they are mightier than Satan with his own, and that Christ our King may overcome and triumph over all things in us.

V. 19. I will give cedars in the desert.

(32) He lists trees that are generally unfruitful, yet shady, to indicate the peace and comfort that follows the challenge.

V. 20: That they may see and know.

(33) Here he adds the reason why God afflicts His own with so many evils, with an evil conscience over sin, with the sensation of death, with despair, with the power of the world, with the deceit of Satan, and innumerable other evils, namely, that they may see that the hand of the Lord has done these things, that is, that they may have confidence in the Lord.

502 L- XXII, 444^446. interpretations on the prophets. W. VI, 798-801. 503

They despair of their wisdom, justice, and power, and expect and ask for help from God. This corruption is so deeply rooted in our souls that it can hardly be eradicated and taken away by these innumerable evils with which the godly are chastised. That is why our hearts often fall into despair, our plots are not successful, the heretics, the tyrants and Satan with his angels are stirred up.

V. 21. So let your cause come to pass.

(34) When the prophet, full of the Spirit, wants to exhort people to trust in Christ, who is considered by the world to be a foolish and weak God, he is proud because of the certainty of faith and says that he alone is the true and powerful God. This he proved above Cap. 40, 12. ff. with the creation and his works. But now he proves it by the power and certainty of the word. For just as above Cap. 40, 18. ff. he mocked the saints of works and other adversaries, and challenged their gods to do the same thing that the true God has done, so now he challenges them to say the same thing what the true God says. As if to say: You can neither do nor speak what our God speaks and does, but all your deeds and speeches are nothing, and lies.

35 But here the objection is made that many oracle sayings have been true among the pagans. I answer: Because Satan is very knowledgeable about nature and has become very learned through long experience, he can sometimes predict the effects when he sees how the natural causes of them are arranged. But still he predicts them ambiguously. The oracle of Pyrrhus is known: Ajo te Aeacida Romanos vincere posse, 1) likewise that of Crösus, that he would destroy a great empire if he fought against Cyrus. These and other oracle sayings are truly diabolical, that he would lead the people into deceit, and at

1. I say that you, descendant of Ajax, can defeat the Romans; or: I say that you Aeacids can defeat the Romans.

He can make them think as if he were God, if the outcome corresponds to the words. But moreover, because he knows the thoughts and plans of the great princes in general, he can easily predict wars or peace. But he also predicts this in a vague and ambiguous way. But when he predicts special things, he always indicates them only in the most obscure way, so that they can be understood by no one until they have really happened. Thus, in Lichtenberger 2) there are many things which no one could understand before they happened. In contrast, what God speaks is clear and true, not an ambiguous speech, but it certainly happens as it is predicted. Thus he predicted that his kingdom would remain, and so it remains, even though Satan, the world and the gates of hell are against it.

V. 22. Weissaget something before (priora, quae fuerunt, nunciate).

This passage is obscure because of the Hebrew way of speaking. In the prophecy the word always precedes and the fulfillment follows. So he calls now priora the prophecy, which precedes. But the opinion is this: Well, you despisers of our God, make an attempt with your spirit, lay out some prophecy for us. Not only can you not predict something certain yourselves, but you cannot even understand what has been predicted before it happens.

37 Furthermore, it must be noted here that there is a double nature of the prophecies. For some prophecies are general. As when I see a villain, I can predict that if he does not change his life, he will perish miserably. Some prophecies are special, or which concern only some, as: Cyrus will bring back the captive people. Such special prophecies are a special gift and happen through a new light of the spirit. These are what the prophet is talking about in this passage. The general prophecies, however, are all

2. Compare Luther's "Preface to Johann Lichtenberger's Weissagung," Anno 1527. Walch, old edition, Vol. XIV, 231.

504 L- 446-448. brief interpretation on Isaiah, Cap. 41, 22-25. W. VI, 801-803. 505

Christians are known, because they are based on the first commandment: "I am the Lord your God, who visit the sins of the fathers to the third and fourth generation, and show mercy to those who love me to the thousandth generation" Ex. 20:6. Here we see that all the faithful will be saved, and the wicked will perish. But in what way, by what people, and at what time the godly shall be saved, or the ungodly destroyed, that belongs to the special prophecies. Therefore, all Christians are prophets in general, because they can draw a certain conclusion from the first commandment that the adversaries will perish. On the other hand, the godless despisers of religion and the saints of works, of whom the prophet is speaking here, lack both general and special prophecy.

V. 23. Tell us what will come after this.

38 This is another kind of prophecy. For above v. 21. 22. he asks them to explain those prophecies which were already present. But here he reminds them that they themselves are to proclaim something new beforehand out of their own spirit. For these are two different things, to explain dark prophecies and to prophesy something new.

Defiance, do good or harm.

(39) He does not speak of a moral action, but of the action of the works saints, by which they seek to establish their righteousness and to destroy our doctrine. You, he says, can do neither; you can neither do good to yours, nor harm to my Christians. He admits that the adversaries can do it, but he denies them success.

(40) Here the flesh objects, "Yes, they are bringing their cause very high. Did not the Jews crucify Christ? did they not kill the apostles? 2c. That is certainly to do harm to others and to strengthen his cause. Therefore it must be known that these are words of faith, which are not to be regarded according to outward appearance. For with this very thing, by which the adversaries

If they harm the godly, they promote the godly, and even the suppression of the truth strikes out to honor. Therefore, the adversaries' undertakings are in vain. The Jews have crucified Christ, but has the gospel been suppressed because of that? Rather, the gospel still remains, and they have completely perished with all their worship.

41 And truly, this example should strengthen our hearts when we see that the godly are strangled by the adversaries, the servants of the Word are driven out, the Word itself and religion are condemned by the powerful in the world through atrocious edicts.

This is how we want to talk about it.

With this he goes through them in a concealed way. As if he wanted to say: You do not have to sing the song of triumph before the victory; first let your strength be seen, and afterwards, when you have received the victory, triumph.

V. 24. Your actions are also made of nothing.

The "doing" means the benefit and end they seek through their works. Accordingly, the opinion is: You will not accomplish anything.

And voting for you is an abomination.

(44) He is an abomination who approves or follows you and yours. For this is what the word "choose" means. But the prophet also wanted to indicate that the works and the religion of the works saints have a great appearance, that the whole world chooses them, approves of them, follows them. For there is nothing more powerful in the world than superstition. It is king and emperor over all that is high in the world, but it is an abomination before God.

V. 25. But I raise one from the midnight.

45 Now he sets his example. You," he says, "can neither help yours nor harm mine; but if I say something, it will certainly happen. For I take this saying in general, as if to say, All whom I only ever call, either to destroy, or to save, from whatever quarter it may come.

50H L. xxir, 44s?. Interpretations about the prophets. W. vi, 8os-8v8. 507

They will certainly come and preach my name, that is, they will do my will and carry out what I have commanded.

46. "From midnight" and "from the going out of the sun," I understand distributive, that is, from whatever region I will, whether from here or from there; from morning the Chaldeans, that they may save, from midnight the Assyrians, that they may destroy 2c. You idols cannot do this. Others understand this passage of Christ, that he will call some from midnight, some from morning. The opinion is good, but I follow the general one, of all who are called, either to destroy, or to save. But it is included in this general opinion also Christ.

He will preach my name to them.

47. "He will preach," that is, he will do my will and command.

And will go over the mighty.

48 [Vulgate: Adducet magistratus, that means He will go over the mighty ones. Thus he calls the Pharisees and high priests, the noblest in religion. The same happens to our papists today; they will also be trampled underfoot, not by weapons, but by the word of God.

V. 26. Who can proclaim anything from the beginning?

That is a repetition. Since you cannot bring any proofs of the Godhead, to whom is this honor due? Certainly to me, who can prove by deed what I demand from you. You can do nothing.

But there is no one to hear a word from you.

(50) Nothing can be heard from you, because you do not speak anything that serves the true religion. Otherwise, you talk too much and too much.

V. 27. I am the first to say to Zion.

51 Instead of: Primus ad Sion dicet translate: "I am the first who says to Zion, Behold, there it is; and I give preachers to Jerusalem." "Behold," saith he, "there it is," which I have promised, it shall surely come to pass. I give my people my word and ministers of the word; therefore I am the true God; but your religion and righteousness are nothing.

V. 28. 29. But there I look, but there is no one.

52. he ridicules the adversaries. He says, "They cannot counsel in doubtful matters, they cannot comfort the afflicted. 2c. Thus, apart from the word, there is neither counsel nor comfort, but everything is shaky and uncertain, on which the conscience cannot safely rely. So emphatically does the prophet warn and fortify us through this passage against false religion and teaching.

The Forty-Second Chapter.

So far, we have heard a wide-ranging treatise on the righteousness of faith. Although this righteousness is weak in this flesh, he has opposed it to all the splendor of idols and human righteousness, because the works of God are constant and enduring, and the words of God are certain and come to pass. But the choicest of the pagans, idols and saints of works, he says, is an abomination. Now he comes back to Christ. As if he wanted to

I will show you where you can most abundantly find that which I have now praised: It is Christ. Now he presents him as the teacher, master and governor, whom we should hear and to whom we should adhere. We should be quite sure about his word and work.

V. 1. Behold, this is my servant.

2 This is to be diligently noted that he says "a servant," as Paul also does Cor.

508 D- m". s-6- Short interpretation on Isaiah, Cap. 42, 1-3. w. vi. 8v8-8ii. 509

2, 2.]: "I know nothing but Christ" (not the Lord, but) "the crucified." For this is how we are to receive him, as the servant who offers us the divine word, who takes our sins upon himself, who endures for us the punishment which we ourselves deserved. But the form of the servant is despised, therefore the Jews did not receive him, And Christ himself warns us by saying: "Blessed are they who do not take offense at me" Matth. 11, 6..

But at the same time, through this name, all services, all deeds and works are annulled and rejected, because this Christ alone is God's servant. Therefore, the servile service of the monks and the entire papacy is ungodly, since they boast, without trusting in this servant, that they serve God with their way of life, clothing, fasting, shouting and other foolish works.

I receive it.

4. I support him, I rest in him, as Paul says that the whole Godhead is in Christ bodily Col. 2, 9.. Therefore all should hear this servant of God and believe him. This servant alone, who has such powerful testimonies, can make us certain of the Father's gracious and good will. If we believe him, we will also be made servants and chosen before God, although in this flesh there are remnants of sin and the highest weakness.

He will bring justice among the Gentiles.

5. he will be another person than Moses, who was hidden in the corner of the Jewish land. For he shall spread the law, that is, the word of the gospel, among the Gentiles, who wander in error, and are involved in divers sects and idolatries. But Moses' word was unfruitful, and he himself had a heavy tongue. But this my servant's tongue is full of grace John 1:14, therefore the word also shall be strong. He calls it "a right," because the gospel badly condemns all righteousness, and praises and offers Christ's righteousness alone. But because this is by the word alone, therefore the teaching is vexatious, and this kingdom is despised.

V. 2. He will not cry out nor shout.

6 Instead of: Non clamabit, neque accipiet personam; nec audietur vox ejus foris in the Vulgate translate, "He will not shout nor call, and his voice will not be heard in the streets," that is, Christ will teach, but without shouting; he will not be a stormy, but a gentle and sweet preacher. And his voice will not be heard, that is, the voice of anger and unrest, but he will make the voice of grace heard, as he now adds:

V. 3. He will not break the crushed reed.

7 Here he describes Christ with the most beautiful images, that he is a physician for troubled consciences, who does not throw away the crushed reed, that is, the wounded conscience, the fainthearted, those who are frightened at the sight of their sins, the weak in life and faith, does not suppress them, does not condemn them, but waits for them, heals them, and lovingly embraces them.

(8) There are many examples of this throughout the Scriptures, but the most numerous and the most beautiful are in the history of the Gospels. See Peter, who denied Christ three times. See the rest of the apostles who shamefully forsook Christ. Christ does not severely rebuke them, he does not persecute and condemn them, but he attracts them to him in the friendliest way, removes their terror, and even calls them brothers. See the woman caught in adultery, Joh. 8, 3. ff. See the poor sinner Luc. 7, 37. ff.. Look at the thief on the cross Luc. 23, 42. 43., and you will see how he does not break the crushed reed, but straightens and strengthens it. The saints of works do not do this; rather, the more diligent they are in their superstition, the more sharply they demand it of others, and take no account of weakness or conscience.

He will not extinguish the smoldering wick.

(9) Methinks these two pieces can be easily distinguished from each other, if the former is referred to conscience, and the latter to the latter.

510 L. xxm, 6-s. Interpretations on the prophets. W. vi, 8ii-8i4. 511

The latter is due to the weakness of the walk, as when some are angry, hasty, careless, suspicious 2c., but especially to those who have been called passionate (passionatos). These, he says, Christ will not take away. Thus we see in the Gospel this lightness in Christ, that he bears his disciples, who at times did inconsistent things, in the kindest way. Paul also commands: "Bear one another's burdens" Gal. 6:2.

(10) So when you see an angry, suspicious, careless brother, think like this: This brother's burden must I bear; him shall I not reject, so long as he confesses Christ. The way of life of the brethren should indeed be sincere and lovely, like the light; but at times they are provoked by Satan, at times by the flesh, to sadness, to anger, to sullenness; there they must be borne, there the wickedness must not be extinguished, but entertained 2c. The superstitious and the saints of works do the opposite, who are so sullen and judge others so severely that they would like to extinguish the smoldering wick altogether, as much as there is in them. A Christian, however, should be a physician in his conscience, but a palpable animal (asinus) in his outward way of life, which carries the burdens of the brethren.

If a small mistake is made by us somewhere, our adversaries immediately exclaim: Is this the evangelical life? Is this Christian morality? These are foolish men, and do not know the Scriptures; they do not see that this is the law of Christians, that they should bear the weak brethren. But why would this commandment be necessary if all were perfectly holy? So in the holy church there must be weak ones and those whose doings offend us, just as in the human body there are not only legs, but also weak and soft flesh. Therefore, the kingdom of Christ consists of people who carry and who are carried. And our life is something composed of strength and weakness.

He will truly teach to keep the law.

12. He punishes the adversaries and the hypocrites in a hidden way. For when these hear,

that such goodness should be among Christians, they say: Where then is the mortification of the flesh, if we are thus to see through the fingers of the brethren's faults? Therefore he says: Christ will truly teach to keep the law. You boast of the mortification of the flesh, and pretend to good works; but of the mortification of the passions you know nothing at all. Christ will teach His own differently, who will kill this pestilence, presumption and keeping to themselves. If, however, in the rest of their lives a sin sometimes creeps in, they have the Lord's Prayer in which they ask for forgiveness, and it will be forgiven them.

V. 4. that he might establish justice on earth.

He himself will establish this kingdom so that it will be firm and lasting, no matter how much Satan tries to overthrow it through the princes in the world. For with the word "establish" he indicates the cross.

V. 5. Thus says God, the Lord.

(14) Hitherto he has praised Christ to us; this he does also now, only that he now addresses the speech to the Master himself and to our leader. All these words: "I, the Lord, have called you, I have taken you by your hand," 2c., are to be taken exclusively to exclude all others, that none other than this Christ should be our teacher, as he also says in the Gospel: "Him you shall hear" Matth. 17, 5.. And this is also the reason why he boasts of his power, so that he may emphasize the words and deter us from hearing or following other teachers.

V. 6. I, the Lord, have called you with righteousness.

15 There is an emphasis in the word "righteousness," that is, I have called you to teach and propagate righteousness. Therefore, apart from Christ, there is nothing but sin. Moses and all the laws, all the teachings in the world, except this teaching of Christ, contribute nothing to the righteousness that is before God.

512 L. xxill, 9-11. Brief Interpretation On Isaiah, Cap. 42, 6-8. W. VI, 814-816. 513

I have taken you by the hand.

16 Because Satan and the world will resist your ministry with all their justice, power and wisdom. This is what we learn nowadays. For "the chariots of God retain the victory," but "in the mud of great waters," Hab. 3:8, 15. But this passage comforts us that God has taken Christ by the hand. Therefore, we should first hold on to the fact that this teaching, for the sake of which the world hates us, is Christ's teaching. If this is certain, then the prophet will not deceive us, but we will learn that God has taken Christ by the hand, and that the word of the gospel cannot be destroyed by any plots, by any deceptions, by any violence or cunning. But this grasping by the hand is not visible. Therefore it happens that the adversaries have the confidence that this teaching can be suppressed, and that we are sometimes fearful because of weakness.

I have given you to the covenant among the people.

(17) Where then is the covenant of Moses and of the law? Thus he abolishes the whole law with one word and does away with it with all its righteousness, worship and works. But this passage serves to fortify the conscience. For since nothing is more harmful than misgivings of conscience and doubts, he says that Christ is our covenant, so that we may be assured of the first commandment, that God in Christ, and through Christ, wants to be our Father and God, that Christ should be the covenant and the pledge of grace, not any good works that are ours 2c.

To the light of the Gentiles.

18. He is not given for a covenant among the Gentiles, because Christ was promised to the Jews alone, and was only "a minister of the circumcision" Rom. 15, 8.. But through this covenant, through this ministry, the light is spread among the Gentiles.

19 In this passage we must also note that it is exclusive, that other covenants are excluded, that apart from Christ there is no covenant, no light, but blindness, and enmity against God and the wrath of God.

V. 7. That thou mayest open the eyes of the blind.

Consequently, Christ finds all those to whom he comes "blind," that is, without knowledge of God, bound and held captive by Satan, by death, by sin, and by the law. The defenders of free will do not believe this, 1) the papists do not believe this, Lucian's followers, the mockers of religion, ridicule this. Consequently, apart from the gospel there is nothing but darkness and prison, so that even if we have some knowledge, we cannot follow it or act on it because we are bound.

V. 8. I, the Lord, that is my name.

Here he again praises his majesty and divinity. For the Holy Spirit knows that the world hates this leader, Christ, most of all. For why have so many orders been invented, so many works devised, so many monasteries and foundations built, than in order to obscure Christ, whom the entire papacy today hates and persecutes to the utmost? That is why this prize was necessary.

I don't want to give my honor to anyone else.

(22) Here he makes it evident that he excludes and condemns everything else that is not Christ's word or work. For I had not for it that the prophet speaks of the deity of Christ, but par excellence of the office and works of Christ, so that the glory of righteousness must be understood by it. As if he wanted to say, "I will give my glory to no other"; this Christ alone shall be your righteousness. Those who do not cling to this Christ in faith are unrighteous and will be condemned, even if they allow themselves to be killed and, according to appearances, lead the holiest life. To this one Christ I give my glory, that he may justify those who believe in him. Therefore, no other crea-

1. Ho" k^psraspistas lidsri arditrii non ersännt. These words are directed against Erasmus, who had given his writing against Luther's "Answer to Erasmus that free will is nothing" the title H^psraspistss. Lgl. Walch, St. Louis Edition, vol. XVIII, inset p. 67a.

514 L. XXIII, 11-14. interpretations on the prophets. W. VI, 816-819. 515

ture, neither in heaven nor on earth, no other work helps to righteousness.

(23) Here you see that the doctrine which teaches the righteousness of works is blasphemous. And if one hopes to become righteous by works, this is nothing else than wanting to be God and to strive for godliness. This blasphemy is followed by the fall of Lucifer. Therefore, God-fearing hearts should be careful here. But that he calls righteousness his honor, he hits the heart of the works saints with a needle, as it were, because they mainly seek honor through all their works and deeds. Thus Paul says: "They want you to be circumcised, so that they may boast of your flesh" Gal. 6:13.

Nor my glory to the idols.

(24) Just as today people seek salvation and righteousness through works, vows, the celibate life, feigned poverty, masses, and other vain things, so in Isaiah's day they believed that they would be justified through idolatry, the high places, the groves, and other similar abominations. That is why he mentions idols. For idolatry has always been in the world, but at different times in different forms.

25 Further, apply this to all forms of the papacy. God will not give His honor and glory to the impious sacrifice of the Mass, not to a dirty cap, not to the foolish giving of the head, not to the vain rules of Benedictus, Dominicus, Augustine 2c., not to the monastic state, not to chastity, not to poverty, not to obedience, in sum, to no work and no creature.

V. 9. 10. Sing to the Lord a new song.

Now he gives thanks to God, who was considered weak and foolish in the eyes of the world, for the great benefits he has praised so far. At the same time, he indicates that there is no other outward service in the New Testament than thanksgiving. And because he says: "Sing a new song", he abolishes the whole old service, which was in the law.

27. but "the ends of the world" and "the isles" he remembers for this reason, so that he may punish the Jews who thought that God should and can

nowhere to be worshipped but at Jerusalem. As if he wanted to say: Religion is no longer bound to any place, time or person. For the gospel will be preached in all the world, and all Christians will be priests, offering spiritual sacrifices, as the 110th Psalm, v. 3, says, that is, the sacrifice of praise. For this is to sing, praise, extol, write, read the benefits of Christ.

V. 11: Shout aloud, you deserts and the cities within, along with the villages where Kedar dwells.

28 With this he points to the Arabs who live in the east, such as the Ammonites and Nabathaeans 1) and others. All of these, he says, will praise the Lord for the word of the gospel, which will come to all the earth, whether cultivated or uncultivated, fortified or unfortified.

V. 12. Let them give glory to the Lord.

29. They will sing the praises of God, and condemn themselves, that is, their works, their own righteousness and wisdom.

V. 13. The LORD will go forth like a giant.

These names: a strong one, a giant, a man of war, 2) zeal 2c. indicate the cross. Consequently, this kingdom of Christ stands in the midst of his enemies, that the Lord is compelled to go forth as a man of war. For he is resisted, and he is oppressed with violence by the tyrants, and with cunning by the heretics. Therefore, looking at the outward appearance, the gospel is miserable, not glorious. And the singing, of which he says here, is very similar to the wailing and crying of the sighing and distressed. Nevertheless, he strengthens and comforts his sorrowful singers and weak hearts to endure the cross, for it will surely happen that God will deliver them from all evil.

V. 14. I am silent for a while, and I am still.

31 Here he describes the works of this giant, namely, that he has destroyed all our adversaries from

1. About the Nabathaeans compare Walch, St. Louis Edition, Vol. XII, 938,? 7.
2. In the editions with wrong punctuation: vir, tisllator. The Vulgate offers: vir proeUator.

516 L. xxm, 14-16. brief interpretation on Isaiah, cap. 42, 14-16. W. VI. 819-822. 517

will exterminate from the bottom up. Furthermore, the words: "I am silent for a time, and am still" 2c. indicate that no help can be seen, but everything stands in despair, as if God were holding it against us with our enemies. But this is the weakness of Christ, through which the wicked rise up and run the harder against Him, so that He is compelled to suppress and destroy their cruel and ungodly undertakings. He does cry out when the godly are oppressed, but his voice is like the voice of a woman in childbirth; he is despised and taken for one who cannot resist. But Christ is most powerful when he is thought to be least able, and help is nearest when it is thought to be farthest away.

(32) Furthermore, this should comfort and uplift us, so that we do not despair when we see that the church is in extreme danger, so that it is close to destruction. For this is how she must look, as she is described here, that she is, as it were, a birthing woman against whom the whole world triumphs; she is to be brought into danger of perishing, and yet not perish.

I will lay them waste and devour them all.

(33) It is when Christ is weakest that we must fear him the most. Therefore, the godly should have good faith even in the midst of the greatest weakness and when they are oppressed. On the other hand, the wicked should fear even in the midst of triumph and victory. But this is based on the word of faith; in fact, it cannot be seen; indeed, the contradiction is before our eyes.

V. 15. I will lay waste mountains and hills.

34 These are figurative words. "Mountains" are all those who stand out in the world with their righteousness and wisdom. In particular, however, he uses it to refer to the unbelieving synagogue, which was in blossom with regard to religion, wisdom, promises and the examples of the fathers. The "grass" can be taken for the disciples, the trees for the prophets. Or perhaps it is more paffing to take the grass for the Word of God and the

The people of the lakes are the people who have lost the simple Scriptures that the Jews and the papacy of today have lost. "The lakes" are the people to whom everything goes well. We still see this today in the Jews and all other enemies of Christ. Where is Arius today? Where is Manichaeus? Where are the other heretics? The same will happen to those who today desecrate the Word and Sacraments of Christ.

V. 16. But I will guide the blind in the way they do not know.

35 He calls the godly believers "blind," who see neither help nor counsel in their darkness and affliction, indeed, no end to their misery before them. Therefore they take hold of the word, which shines in the darkness, guides them on the way they do not know, that is, in the faith of things to come, which are not seen, and comforts and raises up the weak souls so that they do not despair.

This is an excellent passage, which contains the very important lesson that in all danger, in all hardships, in all temptations, we should close our eyes and follow the word. For those who want to see in dangers and look around for remedies and advice make the pain even worse and do nothing but struggle in vain and are doubly miserable. We have been shown another way to live in the midst of danger, to close our eyes and believe that although we are blind, God is not blind, but sees the outcome of the temptation, as it says in 1 Cor. 10:13. Even if you were in the depths of the sea, as Jonah was, God sees the way and the manner by which He leads you out. For who prepared the way for Jonah? He was not only blind, but in twofold darkness. So shall we also be blind, and see nothing, that he himself may see all things alone. That is why he wants us to be like children Matth. 18, 3.

(37) But the adversaries and all the wicked are not children, therefore they have open eyes, they see and seek always many ways and means by which they would oppress us. But we are blind, so that our Lord Christ Himself may give us understanding, and His

518 L. XXIII, 16-19. Interpretations on the prophets. Ä. VI, 822-82P. 519

He has kept his eyes open over and against us, as he has often done in our time. He has protected us from all the dangers that have been devised against us in great numbers these years; he has nullified so many imperial diets of the princes, at which they have taken counsel over our heads. And indeed, what was this Diet of Augsburg but darkness, in which we wandered about as blind men? But the darkness has been made light before us. The same will happen in the future, if we are firm in our faith and constant in our words. An example of this blindness is presented to us in the case of the Israelites at the Red Sea, where they had to perish and yet were preserved.

(38) Furthermore, not only in bodily calamities must we follow this advice, that we close our eyes, that is, that we do not mat ourselves down with carnal temptations, but command the cause of God, but also much more in spiritual temptations. Now, if you are tempted by Satan and cannot perceive a way to get out of it, close your eyes and answer nothing, and command the cause of God. And this is the highest wisdom of Christians, which we should follow even at the hour of death. There the flesh trembles that it must go to a new life, and doubts the blessedness. If you follow these thoughts, you are lost. Therefore, even here you must close your eyes, and say with St. Stephen Apost. 7, 58., "O Lord JEsu, into thy hands I commend my spirit." And then the Lord JEsus will surely be there with his angels, guiding you on the way. This is it that he says, "I will make darkness light before them." For faith is this light, which takes hold of the word, that we may thus come out of all dangers. That is why Peter and David also called the word a lamp to our feet Ps. 119, 105. 2 Petr. 1, 19..

V. 17. conversi sunt retrorsum. 1)

39. more void are these sentences thus ordered: "But they that trust in idols, and say unto the molten image, Ye are our gods;

1. With this sentence v. 17 begins in the Vulgate.

they shall return, and be put to shame." The opinion is clear: Those who do not believe in Christ and do not want to close their eyes shall perish with their eyes open. We see examples of this today.

V. 18 Hear, you deaf; and look, you blind, that you may see.

40 Thus he chides the unbelieving Jews. Because he speaks here of other blind people than above. He calls them blind men, and thus reproaches them. You have prophets, you have lovely and rich promises; but you are blind, you are deaf, you do not care about the word, and rather hear and see everything else than the word, since all wisdom of the godly is in the word and in hearing 2c.

V. 19. Who is so blind as my servant?

41. He calls his servants the chief priests and the priests, and those who were in the ministry of the word. Of these he says that they are blind. This is a frightening saying; however, it comforts us against the nonsensical clamor of the papists, who think that we are not so much cornered by any other evidence as by this, when they reproach us with the multitude of bishops and popes, all of whom could not possibly have been mistaken. This is also what the Jews could say against Isaiah, as we can see from this passage. For these were also appointed to be leaders of the people; they had the office and the rule over the holy people, and had even more certain proofs that they were the church and God's people than our adversaries. And yet the text says they were blind and mistaken. The Latin translation did not get it right here. For one must read like this: "Who is so deaf as my messenger whom I send? Who is so blind as the perfect one?" But he calls him a perfect one, not in respect of his person, but of his office, because they are on the highest level of dignity and office, namely in the preaching office.

V. 20: They preached a lot, but they did not have it. (Qui vides multa, nonne custodies?)

42. here he describes more clearly what kind of people they are, namely chatterers, and the same

520 L- xxm. is-21. brief interpretation on Isaiah, Cap. 42, 20-24. W. vi. bss-sss. 521

Who are willing to teach; who teach many things, and yet in fact teach nothing. They believe and rather teach everything else than the doctrine of faith. For villero means so much as to teach, to preach. Hence comes the word "seers," that is, the prophets. Similar is the following, "They are told enough, but they will not hear." For as the teacher is, so is the disciple. Paul also says: "They are always learning, and can never come to the knowledge of the truth" (2 Tim. 3:7). We have experienced this in the papacy. There was a great number of teachers, there was also a great number of listeners; and yet, who was there in such a great number of teachers and listeners, who would have had a verse from the Psalter, one of the ten commandments, a piece of the Lord's Prayer? But it is a terrible ingratitude that we forget all this, and are not more awake to the word of God, which is now so abundantly scattered among us.

V. 21. The Lord is still pleased with them because of His righteousness (Et Dominus voluit, ut sanctificaret).

43 Translate thus: "It pleased the Lord in his righteousness to make the law glorious and great. But the people" 2c., so that it is the same with what Christ says Matth. 11, 25: "I praise you, Father, that you have hidden these things from the wise and prudent, and have revealed them to babes." For he is speaking of the rejection of human righteousness, and of the establishment of the righteousness of God. As if to say: God did not reject the synagogue because He delighted in error, but He delighted in His righteousness. He cannot make this great, he cannot establish it, if he does not put to shame the righteousness of works. He cannot make us Gentiles righteous and blessed by his righteousness unless he corrupts those who despise the righteousness that is offered in vain, so that they repulse, fall back and perish. So now he has

1. In the edition of 1532: Ro" pntest vos A6Q "te., while in the Wittenberg, in the Jenaer and in the Erlanger: Ron potost of itself finds. The latter does not seem to us to be admissible.

his delight in his righteousness, to make the law great, that is, to make a nice and wonderful law, namely the law of faith (after the old law of Moses has been done away with), by which we are justified without any merits and works, by faith alone, which takes hold of Christ and the grace given to us through Christ 2c. Those who do not want this new law of faith are a robbed and plundered people, that is, they are exposed to the wolves and seducers who rob and plunder them.

(44) Therefore, the article of justification, which is the only one we teach today, should be diligently learned and held fast. For if we have lost this, we shall not be able to resist any heresy, any false doctrine, however ridiculous and void it may be, as it was under the pope, when we believed such things of which we are now ashamed and repent. Again, if we stick to this article, we are safe from heresy, and retain the forgiveness of sins that weakness in walk and faith credits us with. But we do not need a more extensive interpretation of this passage; we must only think back to the papacy, and look at what was believed there, what was done, what was suffered, and it will be clear what is meant by "being robbed and plundered, being entrapped, imprisonment," and other such things.

V. 23: Who is there among you who will listen to these things?

This is a lament, as it were, by which he endeavors to cheer them up. It pains me that you are told this in vain, that there is no one who believes in it. Therefore, God is forced to punish you who reject the offered grace, yes, even persecute it. But he speaks primarily of the final destruction of the Jews and the synagogue, and looks to the times of Christ, whose righteousness the godless synagogue has despised.

V. 24: Who gave Jacob over to plunder?

46. because they have been torn from the faith, they have been subjected to plunder and all evil.

520 19-21. Brief interpretation on Isaiah, Cap. 42, 20-24. W. VI, 825-828. 521

Who are willing to teach; who teach many things, and yet in fact teach nothing. They believe and rather teach everything else than the doctrine of faith. For videre means as much as to teach, to preach. Hence comes the word "seers," that is, the prophets. Similar is the following, "They are told enough, but they will not hear." For as the teacher is, so is the disciple. Paul also says: "They are always learning, and can never come to the knowledge of the truth" 2 Tim. 3:7. But we have experienced this in the papacy. There was a great number of teachers, there was also a great number of listeners; and yet, who was there in such a great number of teachers and listeners, who would have had a verse from the Psalter, one of the Ten Commandments, a piece of the Lord's Prayer? But it is a terrible ingratitude that we forget all this, and are not more awake to the word of God, which is now so abundantly spread among us.

V. 21. The Lord is still pleased with them because of His righteousness (Et Dominus voluit, ut sanctificaret).

43 Translate thus: "It pleased the Lord in his righteousness to make the law glorious and great. But the people" 2c., so that it is the same with what Christ says Matth. II, 25: "I praise you, Father, that you have hidden these things from the wise and prudent, and have revealed them to babes." For he is speaking of the rejection of human righteousness, and of the establishment of the righteousness of God. As if to say: God did not reject the synagogue because He delighted in error, but He delighted in His righteousness. He cannot make this great, he cannot establish it, unless he puts to shame the righteousness of works. He cannot 1) make the Gentiles righteous and blessed by his righteousness, unless he corrupts those who despise the righteousness offered in vain, so that they repel, fall back and perish. So now he has

1. In the 1532 edition: pntsst vos

"te., while in the Wittenberg, in the Jena and in the Erlangen: Xon poterst nou is found. The latter does not seem to us to be admissible.

his delight in his righteousness, to make the law great, that is, to make a new and wonderful law, namely the law of faith (after the old law of Moses has been done away with), by which we are justified without any merits and works, by faith alone, which takes hold of Christ and the grace given to us through Christ 2c. Those who do not want this new law of faith are a robbed and plundered people, that is, they are exposed to the wolves and seducers who rob and plunder them.

(44) Therefore, the article of justification, which is the only one we teach today, should be diligently learned and held fast. For if we have lost this, we shall not be able to resist any heresy, any false doctrine, however ridiculous and void it may be, as it was under the pope, when we believed such things of which we are now ashamed and repent. Again, if we stick to this article, we are safe from heresy, and retain the forgiveness of sins which weakness in walk and faith credits to us. But we do not need a more extensive interpretation of this passage; we must only think back to the papacy, and look at what was believed there, what was done, what was suffered, and it will be clear what is meant by "being robbed and plundered, being entrapped, imprisonment," and other such things.

V. 23: Who is there among you who will listen to these things?

This is a lament, as it were, by which he endeavors to cheer them up. It pains me that you are told this in vain, that there is no one who believes in it. Therefore, God is forced to punish you who reject the offered grace, yes, even persecute it. But he speaks primarily of the final destruction of the Jews and the synagogue, and looks to the times of Christ, whose righteousness the godless synagogue has despised.

V. 24. Who did Jacob go over to plunder?

46. because they have been torn from the faith, they have been subjected to plunder and all evil.

522 k. xxin, 21-23. interpretations on the prophets. W. vi. [ss-W" 523

The heretics are subjected to happiness and error. Therefore, it is not by the strength of the devil, but by the permission of the angry and punishing God that the heretics have such a large number of disciples. But he hereby refutes the presumption of the Jews, who did not believe that they should be punished because they were God's people. Therefore he adds: "Did not the Lord do it?" namely, on whom you defy.

V. 25. Therefore he poured out the fury of his wrath on them.

47 Namely, about those who have not wanted to accept the grace offered through Christ. Note the emphasis in

He has poured out", but he has showered them with torrents of wrath, as we still see in the Jews, who teach and believe the most insipid things and are full of all kinds of horrible blasphemies. The same can be seen in the papists, who nevertheless cruelly contest the revealed truth that they recognize.

And a war power.

48 Namely, by the wolves, heretics and evil spirits, because they fall from one error into another. The fact that he adds, "But they do not realize it," indicates that it has not yet been revealed.

The Forty-Third Chapter.

He continues to comfort the church gathered from the rest of the synagogue, which has departed from the law and followed the righteousness of faith, which the prophet has treated in various ways. But just as above [Cap. 42 1) he comforted the church against the special and public temptations into which Satan and the world plunge her, so now he actually comforts her against the distress that there are so few of them. Paul also takes a lot of trouble with this reason, because it seems to be inconsistent that God rejected the whole people and chose a few, even the most despised ones, especially since the promises were made to the whole people Rom. 15, 8. 9, 4. 5.. And this example terrifies the weak souls. For when they see that the synagogue is rejected, they think that he will use the same wrath against them.

V. 1. And now says the LORD who created you, Jacob.

2 These are fervent words with which he comforts his church, and especially the apostles with the rest of the Jews. "I have comforted you

I created you, I made you, 1) do not fear"; everything you teach, do, believe is my gift and my work. "I have redeemed you," since you were imprisoned under Moses and under the law. This oppose the reasons of those who call you a creature of the devil and rebellious. But these words will have a right emphasis only when you look at the person who speaks this.

I have called you by your name.

3. he distinguishes the synagogue from the church. As if to say: I have set you apart from the unbelieving synagogue to a new people of faith.

You are mine. 2)

I take you into my possession, that all you are and do may be mine. Thus, when the church teaches, baptizes, Christ teaches and baptizes. When she suffers, Christ suffers, as he says in Acts Cap. 9, 4. "Saul, Saul, why persecutest thou me?"

1. In the editions: ürrnavi, for which with the Vulgate Lornaavi will be read. After that we have translated.
2. Erlanger: mons instead of: msus. This is not a misprint, but the correct reading is given as a variant of Jena.

524 L. xxm, 23-26. brief interpretation on Isaiah, cap. 43, 2-4. W. VI, 832-83P. 525

V. 2: For if you pass through the water.

(5) These are excellent consolations, which I generally take from all afflictions. You must not think that you are alone and abandoned; I will be with you in all adversity; I will comfort, strengthen and protect you. That is why the church suffers wherever it wants. Therefore, it is easy to see that the pope and his followers are not the church, because they do not cry from anything but the temporal cross.

(6) But the prophet also covertly indicates the effort and the devilish hatred of the wicked, with which they are inflamed against the church, that they wish and strive to flood it as with a flood of sin, and to consume it completely as with a conflagration. But here we have a good comfort against such threats, that we will be preserved, although there is no way to escape. And certainly, this promise has made all the attempts of the adversaries fruitless, destroyed so many imperial diets, even the last one at Augsburg, which seemed to be the most terrible. But if we cling to such promises with firm faith and add to them prayer, we will also experience that we will be safe from all violence and injustice.

V. 3. For I am the LORD your God, the Holy One of Israel.

7 He adds: "I am the Holy One in Israel. As if he wanted to say: I am the same God that I have always been; I have not changed, as you judge. I am with you, not with the unbelieving synagogue. For the apostles to separate themselves from the synagogue has the appearance of apostasy and rebellion. For they hold that they are God's people, and that the synagogue is not God's people. Here the heart must necessarily be challenged more often: How if you err? How if you were rejected and they were preserved? For it is not likely that God should reject so great a multitude, and hold two or three fishermen higher than a whole people.

8 It is the same with us now. We separate ourselves from the pope because he denies and persecutes the word, and we

boast that we are Christ's church, but the pope and his followers are the church of the Antichrist. Therefore, the pope judges us to be rebels and heretics, since we have fully separated from the church in which we were baptized and taught. But the fault is not ours. We have not separated from them, rather they are separating from us; indeed, they are pushing us and our word out of their church. Here we too must necessarily conclude that the Holy One in Israel is with us, and not with the pope.

I have given Egypt, Moor and Seba in your place for atonement.

To give credence to his words, he repeats the past benefits. This great change in the synagogue and the church is just as if I were a different God now than I was before. But do not be offended by it, you small flock; for I am the same God who has often turned the punishment you deserved upon your enemies, and given your enemies in your place. I will do the same now, no matter how much you are a small and oppressed herd. Therefore do not let your small number or the great multitude of your enemies trouble you. For if they seem to plunder thee, they themselves shall be plundered and spoiled. Furthermore, Seba is the capital of the land of the Moors.

V. 4. Because you are so esteemed in my sight, you must also be glorious.

He calls the church "glorious. Where? "Before me." For both our conscience, and the thing itself, and the whole world say the contrary. Therefore, when we see that everything looks as if it were lost, that nothing in the whole world is less and more despised than we are, that we are weighted down with our own sins and the sins of others, that we are weak in faith and walk, that we are also sometimes unclean in the eyes of our brethren, if they have anything to reproach in us; when we see these things, I say, we must turn our eyes from the outward appearance, and fix them on such promises as will show us, not what the world or

526 xxm> 26-28. interpretations on the prophets. W. VI, 835-838. 527

Our brothers or we ourselves think of us, but what God thinks of us sorrowful sinners; namely, that as despised as we are in the world, as desperate sinners as we are in our eyes, as weak as we are in the eyes of our brothers, we are nevertheless worthy and the most glorious before the face of the one who speaks here 2c. And indeed, this outward appearance that we see is the true mortification, the true lowliness and contrition.

And I love you.

11 All this serves to comfort the inexpressible groaning of the heart, of which Paul speaks Rom. 8:26. "I love thee," saith he; that is, if thou goest by thy sensation and outward appearance, it seemeth as if I hated and condemned thee greatly. For so says my conscience in temptation, and considers GOD an executioner and tyrant. Therefore, we should learn not to judge according to our feelings, but according to the word of God.

That is why I give people in your place.

(12) If you follow the sentiment, the opposite is true. For the Christians alone are afflicted, the others are unharmed and well. But it is a general promise. If other men shall seem more righteous, mightier, holier 2c. than thou, but thou shalt be condemned of all as a dead and heretical member, arise, and look unto me, because thou art a precious jewel in my sight, because thou shalt be glorified, and men shall be given in thy stead.

V. 5. Fear not therefore, for I am with you.

13 He continues to comfort the church, which is troubled by the small number of believers and the great multitude of unbelievers. "Fear not," he says, "you will be fruitful and have many children. "I will bring your seed from the morning, and gather you from the evening," that is, from all parts of the world. There will be people everywhere who will confess my name and my religion. But that he adds the words of command:

V. 6. do not resist 2c.,

14 In this way, he covertly indicates that the wicked oppose it with force and cunning, so that the church does not grow and the word is not spread further. We see more examples of this today than we would like.

V. 7. All those who are called by my name.

15 [Instead of: Et omnem, qui invocat nomen meum translate, "All who are called by my! Names are called." But it is as it were a description of a Christian. For they have the name of Christ, and are called by the name of Christ, not by their name. Therefore they are also something by the righteousness of Christ, and not by their works or doings.

Namely, whom I have created for my glory.

(16) Before, by natural birth, he sought his own glory; but now, having become a new creature by the Holy Spirit, he does nothing, suffers nothing, hears nothing, speaks nothing, but what relates to the glory of God. Thus the gospel condemns all human deeds and works, and preaches the righteousness of the one Christ. Whoever can say, do and live all these things from the heart is created for the glory of God and is a new creature of God.

17 Furthermore, here too the world judges the opposite, and calls the godly a devil's work, condemning them as heretics. Therefore, this consolation is necessary.

(18) If anyone wants to carefully distinguish these three words, "to create" is as much as to make a godly person out of an ungodly one; "to prepare" is as much as to adorn with the gifts of the Holy Spirit, namely with faith, which alone prepares a new creature; "to make" is as much as to complete the work, that everything a Christian speaks and does is God's work and pleases God. Thus, all Christianity lies apart from us, in the righteousness of Christ and the mercy of God.

V. 8. 9. Let the blind people come forth.

19. he calls on the saints of works, as he has already done above Cap. 41, 21. ff., and

528 . um, 28-31. Short interpretation on Isaiah, Cap. 43, 8-14. W. VI, 838-841. 529

calls them a blind people, because they are not certain about anything, because they cannot predict or teach anything certain.

V. 10 But you are my witnesses, 1) says the Lord.

20 He is actually speaking to the apostles, whom he comforts and strengthens, so that they will not be offended by the fact that so few follow Christ and the majority of the people are rejected. Do not be offended, he says, that there are so few of you. For you are my witnesses and witnesses of my words. It is my word that you teach; therefore it is certain, and you have no reason to think that I have now become another God, because I have abolished the word of the law and commanded to preach the gospel. Your word and your teaching pleases me; the teaching of the unbelieving synagogue does not please me.

This is a great comfort for the apostles and bishops. But as in the preceding 10 ff], so also here the opposite is before the world. For our doctrine is condemned as heretical and detestable to God.

V. 11-13. Thus I am God. Also I am before, for never was no day.

22. All this is said for the comfort of the church, which was established from the remnant of the Jews and the Gentiles, so that it would not think that God is now a different God than He was before. For he has not been changed, but only the word has been changed. Just as he stood by the old people, he also wants to stand by the new people; they should only not despair, or, moved by the aversions of the Gospel, fall away from the word of the Gospel.

And is no stranger among you.

(23) Namely, not a foreign god. As if he wanted to say: If you have accepted this word of the gospel, do not doubt that you have and worship the true and one God, who has always been. For because the Jews take the promises carnally, when they see that Christ is in such

1. In the editions estis, for which the Vulgate reads töstes.

great weakness, the conclusion: Either this is not Christ, or God is not God. For he has promised another Christ; not one crucified, but a glorious one. Against these ungodly opinions he strengthens the hearts of the godly at this point.

You are my witnesses, says the Lord.

(24) He repeats these words as if to say, "Make your hearts firm and believe that you are my people and that I am your God, even though the synagogue contradicts this and says that they are my people and condemns you as apostates and heretics.

And is no one who can save from my hand.

25. I am the same God that I have always been, so I will preserve and protect you, my people, however few and despised you may be. But your adversaries I will condemn and destroy, so that they shall not be able to hinder you when you spread my word into the whole world. For he indicates here that the adversaries of his people are many, against whom he promises his protection.

V. 14. Thus says the Lord your Redeemer.

(26) He continues to clear away the trouble, as if God and religion had been changed, and proves with the previous deeds that he is the same God that he has always been. I, he says, am the same God who gave Cyrus to redeem you. I am the same God who drowned Pharaoh in the Red Sea and led you through the sea unharmed.

27 Furthermore, the consideration of time makes this passage obscure. For he speaks as if he were in the New Testament, and lists the benefits of the Old Testament, and the return that happened through Cyrus, as already past, while it happened a long time after Isaiah.

(28) But actually by these examples he gave to understand the thoughts of the ungodly synagogue. For they said thus: I will follow the God of my fathers, who brought us back from Egypt and Babylon.

530xxm , 31-33. interpretations on the prophets. W. vi, sii-844. 531

I do not want to follow Christ. Therefore Christ answers: I am the same who did all these things; therefore believe in me and do not think that I am a foreign god. I am your Redeemer, who on the cross, by my death, redeemed you from the bondage of sins and death. I am the Holy One in Israel, who sanctifies the believers; as Paul calls the church "the sanctified in Christ JEsu", 1 Cor. 1, 2. Therefore, if you believe in God, believe also in me.

For your sake I have sent to Babylon.

He tells the future history as a past one. For he speaks to the church of the New Testament. I am the one, he says, who awakened Cyrus, that he should destroy the monarchy of the Babylonians and bring you back.

30 Furthermore, this passage contains a theological sentence that the Assyrian empire was destroyed not only because of its sins, but primarily for the sake of the people of God, who were to be liberated. Therefore, Cyrus with his entire monarchy was a servant and bondservant of the people of God. In the same way, the Roman Empire under Augustus served the Church, so that after peace was established, the Gospel could be spread among all nations without hindrance. This is a great glory of the Church, that she has such great monarchs for servants. But who sees this glory? For it is hidden from the eyes of the world.

31 He calls the princes of the Assyrian monarchy, which Cyrus suppressed, "bars.

V. 15-17: He who makes way in strong waters.

32. it is I who brought you through the red sea unharmed, and drowned Pharaoh your enemy, as when someone extinguishes a wick in water.

V. 18. Do not remember the old.

Here he concludes: "Since I, Christ, am the same God who did all these things, forsake the law, accept the new word of the gospel, and believe that you have and worship the true God who was from the beginning. But it is clear,

that this passage is about the law, which is exalted at the same time as the priesthood and the kingdom of the law. Furthermore, although the promises are in the law, they do not belong to the law. Therefore, he does not abolish them in the New Testament, but gives them and fulfills them through Christ, his Son.

V. 19. 20. That I may make ways in the wilderness.

(34) I opened a way in the sea in the past; I will do the same now, so that you may know that I am the same God; but I will do it in a way. The church has a way in the wilderness. For she is plagued by the flesh, by Satan, and by the world in many ways; she walks in the dry land, she suffers hunger and thirst, as it says in 1 Cor. 4:11. This is the sea, this is the desert of the church in which it walks, and yet it finds a way through the sea. For she breaks through all these adversities in divine power. In the desert she finds water. For Christ comforts and strengthens her with his spirit and word.

35 He calls the princes of the world "beasts of the field," many of whom will be converted. Notice that he does not say that he will take away the beasts of the field and the wilderness, but he promises that they will have comfort and happiness in the midst of all these things, and that they will break through the tribulations.

V. 21: This people I have prepared for myself.

Here he begins to distinguish one people from another, and the Jewish people from the believing church. At the same time, he abolishes all the sacrifices of the Old Testament and establishes new ones. Those sacrifices of yours, he says, were preludes to those to come, and did not make righteous. But the true sacrifices that please me are: to tell my praise, to glorify me. This cannot be done unless you condemn yourselves and all your doings 2c.

There is a great emphasis in every word. It is a people who do not dress themselves, like the works saints, but are dressed by Christ. And it is made ready, not for its own praise, but for the praise of Christ. These are the true

532 2 xxiii, 33-36. brief interpretation on Isaiah, cap. 43, 21-26. W. vi, 841-848. 533

Sacrifice, preaching Christ and praising him, condemning our own righteousness and doings. This is the true burnt offering, this is slaughtering animals and burning them completely with fire, so that nothing remains of our powers and deeds.

V. 22. 23. Not that you would have called me 2c.

The pronoun "me" and "to me" must be diligently observed throughout this passage. You have called, you have worked, you have sacrificed 2c., but not "to me." For all works, even if they are commanded and holy by GOD, if they are done in the opinion of becoming righteous thereby, are an ungodly service. Therefore he repeats again and again the pronoun with the negation: Not to me or me. For this is idolatry, to hope for righteousness by works, which is obtained only by faith in Christ's death.

(39) What then do the papists say to this passage? If the services instituted by God Himself, if the works commanded by God Himself have not helped righteousness, what will the monastic orders, the caps, the mass, the vows, and all the exceedingly foolish antics of the entire papacy, which they have undertaken without God's word, help? It is a desperate blindness if they do not fall silent at the mention of this passage and recognize their errors.

V. 24. You have not satisfied me with the fatness of your sacrifices.

40 That is: I cannot be reconciled by all your works, none of them is sufficient for me.

Yes, you have made work for me in your sins.

41 Instead of: Veruntamen servire me fecisti translate better like this: "You have done me work. This is an excellent passage, that all the righteousnesses of the law, all the works, no matter how great, no matter how holy, no matter how apparent, are of no help in attaining righteousness before God, but are only sins for which Christ had to do enough and take pains. But this is our

Justice, that Christ has had work. And this article has only our faith and our religion; the whole world knows nothing about it. For all other doctrines judge thus: He who has sinned shall be punished. But this article teaches the contradiction, namely, that we sin, and another is sufficient for sin, and takes the punishment of sins upon himself; as John says, "Behold, this is the Lamb of God, which bareth the sin of the world" John 1:29. Therefore, no punishment that is upon us is enough, not even for the smallest sin. But the punishment of the only Christ was enough for all sin.

Therefore, because this doctrine does not agree with reason, so many sects, so many kinds of atonement, so many works have been invented by which men strive, but in vain, to do enough for their sins. Therefore, this passage must be diligently considered. For it contains the most important articles of our faith. He says that he was worshipped by the nations, therefore he indicates that he is God. Likewise, he says that he worked, therefore he became man and died for our sin. However, he is not overcome, but he only has trouble, therefore he rises again from death 2c.

V. 25. I, I blot out your transgression for my own sake.

The text not only teaches, but also refutes. For it contains very important contrasts. "Oh, I," not you; "for my sake," not for your sake, or for your works. Thus he abolishes all works and all doings by which men want to redeem their sins.

V. 26. Declare how you will be righteous.

44. He challenges the works saints who dared to be justified by the works of the law. Now, if you know any other way by which you may be justified, tell it. For that you boast that you received your rules of life and laws from your fathers, I am not interested in that. For your fathers also were sinners. Because ye now execute a more arid righteousness, therefore will I reject you with all your righteousness and works. He just says

534 k. xxm, M-z8. Interpretations on the prophets. W. vi, 848-882. 535

What is written in the Acts of the Apostles Cap. 4, 12, Vulg.: "There is no other name under heaven in which we can be saved. Now whatever you bring forward to establish your righteousness apart from Christ and without Christ is condemned, ungodly and blasphemous.

V. 27. Your forefathers sinned.

I do not understand it of Adam and of original sin, but I generally take the singular for the plural, that with it he wants to refute the common reason of proof that has been used for all lines, since they hold up to us the reputation of the fathers; as they say today: I want to follow the faith of my ancestors. Is it likely that so many centuries should have been mistaken, and so many holy men should not have known the way of truth? 2c. He says, "Your forefathers also sinned."

46 But this passage is well to be remembered. For this is how it generally happens that the descendants of the body and the outward appearance do not follow the deeds or the faith of the fathers, as we can see what great trouble followed the example of Abraham, when he was commanded to sacrifice his son. For they looked only at the work in and for itself; but at the command which preceded the work, and at the faith in which Abraham wished to carry out the command, they did not look. Therefore, they left the kernel and kept the shell of the nut, just as our papists do, who do not follow the rules and orders of the fathers.

and then, out of great and special wisdom, say that they were not evil men, but that they deserved that we should also follow their lives. But the faith, which should be the same for all the saints, and the word, which is the leader and teacher of faith, they abandon.

And your teachers have mistreated me.

He speaks of the doctrine and the rules of life. He says: "In all that they teach, they do not look at the core of the law, that is, at the promises of Christ; but in the meantime they make much for themselves with the outward veneer of works and sacrifices. Thus he rejects both the teachers of the people and the fathers who instructed them.

V. 28. Therefore I have desecrated the princes of the sanctuary.

48 He calls them "princes of the sanctuary", as it says of them in Romans 9:4, 5: "To whom belongs the adoption, and the glory, and the covenant, and the law, and the service, and the promises; to whom also belong the fathers, from whom Christ came according to the flesh" 2c.

And have made Jacob a ban.

(49) That is, to utterly reject the people, together with all the law and all the worship of the law, so that they, with all their doctrine and life, become a reproach and an abomination, and not righteousness, as they think they are. We say the same of the papacy today.

The Forty-Fourth Chapter.

In the three previous chapters, he discussed the righteousness of faith. He praised this righteousness and the gospel in many ways. He also refuted his own righteousness, and added various consolations for the godly, and threats against the wicked who contend against this righteousness.

Finally he has abolished the whole law together with the priesthood and the kingdom. Now he concludes this whole thing, as it were, with a final speech. As if he wanted to say: "That I summarize it briefly: by this righteousness we must be preserved, or we will perish with the ungodly. But as it is usual in the closing speeches, so

536 L. xxm, 38-4o. Short interpretation on Isaiah, cap. 44, 1-9. W. vi. 8S2-8SS. 537

he adds admonitions and consolations. For he promises the church a seed and offspring.

V. 1. Listen now, my servant Jacob.

2, He addresses the people of the gospel who were chosen from the synagogue. You who are my servants from this people, that is, you who believe or are obedient to the faith; who, though you have been banished by others, yet serve me and are grateful: "Hear".

V. 2. 3. For I will pour water on the thirsty.

He confesses that the church is thirsty and arid because it is in constant heat and sees nothing but its condemnation and shame. Therefore he says: "Fear not", I will shower you with fruitful rain, that a rich seed may grow for you. I will give the Holy Spirit to comfort and water thee, that thou mayest not lack offspring to spread the gospel. For it is a comfort that the church should not despair in the present tribulation, but hope that God will give it a numerous offspring, although the wrath of the world and of Satan threaten the opposite. For the Holy Spirit does not depart from the Word, but is active through the Word.

V. 4. that they should grow.

4 He hereby looks at the first psalm. The blessing of the church will be as abundant as the grass in the meadows. The pastures have an exceedingly good prosperity. Therefore, through them he indicates the power of the blessing, that the word will gain a happy progress against all the violence of the world.

V. 5. This one will say, I am the Lord's.

These words are to be taken distributively. Christians will be scattered now and then throughout the world. As if he wanted to say: Here and there and everywhere there will be Christians.

And that one will be called by the name of Jacob.

6 This is a very clear passage of the calling of the Gentiles to follow the Jews and the

Children of Abraham shall be made like, and called by their names. For this passage must be understood by those who were not previously called by the name of Jacob, nor descended in the flesh from Jacob, but from the Gentiles. But one must carefully note such scriptural passages in which the transmission of the name, the lineage, and the inheritance is promised: that Jacob is not only the one to whom the promise was made, but also the Gentiles. So also it is said in Ps. 87:5, "It shall be said in Zion, that all manner of people shall be born therein." For he speaks in this place of the Gentiles of Tyre, Sidon, Egypt 2c. But this is the only grievance of the synagogue, by which it is offended, and therefore falls away from Christ, that the Gentiles should be made like unto them.

And this one will ascribe himself with his hand to the Lord.

7 That is, he will confess the Lord so that there is no difference between the Gentiles and us Jews, as Peter says in Acts Cap. 15, 9.: "God made no difference between them and us."

V. 6-8. I am the first, and I am the last.

This is the second part of this chapter, namely a refutation of the adversaries, so that the Jews would not think that Christ was a new and different God. As if he wanted to say: ^q^) Do not be offended that I reject the law and the people of the law. For I am the Almighty God, who I have been from the beginning.

V. 9. Their idolaters are all vain.

9 He now mocks the idolaters in order to strengthen and encourage the hearts of the godly, so that they may consider from what great errors they have been redeemed and that they thank God for such a great benefit.

(10) Thus we are also strengthened in our doctrine when we remember the impiety and folly of the papal religion. Des-

q) Instead of the preceding, the 1532 edition says: .This is equal to what was said before.

538 k. xxm, 4o-43. interpretations on the prophets. W. vi, 8S5-8ss. 539

Half advise us against those who do not want the abominations of the pabacy to be illuminated in sermons. For Satan's intention is that, after these abominations have been cleared out of the way, he will lead us back into piety through the appearance of spirituality (religionis). Therefore, it is useful to keep the abominations of the monastic life, the satisfaction, the saying of mass, purgatory, the invocation of the saints, the apparitions of the spirits, and other abominable things, always before one's eyes, so that the heart may be filled with hatred for them and not fall back into the former godlessness. For thus we see that also here Isaiah, for the very same purpose, mentions the doings and nature of the idolaters, and we are at the same time encouraged to thank God for this supreme benefit, that we have been delivered from such great ungodliness and transferred into the light of the Gospel.

11 But it is to be noted that he adds: "And their most precious things are of no avail." That is, their best works, which they do in idolatry, their most holy efforts, to which they ascribe life and blessedness, are nothing.

(12) As Isaiah says this of the idolaters of his time, so we are to apply this passage to our times, that the most beautiful works of the priesthood, such as masses, prayers, vows, chastity, poverty, etc., not only do not make one righteous, as they think, but also condemn him and bring him to ruin, because they are ungodly things in and of themselves, as the mass is, and also because an ungodly delusion is involved.

Not only does he condemn the idolaters and their works, but he also adds this, that their witnesses are blind and see nothing; that is, that all their doctrine is vain, uncertain and harmful, as Paul also says, "They understand not what they set" 1 Tim. 1:7. "They see nothing" is a Hebrew idiom; "see" stands for preach, teach.

(14) Now he concludes, and says of all religions and deeds done without faith in Christ, that they will finally come to shame. Therefore it is a wretched thing to undertake so much labor and toil, to do so many works, from which one has no other benefit than to be eternally put to shame.

V. 10. Who are they that make a god?

(15) Hereby he mocks and scolds those who do not want to be formed by God, that is, who do not want to be justified by grace, but make themselves a god, that is, make themselves justified by their works and deeds. Thus, every monk is one who makes a god, because he does not invent God for himself according to words, but according to his thoughts, that God is pleased with this rule, with this clothing, with these vows 2c. Pleasure. Thus all saints of works make a god for themselves, who is pleased with the works that they themselves do.

V. 11 ff. Behold, all their comrades are put to shame.

(16) All religions or righteousnesses other than the righteousness of grace will be put to shame.

Because they are masters made of people.

This is an excellent conclusion, for it contains the reason for the previous statement: "For by the word 'master' are designated the saints of works, who toil with various works. But that he presents one as a carpenter, the other as a blacksmith, he shows that the work of the saints of works is different, since one wants to earn God's merit by this work, the other by another; however, they all argue against this doctrine of faith and grace.

18 But it is especially important to note in this passage that he adds, "Of men. For this contains the main principle of our doctrine, that everything that is not prescribed in the word of God is reprehensible and devilish, if we presume to propitiate God by it. Therefore, we are not to do, teach, or believe anything except what is commanded by a very specific word of God. But in things that do not concern the conscience, and do not belong to the attainment of righteousness before God, we can safely follow the teachings of men, as in housekeeping and worldly government. For the wisdom to manage these things has been created for us, and these things belong only to the

540 L. xxiii, 43-45. brief interpretation on Isaiah, cap. 44, 11-20. W. vi, 8s"-8k2. 541

bodily life. But the consciences should and can be governed only by the Word of GOD. That is why Isaiah condemns "the masters who are of men".

19 Furthermore, the extensive and long description of the "masters" shows the misery of godless religion, the fruits of which are much toil, weariness, fear and hardship, and finally, after the greatest labor, become ashes. On the other hand, ours and the true religion, which teaches trust in the mercy of Christ, satisfies our hearts in the judgment of God and brings about joy in the Holy Spirit, so that we may boast even of the tribulations that befall us elsewhere.

20 Thus the Prophet warns against other religions, which do nothing but wear out body and soul at the same time in vain, and the more severe they are, the more they make people fearful, distressed, and bring them to despair. And just as the woman who suffered from the flow of blood only got worse with her illness through the treatment of the physicians Marc. 5, 26., so also through such actions the evil gets worse, and the hearts are made more and more restless, as we experienced under the pope, since the souls were not calmed down after innumerable pardons, prayers, fasts, masses, and pilgrimages, but were tormented more severely. But the word alone truly comforts, according to the saying: "If then we have been justified by faith, we have peace" Rom. 5:1.

V. 17. Before it he kneels and falls down and prays.

This seems foolish and ridiculous to us. But what does St. Jerome do differently, since he commands to worship the wooden cross by falling on his face ((ψποδουλϊα)^1^ )? What does a Franciscan do differently, who imagines that he is damned if he does not gird a rope around his body, if he does not have his head circumcised, if he does not put on a bad garment? Is this not the utmost foolishness, then, to assume righteousness from a girdle, from a plate, from a garment?

1. Only in the Jena edition is the iota kupserixturu. Wittenberg and Erlangen

do? Is this not the utmost ungodliness, worshipping these things? But they deny that they worship these things. Yes, they worship them in fact, because they believe that God looks at such futile things and takes pleasure in them. But this is actually against the first commandment, "You shall not have other gods." For to believe that God is reconciled by such works is to invent and make an idol for oneself and to worship it. For the true God is the one of whom it is written, "Your eyes see by faith" Jer. 5:3.

V. 18-20. They know nothing and understand nothing.

(22) They do not know what the true worship is and cannot judge the true worship. But they should think that just as the wood that is burned is not God, nor does it make righteous, so the rest of the wood from which the idol is made is not God. Thus a monk does not consider that, just as the cloth on a chariot does not make righteous, so also the cloth from which his robe is made does not make righteous; that, just as the rope to which a horse is tied does not make righteous, so also the rope with which he girds himself does not make righteous. But they ascribe to their cowls and ropes the power to make righteous, because they say that it is sinful for a Franciscan to walk without a cowl and without a rope.

(23) For such scriptures must be applied to the idolatry of our people. For in this whole passage the prophet has only to do with the fact that everything that does not proceed from faith is idolatry, whether it is done with iron or with wood. But the source of this idolatry is that we think that God is reconciled through our works.

(24) Therefore, the true and only religion and worship is this, that one believes forgiveness of sins, which God gives by grace and freely, without works subsequent or antecedent, out of pure mercy; just as He makes the sun shine, and gives all other good things that we have

542 L. xxm, 45-47. interpretations on the prophets. W. VI, 862-865. 543

enjoy. If one believes in this kind God, who does good by grace and for free, this is true religion and true righteousness.

V. 21. Remember this, Jacob and Israel.

(25) He wants the memory of idolatry to remain with the descendants, so that they may both thank God that they have been freed from such great ungodliness by means of the Gospel, and learn to fear God, because if He does not preserve us, we can easily fall into the same errors again. Thus, we must by no means forget that which we have ungodly done as well as believed in the pabstical. For what is more foolish, what is more contrary to the honor of Christ, than to ascribe righteousness to a dirty cap? And yet men have imagined this so stiffly and firmly that they have put on the dead bodies of monks and buried them in them. There have been countless other things of this kind, and it would be desirable to make a register of them. For most of it is of such a nature that it will hardly be believed by posterity. And yet we have been such fools that we have cherished the delusion that righteousness and forgiveness of sins are to be found in these things.

V. 22. I will wipe away your iniquity like a cloud, and your sin like the mist.

(26) Hereby he briefly summarizes the main conclusion of this whole text and repeats that no religion, no worship, no other God forgives and redeems sins except Christ alone, and that free of charge and by grace. Therefore, it is an apt description of Christ and Christ's ministry that he is an everlasting high priest who reconciles us to GOD and blots out our iniquity, who overcomes death and hell. This is a completely different doctrine than the monks and sophists should understand. For these make Christ a judge and executioner of consciences. Therefore so many kinds of merits and works have been invented by which the enraged judge could be reconciled. He adds:

Turn to me, for I will deliver you.

(27) As if to say: My office is to save; I have done this, I have conquered sins, death, Satan, hell, on the cross, I have abolished the rule of the law. Now you, too, do your duty: accept what I offer you, turn to me, your Redeemer. Thus he dissuades from all other doctrines and godless religions, which are contrary to this doctrine of grace. As if he wanted to say: You will be drawn by different inclinations soon there, soon there, that you turn away from me; therefore make an effort that you turn to me. This conversion does not take place in one day or in one month, as the Lent was under the papacy, but it is a perpetual duty of the people of God.

(28) But it is ridiculous to try to force from such passages that there is power in us to turn to God without His grace. For to those to whom he communicates his word, he will also give power to believe the word; for the word of God is not taught in vain and without fruit, but the Holy Spirit is with the word, and moves hearts through the word so that they believe. Then this "turn to me," of which the prophet says here, concerns not only faith, but also the teaching that we also convert others who are turned away by ungodly teachings, that we exhort them, that we comfort the despairing consciences 2c. For it takes much effort to hold this article of justification against Satan, against heresies, and against our reason.

V. 23 Rejoice, O heavens, for the Lord has done it.

After having finished the teaching of grace and the exhortation, he now also gives thanks for this great gift. And this happens quite appropriately in the final speeches. But what the Latin translation has given: Misericordiam fecit Dominus, reads in Hebrew: "For the Lord has done it." For he looks back to what has gone before, as if to say: The

544 L. xxm. 47^50. brief interpretation On Isaiah, cap. 44, 23-28. W. VI. 86S-869. 545

The Lord alone is the creator and the one who does it. What the Lord says, that happens; he promises righteousness in the word free of charge and by grace, and he also offers and gives it. But the idols and their teachers are vain talkers. When they speak or promise something, it does not come to pass, as he said above vv. 9, 11: Their end is that they become ashamed.

(30) This is a well-known Hebrew expression: "Rejoice, you heavens," that is, you who are of heaven or under heaven, as when I said, "Rejoice, you Elbe, to the Lord, for the gift of the spreading of the Word;" that is, you Wittenberg, or those who dwell on the Elbe.

V. 24. Thus says the Lord your Redeemer.

After the discussion about faith in Christ and the doctrine of faith is finished, he makes his way to the people who were in Babylonian captivity and were to be redeemed by Cyrus. As if he wanted to say: Keep my words that I say. So it will happen that you will be redeemed by my power, against all presumption, as much as others ridicule me as a weak God.

He who prepared you from the womb.

(32) Here we see what free will does. But this is the custom of the holy scripture, that it ascribes everything to God, that everything we receive is given to us from our mother's womb, so that we may not be proud.

I am the Lord who does everything.

(33) Hereby he looks upon the idols. For he refutes all opposing religions, that we should say: The God of the Turks, of the Jews, of the Papists does nothing; but our God does everything. For this is what he wants when he says, "I am he," and no one with me, so that he may prove that he is the one, and so that he may draw us away from idolatry, that we may remain in the truth of faith.

V. 25. Who nullifies the signs of the soothsayers.

He calls the teachers of other religions, who do not teach the righteousness of faith, but the works, "soothsayers". He shows that the teaching of these is both false and foolish. That the religion of the papists is such today, we learn.

V. 26. But confirm the word of his servant.

35 As he said in the beginning Cap. 40, 8, so he also concludes: "The word of the Lord endures forever. He calls the word of the gospel "counsel," by which the conscience is advised, as he also calls Christ a counsel in the ninth chapter above, v. 6.

He who says to Jerusalem: Be inhabited!

Here he comes to Cyrus, and speaks of the thing as a past, which was nevertheless still future. But he holds up this prophecy of Cyrus to comfort the godly so that they will not despair of the future kingdom of Christ, which he has described in these four chapters. For since the Jews were to be almost completely destroyed by the Babylonians, all the promises of Christ's kingdom were in danger; and since the kingdom and the priesthood of the Jews, together with the temple and the city of Jerusalem, had been destroyed by the Babylonians, there could be no hope of Christ's kingdom. Therefore, he promised to bring back the people through Cyrus and to restore the kingdom with the priesthood, so that the promised kingdom of Christ would be given to the unharmed people.

V. 27. Who says to the deep: Seal!

37 He praises his power in a general statement. However, it can be taken as a figurative speech of the king of Babel. Just as I dried up the Red Sea, so I can also dry up the great rivers, the Tigris and Euphrates, with their princes.

V. 28. and shall accomplish all my will 2c.

38. Cyrus will bring back my people and will make Jerusalem inhabited again.

546 xxiii, so-52. interpretations on the prophets. W. vi, [ss-872. 547

The Forty-Fifth Chapter.

Here the prophet starts to talk about the restoration of the Jews by Cyrus. Furthermore, it is to be noted as something special and strange that he calls Cyrus an anointed one of God. For Messiah is a general name, and means a king, because the kings were anointed. But that he adds, "my anointed one", one does not read of any heathen king. Therefore, I would like to believe that Cyrus was holy, and that the return of the people and the restoration of the kingdom and the priesthood were fruits of faith.

V. 1. That I might subdue the Gentiles before him.

2. the victories are also given to the Gentiles from heaven, and the kingdoms are both established and destroyed by God, as this passage shows. Many similar sayings can be drawn from Daniel here. "Belt" means the administration of the kingdom.

V. 2. 3. that you may know that I am the Lord 2c.

(3) All these things, saith he, will I give thee, that thou mayest know me. For what he has said up to now, he said of Cyrus, when he was not yet a believer. But it can also be taken like this: "Who I have called you by your name", that is, who I have chosen you especially before others. It was an important and most admirable thing that he could believe in the God of Israel, who had been overcome by the king of Babylon, whom Cyrus himself had overcome.

V. 4. For the sake of Jacob, my servant.

4 This passage is well to remember that the kingdoms are aligned and destroyed for the sake of the godly.

V. 5. I equipped you, since you did not yet know me.

5. instead of: Assimilavi te, et non cognovisti me translate thus: I have called you by name

You did not know me yet. These are great praises that the God of the Jews, who overcame the Babylonians, gave all these glorious victories to Cyrus. In order that he might strengthen him against this affliction of weakness, he adds:

I am the Lord, and no one else.

(6) Though the Babylonians have triumphed against me, yet I alone am the true God, and there is no other God besides me.

V. 6, 7: I who make light and create darkness.

7 I take "light" and "darkness" as figurative. Speech for happiness and unhappiness. As if he wanted to say: If you desire peace and salvation, seek it from me. If you are afraid of misfortune, then fear me. For I create both. This boasting of the divine power is necessary against the annoyance of weakness. For at that time the Jews regarded God as a blasphemed idol among the Gentiles, who had not saved his people from captivity and had not protected them from the violence that a godless king had done to the people of God. And this trouble also disturbed the godly. Therefore, he now begins an exhortation.

V. 8. drip, you heavens, from above, and the clouds 2c.

This passage is much used in the church of the papists, and is a strong proof of their ignorance, because they have drawn it to the holy virgin. We know, however, that in this chapter the promised redemption through Cyrus is dealt with. This passage is spoken in imitation. For it is spoken in the person of those who were in captivity, and contains the inexpressible groaning of the blessed, who realized that they were oppressed with such great misfortune because of their sins. As if they wanted to say: Behold, we are of the priesthood and of the kingdom, the

548 L. xxin, S2-S4. Brief interpretation on Isaiah, cap. 45, 8-10. W. vi, 872-875. 549

We have been deprived of the temple and all worship; we have been transferred to the Gentiles. There our sins answer us; these press us so hard that there is no hope of salvation anywhere. For there is nowhere a righteous man who could satisfy so great a wrath of God. The whole nation is so overwhelmed with sins that there is no hope of salvation. Therefore, O heavens, drip and rain righteousness; if it is not poured out upon us from above, it is done for us. Ah! that God would now grant us forgiveness of sins and give us the Holy Spirit to shower us with grace: then it would happen, when first our sins were taken away and God was reconciled again, that we would be brought back. For there is no hope that the punishment will cease as long as the accusation and the guilt remain. Therefore, rend the heavens and come down; sprinkle us with your righteousness, and we will soon be restored. 2c.

(9) This is an excellent passage that teaches us about all temptations. For in every distress and punishment we are terrified by our sins and the wrath of God. Hence follow such sighs as the prophet describes here.

But the prophet makes several steps; for "the dew of heaven" is the divine grace with which God embraces and caresses His own. This is immediately followed by "the rain from the clouds". For the first gift and the first work of divine grace is that it gives pious teachers who teach the word purely and loudly. When this happens, "the earth opens up," that is, the word is given a happy progress, so that there are many disciples. Then "salvation springs up," that is, the consciences are freed, even the bodily plagues are taken away, and "at the same time righteousness springs up," that is, fruits worthy of this preaching follow.

I, the Lord, create it.

(11) The groaning and prayer of the captive people is answered. You ask for righteousness and salvation; behold, I, the LORD, create the same, and give it to you; fall

Only do not depart from faith; hope, and I will deliver you. This is the real and true opinion, which agrees in everything with the preceding and the following. Therefore, the papists who read this in their churches as if it were said by the Blessed Virgin Mary are acting inconsistently.

V. 9. io. Woe to him who disputes with his Creator.

(12) So far he has dealt with the attitude of the godly; now he deals with the other party, that is, the person of the wicked, who are annoyed by the deeds of God, because they see that they are afflicted, even though they have the name of the people of God, and that, on the other hand, the Babylonians, the wicked pagans, are prospering, and everything is going very well for them. Therefore, they begin to quarrel with God as to why He is doing this. But it is the most dangerous and greatest challenge of all to dispute with God why He does this or that, because the works of God are incomprehensible. And one has not been able to find a reason why God has rejected the entire people, along with the worship and the kingdom, and handed them over into the hands of a godless king. But this thought is magnified by the fact that they see that the whole world adheres to another religion and has an abundance of all goods.

(13) Therefore, weak hearts think this way: Do you think that God has rejected so many peoples and chosen us, who are the smallest part, especially since the fact shows the opposite, and the whole world considers us to be such people, whom our God has abandoned and rejected? If we now consider this, not only according to the matter (objective), but also according to the movements of the heart (affective), that is, when Satan inflames our hearts with his attitude (habitu), namely with anger and hatred against God, it happens that the overcome hearts worship the devil for God, and flee from God, as from the devil, and ape him. This is the origin of such speeches Jer. 20:15: "Cursed be he who brought good tidings to my father, saying, 'You have a young son'"; likewise Jer. 20:14: "Cursed be that day,

550 L. xxni, 54-S7. Interpretations on the prophets. W. vi, 875-879. 551

wherein I was born." Likewise Jer. 20:7, "O Lord, thou hast persuaded me, and I have been persuaded." For so far do the hearts go astray by these thoughts, when they dispute about the deeds of God, why he does this or that. That is why I have said that one must be on the highest guard against this.

14. But there is no other way to wriggle out of it than to turn away one's eyes and senses from it absolutely, and not to allow this question at all. For it cannot be comprehended, and those who want to comprehend it plunge into hell and sink therein, denying God and all His works. Therefore, the prophet reminds his people not to be angry with God's deeds. Do not quarrel, he says, with your Creator. Do not ask why I visit you like this. Be patient about the present and do not worry about the future. For I am your Creator, who do and govern all things according to my will 2c.

V. 11. Demand from me the signs.

15 There is an emphasis in the pronoun "me. For these words are spoken for the future comfort of those who were to be led to Babylon, that he might precede them with promises, that they might be assured that God would take care of them. As if he wanted to say: Incline your ears to my word and judge according to my word. For in the tribulation we are not to follow our thoughts and senses, but the word and the promises. Therefore he says: Ask me for advice and comfort, do not take refuge in your ungodly suggestions 2c. Turn to me and ask my word for counsel, and you will be comforted and know that this captivity will not last forever 2c.

V. 12. I have made the earth.

(16) Commit your cause to me. For I can help you; you are the work of my hands and my children. I am your Creator, therefore I will preserve you; only do not despair. All this is said for the comfort of those who should feel the Babylonian captivity.

V. 13. I have raised him up in righteousness.

17 He speaks of a yet future thing as if it were present. But he means Cyrus. I have raised him up in righteousness, that is, I have sent him to restore the kingdom and the priesthood and to give the captive people a just government.

V. 14: The Egyptian trade and the Moorish trade.

18 He promises Cyrus dominion over other nations as well, as a reward for his efforts in returning the Jews. "He calls their wealth "the trade of the Egyptians.

They will fall down before you, and plead with you.

19. adorare means a gesture, not a service, like those who bow their knees before princes, which is a very praiseworthy and common custom. Thus deprecari means to become a supplicant. But what the Latin translation has given: Viros sublimes, according to the Hebrew, is "the long people" (viri mensurae); not according to size, but because they are rich, wealthy and powerful.

V. 15. Truly, you are a hidden God.

20: These are the words of the prophet who, according to this prophecy, is amazed and astonished that God rules, guides and saves His own in a miraculous way.

V. 16. 17. But the idolaters must all stand with shame and scorn.

21 He comforts through a contrast. O Israel! You have the true God, who is mighty in word and deed. All other gods, all worshippers of other gods will be put to shame. But these are words of faith; before the world the opposite is true. Therefore he calls the God of Israel a hidden God.

V. 18. The God who prepared the earth.

22 Here he gives credibility to the promises and strengthens the hearts of the believers so that they should not doubt the future redemption. As if he wanted to say: Believe only me-

552 v- xxiii, 57-59. brief interpretation on Isa. cap. 45, 18-22. w. vr, 879-882. 553

n my words and promises, for I will redeem you and can redeem you. I did not create the earth to be desolate, but to be inhabited. And my word is powerful, it will not deceive you, but will give that which is promised.

23 Furthermore, by "earth" I do not mean the whole world, but Judea, which was desolate after the people were taken to Babylon. For what need is there to promise such a thing of a land that is already inhabited? Therefore he understands the desolate land of the Jews.

I am the Lord, and am no more.

24. He boasts of his power, so that the power of the Babylonians will be small in the eyes of the captives. I am God; no one, no matter how powerful he may be, shall resist me and not prevent what I promise from coming to pass.

V. 19. I have not spoken in secret.

(25) Everything goes to the confirmation of the previous promises of Cyrus, and to the uprightness of the hearts of the captives. My promises, saith he, shall stand fast; for I speak not into the wind, I speak not into secret, or into the wilderness, where no man heareth; but unto them that shall believe these promises, in whom my word shall be strong. And it shall surely come to pass what I have now promised of the redemption to come, which shall be through Cyrus.

For I am the LORD who speaks of righteousness.

I speak of righteousness. But God's "speak" is to do, as in the first book of Moses Cap. 1, 3: "God spoke; and it was so." Therefore He now says: "These promises of Mine will bring about a righteous government for you, that the kingdom and the priesthood may be restored, and the remission of sins and punishments may be preached.

V. 20. Let the heroes of the Gentiles gather and come together.

27. he scoffs at the Babylonians, but especially at those who have the oversight of the god.

The first service was in the morning. As if he wanted to say: I have proclaimed and promised this before; proclaim something like this. What the Latin translation has given: Qui salvati estis ex gentibus, that must be read active: Salvatores gentium, ye saviors of the Gentiles, so that it may be spoken mockingly: ye who measure yourselves, who boast that ye can save men, counsel and help them 2c. But this also is a comfort to the godly.

Who know nothing, and carry themselves with the blocks of their idols.

Your doctrine is nothing, your religion, your worship, your righteousness are nothing. Note the epithet that he calls them "carriers" "who carry themselves with the blocks of their idols". As if he wanted to say: Your gods are such gods that you must carry, feed and maintain them yourselves; otherwise they would lie. Thus the rule of Franciscus, of the Carthusian Order 2c. is an idol which they must carry; by itself it could not stand, and if they did not carry it, it would fall. For such scriptural passages must be taken generally of all idolatries. This also is to be noted, that he calls their god such a god, who cannot help.

V. 21: Who has been saying this since ancient times?

29 This, namely this prophecy of Cyrus.

A righteous God and Savior.

30 He opposes this to the idols. "A righteous GOtt," because he brings righteousness. "A Savior," because he makes blessed, gives forgiveness of sins and grace, by which we are to be justified, and when we have been justified, redeemed from all evil, and so become blessed. No other God, no other religion, no worship and no work can do this.

V. 22. Turn to me, and you will be saved.

31 He concludes this matter with an exhortation. Because I have foretold these things, let me not speak in vain. Turn your ears and your hearts to me; believe me, I who make these promises to you, and all these things will come to pass.

554 L. xxm, 59-"i. Interpretations on the prophets. W. vi. 882-885. 555

32 Furthermore, this "turning to the Lord" happens through faith. For the word of promise requires faith. But it indicates that the hearts are turned away because they are attached to the power of the Chaldeans and to their misery. Therefore, salvation seems to be impossible. Therefore, he wants them to turn their eyes away from the present state of things and look only at the word.

We have already reminded you of this many times, that in the time of challenge all outward appearances must be put out of one's mind, and one must follow the Word alone, without looking at the difference that exists between the Word and the present circumstances.

V. 23. I swear by myself, and a word of righteousness goes out of my mouth 2c.

34 This saying of the prophet is general. For according to the promise he exhorts them to turn to him, and comes to speak secretly of Cyrus to Christ. I," he says, "will one day send a word that all idols and all false worship will be destroyed, all swearing will be abolished, and only I will be sworn by. Such sudden transitions are frequent in the prophets. "The word of righteousness" is the gospel that brings righteousness and forgiveness of sins. This is a Hebrew way of speaking, that they use the word "swear" for preach. For they used to confirm their sermons with oaths.

V.24. And say, In the Lord I have righteousness and strength.

35 This is the form of the oath. Instead of: Ergo in Domino dicet: Meae sunt justitiae et imperium the text must be connected in this way: "Let all tongues swear and say: In the Lord I have righteousness and strength" 2c. Thus faith in Christ is our righteousness, not in our works, not in our worship, not in our deeds, but in the Lord, who is our strength, that whoever will boast may boast in the Lord Jer. 9:24, 1 Cor. 1:31. Such will also come to him.

36. instead of: Ad eum venient, 1) one has to

read: "Those who are such will come to him". Those who are not such, even if they boast that they are the synagogue or the church, will not come to him because they are foreign children.

But all those who resist him must become ashamed.

37. So where the gospel is, there must also be enemies of the gospel, as Ps. 110, 1. 2. says: "I will make your enemies your footstool"; "rule in the midst of your enemies"; 2) and Luc. 2, 34: "Christ will be a sign that is contradicted. However, the end of the adversaries will be this, that they must be put to shame. This is an excellent passage. Therefore this appendix is as it were a secret interpretation (allegoria) of the history. Cyrus is Christ. Babylon is the world. But Jerusalem is the church.

Cap. 46, 1. 2 The Bei is bowed.

. 38 We also want to connect these words with this chapter. For the prophet, according to his custom, adds another song, and as it were a song of triumph, with which he mocks the Babylonians. He begins with the destruction of religion, which was followed by the destruction of the worldly regime. No doubt the Babylonians laughed at this passage, because he boasts that the idols had fallen, whose worship was increasing at that time.

Their idols have been given to animals and cattle. 3)

(39) Among the other spoils which Cyrus brought into Persia were golden idols. But the prophet plays with these words as if he wanted to say: These idols were once a burden for men; now they also press and weigh down the animals, which do not carry them to Persia without the greatest burden.

1. Instead of vsnist in the editions, the Vulgate reads verneut.
2. In Latin, this passage from the 110th Psalm (probably because the pen could not follow the lecture) is quoted very arbitrarily: I" meäio inirnieorum Quorum povain seaßsllnm peäuni tuornm, in the midst of your enemies I will set the footstool of your feet.
3. Instead of lraeta in the editions, the Vulgate reads taota.

556 SI-S3. Short interpretation on Isaiah, Cap. 46, 1-5. W. VI, 886-889. 557

The Forty-Sixth Chapter.

The prophet still remains with the promises and consolations that God will snatch his own out of the Babylonian captivity by Cyrus. But he speaks primarily to those who let themselves be overcome by the tribulations, so that they despaired of being led back, and now looked for other help and for other gods. For this is what people do who become fainthearted in adversity; they doubt that God will take care of them. Therefore, they fall away to other gods and seek other help. The prophet strengthens them and wants to persuade them that they should certainly believe that God cares for them and that they will only suffer for a time.

(2) Now this passage contains a very glorious promise, in which mercy is poured out altogether; but we are not worthy to read it, because of our unbelief. For this is the way the flesh is wont to do: when it is oppressed by a calamity, it feels that God is angry, and imagines all the terrifying examples of divine judgment, when one should rather do the opposite, and lift up the desolate heart with such promises as these are. For these two duties are thus distinguished from one another, that the rocks, that is, the hard and secure hearts, should be crushed, but the smoldering wick should not be quenched.

V. 3. You who are carried by me in the body.

This is an exceedingly sweet image, that he says that they are carried by him in the womb, and that he is the mother who carries them as a tender child in the womb. First of all, God praises His attitude towards the troublesome; He is not a tyrant, not a tormentor (although it may seem that way), but a mother who takes great care that she does not harm the child she carries in her mother.

4 Secondly, it reminds us what we are and how we should be, namely a child,

The child that is enclosed in the mother, which sees nothing, feels nothing, cares for nothing, but all care falls to the mother; and although the container is narrow, it is still soft and well kept. Thus, by this similitude, he reminds us that when we are in trouble, we should let go of our cares, lest we be turned away to another God by the sensation of present ills.

Furthermore, the womb of God is the word of divine promise in which we are carried and formed. Thus Paul says that he begat the Galatians and Corinthians through the word of the gospel 1 Cor. 4:15, Gal. 4:19. Therefore, we should not fear that God will corrupt us, since He carries us in the mother. And although the child in the womb is very tender and weak, it does not perish in the womb. But this is our duty, that we take care that we do not fall out of this mother through our fault. For if we remain true to the word, Christ suffers with us, just as a mother suffers at the same time when she gives birth to a child.

V. 4. Yes, I will carry you to old age and until you turn gray.

(6) First, I will carry you in the mother until you are formed. Then, when you are born and formed, I will also carry you forever, until you grow. So a mother carries the fruit in the womb, the infant in the womb, the child on her back. Thus we who are in grace are carried forever. But these are words of faith. Looking at the matter and the outward appearance, we seem to be rejected.

V. 5. To whom then do you compare me?

7 He speaks of the Jews who were in Babylon, who, as I said in the beginning § 1, prompted by their misfortune, turned away from God and sought foreign counsel and advice.

558 L. xxiii, 63-6p. Interpretations on the prophets. W. vi, 889-8S3. 559

sought help. For the heart naturally looks for help in danger, and adversity forms a god. Therefore, in childbirth, shipwreck, and other perils, so many works have been done, so many ungodly vows have been made. Therefore he reminds them: Why then do you form me other than I am? Do not look at idols. Return to me, your God, who will and can save you; idols cannot do this.

V. 6. 7. They lift him up on their shoulders and carry him.

(8) It is a foolish and weak god that you make up for yourselves. He does not carry you, as I do, but he is carried by you. So he mocks them and reproaches their unbelief.

V. 8. Remember these things, and be firm.

9 For this is how one must read, not: Confundamini. He addresses the unbelieving spirits and those who sought to make themselves blessed by their actions. What do you seek by your actions? he says. Why do you expect and ask help from other gods? I have promised salvation so long ago; therefore all your doings are in vain, and my promise alone will redeem you, not the idols you worship. Thus he will draw the unbelievers away from their doings and bring them back to the word and to his promise. Corroboremini, that is, be firm, so that you will not be swayed and swayed by all kinds of winds of false teaching.

V. 9: Remember the former things of old.

(10) I do not think he is talking about the miracles in Egypt, but about the promises that actually belonged to the captivity. As if he wanted to say: So long before I promise the redemption; if this will now take place, it will take place because of my promise, not because of your works.

V. 10: My plan stands, and I do everything that pleases me.

(11) The opinion of this must be explained by the contradiction, that our suggestions and our will do not exist nor will they come to pass, so that he may thus remove all certainty from us and attach it to his word, without which no one can be certain of the divine will, without which nothing is valid, certain or certain that is taught of God and of righteousness before God.

12 Furthermore, this certainty and joyfulness of heart is necessary for us. For each one should be certain of his office and position, that he pleases God; not for the sake of the person, who never does his office justice, but because we know that it is a work of obedience, wrapped in God's word, which commands that each one should wait for his calling. But here we learn that Satan uses a wonderful trick, which makes it so that we do not like both those works that the Word approves and of which we could be certain, and those that we invent ourselves and of which we cannot be certain, because they do not have the Word.

V. 11. f. I call to a bird from the exit.

He calls Cyrus "a bird" because of his speed. Thus he calls him "a man of his will" who carries out his counsel, namely that of God, so that it may become clear that the attempts of men are futile, but those of God are certain.

What I say, I let come, and what I think, I do.

The divine majesty uses such abundance of speech against the ingrained and hardened evil that is innate in us, that we try to help ourselves by our actions.

560 L- xxm, 66-68. brief interpretation on Isa. cap. 47, 1-7. w. vi. 893-896. 561

The Forty-Seventh Chapter.

The prophet has had enough arguments with his idolatrous Jews, who sought salvation through their actions and despised the promises. Now he turns to the Babylonians and threatens them with destruction. But everything is aimed at comforting the captive people, whom he tries to lead back to God, who had made the promises. As if he wanted to say: You do not believe my promises because the power of the Babylonians seems to be insurmountable to you. Well, however insurmountable they may be, I will overthrow and destroy them.

Cap. 46, 12. Listen to me, you of proud heart.

Here we begin the 47th chapter. Instead of: Audite me, duri corde one can translate more appropriately so: "Listen to me, you of proud heart", you who are proud against me, and consider me a weak God, because I suffered it that my people was taken captive by you. For he speaks mainly of presumption on religion, and on idols. Therefore he adds, "Ye that are far from righteousness." For Daniel also ascribes a golden head to this monarchy, and Abraham had lived in this very religion of the Chaldeans. Therefore the Chaldeans boasted particularly of the religion.

Cap. 46, 13. I have brought my justice near.

In a little while Cyrus will be here; through him I will give salvation to the people and restore righteousness; 1) I will restore the priesthood, the kingdom, and all worship. Others prefer to understand this passage of Christ as passing from the fleshly kingdom to the spiritual kingdom, and to understand by righteousness that which we obtain through Christ.

1. Wittenberger: röstitutarn instead of: röstituam.

Cap. 47, 1. Down, virgin, daughter of Babylon, sit down in the dust.

4. this is a poetic image through which he indicates the desolation of the Babylonian monarchy. You are on top of the world, descend, you will be brought into captivity 2c.

V. 2. Take the mill and grind flour.

By this picture the extreme servitude is indicated. But this whole passage threatens the Babylonians the complete irretrievable ruin. Instead of: Denuda turpitudinem etc. translate: "Unbraid your braids, uncover your foot, uncover your thigh", that is, you will lose the worldly regiment, and all your glory. This is also the meaning of the following words vv. 3-5.

(6) For the prophet has comforted his own with clear and many words, that all power, happiness and dominion should be snatched from the Babylonians who held them captive.

V. 6 For I was angry with my people.

7. instead of: Iratus sum must be read in the past tense: "I have been angry", or "since I was angry" 2c. For the prophet here indicates the sin of the Babylonians by which they deserved such great punishments. My will was, saith he, that ye should be a chastening of my people, but not that ye should utterly destroy the same which ye have in mind.

V. 7. nor thought of how it would be with them hereafter.

8 Instead of novissimi tui translate: Novissima ejus, "as it should become with them", namely with my people, "afterwards"; that is, you did not think that they should be redeemed, as I promised. But this example should remind you that you did not go along so surely. For since I have not spared my people in their transgression, how will it be with you? But thou art sure, and takest not this to heart.

562 L. xxm, 68-7". Interpretations on the prophets. W. vi, 896-soo. 563

V. 8. I will not become a widow.

These are figurative words. That is, I will always have princes, always have peoples who are subservient to me.

V. 9. For the sake of the multitude of your magicians.

10 Thus he calls the teachers, who had the supervision of religion and worship, likewise, the heads of the commonwealth, that is, the most holy and most wise in this kingdom.

V. 10. For you have relied on your wickedness.

11. you are sure you think your sin is not sin.

Your wisdom and art have overthrown you.

(12) This is an excellent passage, that the commonwealths are destroyed only by the wisest, who believe that they give the best advice. We have many examples of this everywhere in the histories. Demosthenes, Cicero, Caesar, Pompey are well known. Thus religion is destroyed by the holiest, as the examples of the monks and the whole papacy teach us. The cause of this is that both those who are famous for their wisdom and those who are famous for their holiness before men live without fear of God and fall into presumption. When this happens, it is lost.

13. but this is what the prophets remind us, not that we should despise the laws and good customs in which human wisdom and righteousness stand, but that we should be humbled and not be puffed up over the gifts of God. For God can suffer nothing less than presumption.

heit. That is why he destroyed the synagogue, his people, the holy city Jerusalem, and the temple with all its services, which he himself had established.

V. 11. For a sudden tumult will come upon you.

(14) This is the end of all the wicked, that they perish suddenly, that is, when they do nothing less. For they go along securely in their schemes, promising themselves all good things, until in the midst of their schemes they are oppressed and perish.

V. 12. f. So now stand up with your summoners.

15 He mocks the Babylonians, who were presumptuous of their wisdom. See what you can do, try your strength, whether you can drive back the evil hovering over you. This passage must be remembered against the astrologers.

V.14. For there will not be one ember to warm oneself.

16. Hereby he indicates a sudden devastation. The fire will not last long, but in a moment your kingdom will be turned back by me, the foolish God.

V. 15. So they are among whom you have labored.

Neither your wise men, nor your godly men (religiosi), who by their wisdom and religion work on you, will be able to help you, but will themselves perish. But all this is written for the comfort of the Jews, that they may the more easily believe the glorious promises of the future redemption through Cyrus, which seemed impossible in view of the great power of the Babylonians.

The forty-eighth chapter.

1 This is as it were the conclusion of the promise of salvation. For he warns his own to beware of other prophecies, though they boast of great things, and by abominable curses and oaths, to beware of the things of which they speak.

try to make their words credible. Even if they swear by the name of the Lord," he says, "do not believe them. For by these magnificent oaths they want to deceive you.

564 K- xxm, 70-72. Short interpretation on Isaiah, Cap. 48, 1-7. W. vi, so"-so4. 565

(2) For this is the characteristic of false prophets, that they swear sacrilegiously, and curse themselves, that they may the more easily deceive the simple. We have also in our time heard such sacrilegious spirits, who have appealed to the judgment seat of Christ against us, because we wanted the dignity of the sacraments to be preserved. Because they know that the godly are moved by the name of God, they try to make themselves popular with the people through these arts. But the outcome will make it more and more clear from day to day how true they have sworn. Against such teachers the prophet also struggles here and wants his people to cling to the promise of God.

V. 1: You who are called by the name of Israel.

(3) He bluntly insults their unbelief. As if he wanted to say: You are called by name Israel, but it would be desirable if you were Israel in fact and in truth, such a people who clung to the promise that was made to Israel.

V. 2. For they call themselves from the holy city.

He attacks their presumption in saying: We are God's people, we are from the holy city, therefore God can no longer make it bad for us, just as today the papists say: We are followers of Christ and the apostles, therefore we cannot err. We are the Church, therefore we cannot be abandoned by God. But in the first chapter of John v. 13 it is written: "Who are born not of the will of man, but of God" 2c. And yet this single ground of proof has always been the most prominent in the world, and has hardly been able to be resolved among the Jewish people. That is why Paul takes a lot of trouble about it in the epistle to the Romans Cap. 9. 10. 11.

V. 3. I have proclaimed this future before.

5 He gives the reason why he is so long ahead of them with promises. For your sake, he says, I am doing it, you who have the

You are false Israel, so that you will be disgraced when it happens, and that you will see that you have not been helped by your deeds and plots, but by my promises. "The things to come" he calls the promises of Cyrus, of whom he promises that he will be the redeemer of his people so long after.

V. 4. 5. For I know that you are hard.

6 This passage must be applied in general to all saints of works who strive to accomplish something through their actions and trust in their works. ^r^) I, saith he, am compelled, because of this hardness and iron face of thine, to say beforehand that these things shall come to pass, lest, when they come to pass afterward, thou impute them to thy idols, and to thy righteousness.

(7) Thus we promised forgiveness of sins before we were born. Why then are we so foolish as to ascribe it to our works and our idols? But there is "a vein of iron, and a forehead of brass"; therefore even the papists cannot be changed; and our heretics stubbornly resist the truth, and do not even repent, though they are warned by the terrible examples of theirs.

V. 6, 7: All these things you hear and see.

8. instead of: Quae audisti, vide omnia translate: "All these things you hear, and see, and yet have not proclaimed." But all this is to shame the false teachers, that he may bring the people again to his word from the vain being of idolatry. "I will cause new things to be told thee before," and promise thee such things as thou hast never thought of. These things are also hidden at the time when I speak them; but they come nevertheless in their time. But you cannot know them even one day before they happen.

r) Instead of the following in? 6 and s 7, the 1532 edition has: Here you see why the papists cannot be changed. Here you see why our heretics stubbornly resist the truth and do not even repent, although they are warned by so many frightening examples of theirs. For they have a vein of iron in their neck, and a forehead of brass.

566 L- xxiii, 72-75. interpretations on the prophets. W. vi, 994-907. 567

V. 8. and from his mother's womb he was called a transgressor.

(9) "You are called a transgressor from your mother's womb," you deserve to be called a transgressor. For "from the womb" is as much as always. These are epithets, and actually passions of all the ungodly, but especially of false teachers and heretics, that they are not moved, that they are not ashamed; they have not a fleshy brow, but they are despisers and sure.

V. 9. Therefore I am patient for my name's sake.

10. instead of: Propter nomen meum longe faciam etc. translate: "For my name's sake I am patient, and for my glory's sake I will abstain from thee (that is, for thy sake or benefit), that thou be not cut off." This is an apt saying against the merits of works. "For my name's sake," not, for thy name's sake, because thou art called of the holy city, or of Franciscus, or Augustine, or Bernardus 2c. Thus he takes away with one word all the righteousnesses and religions of the world.

V. 10. Behold, I will purify you, but not like silver.

(11) This is a good comfort in the cross. For he promises to keep himself, and to abstain from utterly destroying his people. What then is the manner? How does God preserve His own so that they do not perish? Namely, in this way, that He purifies them in the furnace of fire, that is, that He strikes and lays out the cross for us. Consequently, tribulation is not a sign of divine wrath, but of divine grace; consequently, tribulation is not condemnation, but blessedness. And when God strikes, He strikes so that we may be preserved and not condemned with this world 1 Cor. 11:32.

12. that he adds, "Not like silver"; this is done so that one should not understand a bodily cleansing, as he calls the spiritual hunger "a hunger, but not a hunger for bread" in Amos Cap. 8, 11.

13. The same is true of the following words: "I will choose you in the furnace of misery. But we feel the opposite when we are dried in this furnace. For it seems to us as if we are more defiled than cleansed. Therefore, these sayings must be diligently impressed upon the afflicted, that they may be uplifted and learn that the life of grace is good for nothing unless it is in the furnace of misery, which does not take away grace, but rather brings grace with it. Thus the word of temptations and the cross teaches us; the flesh and the senses teach the opposite.

V. 11. For my sake, yes, for my sake I will do it, so that I will not be blasphemed.

(14) Behold, this he calls blasphemy, when we undertake to propitiate God with our works. For this is why he promises salvation, lest the wicked imagine that they owe it to their works, which is the highest blasphemy. Others prefer to draw it on the Babylonians: I will save you, so that the Babylonians will not continue to blaspheme me,^s^ ) as Moses also says in his song: "But because of the anger of the enemies I have delayed it, so that their enemies would not be proud," Deut. 32, 27.

For I will not leave my honor to another.

(15) When I do something, I do it for my own sake, not for the sake of your works. For that would be to ascribe deity to works. Therefore, all saints of works strive for divinity. But for this reason so many examples of divine grace are presented to us in the Scriptures, that just as we should not despair because of sin, so we should not be presumptuous for the sake of our works and righteousness.

Therefore, this sermon is for Christians, who should mortify their bodies before men, but know before God that they will not be condemned because of their sins, nor saved because of their good deeds, so that the glory may be God's alone, and not ours.

s) Instead of the following in this paragraph, the 1532 edition has: Both views are suitable and good.

568 xxiii, 75-77. brief interpretation on Isaiah, cap. 48, 12-16. W. vi, so7-sio. 569

V. 12. Listen to me, Jacob, and you Israel, my called one.

I am the first, and also the last; I have always been, and will be forever. I promise you what is to come before it comes to pass, and that by grace, in vain. Therefore, you will be saved because of my promise, not because of your actions and works. This is how he wants us to cling to the word and grace alone.

18 But it is not in vain that he says, "I am the first, and also the last." For so are we men, we change God in general, 1) and believe that he is changed. We do not believe that he is the first and the last at the same time. Thus the whole papacy changes God, because it is called in the forgiveness of sin, and yet lives in the satisfaction of works. Thus the Jews change God, because they accept the promises of Christ, but reject the Christ presented to them. Therefore, it is a great thing to know that the same God is the First and the Last, so that those who are called to the Church enter the realm of everlasting grace, so that even if we sin and fall more often, we do not fall from grace, since we are, as it were, enclosed in the heaven of grace.

V. 13. My hand has founded the ground.

(19) Why do you take refuge in other gods and other help? Do you put your trust in my power? I have strength enough; only wait in silence and hope [Is. 30, 15J, so the redemption will come.

V. 14. 15. Who is among these who can proclaim such things?

20 "Such things", namely from Cyrus. As if he wanted to say: I alone promise it, therefore wait also alone on me, who gives you such. It is the decision of the prophecy of Cyrus, therefore he praises him.

The Lord loves him.

21 He means the Cyrus. The Jews did not believe that they could enter again in this way.

1. Erlanger: vers instead of: kere.

but they ridiculed it as void. For the world always ridicules God's word as something foolish. Therefore, one must wait for help in all distress by faith alone, and not take refuge in works or other help, which is our natural inclination.

V. 16. Come to me and hear this.

22 This passage has been whimsically obscured. The Jews understand the person of the prophet. And this opinion I will also follow. For if it is understood of the person of Christ, this does not rhyme with his saying that he was sent to Babylon to accomplish redemption there. For he was sent only once at the time of the New Testament. If one wants to understand the spiritual mission, this passage will not give any special proof of the mystery of the Holy Trinity. However, one may accept either opinion, whichever one wants. For we have other and stronger testimonies of the Trinity. I take it from the person of the Prophet, who is, as it were, in the midst of Babel, comforting his own. "Come near to me," the Isaiah. "I have not spoken this in secret," that is, in vain and into the wind. It will indeed come to pass, it will certainly come to pass, what the Lord has foretold through me. For at the time "when I was there" these things happened; that is, when I was alive, and foretold these things of Cyrus, they happened in faith. "But now GOD the LORD hath sent me, and his Spirit," that is, now that my prophecy is fulfilled, I come in the Spirit.

23 Similar passages are also found in Ezekiel, Cap. 3, 14 Vulg.: "He lifted me up in the Spirit." And in the Revelation of John Cap. 21, 10., "And led me away in the Spirit." Likewise in Lucas Cap. 1, 17., "He shall go before him in the spirit of Elijah." So Isaiah came to Babylon, first by the promises, although he was in Judea, as Paul says, he was with the Colossians in spirit 2) Col. 2, 5.. On the other hand, he is 2) Jews Latin editions: so spiritu Roma6 esse. The Wittenberg has in the margin: Rom. I. But only Rom. 1, 13. could be forcibly interpreted here.

570 L- xxm. 77-79. interpretations on the prophets. W. vi, 910-913. 571

came to Babel in the Spirit, since these promises were fulfilled.

(24) Now this passage serves to strengthen the Jews, that they may believe the promises which, as they saw, the prophet had foretold with such great certainty.

V. 17. I am the LORD your God, who teaches you what is useful.

(25) He speaks to the people who were living contrary to the word. You seek all other ways and means to set yourself at liberty, except me, while they are all utterly useless and ungodly, because they are chosen without faith and without the word from you. Hear therefore (thou that art captive in Babylon) my prophecies, and be not separated from me, and fall not unto other gods: follow not after thy pretensions. For I am your God and your Redeemer, who teaches you what is useful. Therefore stand fast by my word, and nowhere else. But what happens? In temptation we prefer to hear everything else than what we should hear; so, when we are in sins, we prefer to follow our sensation, and judge according to the sensation. But we do not want to wait and patiently endure. These words have an emphasis: "The Lord, your God". As if he wanted to say: I am not your Satan, but I teach and instruct you through promises that will surely redeem you; just believe.

V. 18. 19. O that thou wouldest observe my commandments.

He explains in what way what he teaches is useful. As if he wanted to say: You seek the way of peace by leaving my word, and keep above your presumption. But "the wicked have no peace, and disaster is in their way" Isa. 59:8, Rom. 3:16. In this way you will not attain peace. There is only one way if you want to have peace, and that is to believe the word. This is an excellent passage, which gives us the

Word, and all misfortune threatens the godless despisers of the Word.

27 He calls "righteousness" the forgiveness of sins and a just administration of both the temporal government and the priesthood.

(28) Peace must be taken in general, both inward and outward; and righteousness both for the forgiveness of sins and for the good works by which we do good to one another.

V. 20: Go out from Babylon.

After preaching against the unbelieving Chaldeans and Jews, he concludes this prophecy with an exhortation to the Jews to leave all religions and their doings and follow Cyrus, who would lead them back. But also this admonition was despised by the Jews. For the largest part remained at Babel.

Proclaim and let these things be heard.

Offer the sacrifice of praise and give thanks to God for this great benefit.

V. 21. They did not thirst as he led them in the wilderness.

31 He alludes to Egypt. Now the Lord will do exactly what he did in Egypt. He will redeem his people and lead them back in the greatest safety. Thus he includes thanksgiving in memory of the past blessing.

V. 22. But the wicked, says the Lord, have no peace.

32 This is a general saying that without faith there will be neither a good conscience nor lasting happiness. But actually it refers to the unbelieving Jews who were left behind in Babylon.

(33) And here is the end of the prophecy of Cyrus, which contains various and lovely exhortations to faith.

572 L. xxm, 7S-81. brief interpretation on Isaiah, cap. 49, I. 2. W. VI, 913-917. 573

The forty-ninth chapter.

The prophets generally deal with two things. First, they teach the people of their time about faith and good works. They comfort the afflicted and frighten the unbelievers. Second, they also prepare for the Christ to come. After Isaiah has finished the first part, he starts a new book and prophesies about the future kingdom of Christ until the end. Sometimes he also casually punishes the unbelieving and stubborn hypocrites.

2. Furthermore, because the kingdom of Christ was to be a kingdom of faith, in which the world would punish many things as foolish and unrighteous, the prophets speak magnificently of it, so that the godly would not be offended by its lowly form. But the Jews, seduced by these glorious promises, are waiting for a physical kingdom. Since this has not yet happened, they think that not everything has been fulfilled and really accomplished through Christ.

3 Therefore, these promises must be understood spiritually, and do not refer to a fleshly kingdom. For this transitory world cannot bear the fullness of such great promises. Therefore let us open our hearts and grasp the word in faith, by which alone it can be grasped. For before the world the opposite is before our eyes.

V. 1. Listen to me, you islands, and you peoples far away, pay attention.

The prophet speaks in the person of Christ. But notice to whom he speaks. He does not speak as before: Hear, you of the house of Jacob, you of the house of Israel; but he breaks forth against the whole world, and calls all Gentiles. Therefore this sermon does not belong to the One people of the Jews, but to all men, as Christ commands, "Go ye into all the world. "2c. Marc. 16, 15.

The Lord has called me from my mother's womb.

5. he boasts of his profession to strengthen the hearts of the Gentiles, so that they will not be drawn to

The Lord said that he would not let the foolish and weak figure of Christ, who is preached as a crucified one, come into his way. Do not despise me because of this, he says, I come in divine power (autoritate). Despise not my word, for it is not my word, but his who sent me. Thus Paul also boasts of his profession, not for vain honor, but to strengthen the disciples so that they would not doubt that the word he preaches is the word of God, and so that he would clear away the scandal of the poor gospel, which is covered by the cross and the most despicable figure.

He has remembered my name.

6 I do not come to you by chance, but I was ordained and determined from my mother's womb that I should be your Savior and Redeemer. This name, this office, was given to me by the Father.

V. 2. and has made my mouth like a sharp sword.

This is a wonderful kingdom. He has boasted that the Lord has called him, and that God has remembered his name; he has encouraged us to wait for him, as a great and mighty king, who will come in precious gold Ps. 45:10. And behold, he adds, "He has made my mouth like a sword," that is, my kingdom will not consist in weapons, not in power, not in wisdom, not in worldly wealth, but in the mouth; that is, my office is to preach the gracious forgiveness of sins.

(8) For this reason he compares his mouth to a sharp sword, so that he may show that the word of Christ is powerful and penetrates the heart. Thus we see in our time how it penetrates the papacy and devastates it. For it punishes the world, and shows the righteousness of Christ; but all other righteousnesses, all other religions, works,

574 L. xxiii, ru-84. interpretations on the prophets. W. vi, 917-920. 575

He rejects and abhors the things that are done without the Word. But that he adds:

With the shadow of his hand he has covered me,

9 Thus he indicates the happiness and the progress of the word. For it is resisted in the world, as our times also testify; and yet it cannot be suppressed, but breaks through against the will of Satan and the gates of hell.

He has made me a pure arrow.

10. "Arrow" means the same as the sword in the foregoing; for it signifies the powerful action and the happy progress. The prophets liked to use this image of the arrow. Thus in the Psalms Ps. 78, 57. Hos. 7, 16.: Ephraim is a loose bow, that is, it is good for nothing, like a bow that does not hit and that is drawn in vain. And in the 127th Psalm, v. 4: "As arrows in the hand of a strong man, so do young boys go"; that is, a world regiment thus blessed by God is like an arrow that surely hits 2c.

V. 3. You are my servant, Israel.

(11) These words, as I have said, serve to comfort and strengthen us, that we may know that the word of Christ, which we have received from Christ, and that we may teach others, or that we ourselves may learn, is the true word of God, though the whole world denies it, being offended at the feebleness of its form.

(12) This passage also praises the joyful certainty of the heart, that is, the certainty of our profession, that he says he is called by God and is God's servant, so that in everything we teach or do, we may be certain of the divine will, that it pleases God. Otherwise, no one will be able to endure misfortune or temptation if he is not certain that he is called by God to do so. Just as Muenzer, having stirred up the peasants' revolt without a profession, and having been caught and put in bonds, finally said that he had been seduced to it by presumption, whereas before he had prided himself on nothing but the spirit and the profession.

That is why the strongest consolation in times of challenge is to know that one is called.

But he calls Christ "Israel", and in this name he includes the whole kingdom of Christ or the whole church, which was first gathered from the rest of the Jews and then from the Gentiles.

By which I will be praised.

14. instead of: Qui in te gloriabor translate: Glorificabor in te myself will be praised in you], that is, you alone will teach my glory.

15 Furthermore, the glory or praise of God is that he alone is righteous, kind, wise, and powerful. From this it follows that all men are liars, fools, evil-doers and sinners 2c. But if we teach this, we stir up the whole world against us, and are condemned as heretics, that we forbid good works, condemn the church 2c.

V. 4. But I thought I was working in vain.

(16) He takes comfort in the fact that few follow the word, and almost all the people reject Christ. Although, he says, few follow my teaching and most condemn it, I am comforted by the fact that the matter (judicium), that is, my ministry, is not mine but the Lord's. The word is nevertheless powerful in those who follow it, however few they are. This is a mighty consolation in temptation, which has often refreshed us in such great distresses of our doctrine, that we know that it is not ours, but God's, that he governs his work, to which he has drawn us against our will.

Although my cause is the Lord's.

The prophet turns his eyes away from the trouble and straightens up with his office and profession. My work, he says, is God's work, although it seems to be going badly. For judicium means here the office or the thing, as in the 9. 1) Psalm v. 5.

18 This is a necessary consolation with which I have very often risen up against the

1. In the Latin editions: ksalnio 7.

576 L. xxiii, 84-86. brief interpretation on Isaiah, cap. 49, 4-8. W. vi, 920-923. 577

Satan's thoughts, that he interprets the present troubles to the gospel. If God had not closed my eyes and I had seen that these troubles would come, I would never have begun to teach the gospel. Now I am comforted by the fact that I know that my ministry is God's ministry. This certainty sustains me against all evils.

V. 5. And now the Lord speaks 2c.

19 Again, he recites his calling. The greatest part, he says, is carried away into error, therefore the Lord has sent me to the remnant of the people, who are to be preserved by the gospel, lest all Israel perish. What the Latin translation has given: Et Israel non congregabitur, which must be translated thus: "That Israel be not taken away" or perish.

V. 6 And saith, It is a small thing that thou art my servant.

20 The Gentiles also are to be saved through the gospel. This is a very clear passage, that we Gentiles are to be incorporated into the body and kingdom of Christ, so that we may have a share in the testament, the promises, and the grace of God. For Christ is to be the light of the Gentiles, a master and teacher of the Gentiles, so that the Gentiles may be saved through him. Therefore, all of us who are of the Gentiles and except Christ are the true seed of Abraham.

21. to be converted to God is that the hearts are enlightened to the knowledge of God through the word of grace, so that they know they are to be saved by grace alone, not by our works.

22. This passage contains the most powerful resolution of all the reasons on which the Jews base their arguments against us Gentiles.

V. 7. Thus says the Lord, the Redeemer of Israel.

23. Having made a new man out of a twofold man, that is. A church of Jews and Gentiles by the word of the gospel, he adds a general consolation for those who stand in this faith in Christ.

For faith is immediately followed by the cross; as the 116th Psalm v. I0 says: "I believe, therefore I speak; but I am greatly afflicted." But the world, and the devil, the father of the world, can tolerate all other religions, all idolatries; only against this faith in Christ they rage, this they cannot suffer. That is why he comforts the believers. Do not despair, he says, do not fall away when you are thus afflicted for my sake. Your word, which you follow and which the world seeks to destroy, will remain forever, and those who follow it now will be converted and accept my word.

He calls himself "the redeemer of Jacob. 1) Therefore, by the very word by which he extols himself, he expresses the character of the church, that it is of such a nature that it needs a redeemer, a saint, a justifier. For before the world there is nothing more wretched, nothing more godless and nothing more unholy than the church. Therefore he calls it "a despised soul," "a people abhorred," "a servant among tyrants"; these are the glorious titles of Christians; if anyone is ashamed of them, let him think that he seeks Christ in vain. And so the glorious promises are fulfilled, that he saith, Thy seed shall be a holy seed 2c. That is why I said at the beginning that they must be taken in the spirit and in faith in the Word. For in the world we experience the opposite.

Kings shall see, and rise, and princes shall worship.

(25) Those who persecute you now will worship you and be converted.

For the sake of the Lord, who is faithful.

The world thinks the opposite, that God is a liar and we are condemned. But the prophet calls Christ "the Holy One in Israel" because He sanctifies His own.

V. 8. I have heard you at a gracious time.

He continues to comfort. Paul uses these words for exhortation 2 Cor.

1. Instead of laool), Israel should probably be read.

578 " xxm, M-88. interpretations on the prophets. W. vi, 023-926. 579

6:2, just as Christ exhorts: "Believe in the light, because you have the light, that you may be children of light" John 12:36, and Paul Romans 13:11 ff. For it is a very grievous challenge when we grow weary of the Word. For since Satan assaults this doctrine first by force through the princes of the world, then by cunning through the heretics, he also tempts each one in particular through the vice which the Greeks call, of which the Scripture says: "Our soul is disgusted with this loose food" Deut. 21:5. Because this vice spreads very widely, it does much harm. For the tyrants and heretics benefit the church, and bring the faith and doctrine of the church into disarray. The acedia, indifference however, makes people snore, secure, weary, and exposed to all the arrows of Satan. Therefore, this encouragement is necessary, that we be vigilant. Before this time I would have preferred one psalm, if I had understood it rightly, to all the riches of the world; but then the heavens were iron and the earth was closed. But now that the windows of heaven have opened, we begin to be disgusted with it. Whoever has read through the New Testament only once, admires himself, and thinks that there is nothing left that he does not know well. Therefore, it will happen that the word will be taken from the ungrateful and given to another people, whom we may not know.

I have heard you at the gracious time.

28 Thus he calls the time of the revealed gospel, which, though contested in many ways by the world, is nevertheless preserved against Satan, against tyrants and heresies, because it is "the gracious time".

And have set thee for a covenant among the people.

29 These words are said to the church. For as Christ is the covenant between God and men, so the church of believers is the covenant between nations, through the ministry of the Word, that we may safely believe Him. As Christ says: "Who

He that heareth you heareth me" Luc. 10:16, likewise: "Whose soever sins ye remit on earth, they are remitted unto them in heaven" Matth. 18:18. Accordingly this is a golden text, which serves to confirm the ministry of preaching in the church, which is transferred from Christ to the church, that the latter also may be truly justified by the word, or by absolution, but in such a way that this may precede, as he says, "I have kept you." For this saying, "He who hears you hears me," does not apply in those things which the bishops command against the word of God. And this is only the Church, which has the pure Word and the pure Sacraments.

That you take the distraught inheritance.

(30) This is the Gentiles, who have been devastated by idolatries and false righteousnesses, by the devil and ungodly teachers. For as often as the gospel comes, it finds the earth devastated by ungodliness and idolatry.

V. 9 To say to the prisoners: Go out.

The gospel teaches that all should know that they will not be saved by their actions or works, but by the mercy of God through grace, freely offered in word. ^t^) It is not only a word of command, but rather a promise that the church should be a servant in this; that those who are imprisoned in superstition and in their righteousness, and are unable to do good, will be set free. For the law is a prison, inasmuch as it is regarded as a teacher of works, and imprisons the conscience. From this prison we are delivered only by the ministry of the gospel, which teaches that we are not delivered by our works, but by mercy through grace, in vain, for Christ's sake, who was given up for us on the cross. This doctrine frees the conscience from sins, from the law, from the ordinances of men, and from all burdens.

t) Instead of what follows in this paragraph, the 1532 edition offers: The gospel therefore first frees us from sins and death, then teaches us the way of peace, and makes us secure above all ranks.

580 L. xzin, 88-sr. Short interpretation on Isaiah, Cap. 49, 9-12, W. vi, Ws-sss. 581

That they may feed by the way, and on all the hills have their pasture.

This can best be understood by the contrast. Before the Gospel was known, we thought that there was no pasture to be found unless we bound ourselves to certain rules, both in walk and in works. The Franciscans did not believe that they could be blessed apart from their corner and without their cap, and so did others. But now that the gospel is revealed, the sects cease, and the forgiveness of sins and eternal life are found in all places, in all persons, in all ages, and in all conditions. For the gospel is a free doctrine, which is not bound to any order, to any place, to any person, to any certain class. Both the master and the servant, both the king and the subject have the gospel. For we are all equally called to grace. The situation is quite different in the secular government and in the household, for not all households can be governed in one and the same way. So every state has its own and special laws 2c.

V. 10. They will neither hunger nor thirst.

The gospel will overflow with righteousness like a river. To water and to feed means to encourage and to teach in general. The drink is the encouragement, which is necessary and makes the food alive, which is the teaching. Where the word is, these fruits must follow. But those who are weary and have lost the word do the opposite, as we see in our heretics; they oppress the land and disturb the inheritors.

It will not sting heat nor sun.

(34) I understand it not of persecution, but of the heat of conscience. They will be well armed, and have comfort through the word that conscience cannot terrify them.

For their Beneficent God will guide them.

35. you are in the kingdom of mercy, not under a tyrant, but

under a "Beneficent", who did not command them the word in such a way that he himself is not present, but he is present as he says: "I am with you to the end of the world" Matth. 28, 20.. Likewise: "And the Lord worked with them, confirming the word by signs that followed" Marc. 16, 20.

He calls the consolations of Scripture "springs of water. But here he indicates the opposite figure in the church. For if they were not thirsty, he does not forbid fountains of water. For the church feels the sting of the law, it feels the sins, it feels all that is contrary to these promises: that it is ruled, not by a merciful man, but by the enraged Satan. For the conscience is troubled in the saints by its plagues, by Satan and by sins, and every Christian is troubled by conscience outwardly and inwardly. That is why they need the word, so that they may always be raised up with it, enlightened by it as blind men, and delivered as prisoners. For Christians are those who have forgiveness of sins and joy of heart in faith alone, and thereby feel the contradiction. For if we look at the thing itself, in the church there is in all things the contradiction; therefore the word is necessary by which it is established, and believe that it is as it is described here, even at the time when it feels the contradiction.

V. 11. I will make all my mountains paths.

(37) Thus we see with us that all estates walk in their ways. The authorities, father, mother, son and servant know that their status is pleasing to God. Before this knowledge, only the monks were considered to be in a state pleasing to God. Furthermore, it also indicates that in faith there is no respect for persons. According to faith, servants are equal to great kings, and vice versa.

V. 12. Behold, these will come from afar.

38. by the four regions of the heavens he shows the nature of all the states, that not

582 L. xxiii, 9i-N. Interpretations on the prophets. W. vi. 929-932. 583

the Jews alone would be God's people, that not only the celibate and the monks, but that in all classes, in every age, in all places there would be Christians. "From the sea" means among the Hebrews as much as from the evening.

What the Latin translator has given: a terra australi from the land of the noon, with it he has correctly rendered the sense, only that here a proper name is put, "from the land of Sinim", of which 2 Mos. 17, 1. is spoken. But he uses the plural to indicate that he is speaking in general, that the word makes no distinction of persons, orders 2c.

V. 13 For the LORD has comforted his people.

40. This is because he has given the word of grace and forgiveness of sins. Because he redeemed from the righteousness of the flesh, from the terror of hell and death, from the tyranny of Satan 2c. Therefore Paul calls it an unspeakable gift of the gospel 2 Cor. 9:15. Those who are sincerely moved by it thirst for it all the more and rejoice, for they alone understand this grace and this treasure. The rest are weary of it.

V. 14. But Zion says, "The Lord has forsaken me.

(41) We have heard the glorious consolations and promises of the church, but if one consults sensation, the opposite is true, as Paul says in 1 Cor. 4:9 ff. and 2 Cor. 6:4 ff. Therefore, the Holy Spirit here precedes our thoughts, as if to say: You hear my consolations and my promise of salvation and enlightenment, but I know what you want to object to. For you feel that you are darkened, bound, oppressed by Satan, by sins, by the wrath of God and by the fear of death. You feel that you are abandoned. But hear the word, and let your thoughts go, and follow not your feelings, but take hold in faith of these promises of mine. For I will not deceive thee, but thou shalt know, as much as outward appearances may be, that thou art forsaken.

the opposite, that everything I promise will certainly come to pass 2c. But here you see the groaning, of which Paul also says that it is inexpressible.

4I. "But Zion speaks," that is, those who are the true church, and have the gospel and so great a wealth of promises, cry out that they are forsaken of God. This must be especially noted. For this passage can give great consolation to the troubled and distressed souls, that the terrors they feel are not evil signs, and that not only they suffer them, but that they are signs of the true church and the true members of Christ.

V. 15 Can a woman forget her child and not have mercy on the son of her womb? Even if she forgets him, I will not forget you.

This is an excellent consolation, but it is not understood without faith. He refutes the cries of the afflicted by a very well-known example. For the female sex is merciful by nature, because it is born by nature to mercy and to love. Therefore, the Hebrews also give a woman the name of the mother or the mother's womb, because the woman is made to love, just as the man is made to protect. Therefore, there is no living being that has more mercy than a woman, especially in regard to her child. That is why we say "a mother's heart" for a very loving and kind heart. Therefore he comforts us with a likeness of the Holy Spirit, and tells us to look at a mother who has a son. Just as natural love does not allow her to forget or abandon her son, so I cannot forget yours.

44 Here reason recognizes the likeness, but it does not believe that it is such a child in the womb, and does not believe that it is carried, but thrown away, and cruelly tossed to and fro. Here is no other advice than to rely on the word alone, excluding all senses, and with simple faith,

584 L. XXIII S3-SS. Short interpretation on Isaiah, cap. 49, 15-18. W. VI, S32-93S. 585

against feeling and expectation, believe that it is as the word says. For all that is apart from the word is nothing but fear and trouble. So we are plagued in many ways today. First, by tyrants who persecute us with sword, water and fire; then by the spirits of the wicked. In addition, our name is greatly hated and desecrated by all, and Satan in particular attacks everyone with the terror of conscience and divine wrath. Therefore, according to the judgment of the flesh, we are absolutely lost.

45 Therefore, if we do not overcome these outward feelings and cling only to the word, so that we believe that God has not abandoned us, but is a very kind mother who lovingly cares for us and carries us, then it is all over for us. For it was not for this reason that he gave us his word, not for this reason that he called us to the church through his word, that he wanted to abandon us, but through the temptations and through our tribulations he wants to show us the power and the strength of his word. What appears to be abandonment is rather a test, so that we may learn by our own example the power of the word 2c. And such promises are only to be believed, not grasped with the hands. But our thoughts, and our reason, and the judgment of our flesh, are deceitful; therefore we ought to believe the word of the promise rather than the sensation and affliction of the flesh and conscience.

V. 16. Behold, in the hands I have drawn you.

In the inner side of my hands (palmis) I have drawn you. The "hands" signify the divine power and the divine effects. Therefore he says: I cannot forget thee, for thou art marked in my hands; that is, I am mindful of thee in all that I do, whether I raise up tyrants or sects against thee. In short, all that I do, I do for your good, just as Paul says: "To those who love God, all things must be for the best" Rom. 8, 28.. Thus, the Emperor Augustus opened the world through peace, so that the Evan

The king of Babylon led the Jews to Babylon so that the word and the law of God could be spread among the Gentiles. Thus the king of Babylon led the Jews to Babylon, so that the word and law of God might be spread among the Gentiles. Thus Joseph was admitted to the court of King Pharaoh, so that he might plant the religion there and promote its growth. Thus he says: "Everything I do, whether good or bad, is done for you and for your benefit. You are always before my eyes, because you are marked in my hands. These are words of faith that must be believed. For if one consults reason, the contradiction is before his eyes.

Your walls are always before me.

There is an emphasis in the word "before me"; before my eyes, not before yours. For we feel that we are exposed to men, to devils, to sins, to death and to hell. That is why the walls are invisible, and you can only believe them. The red spirits see their walls; the tyrants see their walls. Here the sense must be reversed that the walls of those are nothing because they are seen by human eyes, but our walls are before the eyes of God.

V. 17. Your builders will hasten.

This is a promise of procreation. You will not be exhausted, but reproduced.

But your breakers and destroyers will get away.

49. He admits that there are breakers and destroyers in the church, both tyrants and heretics. But he says: Be patient only a little, "they will get away," but you will be delivered. For all the suffering of the godly is little, and lasts but a moment, because it is ordained by God that it should not last long. But according to our feeling it is eternal, because of the despair, because one does not see any way of redemption.

V. 18. Lift up thine eyes round about, and behold.

(50) Where there are tyrants and heretics now, hereafter you will see everything that delights you.

586 L. xxm, 95-98. interpretations on the prophets. W. VI. 935-938. , 587

Where there are idolatrous pagans now, there will be your brothers afterward, who follow the same word, the same religion. Thus we read that the pagans who killed the apostles worshipped them afterwards, since they were converted to the faith.

As I live, says the Lord, you shall 2c.

(51) Those who are now a burden to you and oppress you shall, after they are converted, be a praise, glory and honor to you. Thus today Wittenberg has been blasphemed as a source of all heresies; but it will happen after some years that it will be praised by the descendants as a garden of God, from which the gospel has been planted in Germany and in all parts of the world.

V. 19. For your desolate, disturbed and broken land 2c.

52. you are like a desolate and forsaken land; there are few of them who cling to you, but you are very happy to be planted. But notice that procreation begins with desolation and destruction. Therefore, let us not despair nowadays. For although the church has a bad reputation, and there are very few of them who teach the word purely and loudly, it will not fall, but will be propagated, if we only stick to the word.

V. 20. That the children of thy barrenness shall continue to say in thine ears.

(53) He says that the church is barren, yet it has many descendants. For its fruitfulness is hidden, but its barrenness is outward appearance. Hence the words in the Psalms: "I am lonely and miserable" Ps. 25, 16, likewise: "Save my lonely from the dogs" 2c. Ps. 22, 21.

V. 21: Who begat these for me?

54. notice the sad words with which the Holy Spirit describes the church, that it is barren, one that is not birthed, solitary, cast out, rejected, lonely 2c. For they describe to us the outward appearance of the church. But should one be ignorant of the

because of despair? No. For it follows that this lonely one marvels at her numerous children. For God is so powerful that He can give more than we understand, as Paul says Eph. 3:20. Thus, as the Church cared for the Jews, the Gentiles were also added, and the Jews became apostles and leaders of the Church. It will be the same with us. The blood of the brother Heinrich von Zütphen, and of Leonhard Kaiser 1) and other saints, will, if we only remain constant in the word, awaken a rich seed of believers. For in this way the church is planted; it is not multiplied, unless it is barren and lonely. On the other hand, the adversaries and heretics will not be eradicated until they have become many and have grown. This is a good consolation for our time.

V. 22. Behold, I will lift up my hand to the Gentiles.

The Holy Spirit hereby responds to the future wonderment of the Church. For because the church does not see the future happy progress, it holds the present form of the church against it, as if to say: You promise that I will be fruitful in a very glorious way, but I see and feel the opposite. Therefore, show me my children and brothers with fingers. Therefore the Holy Spirit answers and says: I know that you do not see your children whom I promise. But turn not thou from them; labor thou to birth, practice the word, suffer in faith, and wait upon me. For I will bring thee forth, and the word shall be unto me as a banner, to which I will gather thy children 2c.

That is how they will bring your sons in their arms.

The gospel is not a violent teaching, as the laws are, but it carries gently in the word that the children come here of their own free will, not out of compulsion.

1. In the Wittenberg: "Leisers", in the Jena: "Kehsers", in the Erlangen: "Lesers." Now his name is actually "Käser", but he is usually called "Kaiser".

588 XXIII, 98-100. short interpretation on Isaiah, Cap. 49, 23-26. W. VI, 938-941. 589

V. 23. And the kings shall be thy keepers.

57 He indicates that kings should also be converted. Thus Carl the Great, Theodosius and other great princes have accepted the Word, and fed the Church with rich alms, preserved peace, protected Christians from violence and injustice. So today our Elector of Saxony applies his government for the benefit of the Church by maintaining the teachers of the Word. Some have taken this passage from the goods given to the church. But I hardly believe that goods have ever been given to the Church for the sake of the Gospel, but rather they have been snatched from the emperors by fraud and theft of the popes.

They will fall to the ground before you and lick your feet.

He expresses here with figurative words the reverence that great princes would show to Christians.

Then you will know that I am the Lord, in whom those who wait for me will not be put to shame.

(59) He concludes these great promises with the word "wait," so that we may persevere in the tribulation, and then we will receive all these things, however impossible they may seem. But this is actually the work of Christians, waiting for the Lord, which cannot be feigned by anyone. For reason by nature takes recourse to other help.

V. 24-26. Can a giant also be robbed?

(60) This is an objection in which the church disputes how the Lord can provide children for it. As if the oppressed church wanted to say: You promise a great offspring, but I see how impossible this is with such great power of the enemies. For the children you promise are among the tyrants, who hold them as a sneeze holds a robbery. They are so blinded and hardened among the heathen that it is impossible to save them from death and hell, by which tyrants, as it were, they are rightly held.

the, to snatch. Therefore he answers: I, the LORD, will provide both that thou mayest have many descendants, and that they who oppose thee shall perish by their own strength. For this is it that he saith v. 26., And I will feed thy oppressors with their own flesh. "2c.

Or can the righteous man be loosed his captives? 1)

61 Thus, among the Jews, the people were held captive by the Levites and teachers under a title of law, for their worldly regiment was instituted by GOD Himself. And yet the apostles abolished the whole law. But from where did they have this authority, since the gospel is only a spiritual teaching, and does not abolish external statutes, which may originate from Moses or concern other regiments? This is what has happened to us. We have been under the rule of the pope and the bishops; but why have we shaken off the same from us, since the gospel could have been taught, even if these burdens remained? These are the strong sneezes of which the prophet speaks in this passage. And also Paul was much troubled by the handling of this matter, since he wanted to take away the glory and title of "the righteous" from the synagogue. I answer: The apostles are commanded to teach the gospel; this they teach, and do nothing contrary to Moses, except that they leave consciences free, and do not violate the ceremonies, except in so far as they hold souls captive. For the body is subject to all burdens, but the conscience is not to be subject to anyone, because it has liberty through the gospel, that it is free from sin, from death, from the law, from hell, and from all human statutes. But since the synagogue is not satisfied with the rule it has over the body, but also wants to rule over the conscience, it happens that by demanding something unreasonable, it also loses what was reasonable, and with the observance of the ceremonies at the same time also

1. The fact that only here the second part of v. 24. is subsequently set and interpreted is due to the fact that the section from here to the end of the chapter is added only in the edition of 1534.

590 L- xxm. 100-102. interpretations on the prophets. W. vi, 941-944. 591

the worldly regiment is lost. For God wants to save His children; since the synagogue does not want to let them go, it loses both.

62 Thus, if the pope would remain under his rule, and at least leave the consciences free, we would be obliged to remain under his rule, because the gospel is not seditious, nor does it make free from external burdens. But because he does not want to do this, he also loses what he has under one title.

of law, because it is written Apost. 5, 29: "One must obey God more 1) than men." This is therefore the reason why both the Jews and the Papists perish. For God offers them this, that they should keep the worldly rule; they should only leave the consciences free. Since they do not want to do this, he takes away both.

1. odeäirs oportet is missing in the editions.

The fiftieth chapter.

1. Because the prophet began in the last part of his prophecy to speak of the kingdom of Christ, which was begun and confirmed by the calling of the Gentiles and the rejection of the Jews, just as Paul speaks of the olive tree in Romans 11:24, he stays with these two pieces almost alone, so that he both calls the Gentiles to the church and comforts, admonishes and stimulates the others from the Jews.

(2) Further, there are two lawful ways in which the law separates husband and wife. The first, that the wife was given a bill of divorcement; the other, that she was sold. Now because the synagogue has separated from the church, he accuses her as a harlot who has departed from her husband without any cause. I have not given thee a bill of divorcement, saith he, I have not sold thee; but thy iniquity and thy wickedness is the cause of this divorce.

V. 1. Behold, you are sold for your sin.

This is the cause of rejection. Just as today nothing is left undone by us, so that we may bring both the papists and the sectarians back on the right path. We do not exclude them from the Church, but they exclude themselves.

V. 2. Why did I come and was no one there?

4. He proves that their wickedness was the cause. I have come into the flesh, he says; I have died for you, I have risen; I have fulfilled all the promises as one present and truly given, but you have not received me. As it is said in John 1:11, "He came into his own, but his own received him not."

Has my hand now become so short? 2c.

(5) He boasts of his power against the Jews, and reproaches them. As if to say, "You hold me in low esteem because I come without any splendor. You look to a fleshly kingdom, and despise this weakness. But this is my way. I have never redeemed you through power, but always through weakness, in which is the highest strength and power; and then I use to be most powerful, when one thinks that I am not able to do anything at all. For this is what God does: as often as he wants to deal with us, he uses those figures which the world considers the most foolish and weakest. Thus he commands to sprinkle water on his own in holy baptism, so that sins may be washed away. What could be more incongruous than to be doused with water in order to overcome death and hell, to which the miserable breath of the Holy Spirit is added?

592 V. XXIII, I0S-I04. brief interpretation on Isaiah, Cap. 50, 2-6. W. VI, 944-947. 593

of a sinner who performs baptism? So it is with all the other works of God, that He may make our wisdom foolishness, that we be not presumptuous:

Behold, with my rebuke I make the sea dry.

(6) I, the weak God, have dried up the Red Sea with a word that is considered the weakest of all Exodus 14:21, so that I might redeem you; therefore, do not be offended by the lowly form. Although this is historical, it can be explained according to the secret interpretation that he pushes the mighty ones from the chair Luc. 1, 52.

7 Furthermore, the prophets often repeat this example of the Red Sea, because it contains an excellent picture of divine help. For what could have been conceived that was weaker than to deliver a people through the sea, in which they would certainly drown and die, as the Egyptians experienced. Therefore, this water was not a water of life, but rather a water of death; and yet God works the opposite through this water, making it quite powerless to harm and very powerful to save. This was the power of the word. Thus, everything that is outstanding among the works of God was done in very special weakness. But God does this to put our wisdom to shame, so that we will not be presumptuous about anything.

V. 3. I clothe the heavens with darkness.

8. I, the weak God, covered the sky with clouds on Mount Sinai so that no star could be seen Ex. 19:16.

V. 4. The Lord has given me a learned tongue, that I may know how to speak in season to the weary.

(9) If the weak form offends thee, open thine ears, and hear the word which the Lord hath given me. Thus he refers them from the outward appearance, by which weakness is seen, to the word, so that those who are offended by the outward appearance may be edified by the word. There is an after

The word "discipled" is used in the same way as in Latin: linguam discipulatam, a tongue made a disciple, which speaks nothing but what it has learned from God. It is not a tongue of a master, but of a disciple.

He wakes me up every morning (mans).

(10) Here he shows the usefulness and power of the word, that it is never without fruit, but bears fruit both in him who teaches it and in him who learns it. This passage is to be remembered for the external word, which the unholy and rebellious spirits despise today.

(11) "Early" (mane) means at an occasional time; not when we will, but when he wills, and by whom he wills.

He wakens my ear, that I may hear as a disciple.

(12) Instead of quasi magistrum, it should be translated, "That I may hear as a disciple. When the Lord gives the word, he also gives disciples. Our red spirits, although they hear, read and say many things, say, read and hear everything as masters, in order to distinguish themselves and to judge us, yes, also in order to judge the word of God, and not in order to learn it.

V. 5. And I am not disobedient.

13 He shows here by his example the fruit of the word. For the word makes me patiently endure everything that comes my way; I do not flee from the cross, but, comforted by the word, I do not refuse to endure even death.

V. 6. I kept my back to those who struck me.

14 This is to be understood of the suffering of Christ. For he praises and extols to us the power of the word. Thus the church would rather suffer death ten times over than deny the word of God either with works or with the mouth. Such great power is in the word of God, which seems weak and foolish to those who perish and want to be masters. But to us, who are disciples, it is the highest power.

594 L. xxm. 104-107. interpretations on the prophets. W. VI. 947-sso. 595

15. Furthermore, as Christ here 1) says of Himself that He is, so is the church today and at all times, namely subject to the thugs and brawlers.

V. 7. for the Lord helps me.

This is the power of the Word by which Christ is upheld. Furthermore, if one looks at the outward appearance, the contradiction is before one's eyes, and one thinks that Christ with the church is pressed by God and Satan at the same time, and that there is no help anywhere.

That is why I have presented my face as a pebble.

The face is in itself the softest and most delicate part of the body. It must be as hard as a pebble in Christ and in the church to endure the blows. Therefore, Christians should not despair in adversity, but know that they must present their faces as rocks, and hope that they will retain victory through the Spirit and the Word. This is an excellent strengthening and comfort for those who suffer for the sake of the Word.

V. 8. 9. Who is he that will condemn me?

Here the stone face rises against the enemies with great joy, which we also must have. Today we are accused in many ways, we are condemned as heretics and rebels. Some cry out that we are reintroducing the papacy, others weigh us down with other calumnies; in sum, all that they sin, they burden us with. Therefore we take refuge in the word, and say here with Christ, "Who is he that would condemn us?" For we know that all these accusations are falsely laid upon us by the adversaries. Just as David also mocks his enemies before the Lord, "Have I done these things, and is wrong in my hands" 2c. Ps. 7, 4.

Behold, they will all at once grow old like a garment.

1. Erlanger: they instead: Lio.

(19) This is a good comfort against the enemies of Christ and the church. But just as the help of the godly is not visible before the world, but rather seems to be pressed down, so also the corruption of the wicked cannot be seen, but they flourish; and they themselves grate and devour others, and are not grated nor devoured by others. Therefore, faith is necessary here, in which we expect that this will happen one day. For the Holy Spirit will not lie. And it seems as if the prophet used this simile to indicate that the wicked do not perish immediately, but that God gives time for repentance. If they neglected to do so, the tyrants would perish, but the word of the Lord would remain forever.

V. 10. Who is there among you who fears the Lord?

20. Christ is presented to us in two ways: first as a gift, then as an example. Now here he communicates his person to all as an example. If anyone," he says, "fears the Lord and delights in words, he will be overwhelmed with many tribulations; he will walk in darkness, that is, he will be afraid and distressed in the world. Therefore, if he follows my example and hopes in the name of the Lord, he will surely know that just as I have been saved and glorified, but my enemies have perished, so he also will be saved and his enemies will perish.

He hopes in the name of the Lord and relies on his God.

This is the only way to salvation, the only refuge in misfortune, to "hope," not in human counsel and help, but "in the name," not of man, but of God. But it is annoying to have nothing to rely on but the mere name of the Lord and the Word, which is as it were a strong lock to which the righteous takes refuge, lest he perish in the evil time Proverbs 18:10.

596 L. xxm, 107-109. brief interpretation on Isaiah, cap. 50, 11. 51, 1. w. vr, [so-954. 597

V. 11. Behold, all of you who light a fire.

22. the fire which ye have kindled, and the flames which ye have sought to gather upon me, will I turn upon you, as it is said in the 7th Psalm, v. 16, 17: "he is fallen into the pit which he hath made." Likewise, "His calamity shall come upon his head." Likewise in the 37th Psalm, v. 15, "Their sword shall enter into their heart." So also the law says, "With what measure ye mete, it shall be measured unto you" Matt. 7:2.. This is how it was with the Jews; they killed Christ so that the Romans would not come and take their land and people John 11:48. But because they killed Christ, they themselves are killed and perish. But Christ rises again in glory and reigns.

Walk in the light of your fire.

23. "Fire" means persecution. So now he says: You are armed with all kinds of persecutions, but your fire shall consume you. This is how God understands this art, his enemies and persecutors he makes with their own

drunk with the blood Is. 49, 26. And as the one says:

. . . Nec lex est aequior ulla, Quam necis artifices arte perire sua.

There is no cheaper law than that those who put people to death by their art perish by their own art. Here, God promises that He will do the same. Therefore, the godly should comfort themselves with such scriptures, so that while they see nothing but their ruin and tribulation, they believe that their enemies will perish rather than they 2c.

You must lie in pain.

You Jews, who have been armed with fire and sword against my church, will have to suffer what you have intended others to suffer, and will be nothing but a miserable, oppressed yeast of the people. You will not stand or sit, but lie down, so that you will never rise again, without kingdom and without priesthood. This will happen to you by my hand, who despise and reject me as a weak God.

The fifty-first chapter.

He continues to comfort the church gathered from the rest of the Jews and from the Gentiles, which is afflicted for the sake of the Word. Thou church thinkest thou art a forsaken widow, and forsaken of me: but despair not, when thou considerest thy small number and thy barrenness, because he whom thou believest is able to multiply thee, and to make of a barren one a fruitful one. See Abraham, who died, and Sarah, who was barren, to what numerous offspring they grew. Furthermore, the situation with you is not as hopeless as with Abraham and Sarah. Therefore, do not lose heart, have confidence 2c. Thus, with the excellent example of Abraham, he comforts all who are lonely, forsaken and barren according to outward appearance, for the sake of the word.

V. 1. Listen to me, you who pursue righteousness.

He speaks to those who, as it were, despair when they look at the outward appearance of the world. As if he wanted to say: You, who do not despise the word, but want everything to be right and governed everywhere 1) do not despair!

Look at the rock from which you are hewn.

3. as if to say: as impossible as it is for men to be born from a stone, so it was impossible for a descendant to come from Abraham. And yet you, such a great people, came from this single and dead man, with whom there was no hope.

1. Erlanger: reeto instead of: reets.

598 D. XXIII, I09-II2. Interpretations on the prophets. W. VI, SV4-SS7. 599

4 This consolation is especially for bishops and pastors; they should be raised up in this way, so that they believe that their ministry is not ineffective, even though outwardly no fruit seems to follow. For he who will not be satisfied with his office until he has converted all and made them Christians will never have peace. Just as Abraham found contempt for God everywhere, and yet did not become fainthearted, and did not refrain from remaining steadfast in the true religion for himself and with his family, and from instructing others in it, so do not become fainthearted, but continue in the ministry commanded to you by God, and let God see to the continuation of His word. He calls Abraham a rock because he made his face a rock and overcame that hopeless condition by faith.

And of the well tomb, from which you are dug.

5 Thus he calls barren Sarah a well of rock.

V. 2. For I called to him while he was yet single, and blessed him.

There is an emphasis in the word "single". As if he wanted to say: Do not look at the crowd of the outcasts and at your small number, even if you are single and lonely. For I can make you a very great people. This example of Abraham undoubtedly served as a great comfort to the apostles, who were moved by the anger of the rejected multitude. And we today, in the miserable state of the church, comfort ourselves in the same way, that however few there are who accept the true religion, it will nevertheless happen that we, like Abraham, will grow through divine blessing, and the church will also come to the descendants in a respectable form.

V. 3. for the LORD comforts Zion.

7 Now he applies the example of Abraham, and explains the state or form of the church, that the church is like a single Abraham, and like a wilderness, and a heap of ruins, but it will be made a reality by the divine

Blessing grow, and be like a cultivated pleasure garden. ^u^)

(8) So today our brethren who are here and there in the ministry of the gospel write to us that the word is everywhere miserably despised. But what shall we do? For the prophet also makes the same complaint here, and calls the church a desert full of ruins. Therefore, let us resist this trouble by faith, and continue to exercise our ministry in patience and doctrine, and it will come to pass, as the text says, that our deserts will become gardens of pleasure, and become like the garden of the Lord.

(9) But let each one apply this to his own person. 1) For in the church this loneliness is not so perceived; but we, as individuals, feel that we are barren rocks and a purer desert, without faith, hope, patience, chastity, and other gifts. Against this feeling we are to raise ourselves up by this promise, and believe that either we are not altogether barren, or if we are, we are to know that we have a God who promises that we should call upon Him and wait for His blessing.

V. 4. Mark me, my people!

(10) Here he adds the way in which the church is to be increased and made into a garden, not by hands or any force, but by a new law, that is, by the gospel, which not a Moses alone will spread among the Jews, but Christ Himself through His apostles in the whole world. Therefore it cannot be understood from the law of Moses. And is an excellent and clear passage of the abolition of the law. For it promises a new Moses, a new law. This cannot be a law of works, because the law of Moses was such, but it is the law of grace and mercy, by which we are justified if we take hold of it in faith.

u) Instead of U8 and 9, the 1532 edition has: "But each one must also apply this to his own person, so that if someone feels that he is as it were forsaken in faith, hope, chastity and other gifts, he nevertheless does not despair, but believes God, who promises blessing.

1. Wittenberger: aooonanaoäars instead of: aooornmoäari.

600 L. xxm. 112-114. brief interpretation on Isaiah, cap. 51, 5-9. w. vi, [s7-sso. 601

V. 5 For my righteousness is at hand, and my salvation goeth forth.

11. change the adjectives in the Vulgate: justus meus and salvator meus into substantives, "near is my righteousness and my salvation," that is, the disposition of the righteous church, and the victory in faith.

And my arms will judge the nations.

12. I myself will rule among the nations by my power. For "to judge" is as much as to rule; as it is said of Samson, "He judged Israel twenty years," that is, he ruled Judges 16:31..

The islands are waiting for me.

The church will be planted among the Gentiles and thus grow.

V. 6 Lift up your eyes to heaven.

14. You, who are so without hope, and are troubled because of the appearance of barrenness, look at the heavens and the earth, which seem to be eternal. But heaven and earth will pass away sooner than my salvation and my righteousness, which I promise you. For it is not a temporal or fleshly righteousness, but an everlasting one, as it is said in the 111th Psalm, v. 3. "His righteousness endureth for ever." As much as the outward appearance disputes with my promise, nevertheless you shall be received by me, and that in everlasting righteousness and in everlasting salvation.

And those who live on it will die there, like Das.

(15) This "that" is pointing (xxxxxxxxx), as if one pointed to a hair or a floccum. But it indicates a great courage and joyfulness of heart to believe that the righteousness promised to us in the mere word will be greater and more lasting than heaven and earth, in comparison with which heaven and earth are nothing.

But my salvation endures forever, and my righteousness will not despair.

1. In the Erlanger the Bible words are missing, and instead of oomlQuta the senseless reading: eommunicata is found. (Not a misprint.)

(16) This righteousness, which you hold, is eternal; it will never cease, while your enemies will perish like moths. These things are true in the heart and in the sight of God; but in the sight of the world they are reversed and false. For we are rather a garment that perishes, and like a moth.

V. 7. 8. Listen to me, you who know righteousness.

17 This is an encouragement. Since your righteousness is so great, why are you afraid of tyrants, who are no more powerful than moths and worms?

(18) Now the reproach of which he says here is not only the reproach with which men reproach us, but much more those which Satan and conscience reproach us. Therefore, all this must be taken on faith. For in the sight of the world we are moths and worms, as Christ also laments Ps. 22:7. In contrast, the righteousness of the adversaries seems eternal, shining and triumphant; and yet it is true that all our adversaries, both spiritual and corporal, are moths. The moth cannot bear to be merely attacked, but is immediately crushed. For such moths faith considers the tyrants, who are iron and brass before the world.

V. 9. Come, come, show power!

19 To the consolation he attaches this either as a song, or as a thanksgiving, or as a prayer, and asks that he may publicly display his power. But they are words of great emotion that he says, "Well, well," as if God were in a deep sleep. For our God is weak and foolish before the world, and so are His people, and they cannot establish justice against the tyrants and heretics. Therefore, they take refuge in prayer and ask for help.

Well done, as of old, from ancient times!

20 In the past, you showed your arm and your power in a mighty way when you struck the arrogant Egyptians and wounded the dragon, that is, when you drowned Pharaoh when your people left Egypt. Do the same thing now.

602 L XXIII, II4-II6. Interpretations on the prophets. W. VI, 960-S63. 603

V. 11. So the "redeemed" of the Lord will return.

21 He confesses that the church is captive and not yet redeemed; it must still lack joy and gladness. For the church has her Egypt, and is oppressed with many temptations of the world, of Satan, and of conscience. However, Christ promises: "Your sorrow shall be turned into joy; but I will see you again, and your heart shall rejoice, and your joy no one shall take from you" John 16:22. Thus believers have the most certain comfort that God will come and redeem them. But this is burdensome, that Christ [Joh. 16, 16/ and Peter 1. Ep. 1, 6. say that we have to be patient for a little while. For this "about a little" seems to us to be an eternity at the time when we are in temptation; therefore we have need of this comfort from the word.

V. 12. I, I am your comforter.

22. He encourages our hearts to look to the one who speaks to us: I, God, comfort you; not money, not silver, not honor, not the world 2c., but my word and my Spirit will sustain and protect you.

Who are you to be afraid of people who are dying?

(23) You are afraid of a man who terrifies you; why then will you not be lifted up when I comfort you? For I am God, who fills heaven and earth; those are water bubbles, moths, a straw, a drop in the bucket, 1) a tittle in the balance, dust, lighted thorns 2c. Therefore he says he is a comforter, not a fearful one, though the flesh so judges at the time of tribulation; but it judges evil. For we are not afflicted that we should be afflicted and perish, but that the power of the word might come to pass, and that faith might increase, which in resting would grow dim.

1. Erlanger: stilla, situlas. Similar punctuation errors are often found in the Erlanger edition. For example, in z 21 in the passage Joh. 16, 22. is interpunctuated: ilsrum, viäsko.

V.13. And forget the Lord who made you.

24. I am your creator, not your executioner or tormentor, and my power is so great that I have stretched out the heavens and founded the earth. Therefore, you have no reason to fear that I do not have enough power to redeem you.

(25) But this is how it is: the godly are too afraid of the name of God; the wicked despise it too much out of security. Hence it is that different sermons are found in Scripture. For the sermon of forgiveness of sins belongs to the broken-hearted and humble, to raise them up; but the law and the threats belong to the secure, to crush them, with whom God speaks as a consuming fire.

Where was the fierceness of the Wütherich?

26 He sets the example of Pharaoh and the Jewish people, so that he may judge the afflicted church. Just as he perished, so will your enemies perish.

27. Translate this passage further: "Where was the fury of the fierce one, when he had to hurry and run about to open (that is, to release) the people of Israel, but they (that is, the people of Israel) did not die under the destruction, and they (that is, the people) did not lack bread?

V. 15. His name is called LORD of hosts.

28 That is, a Lord of men of war. For he that would be a Christian, let him remember that he is a man of war, standing in the battle array, opposed to all the arrows of Satan and the world. For confession is followed by the attack of the devil. Therefore we also are called Zebaoth, and our Lord "the Lord of hosts," because he reigns among men of war.

V. 16. I put my word in your mouth.

This is the way God comforts us and makes us triumph, namely through the word. He does not put weapons in the hand, but puts his word in the mouth: with this word we console the

604 L- XXIII, II6-II9. brief interpretation on Isaiah, Cap. 51, 16-19. w. VI, 963-966. 605

Brethren, and put Satan to flight with our adversaries. Therefore, it is a great thing to be certain that you have and teach the Word of God. In this alone consists our power. Therefore, this must first be ascertained, whether the Word of God is what we teach and follow. When this is established, and the heart is strengthened by certain confidence, then it is easy to endure, suffer and overcome everything.

And cover yourself under the shadow of my hands.

(30) I will not only put the word in your mouth, but I will also protect you against the cross that oppresses you. He promises protection, which is absolutely necessary for those who have the word, because of the temptations and attacks of the world and Satan. As I have said, let us first see if the Word of God is what we teach, then the protection of God's hand will surely be there in the midst of tribulations.

That I may plant the heavens and found the earth.

He calls the church a new heaven and a new earth, which God plants and establishes by the outward and oral word, and by our fleshly mouth, that I may say so. Therefore, these are ungodly and unholy spirits who despise the oral word.

V. 17. Wake up**, wake up!**

32 Instead of: elevare, elevare translate: "Wake up, wake up!" For he indicates that the church lies in a deep sleep and snores, because of the many misfortunes, so that it is plagued. However, these words are also comforting. He admits that the church is oppressed and trampled underfoot, exposed to the violence of all, oppressed by tyrants and mobs. For he indicates this by "the cup of wrath," the yeast of which, as he says, she has drunk up. But who can understand it but faith alone, that with a beloved people anger and mercy can be at the same time?

33. but he calls it "a cup of the fierceness," because the measure of the cross determines

and measured, and a "cup of staggering," as is also called in the 60th Psalm, v. 5, "a drink of wine that we staggered"; likewise a wine which, when drunk, makes one stagger, as in the 107th Psalm, v. 27. [That is, we are sometimes so forsaken, and so immersed in temptations, that we know no more counsel, and there is no escape before our eyes, that we groan as despairing ones, and groan for help. For this is the drunkenness of which the prophet speaks here, which encompasses all spiritual and physical ills.

34 But this is most surprising, that he says it comes "from the hand of the Lord. Therefore, as many holy martyrs as there have been who have led the regiment in the church or have confessed the name of Christ, these have always been thrown before the devil's jaws. And even though this is the devil's wrath and not God's, the Scriptures still call it God's wrath, because God allows this to happen, and the whole thing is in the hands of the Lord. For Satan and the world cannot do more harm than they are allowed to do. Therefore they have their certain measure and their limits, which they cannot exceed, as Job says in a beautiful image Cap. 38, 8. 10. 11. that Satan and the world are like the roaring sea, which seems to want to go out over its banks, and yet does not go over the banks, but the waves crash against each other 2c.

V. 18. There was no one to take them by the hand.

The misfortune is so great that no human being can provide any help in it.

V. 19. These two have met you.

36. Namely, the drunkenness from which you staggered, and the abandonment of your children, that you were both oppressed from all ropes, and had no one to stop you, in whose bosom you could pour out such great tribulations. In this way, the Holy Spirit precedes us, as if to say: I know that this will happen, you must not think that I do not know your sufferings; it cannot be....

606 L. xxin, iis-121. interpretations on the prophets. W. vi, we-sss. 607

happen differently. But I know it, and count thy sighs and thy tears, as it is said in the 56th Psalm, v. 9: "Count my flight, grasp my tears in thy sack." But this requires faith and experience.

There was disturbance, harm, hunger and sword.

With these, the church is persecuted in general. We feel the sword and the violence of the wicked today, we also feel hunger. For it seems that the world has conspired to kill the ministers of the gospel by hunger; so great is the wickedness of the peasants, burghers and nobles everywhere.

V. 20. Your children were fainting.

The grammarians argue about what orix is; we take it for a forest ox. For the church is like a wild animal in the forest, against which all vent their hatred, by hunting, entangling, slaughtering. Thus Paul says 1 Cor. 4, 13. that the Christians are taken for sacrifices of sweepings, by whose death God is reconciled, and men are delivered from the wrath of God. For this is what the words catharma and peripsema mean. Not only do they suffer persecution, but they also suffer the wrath of the Lord, and the rebuke of our God, that is, their conscience suffers distress, and feels that it is pressed by the wrath and displeasure of God. This, I say, is what we Christians suffer. On the other hand, those epicures and swine are safe, and everything goes very happily for them, but only for a time.

V. 21. 22. Thus says your ruler.

(39) This is a promise that the church will be delivered from all evils and that her enemies will perish. For God does not forsake her in the greatest distress; but this is the highest art, if one can believe with certainty that the rejected will not be rejected, and the condemned will not be condemned, as Joel says, Cap. 3, 15: "Let the weak man say: I am strong."

Behold, I take the goblet from your hand.

40. he calls it a cup of wrath, not that it is a true wrath and anger; for how can god be angry with us, whom he has made his

children, be angry? But the Holy Spirit speaks according to our heart movement, because we think it is true anger when we are scolded by the Lord.

V.23. But I will give him into the hand of your shepherds.

Today, the papists will not stop persecuting and oppressing us until they perish. They do not want the peace that is offered to them. So now we have presented our bodies as if they were earth, and as if they were an alley to be walked over. They have trampled our backs like dung. Therefore, it will happen one day that they will experience what God is threatening the persecutors of the Church here.

So far, the prophet has treated excellent consolations for the church, which are written in the Word and are not based on any external, visible or sensually perceptible help. Therefore our treasure is hidden and invisible. For apart from your word there is no comfort. The worldly-minded people of today, who nevertheless presume to have the spirit, teach that one attains the spirit in another way than through the word. But this is most dangerous. For such people will either despair in the challenge or lay hands on themselves. For Satan can get the best of them above all others, because they are not bound to the outward word and to the rock, which alone can withstand the force of the waters and the storms.

(43) Therefore, let each one be careful to hold this word, which he reads in the Bible, which he hears from the mouth of a man, very high. For since Christians cannot live without the cup of the cross, they need the word that promises them the opposite of what they presently feel. And if one believes the word, that is the certain victory. For it relieves the present sensation of pain, which no outward thing can relieve; and it also hastens salvation. For Paul reminds us, not in vain, "that through the consolation of the Scriptures we have hope" Rom. 15:4.. Likewise, "All Scripture, inspired by GOD, is profitable for doctrine" 2c. 2 Tim. 3, 16.

608 L. xxin, 121-123. brief interpretation on Isaiah, cap. 52, 1. 2. W, vi, 970-973. 609

The fifty-second chapter.

The prophet began to prophesy about the kingdom of Christ, the gospel, the faith and the church. However, he did not treat this subject in one speech, but, as we are wont to do in our sermons, he alternated the treatment with other figures. Therefore, it seems as if he starts a new speech about the same thing. He sees that the synagogue is oppressed with many tribulations and plagued with many wars and prisons, therefore he promises Christ in this chapter. As if he wanted to say: "You have been imprisoned and redeemed so many times, and then again devastated; well, I will one day bring about a redemption that will be eternal, and which will be followed by no more imprisonment, no more desolation, that is the redemption, since Christ has swallowed up sin, death and hell through his death on the cross, and has redeemed us through an everlasting deliverance Is. 45:17.

V. 1. Zion, show your strength.

2. as if he wanted to say: it is present that you shall be redeemed and transferred to a new and eternal kingdom; therefore be courageous, and use the ornament, use this freedom and grace. But he connects "strength," which is required for war, and "adornment," which is required for the time of peace. For the gospel accomplishes both: it guards us with strength against sins and death, and also adorns us with the exercises of faith, with love, and with the gifts which the Holy Spirit brings to believers, as chastity, wisdom.

For no uncircumcised or unclean shall reign in you (Quia non adjiciet ultra, ut pertranseat etc.).

IntrLrs means according to Hebrew language to administer an office, to govern. So it says 5 Mos. 23, 3: "The Ammonites shall not come into the congregation of the Lord" (intra-.

colorful). For the Ammonites were not forbidden to convert to the Jews and to become proselytes, but they were not supposed to administer a public teaching office, which God wanted to keep in His people. Therefore, he promises that neither pagan tyrants (for he calls them "uncircumcised") nor hypocritical Jews would administer offices in the true church.

V. 2. Get out of the dust.

4 As he described two kinds of tyrants, so here he describes two kinds of captivity. For these two things, "dust" and "bonds," must be distinguished from one another. For the former signifies the bodily captivity, and the latter the spiritual, which is under the laws and statutes apart from Christ. For the captivity of conscience is that by which man is taken captive by the imagination of a made (falsi) sin. For where Christ does not shine in the heart, it is impossible that man should not make a captivity of the laws. The cause is this, because man by nature has this wisdom: if you do not keep this and that, you will be damned.

(5) This is helped by the physical and spiritual tyrannies who demand of us the works of the law and other statutes. But in the church and in faith in Christ, neither the civil nor the Mosaic laws bind or condemn the conscience. For they are to extend only over the body and over external things; consequently they are neither to harm nor to help a conscience that has been made free before God through Christ. And the conscience shall keep Christ, who is above and apart from all laws, and afterwards keep these laws out of guilty love, apart from the conscience. And this is Christian freedom, of which we have written more elsewhere 1).

1. Cf. Walch, St. Louis Edition, Vol. XIX, 986 ff.

610 xxin, 123-126. interpretations on the prophets. W. vi, 973-976. 611

V. 3. You were sold for nothing; you shall be redeemed without money.

6. "In vain" you have been delivered into the hands of the Gentiles, that is, the Gentiles have not been punished for this robbery, but they have dealt with you unpunished according to their will; therefore it will happen that you will be redeemed again in vain. So today we have been redeemed from the yoke of the priest in vain, that is, without any previous merit and without the punishment of sin, because we have blasphemed and crucified Christ in all sermons and on all altars; just as still today the whole priesthood does without repentance. Therefore, it must necessarily fall.

V. 4. 5. My people went down first into Egypt.

7 By this comparison he magnifies the tyranny of the Pharisees. My people have been hard pressed in Egypt under Pharaoh, hard pressed by the Assyrians 2 Kings 18:13 ff, but that is nothing when compared to the tyranny of the drivers of the law, the Pharisees and Sadducees, who plague the consciences in the most pitiful way. Just as if we said today: The tyranny of the princes is great, but what is it against the pope? For those only corrupt bodies and goods, but the pope corrupts souls in a cruel way.

Its rulers make vain howling.

8 Instead of inique agunt translate: They have made howling. But here we see what a great sin it is not to teach rightly. For it is not teaching, but vain weeping and blaspheming God. And evil teachers are unclean birds, flying in darkness, disturbing and frightening the consciences with their howling, and wearying the wretched hearers with vain works. They are also blasphemers, because they deny grace, and ascribe righteousness to works. Such night owls and owls are nourished by Pabstism. But it seems that Paul alluded to this passage, Rom. 2, 24: "Because of you, God's name is blasphemed among the Gentiles."

V. 6. Therefore my people shall know my name at that time.

(9) I will take away the office of these hypocrites and false prophets, and gather the people unto me, that they alone may hear me. Thus he abolishes the teaching office of Moses and the priesthood of the Old Testament, which was in a certain family, and says: he will be the shepherd, whom the sheep alone shall hear and follow; but the rest they shall all despise, whether they be bishops, or popes, or Moses himself. This freedom was started by the apostles and still continues in the church today. But it is not a carnal freedom, but a spiritual freedom. For in the flesh there shall be no freedom, for we are to be subject to our parents, to the authorities, and in sum to the servants of all. But in spirit and conscience we are completely free from all bondage; there we believe no one, there we trust no one, there we fear no one but Christ alone, who reigns with joy and gladness in the midst of tribulations, with power and strength in the midst of sins. Furthermore, if anyone doubts that the prophet speaks of the kingdom that is in the Word, let him hear the following:

V. 7. How lovely on the mountains are the feet of the messengers.

(10) This is a comparison of the gospel and the law, and a praise of Christ who speaks through his apostles. Those who teach the law are sad night-owls, and frighten with their howling; but the messengers of the gospel have sweet feet, for they bring with them the most cheerful word for troubled consciences. This is known to those whose consciences have once been in danger. But it is these messengers "on the mountains". For the gospel is not bound to one mountain and to one people, as the law is, but it is spread most freely on the mountains, that is, among the nations, and into all lands; and brings them peace, that is, the forgiveness of sins. It brings good, that is, joy and gladness, and other fruits of the Spirit. It also brings salvation, that is, freedom and redemption from sins, death, and

612 L. xxiii, I2S-I28. brief interpretation on Isaiah, cap. 52, 7-9. w. vi, 976-979. 613

from hell, and the victory against all evils 2c. The law works the opposite in the hearts of men.

Those who say to Zion: Your God is King.

This is the reason why the Church has such great gifts, because God Himself, Christ, is King and Teacher. But how could it be otherwise? There must be everything good where God is and reigns, where death and sin do not reign, but Christ and salvation itself. Thus, this passage contains a manifest prophecy of the new word that was to be preached. For he abolishes all the kingdoms of Moses, of the priesthood, of the Pharisees, 2c., and makes Christ alone king. This is to be diligently observed, that we place Christ in his proper office, lest we make of him a judge, as the papacy did, and of the gospel, which brings peace with it, a law.

12. there are many other lessons that can be learned from this passage, if the words are diligently contrasted. For he says v. 5: his people were deceived by others; consequently he has a physical people in this life. Likewise he promises v. 6 that he will be the teacher of this people; consequently Christ is true man, and Christ's kingdom is in the word alone. But that he adds v. 5 that his name will be blasphemed; likewise v. 7: Your God will be king, it follows that he is God at the same time, and in the same person true God and true man. From this it necessarily follows that he will die as man, and that he will rise again from death as God. From this it is clear that the kingdom of Christ is spiritual and not physical; consequently it cannot be governed by laws taken from reason, but only by the word of the Spirit, since the heart lives and is active in grace and through grace, free from all laws, punishments and terrors.

(13) Therefore, those who think that Christ is a legislator who shapes morals and, like Socrates, gives perfect examples of virtues, are mistaken. For although he also shapes the outward action, he first of all judges the inward man and renews him; after that he also governs him.

the body, the hands and the feet. For works follow faith, as the shadow follows the body.

V. 8. Your watchmen cry aloud with their voice.

14 He calls the servants of the word "watchmen" who proclaim joyful and lovely things with one mouth. However, he actually indicates the happy progress of the word through the watchmen. For through the apostles the foundation of the kingdom of Christ was laid, but through the watchmen it is planted. Furthermore, a watchman is required to let his voice be heard. Our bishops today are watchmen without voice, and in truth mute dogs.

(15) Now this also belongs to the description of the kingdom of Christ, that we should distinguish it from all other kingdoms, that it should not stand in arms, in violence, in laws, but absolutely in the joyful word of the gospel, lest we confound the temporal and the ecclesiastical government with one another.

V. 9. Let us rejoice and praise one another in the wilderness of Jerusalem.

16 Thus he calls the rest of the synagogue, indicating at the same time that the gospel is a sermon for the poor, as Christ says: "The poor have the gospel preached to them" Matth. 11, 5, and as it says in the 74th Psalm, v. 21: "The poor and miserable praise your name. For none is commanded to rejoice but he that is afflicted, and walketh in tears and sorrows. And he adds, "Let there be joy"; not you who are the inhabited and adorned Jerusalem, but the desolate Jerusalem. For the kingdom of Christ is a kingdom made up of afflicted and afflicted in every way; and the word is a word of salvation and peace, of which only those are in need who feel condemnation and are afflicted with sins.

17. But that he says, "Let us praise," means the sacrifice of praise and thanksgiving, which is the only sacrifice of Christians, that they may recognize God's benefits and be grateful, praising and glorifying God, but not misusing His gifts for their own glory, against their neighbor.

614 L. XXIII, I28-IS1. Interpretations on the prophets. W. VI, 979-983. 615

V. 10: The Lord has revealed his holy name.

lig arm 2c.

18. "His arm," that is, His power. As if to say, "Since you have been deceived and afflicted with sins and conscience, pity you that you are without an arm, because God, in appearance, is always weak and foolish; other gods and princes are mighty and wise. But at that time, he says, he will reveal his arm, so that out of that foolishness and weakness will come forth greater wisdom and power than that of men. This whole passage alludes to the 98th Psalm.

V. 11. Soften, soften.

After such great promises, the prophet adds an exhortation, as Paul does in 2 Cor. 6:17 and Rom. 13:11 ff. "Depart," he says, "from the kingdom of the world, of sins and of conscience. Take hold of the gospel and do not miss the time of grace.

And touch no unclean thing.

20 This image is taken from the law, which he transfers to spiritual purity and impurity. But "unclean" is everything that does not come from faith in Christ and from the freely given grace. Therefore, not only adultery and capital murder and other gross sins must be understood by it, but everything that is best in a man who is not enlightened by the Holy Spirit, namely wisdom, religion, righteousness, and those apparent works which lead men away from trusting in grace to presumption, and have a very great appearance of holiness. For faith, which alone is pure, is to be based on grace alone.

Come out of her, purify yourselves, you who carry the Lord's tools.

(21) This belongs to the ministers of the word and to the teachers. For these carry the vessels of the Lord. As if to say: You who are teachers, see to it that you are pure. Do not make a trade of the word, but teach in simplicity. But it is a needful exhortation, by which we are reminded

first, that we should abide in the true faith; second, that we should abide in the pure word, without which faith cannot stand.

V. 12 For you shall not go out in haste.

22. he looks at the story of the exodus from Egypt; because from there they went out with trembling and haste Ex. 12, 33. ff. This picture fits well to the work saints; these hurry and tremble, if they are only a little challenged, and look everywhere for help and protection. Therefore, so many rules of the monks, so many works and services have arisen, because they believed that they could ease the conscience and make it calm by such works.

23 Therefore the prophet exhorts the godly. Ye godly, saith he, follow not the ungodly, "for ye shall not go out in haste. You are commanded not to touch anything unclean and to be pure. This shall not be done by haste and in flight, that is, by your strength. You shall be delivered from the ungodly in another way, namely, "that the LORD go before you, and that the GOD Israel gather you." That is, listen to the word plainly, because the LORD will go before you. Leave off your doings, and do not seek to become the author of your own salvation, but let the Lord rule you by his word and his Spirit, that you may cleave to him alone, and put your trust in no other work or service.

(24) Therefore it is a good exhortation that with simple faith we look only to Christ our forefather, who will gather us together, that we may abide in the word, and be safe from all sins. Thus we read of a holy nun: When she was challenged for sins she committed, she gave no other answer than that she was a Christian. For she knew that she would not be condemned for her evil works, because she had Christ, nor could she be saved by her good works, but that Christ had been offered as a sacrifice for her. 2c. He had done enough for her sins and deserved eternal life 2c. The following chapter describes the way of salvation.

616 L. XXIII, 131 f. Brief Interpretation On Isaiah, Cap. 52, 13. W. VI, 983-988. 617

The Fifty-Third Chapter.

Of the passion and glory of Christ.

So far the prophet has described the kingdom of Christ under the cross and added many and glorious consolations of the church and the saints. 1) In this chapter, however, he deals mainly with the head of the kingdom and the regent (principe) of the church itself, namely Christ. And he also describes the way in which he brought about the redemption of his own. Therefore, there is hardly any other passage in the whole of Scripture that speaks more clearly both of Christ's suffering and of his resurrection. Therefore, it should be well known, in order to strengthen our faith against the Jews, who, angered by the shame (scandalo) of the cross, do not recognize our Christ as the Messiah. For it cannot be denied that the prophet in this chapter is speaking of Christ or the Messiah, of whom he says that he will be exalted very high, and at the same time describes his humiliation. Therefore, it cannot be understood of a bodily kingdom of Christ. It must also be noted that the prophet clearly says that the kingdom of the Messiah will be both exceedingly glorious and powerful, but only after his death. For from this we can conclude with certainty that Christ's kingdom is not a physical kingdom, as the Jews dream, but a spiritual one. Furthermore, in this chapter, which is excellent above all others, we have wanted to translate more according to the sense than the words, because the Latin text is rather obscure.

Cap. 52, 13. Behold, my servant will do wisely.

He is called "a servant", not like Moses was, or like the Werkhei-

1. In the old translation, this first sentence reads as follows: "The holy prophet Esaias has hitherto, in the previous chapters, gloriously and beautifully spoken of the future redemption through the Lord Christ, and of His kingdom, which is to come.

The monks who boast that they serve God, but because he is in the service of the word and because he has the public teaching office. But that he adds: "He will do wisely"-praises to us the ministry of the Word, which Christ had when he was in the flesh. And this word at the same time comprehends counsel and prosperity in itself. For although Christ, because the teachers were not fit, found everything in an exceedingly difficult and complicated condition, he nevertheless conducted his office with such great prudence that everything turned out in the happiest way, and he avoided dangers with the utmost calm, and accomplished what he wanted without harming anyone, not even interfering in worldly affairs. But in the word "he will do wisely" there is a contrast, as if he wanted to say: Moses did not govern everything so wisely, not so completely temperately, but he is a teacher who drives by force; but Christ delivers us from death, from sin and from hell, not by any violent procedure, but because he acts wisely, because he gives the word of life, with which he comforts, sustains and protects us 2c.

And will be exalted, and very highly exalted.

He has described the ministry, now he also describes the glory: after the ministry he will be in glory over all kings. However, although it could be understood from the glory that he had in the life with the pious through the miracles, I prefer the other conception, that in the time of the service he would carry out his ministry diligently and after his death he would be in the highest glory.

is Christianity to be built up by the word of the gospel, and to increase and be preserved under the cross and persecutions, and therein given much beautiful consolation, for the strength of Christianity and its believers."

618 L. XXIII, 133-135. interpretations on the prophets. W. VI, 988-993. 619

Cap. 52, 14. That many will be angry with you.

Christ will be in glory, but in such a way that he will be an annoyance to most of the synagogue, and there will be very few who believe that he is Christ or a king. The word that is written here, "They will be angry," expresses the emotion of a person who feels horror and disgust.

Because his form is uglier than other people's, and his reputation than the children of men.

Here he describes this glorious king in the greatest lowliness. His outward appearance, he says, is uglier than that of all other people. Therefore, the Messiah will not be expected in a bodily kingdom, but in an exceedingly contemptible and ugly form. For he does not speak of the form of the body, but of the reputation which he has in his reign, namely that with him is not the reputation of a king, but of a servant, and indeed of a very contemptible one. And this is the cause of the displeasure, of which he said above, as also Paul speaks 1 Cor. 1, 23: the crucified Christ is a displeasure to the Jews 2c.

Cap. 52, 15: But so shall he sprinkle many nations, that even kings shall shut their mouths against him. For those who have not been told about it will see it with pleasure, and those who have not heard about it will notice it.

Here he comes back to the glory of Christ, that he will surpass all other kings in glory. Therefore, Christ is both a king above all kings and unformed before the children of men; therefore, it necessarily follows that Christ's kingdom is a spiritual one. "Sprinkle" means to preach. Now when he shall have suffered, he says, he shall not only be preached among the Jews, but also among the Gentiles. Further, Christ crucified shall be preached, as Paul also says, and yet shall be believed of, that he is the LORD above all lords. But this the Jews cannot ascribe to any of their kings that ever were,

that the kings of the Gentiles would have kept their mouths shut to him about what he said about Christ.

Furthermore, he describes the course of this preaching of the crucified Christ, as he says: "To whom nothing has been proclaimed, they will see it", that is, everywhere where Christ has not been heard before, there he will be heard. This preaching will not only be spread among the Jews, who have heard the promises of Christ, but also among the Gentiles, who know nothing at all about these promises. This also shows au that the kingdom is a spiritual one, that he says: "To whom nothing of it has been proclaimed"; that this king will be recognized, not by his outward appearance, not by his armor and royal insignia, but will be heard and seen by the word 2c. This is therefore a fortification for our faith, who preach such a Christ, namely the one who suffered and was glorified, and spread out through the word.

Cap. 53, 1. But who believes our preaching? and to whom is the arm of the Lord revealed?

When the prophet sees the greatness and glory of Christ, likewise when he sees in the spirit that this wonderful kingdom of Christ is full of astonishment, but especially when he envisions his Jews, he exclaims: Ah! who then will believe these things when they come to pass? For even those who are Jews today believe everything more easily than our Christ. And also in the Gospel we see how great was the unbelief of the Jews. Because they were annoyed by that weak figure. And this faith must be impressed on the hearts by the Holy Spirit. Reason cannot grasp these things at all. Therefore he says: Who will believe that under this form there is such a great glory? 2c.

V. 2: For he sprang up before him like a rice, and like a root out of dry ground. He had no form nor beauty; we saw him, but there was no form to please us.

He continues with the prophecy of suffering. It is just so with this Christ, he says, as if a fine (elegans) little peplum from

620 L. xxin, 135-137. brief interpretation on Isaiah, cap. 53, 2-4. w. vi, 993-997. 621

should come forth from some arid place. Therefore Christ is "the rice" and he does not grow before the world, because he has no reputation at all, as he now says, but "before Him". For this is the emphasis, because the glory of Christ is a spiritual one. Thus it happens that Christ, having no form, is the most beautiful, in lowliness the most glorious, in poverty the most rich. The thirsty land is his suffering. That he now rises again from death is like a rice that grows in a dry place. "He has no form" 2c. In the case of thieves, robbers, and other malefactors there is still a certain prestige, for men are then moved to pity when they are executed to the death penalty, but in Christ everything is detestable and horrible. For he who suffers the greatest tortures, they also heap invective upon him, and the Jews scoff at him 2c.

V. 3. He was the most despised and unworthy, full of pain and sickness. He was so despised that people hid their faces from him; therefore we did not respect him.

From this the conclusion is quite clear that the Messiah had to suffer and to suffer in the most all-embarrassing way. For what he says here cannot be understood of a glory, but only of the utmost ignominy and suffering. But this passage urged the Jews that they had to invent two Messiahs; the one who had come long ago and was still walking around on earth in the guise of a beggar, so that he would be enough for the sins of the Jews; but the other as a glorious king, whom they were still waiting for.

V. 4. Truly He bore our sickness and took upon Himself our pain. But we took Him to be the one who was afflicted and smitten and martyred by God.

So far he has described the suffering and the glorification of Christ; now he adds what he did with that miserable and troublesome figure. And here is the article of justification, that Christ is believed to have suffered "for us," as Paul also says Gal. 3:13, "Christ was made a

Curse for us." For it is not enough to know that Christ suffered, but, as he says here, we must also believe that he bore our sickness, that he suffered not for himself, nor even for his sins, but for us; that he bore this sickness, took upon himself these pains which he did not have to suffer at the cottage. And whoever really understands this passage has the epitome of the whole of Christianity. For from this passage Paul drew so many epistles, so many streams of sayings and consolations.

Furthermore, the conclusions that follow from this condemn all the pretensions of all men in general, all wisdom, righteousness, holy living (religionem), works, and all merits by which salvation is sought apart from Christ. For all this is annulled by this one saying: Christ suffered "for us". For if this is true, then all works and all merits, in which trust is placed in an ungodly way, must be thrown away, and we must also renounce ourselves, and rely with all our heart on an alien righteousness, so that we hover, as it were, between heaven and earth, and believe in the righteousness which we cannot attain with our senses, but which is offered to us through the Word. And hence it comes to pass that this doctrine cannot be learned except by the Holy Spirit the Teacher. For because the Jews did not want to have their righteousness snatched away from them, and did not want the works of the law to be condemned, they did not receive Christ, because he appeared in the flesh for this reason, so that we, who were children of wrath and destined for eternal punishment, might be blessed, protected and covered by his righteousness.

Therefore, the pronoun is to be paid attention to above all things: He bore our pain, our sickness. For by this pronoun the suffering of Christ is communicated to us, and it becomes really ours. For if he bore my pain and my sickness, that is, my sins and the punishment of my sins, I am therefore free both from guilt and from punishment, and there is no reason why I should fear the judgment of God 2c.

622 D- xxm, 137-140. interpretations on the prophets. W. vi, 997-1002. 623

We thought he was the one who would be smitten by God.

That is, we thought that he was punished by God for his own sins. For this is how the world and reason judge that everyone must suffer punishment for his own sin. Here, however, the opposite happens, against human and divine laws, which direct the punishment to the one who has committed the sin; for Christ is punished for us, which reason can never comprehend. Now he explains more expansively what this was, that he said he bore our pains. But it is a very clear passage against the Jews, that the Messiah was man, a minister of the word, that he suffered 2c.

V. 5. But he is wounded for our iniquity, and bruised for our sin.

This is, as it were, a description of Christ suitable to be set against all other religions. "He is wounded for our iniquity," as if to say: We have not been able to become righteous by our works, our infirmities have remained upon us, the guilt and the inevitable punishment have also remained upon us. But Christ alone bears them, as John also says John 1:29, "The Lamb of God, which bareth the sin of the world." That he calls him a lamb indicates that he is a sacrifice. That he adds that he bears the sins, he says the same as here Isaiah. And from this passage the apostles drew all their wisdom. And we today overturn the pabstry with this one article. For if Christ is wounded for our sins, it follows that the pope is the antichrist who wants us to atone for our sins with our atonements; consequently the works of the monks are condemned and ungodly; consequently there are no merits for obtaining the forgiveness of sins and grace 2c. It is surprising that this excellent passage has not been heeded at all, although it has been sung so often in the church. For it argues very strongly against meritorious works.

That is why we have to treat them all the more carefully.

For apart from the fact that each one is challenged by trusting in works, there are also many sayings in the holy Scriptures which seem to attribute almost to works what is elsewhere attributed to faith. It is therefore difficult not to be moved by these sayings, since nature also draws us to them. In addition, there is also the bad teaching and the quite wrong habit. It is therefore something great and quite impossible for flesh and blood to persevere in simple faith, so that you do not despair in your sins, but stand up and say, "Whether I have done good or evil, it is nothing to me; here I have Christ who suffered for me. For opposing sayings are held against us by our adversaries and by our conscience, which punish our sins and threaten punishment, so that we tremble, doubting the will of God.

But only through Christ's suffering can we dissolve all those reasons, whether we are challenged in particular or whether sayings about works are held against us. For if Christ is such a person who bore our sins, it follows that with our merits we have not borne the sins, because they are already taken away beforehand. For our works are not Chtist's, and we are not smitten for our sins, nor do we bear them, yea, neither can we bear them. For neither would Christ have come if we could have healed ourselves. Thus it is clear how all human works are of no use for justification and forgiveness of sins, however good and brilliant they may seem to be.

But there is no religion in the whole world which admits this doctrine (sententiam) of justification, and we ourselves each for himself (privatim) believe it only with difficulty, although we teach it publicly. For this reason, we must learn this passage all the more diligently, because it is, as it were, the foundation on which the New Testament or the Gospel is based, and which alone can protect us and our

624 L- xxm, i4o-i43. Brief interpretation on Isaiah, cap. 53, 5. W. vi, 1002-1007. 625

Religion differs from all other religions. For Christians alone believe this passage, and are righteous, not because they themselves do works, but because they take hold of the works of another, namely the suffering of Christ. Therefore, whoever believes this article is safe from all error, and necessarily the Holy Spirit will be with him, for without the Holy Spirit he cannot be taught or known. But those who have fallen from this article are exposed to every wind of false teaching.

Therefore, there must be a special prudence in a Christian that he knows how to put the laws and works in their right place (ordinem) and in their right use. But he must place this article as high above all laws and works as heaven and earth are distant from each other. For a Christian is, as it were, transported into another world, and must know nothing either of sins or of any merits. Now when he feels that he has sins, he should look at them, not as they are on his person, but as they are on the person on whom they are cast by God, that is, he should see them, not as they are in themselves, nor as they are in his conscience, but in Christ, in whom they have been atoned for and overcome. In this way it will happen that he will have a pure heart, free from all sin through faith, believing that his sins have been overcome and destroyed in Christ, and that he can also be secure against death, believing that through Christ's suffering and merit righteousness and eternal blessedness have been offered and given to him. For all this is implied in this passage of Isaiah.

This is therefore a blasphemous aspectus of sin, when you look at sin in your heart. For there the devil puts the sin, not God. But Christ must be looked at; if you see your sins lying on Him, you will be safe from sins, from death and from hell. For you can say: My sins are not mine, because they are not on me, but they are foreign sins, namely Christ's, therefore they cannot hurt me.

But it takes a great deal of effort for one to grasp and believe this in faith in such a way that one can say: I have sinned and

not sinned, so that the exceedingly powerful Lord, the conscience, may be overcome, which often brings people to despair, so that they lay hands on themselves with sword and rope. Known is the example of that hermit who, when challenged in conscience, said: I have not sinned. For the conscience also cannot be sure, if the sins are not put far out of sight. But they must be put out of sight in such a way that you do not look at your actions, not at your life, not at your conscience, but at Christ; so that you are put out of yourself and into Christ, and, to speak with Paul Rom. 11:17,1, are grafted out of the wild olive tree and out of the world into Christ.

But I do not make so many words about this passage in vain; I know how much it has helped me. For Christianity is nothing but a constant practice of this passage, namely, that you think you have no sin, even though you have sinned, but that your sins are on Christ, who is a Savior forever from sin, death and hell, as it is written [John 1:29, "God's Lamb, who bears the sin of the world."

Now that it is clear that the forgiveness of sins cannot be granted anywhere else than through Christ, who has done enough for us with his blood, it follows, first, that works cannot set us free from death and sin; second, that works have another use than that they should justify, of which we have abundantly spoken above. We see, therefore, how eloquent this passage made Paul. For it comprehends in itself almost all the other theological doctrines, that of sin, of death, of life, of works 2c.

But for this reason, one should not despair of his blessedness if he does not feel this in his heart and is weak in faith. For Satan sometimes challenges us in this way, and indeed makes a poison out of the antidote, and sin out of the highest righteousness. But this should comfort the weak, that no man has this place perfectly, for this is not preached for the sake that you may learn it at once, and henceforth have no more knowledge of it.

626 ". xxm, 143-145. interpretations on the prophets. W. vi, 1007-1011. 627

You can no longer feel sin; rather, you must guard against it with the utmost diligence. For it is characteristic of heretics that they unlearn the whole of Christianity at once. Christians, on the other hand, feel their weakness in the faith and are challenged with despair because of the feeling of sin. But because nothing is more corrupting than security, you must rise up when you feel the weakness in faith. For this is a sign of a devout and godly heart. For you cling to Christ, however weakly you may cling to Him. And it is also commanded by God Rom. 14:1 that one should not reject the weak, consequently God does not hate the weak. For even among the godly there is fear of death, weakness of heart, sin 2c.

Therefore let those who cannot understand or comprehend this be admonished not to be frightened by their weakness, but to pray at the same time with the apostles Luc. 17:5., "Lord, strengthen us in the faith." For you are not apart from this doctrine for this reason, unless you have perfect knowledge of it. For Paul also confesses Phil. 3:12 that he has not yet grasped the same. And it is a Christian, not who fully understands these things, but who in every way clings to Christ. For he already has the righteousness of Christ, because he begins to have it. In the Gospel it is written everywhere: "And JEsus spoke to his disciples" (discipulis). For he calls them [Schillerest not masters. But they have the name disciple from learning (a discendo), because they learn Christ, not because they have learned him completely (norint). For although this knowledge of Christ is imperfect, yet it is a knowledge of Christ, if they remain by the word disciple. The teaching is therefore complete and perfect, but those who learn it are not complete nor perfect, but we have only the firstfruits of the Spirit, not tithes, and reach out to that which is before Phil. 3:13.

Christians, therefore, are the people who feel death and the power of sin very strongly; but what do they do? In the midst of feeling sin and death, they nevertheless cling to Christ; they do not deny the Word, they suffer and abide in Christ.

They do not seek salvation and peace elsewhere. This must be learned diligently, so that we do not make a Christian into a lump who does not feel sin. For he still has flesh and blood, therefore he necessarily feels sin and the weakness of faith 2c. I have said this in many words in order to put this passage to the heart of the students of theology, which is, as it were, the foundation of the New Testament, from which all the treasures of divine wisdom flow as from a living fountain.

The punishment is on him, so that we may have peace.

This saying was quoted by Peter 1 Ep 2:24. But the prophet wanted to use many words in this passage to strengthen us, so that we would know that Christ is not a judge, but one who carries us. For by nature we fear God as a judge and do not recognize Him as a Savior. Thus the papists have made other saviors and mediators, Mary and the other saints. Thus it happened that to the evil nature was added the ungodly doctrine. Therefore, those who hear this teaching as young people, whose hearts are not yet stained with ungodly teachings, are fortunate. Therefore, when you hear Christ's name, let each one think not of a judge but of the one who bears his sin (de bajulo), and let no other thought enter their minds, so that they may be accustomed to faith and have comfort in tribulation.

For thus says the prophet: He was punished that we might have peace, that is, forgiveness of sins and a quiet conscience. Therefore, if we want to have peace, it must be through his punishment. He would have peace, whereas we should have the punishments of our sins, but here everything is reversed. One sins and another is punished. I wish this one thing for the red spirits who are now stirring up trouble, that they may be challenged for a time with despair and fear of death, so that they may realize what power there is in these words: Jesus Christ died for us. For if this were to happen, they would easily let go of their idle thoughts, which are full of anguish.

628 L- xxiii, I46-I48. Short interpretation on Isaiah, Cap. 53, 5. 6. W. vi, ion-1017. 629

And by his wounds we are healed.

This is an exceedingly sweet consolation: His wounds are our healing plaster. But we deserved the wounds, and it was due to him that he remained healthy. Whoever then desires health, let him not look to his own chastisement and cross, but only look to Christ and believe, and he will be healed, that is, he will have eternal righteousness.

V. 6. We all went astray like sheep, each looking to his own way; but the Lord cast all our sin upon him.

Here he begins to speak of the power and benefit of suffering. But it is a refutation that he says we have gone astray, as if the adversaries said who labor with works to obtain righteousness: What then are our holy works (religiones)? He answers: Errors they are. And so he condemns all the righteousness of the law and all spiritual life (religiones), even that which was instituted by God in the law of Moses. And this text enabled Paul to renounce the law; it also enabled us to say that all monasteries, all foundations, all services are error, because they seek to be justified by these works. But the prophet here calls all such works and practices errors.

But these expressions must be carefully observed: "Our all" and: "On him". For it is the highest article that this prophecy be believed, that our sins are not ours, but are laid upon Christ. This one article is the foundation of the whole church and of Christianity; if it remains intact, no heresies can harm us. The devil, too, is not so annoyed by any other thing, which is why he arouses so many challenges against this doctrine in everyone in particular (privatim), so many heretics, so many mobs in public life (publice). And also the world can suffer all other religions, only this doctrine it does not want to suffer, also it cannot. It has suffered that some have taught that we would be blessed by the cap of a Franciscan, and many have taught that we would be blessed by the cap of a Franciscan.

other exceedingly foolish things; for it accepts such things as serve to confirm our powers and our wisdom. But this one doctrine, which after all is harmless, even wholesome, it cannot suffer, but undeservedly accuses, as if it forbids good works, although it gives the ability to do good works, and also teaches that our works must be truly good. Only this it takes from works, that our righteousness is not in us, but in Christ. Because we teach and preach this, the world persecutes us.

For our gospel does not give permission to do everything, as the adversaries insolently lie about us, but it gives honor to the authorities and preserves public tranquility, fends off fornication, promotes and praises conjugal chastity, prevents other sins, and diligently encourages and exhorts to the fruits of faith. But we will let the ungrateful and ungodly world do according to its ways; but we will keep this doctrine, which teaches not our righteousness, but Christ's eternal righteousness. For this alone produces good works; all that is apart from this is ungodliness and hypocrisy.

But this is completely incomprehensible that the prophet adds: "All of us". Therefore, what does Christ have from us? Certainly nothing but our sins. We have neither righteousness, nor wisdom, nor any comfort; again, from and in Christ we have all these things exceedingly abundantly. This is the glorious fellowship that John praises in his first epistle Cap. 1, 6., of which our red spirits know nothing at all.

And this also is emphatic, that he says: "The Lord threw", so that our conscience would be the more certain and firm, and should not be afraid of the appearance (facie) of any thing, as if he wanted to say: It is the pleasure of the Father that you do not fear that he is perhaps differently minded against us than the Son. But since the Father's mind and the Son's mind are one and the same, that they would have thee redeemed, and that thou shouldest be delivered from all sins: what other God shall be able to accuse thee? For thy sins are laid upon him, not upon thee; contrary to Moses' law, and all other far-.

6Z0 D. xxiii, 148-isi. Interpretations on the prophets. W. vi, 1017-1021. 631

The laws of the law. For thus Moses threatens 5th book, 24, 16., "Every man shall die for his sin." And in the worldly regime our sins are ours; but in justification our sins are not ours. Thus Abraham and Isaac ascend the mountain Gen. 22:6, that is, faith deals with GOD and takes hold of the mercy promised in the Word. But the servants and the cattle v. 5, that is, our works, remain at the foot of the mountain, nor are they admitted to the glory of the forgiveness of sins. For civil righteousness is so far removed from the righteousness of God.

V. 7 When he was punished and martyred, he did not open his mouth, like a lamb being led to the slaughter and like a sheep that falls silent before its shearer and does not open its mouth.

This text has been read differently in the church and misused against the agernisnis of the cross of Christ. They say: He suffered, but because he wanted it himself Vulg.: Oblatus est, quia ipse voluit, otherwise he would have had enough power to defend his life. .This is indeed a good and godly opinion, but we follow the Hebrew reading. For hitherto he has described the suffering and the benefits of suffering, now he describes his conduct (gestum) and the exceeding patience which Christ had in his suffering. But the prophet agrees completely with Peter, who says 1 Pet. 2, 23., "But he put it to him that judgeth aright." Thus this attitude describes the outward conduct (gestum) of Christ, with how great patience he suffered, as if to say: since he suffered so severely, he did not threaten, he did not think of revenge 2c. And this is how all suffering of Christians should be; if the world thinks of nothing else, it thinks of revenge; but Christ did not do so. Rather, he blessed those who cursed him and asked the Father for his crucifiers.

But the prophet wanted to show us this glorious attitude of the sufferer, how he behaved against his crucifiers, with a suitable simile. A lamb, which is led to the slaughter, is silent, pushes

Not even a sigh, while all other animals scream horribly; so Christ was exceedingly patient. And this is the highest point (epitasis) of the suffering; now he passes to the glorification and resurrection of Christ, with which the Father rewarded the merit of the suffering.

V. 8. But he is taken out of fear and judgment.

Here the prophet boasts that he was resurrected, because he had previously said that he was slain like a sacrificial lamb. Until now these were only words of death, now he goes over to the opposite and says: Christ is not dead, God has accepted him. But he would not speak in this way of a dead man who remained in the grave. It is therefore necessary that we understand this about the resurrection. He was judged by Pilate, but again he was taken out of the judgment.

Who wants to talk out the length of his life?

Generatio here means the age of life (aetatem), or the long duration (durationem), or a human life (seculum), as in Ecclesiastes Solomon Cap. 1, 4.: "A generation (generatio) passeth away." Therefore the prophet says, "This Christ also has an age or duration of life; but who will be able to reason this out in words? For the life of Christ is an eternal life. God has set Him in a length of life which no one can attain in words, for it is eternal. Thus Peter says in the Acts of the Apostles Cap. 2, 24. that he was dissolved from the pains of death. Therefore, if we do not believe in faith, that eternal duration is incomprehensible.

For he is taken away from the land of the living, being afflicted for the iniquity of my people.

This' also belongs to the resurrection. But it is not in vain that he repeats both the suffering of Christ and the purpose of the suffering, that he suffered for us. For he wants to impress this article deeply on our hearts, so that we do not hear Christ's suffering as we hear another history, but rather that we look at the benefit and purpose that he suffered for our sins.

632 L. xxm. 751-153. brief interpretation on Isaiah, cap. 53, 8-11. w. VI, 1021-1026. 633

He said that he was torn away from the land of the living. But that he says he is torn away from the land of the living indicates that there is a twofold life: the one which those who live here on earth have and the other which Christ has, namely the eternal and new life. Therefore, the Jews wait for him in vain, for he is torn away from this life, having suffered the death of the cross. Therefore he passed into another life, as he says John 16:16., "I go to my Father." Thus Christ's suffering was nothing else than a taking out of fear and the way to immortal life, in which He is now installed as King and the Head of His Church, which He rules and sustains by the Word and His Spirit. Therefore, the Jews who expect a bodily kingdom are mistaken.

V. 9. and he was buried like the wicked, and died like a rich man, though he did no wrong to anyone, nor was there any deceit in his mouth.

Although the Jews can ridicule the foregoing with their sophistry, these are quite clear testimonies that Christ was man and truly died. Therefore we conclude from this passage: if Christ had to die, then his kingdom cannot be a bodily kingdom in this world, as the Jews dream.

Like a rich person.

This is a dark Hebrew way of speaking, that he says: "a rich man" instead of: an ungodly one. Perhaps this way of speaking arose from the fact that the rich are mostly ungodly, as Christ in the Gospel calls wealth an unrighteous mammon Luc. 16, 9., likewise Matth. 19, 23. says: "A rich man will hardly enter the kingdom of heaven." Therefore, the prophet indicates that Christ died like a rebel and deceiver. Since such a death is foretold by the prophets, this is a certain proof that our Christ is the true Messiah.

Although he has not wronged anyone 2c.

This saying was quoted by Peter 1 Petr.

3, 18. Christ bore sins and yet did none, but took them upon Himself from us. Therefore he now excuses Chri

stum and says that he was completely innocent, since he did not wrong anyone either by his word or by his life. For this is the highest innocence, when one has wronged no one, neither by word nor by deed. Therefore he, the completely innocent, has been judged as the greatest wrongdoer.

V. 10. If he has given his life as a guilt offering, he will have seed and live to the end.

Therefore, we cannot atone for sins with our works, since Christ's suffering is a suffering for our transgressions and sins. The posterity of which he speaks is the Church. He says Vulg.: "He will see the seed", he will have a kingdom and also children who are kings (regios liberos).

And "he shall live long", that is, forever. It is a contrast: your kings leave their children as successors behind them, they themselves do not stay alive long, but Christ at the same time stays with his children forever and reigns; he does not die like the kings of the world.

And the LORD's nobility will go away by his hand.

That is, he will have the Holy Spirit, through whom he will spread the gospel. Furthermore, "the Lord's excellency" is that he has laid on Christ the iniquities of all men.

V.11. Because his soul has labored, he will see his pleasure and have fullness.

"Work" he calls here the suffering (calamitatem), the tribulation. His work, he says, will be rewarded. For he will have a church that will worship and preach him in pure faith. Furthermore, the word "see" in Hebrew means to see with joy and pleasure, "to see his delight in a thing."

Saturabitur he will be satiated, that is, he will be filled with all goods, he will have power over the devil and over death. Now he describes the way in which the happy progress of the kingdom shall take place. Thus he will beget the descendants:

635

ßZ4 L. xxiii, 154-156. interpretations on the prophets. W. vi, > 1026-1030. 635

And by his knowledge he, my servant the righteous, will make many righteous, for he bears their sin.

This is an excellent passage: "By his knowledge he will make many righteous," that is, that those whose sins Christ bears and those who believe and know that their sins are borne by Christ are righteous. This is a brief description of Christian righteousness, which consists in nothing but knowing Christ. But what this is, no sophist understands. For they think that knowledge is in the understanding, but righteousness is in the will. Therefore they conclude: "Therefore the knowledge of Christ cannot be righteousness. But the prophet says the opposite, namely, that Christ alone is righteous, and through his knowledge makes others righteous also; consequently Christian righteousness is not attained unless Christ is first known. Furthermore, Christ is not known in any other way than through doctrine and the outward word. Therefore, the gospel is, as it were, the vehicle through which Christ is brought to us with his righteousness and all the gifts. Aristotle also says that knowledge with the intellect (intellectivam) first requires perception with the senses (sensitivam). Therefore, the word must first be heard before we can believe it and become righteous.

Since he says that the knowledge of Christ makes one righteous, it clearly follows that neither the rule of Franciscus nor that of Dominic 2c. does this, nor does the cap nor the mass; therefore no work of one's own choosing can make one righteous, nor even the works of the divine law with all other laws and works. The reason is this, because they are not the knowledge or the knowledge of Christ. Therefore they are in vain, even condemned, and fall into damnation, if they are done with the delusion of attaining righteousness by them, as if they were a service of God and good works. Thus the prophet absolutely condemns and rejects all rules, all laws and all works. But who would dare to assert this among the papists? And hence it is that Paul and Peter have so much of this

Knowledge say: "Grow in the knowledge of Jesus Christ" 2c. 2 Pet 3:18, ye are not yet perfect, receive 2c. 1 Cor. 15, 58. 1 Petr. 2, 2., and other such sayings.

Therefore, in order to be freed from death and sins, there is no other way than to know Christ. This knowledge alone can set us free, and there is no other consolation. Therefore those have erred who have taken this knowledge in an active way. 1) For he says of the knowledge by which Christ is known and known through preaching, namely, that Christ, the Son of God, conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, not because of any sin that he had committed (for in him was the highest innocence), but because of the sins of the whole world, which he took upon himself, that we, being freed from sins, might live with him in everlasting righteousness.

Therefore, these words must not be read drowsily (oscitanter), but because they are set with good care (vigilanter), they must be read and observed by us with the greatest care, so that we may know well both what this knowledge is and what it is set against, namely, against all human actions, works and knowledge. For this is what Scripture is wont to do; it almost always has the opposites in mind.

But it is a strange description of righteousness that it is the knowledge of God, that the heart is only based on knowing Christ crucified 1 Cor. 2:2, as Jeremiah also says Cap. 9:24: "He who wants to boast, let him boast that he knows and knows me" 2c. Human reason can neither find, nor, when it has found, grasp and understand this righteousness, which in its essence is nothing else than the knowledge of Christ, that is, the faith by which Christ is grasped in the heart, that He has made Himself a ransom (άντίλυτρον) for us and for

Our sins, as Paul says 1 Tim. 2, 6. The Word preaches and offers Christ to all as the sacrifice for our sins.

1. The meaning is: Not by a knowledge which we have (aetivs), but which is given to us through preaching (xassivs), do we know Christ.

636 L. XXIII, IS6-ISS. Short interpretation on Isaiah, Cap. 53, 11. 12. W. VI, I030-KM. 637

sins, but unless the Holy Spirit enlightens the hearts, no one can agree with this word. But we agree with him when we take hold of the promise that in his seed the Gentiles will be blessed Gal. 3:8.

This, therefore, is the glory of a Christian, that he knows that his righteousness is that he believes in this Christ, since the divine mercy so decrees and promises. Thus the righteousness of Christians is a righteousness only according to the imputation (reputative), not according to the essence (formaliter). But this must be carefully learned and inculcated in the sermons, so that we may know that we cannot be justified by anything other than this knowledge, not by our works, not by the holy ten commandments, not by other laws, not by rights, not by judgments, not by punishments, however severe they may be, which we either impose on ourselves voluntarily or which others impose on us against our will. For all this the antithesis of righteousness excludes, because it is not the knowledge of Christ. Therefore, monasticism and Pharisaism, as well as other conditions in life, do not make one righteous, because only the knowledge of Christ, that Christ is the servant of God who bears our iniquity, makes one righteous.

And with this description we must stop, so that we do not think that he is a judge or an executioner. For a heart without faith and the Word cannot judge God otherwise than that he is a severe judge. He is indeed a judge, but in the future, that is, on the last day he will judge and condemn the wicked, but to the righteous he will give eternal life. But now "the Lamb" is preached, whose office it is to bear our sins. He who knows this is full of wisdom and can judge all doctrines. But especially he can take this from the fact that we do not bear our sins, that a baptized Christian has no sins because he has Christ.

Likewise a Christian may infer from this that all the thoughts which grieve the conscience are of the devil and blasphemous thoughts, because Christ by his

Death has taken away from us the sins that Satan wants to heap upon us again. Likewise, that all doctrines, even all living things, all things taught everywhere concerning the forgiveness of sins apart from Christ, are contrary to Christ and ungodly, and that by this one word all orders, all classes seeking to attain righteousness, are destroyed, as Paul says Rom. 9:31, 30, "The circumcision has not attained righteousness, but the Gentiles have" 2c.

This article must therefore be learned and practiced above all, which is nevertheless treated extremely carelessly by many. But if someone does not look at this passage thoroughly (penitus), he is like a man who looks at his face in water (in unda), as Jacobus [Cap. 1, 23. 24.), because as soon as he leaves, the image disappears. Thus the gushing spirits look, as it were, into a mirror, as long as they hear this doctrine, but when they come into contestation, into other doctrines, into other works, then they are overwhelmed and forget this place. For the image has disappeared after they have gone away from the mirror; therefore, it is something very great and difficult to persevere in this knowledge.

V.12. Therefore I will give him great multitude for a prey, and he shall have the strong for a prey; because he hath given his life unto death, and is counted like unto the transgressors, and hath borne many sins, and hath interceded for the transgressors.

He repeats as it were in a summa the same: because he has therefore given away his soul to death, therefore I will give him a great offspring. He also repeats the suffering and the benefit of suffering. For this is the greatest thing, that this Christ may be recognized against the delusion of the Jews, who expected him to be a king in the flesh. But he says that he will die.

He is counted equal to the malefactors 2c.

Not only will he be mortal, but he will die in the most ignominious way, such as the very worst knave, as if to say, If you would know your Christ, take careful heed, for he will not die in

638 D- XXIII, 159 f. 441. interpretations on the prophets. W. VI, IV34-IVS7. 639

The prophet did not want to appear in glory, but as one who is to be killed among the evildoers. But this admonition of the prophet was in vain. For since Christ was killed, this text did not come to anyone's mind. Therefore they still expect a glorious Christ, rather than that they should believe in the one who was crucified.

He has borne many sins.

He also repeats the benefit of suffering. For he sees that this article is the most difficult of all. He says: "It is not the purpose of this death that he himself should perish, but that others should be saved, and that he should be sufficient for the promises. For neither could the promises be fulfilled, nor we be saved, if he did not bear our sins. "He", he says, not we.

He asked for the wrongdoers.

Here he praises the exceedingly great patience of Christ, that he suffered with the greatest love

He had not cursed, had not thought of revenge, but had been inflamed with a fierce fire of love, so that he had forgotten his suffering and had even prayed for the evildoers, even for his crucifiers. But where are the hearts that can consider this as it deserves? If we could do this, we would be blessed. So there is nothing in Christ but an exceedingly abundant dispensation (liberalitas) of mercy and forgiveness of sins.

And this may be enough for the interpretation of this chapter, which would be well worth reading often and also singing in hymns (publico carmine), so that it becomes flesh and blood to us, as it were, through diligent contemplation, so that we hear nothing but Christ, who represents us, carries us, comforts us and loves us most ardently. The wicked read this as if they were in a dream: Dream, but it wants to have an attentive (vigilant) reader.

D. Martin Luther's more extensive explanation of the fifty-third chapter of Isaiah,*)

compiled by M. Georg Rörer.

Laid out in the Passion and Easter seasons 1544; printed 1550.

Preface by D. Martin Luther.

We want to praise God and our Lord Jesus Christ as long as we are allowed to do so, and as long as we have time and are able to do so. For the world does just the opposite, since it is completely full of blasphemies and horrible aversions and denials of our Savior, so that Christ is an exceedingly annoying object of our faith. That is why he is and remains in his hidden and ugly form.

as the prophet says Cap. 52, 14. Therefore, faith must be nourished and strengthened by constant study of the Scriptures and godly contemplation, so that we do not lose or forsake this "arm of the Lord," because in it lies all our salvation. But why the Pope, the Turks and the Jews do not believe in Christ, we will leave to the secret counsel of God.

*) Because of the title of the original edition, time determination, location in the editions 2c. compare the note Col. 192. - Luther's preface is found only in the Erlangen edition, 6X6K. ox "x"., bom. XXIII, x". 441 sq. In the Jena edition, not only the preface is missing (as in the Wittenberg edition), but also the entire more extensive explanation of the 53rd chapter.

640 L. XXIII, 441-444. more extensive explanation of Isa. 53. w. VI, 1037-1044. 641

But we want to thank God with all our heart that he has called us to this light of truth and the gospel.

However, I have decided to treat the fifty-third chapter at this time, since it is primarily intended for us to consider the passion and resurrection of Christ and to thank him for his unspeakable gift. It is marvelous that Isaiah had so much light that he was able to portray the mysteries of Christ so clearly and actually, even more precisely than the evangelists, with the exception of Paul, who is the chosen instrument. For otherwise almost the whole Scripture has no passage equal to this fifty-third chapter. Isaiah calls this Messiah the Lord of glory, the arm of the Lord, a king,

a priest, and yet the most miserable and despised" man, that there could be none more despised in the whole human race, and yet that he must at the same time be worshipped as God in his majesty.

Isaiah sees all this beforehand and has no hesitation in claiming that this arm of God is the second person of the Godhead and our High Priest, at the same time true man, who, having become a sacrificial lamb, has sufficed for our sins, redeemed us from the power of Satan and given us eternal life. This is the main article of our faith and confession, which Paul has dealt with abundantly.

Now, in these days of his suffering and in his memory, let us treat both that Christ is God and man.

Interpretation of the 53rd chapter of the prophet Isaiah

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

642 L. XXIII, 444-446. interpretations on the prophets. W. VI, 1044-1046. 643

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 2^2^ ). For this life has doctrines, laws, wise, learned men, lawgivers, philosophers 2c. 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

1. In the issues: 5.

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

646 D- xxm, 448-450. interpretations on the prophets. W. vi, 1049-1052. 647

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" 2c.

(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.

650 xxm, 452-454. interpretations on the prophets. W. Vl, I055-1S58. 651

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 2c. 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" 2c. 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.

654 L. xxm, 457-45S. Interpretations on the prophets. W. VI. 1061-1064. 655

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 2c., 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

656 L- xxiii, 459-461. more expansive explanation of Isa. 53. (52, 14. 15.) W. vi, iv64-io67. 657

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-

658 L. xxm, 461-463. interpretations on the prophets. W. VI, 1V67-IV7V. 659

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.

660 L. XXIII, 463-465. broader explanation of Isa. 53, 1. W. VI, 1070-1072. 661

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," 2c.; 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.

662 L. XXIII, 465-467. interpretations on the prophets. W. VI, 1072-1075. 663

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 2c.

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."

664 L. XXIII, 467-469. extensive explanation of Isa. 53, 1. W. VI, I07S-I677. 665

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 puerpera^1^ ) Regem, Qui coelum terramque regit.

[[Hail, holy mother, who gave birth to the king who rules heaven and earth as a childbearer.^]{.underline}

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

668 L. XXIII, 471-473. more extensive explanation of Is. 53, 1. W. VI, 1080-1083. 669

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) 2c., 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.

670 L. XXIII, 473-475. interpretations on the prophets. W. VI, I083-I08S. 671

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 2c. 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 2c. 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, 2c., 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

672 L. XXIII, 47S-477. extensive explanation of Is. 53, 1. 2. W. VI, 1086-1089. 673

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 2c.

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.

674 L. XXIII, 477-479. interpretations on the prophets. W. VI, 1089-1092. 675

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 2c. 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 2c.
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 2c. [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".

676 v- xxiii, 479-481. more expansive explanation of Isa. 53, 2. w. vi, 1092-1094. 677

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 2c.

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" 2c., 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 2c., 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 2c. 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 2c. 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 2c.

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

684 A- xxiii, 488 f. More extensive explanation of Isa. 53, 5. W. vi, 1103-110". 685

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 2c. 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
121. Erlanger: EUristuna instead of: EUristus.
122. We have followed the reading of Wittenberg: vilissiina; Erlanger: utilissima.
123. 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 2c., 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 2c. 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" 2c. 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.

6866 . XXIII, 489-492. interpretations on the prophets. W. VI, II06-II09. 687

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.

688 um. 492-494. more extensive explanation of Isa. 53, 6. W. VI, 1109-1111. 689

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.
2. 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 2c. 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 2c.

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.

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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-

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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 2c. 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 2c. 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.

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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.

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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.

1. This Latin translation is by Luther. - Erlanger: instead: Huoniam.

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 2c. [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.

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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.

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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" 2c. 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 2c. 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 2c.? But how much are these gifts of God misused? When a lawyer or theologian realizes that he has learned something, he thinks to himself

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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 2c.

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

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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.

** 708** xxm, 512-sii. More extensive explanation of Isa. 53, 10. W. vi. 1137-1139. 709

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 2c. 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 2c. 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.
3. Instead of Vsuin we suppose: Dsi. Vulgate:

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.

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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.

714 L. XXIII, 518 f. Interpretations on the prophets. W. VI, 1145-1148. 715

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, videbit^2^ ) 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" 2c. 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.
191. Virg. ^6n., lid. VI, v. 487.
192. 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 2c. 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,

718 L. XXIII, 521-523. interpretations on the prophets. W. VI, II51-1I53. 719

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

720 L. XXIII, 523-525. broader explanation of Isa. 53, 11. W. VI, H53-II5S. 721

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. "2c. 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," 2c. 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 2c.

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,

726 L. XXIII, 529-531. interpretations on the prophets. W. VI, 1162-1165. 727

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.

728 531-533. more extensive explanation of Isa. 53, 12. w. VI, 1165-1168. 729

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?" 2c. 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.

730 xxiii, 533-S35. Interpretations on the prophets. W. vi, 1168-1171. 731

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" 2c. 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.

The fifty-fourth chapter.

Just as the prophet described Christ as the head of the kingdom in the previous chapter, so here he will describe his body, that is, the church, which is oppressed, barren and abandoned under the cross. But he comforts her and promises her great descendants.

V. 1. Boast, you barren one who does not give birth!

He calls the church "barren" in comparison with the synagogue, which is a fruitful people, has many disciples, and is famous for the teaching of the law and works; therefore, it is like a kingdom that is in the highest bloom. In contrast, the church is despised, barren, without disciples,

3. But the reason is this, because the gospel is such a doctrine, which is not, like

the doctrine of the law, is understood by reason, but departs from reason altogether. For the forgiveness of sins for the sake of an alien merit, likewise an alien righteousness, cannot be grasped by reason. And even among the saints this knowledge is not firm enough. For even though we reject trust in works and superstition, we cannot completely remove it from our hearts, but it is, as it were, an inherent disease of the flesh, which afflicts the spirit far more violently than any evil desire afflicts the flesh. To this must be added the habit and instruction that we were not only born to superstition, but were also made and instructed to it under the pope. Because the gospel is contrary to this, and all trust apart from Christ

734 L. xxiii, 161-163. interpretations on the prophets. W. vi, 1174-1178. 735