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Acceptable Sacrifice Is According to God's Command

11/21/2017

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11/21/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 66” pp. 395-416.

In Isaiah 66 the prophet declares God’s word, an affirmation that he is definitely the Lord of heaven and earth. Luther observes that other cases of disobedience and departure from the faith are fairly easy to deal with. But here the condemnation seems to be against something God has ordained. Luther notes that the promises of destruction of the temple and the sack of Jerusalem are conditional. When God’s people are holding to the truth, the temple and city are safe. When they depart from the truth, they are in grave danger (LW 17, 396). God is not bound by the temple or by the city. He does not depend on what we have provided, even when that is according to his command.  Luther sees a parallel to this in his day in the work of the Enthusiasts. They considered that God’s work in the inward man, through the emotions, would be the only opportunity there was for the Lord to work. Counter to this, Luther reminds his readers that God is able to work by himself through the means he has established (LW 17, 397). In Isaiah, God’s people were depending on their location, their heritage, and their own strength. God works through more humble means, through our sorrowful and dependent hearts. This is a tremendously important concept throughout Scripture (LW 17, 398).

As an illustration of the offense we can bring to God through our lack of dependence on him, in verse three, the Lord compares the one who brings a valuable offering, like an ox, to someone who engages in murder (LW 17, 400). The text continues to suggest people would rather present the unclean than the clean. Isaiah goes so far as to say that the worship of God’s people is idolatry. Luther explains it this way. “These idolaters are so conceited that they would rather seek their own glory than God’s. They thrive on honor. They refuse to let God be the giver. They themselves want to be the givers who would honor God with their merits, religious exercises, and hoods. The godly, on the other hand, understand that God is the sole dispenser and giver, and they themselves are poor” (LW 17, 401). All the imagery in this part of the chapter is that of people choosing their own ways to worship, as opposed to the way God has chosen. As a result, in verse four, God chooses affliction for the people (LW 17, 402).

Have all of God’s people proven unfaithful? Not at all. In verse five, God speaks to those who would hear him. He brings them nurture and comfort (LW 17, 403). The comfort of God will result in civil disorder. Those who would persecute God’s people will be stopped, forcefully, by the Lord himself (LW 17, 404). This comes about, Luther asserts, through God’s Word and without the expectation of God’s faithful (LW 17, 405). This giving of birth coujnter to expectation (v. 7) is something the Lord says is perfectly normal. In verse nine God says that he will certainly bring forth birth. Luther sees this as a tremendous consolation to those in his time. The faithful Christians are being persecuted, both by Rome and by Islamic invaders. They can trust in the Lord to keep his promises (LW 17, 407). God’s promised consolation, presented in verses 11 and folowing, is compared to drinking, especially to a baby nursing. It is a sign of peace and plenty (LW 17, 408). The metaphor of plenty continues through verse 14. Throughout, God is seen as the source of all the comfort and strength his people will ever have.

While we might expect a passage of peace to follow, at verse 15 the concept of God coming like a storm of fire and wind arises (LW 17, 411). The people have a constant tendency to try earning their own righteousness. They want to present themselves purified before God. The problem with this plan is that only God can justify. There is nothing good to be found in the signs of righteousenss shown by the people of Jerusalem. In the end, God’s word is all that will serve to rescue his people. They must look to God’s glory (LW 17, 413). Those who refuse are finally turned over for condemnation. They have rebelled against God and their entire futures are forfeit (LW 17, 415). The prophet ends, then on a stern note, calling his readers to hear, repent, and spread God’s word.

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God's Kingdom - Really a Kingdom with a Divine King

11/14/2017

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11/14/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 65” pp. 375-394.

Luther notes that in Isaiah 65 “the prophet begins to depict the future calamity in the time of Christ. This is the last and final threat” (LW 17, 375). It is a picture of a final judgment, which Luther sees in his present reality of Islamic invasions. At issue is the presence of a different people, those wo were not among the Jews, God’s chosen people. Those people will seek God. But it is not from the efforts of others to seek God that he will be found. He is found in “the Word, where God offers Himself. It is not we who seek, but God Himself seeks us by means of the Word” (LW 17, 375).  Seeking God outside of his Word leads to all manner of heresies. Luther observes that since God is the one who has revealed his will and a means of recognizing his will, we have no excuse for our unwillingness to accept the Word of God (LW 17, 376). The prophet condemns this unwillingness as rebellion (v. 2) which provokes God to anger (v. 3). It is a form of idolatry (LW 17, 377). When the people choose their own places and manners of worship they are acting contrary to God’s revealed will. Luther aplies this to all the acts of devotion which people in his day might depend upon rather than God’s Word (LW 17, 378).

In verse 6 and following, the prophet speaks of the sins of Judah. They are clearly written so as to bear later witness. God promises to give the people a reward appropriate for their sins (LW 17, 380). However, in verse 8, there is the promise that where there is a remnant, some sort of blessing, God will preserve his people (LW 17, 381). The people of God will again inherit the land of promise. Those who have forsaken the Lord (v. 11) will not partake of the inheritance (LW 17, 382).

The end result, then, is that God’s people receive his mercy according to his decree. They do not seek God according to their own plans. God ordains a means by which he will care for his people. Those who try to alter the plan are found in rebellion against God (LW 17, 384).

Luther notes that the kingdom of God, since it is not according to our choice, may often appear hidden. In many ways it is imperceptible. It is a spiritual kingdom of faith. Though it normally results in actions, those actions are not clearly and easily defined. Therefore, Luther finds the Kingdom of God as an invisible entity (LW 17, 387).

The prophet moves in verse 17 to describe the new creation of God. The invisible kingdom consists in a “new heavens and a new earth” (v. 17). Luther compares this to a bag being turned inside out. Everything that was inside before is now outside, that which was outside is inside. It is still the same bag, but everything has been changed (LW 17, 388). “The kingdom of Christ does not have its place in the senses. The treasure lies in the certainty of life. Feelings of despair and afflictions have to do with the sack…” (LW 17, 388). The real kingdom of God is found in the Word of God. This is where God works joy and life. In verses 20 and following the prophet speaks of all things coming to maturity. Luther sees that a life according to our own design will never come to maturity, but living according to God’s Word received by faith is truly permanent (LW 17, 389). Isaiah and Luther give a number of different examples of the kind of permanence found in God’s kingdom.

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God's Anger - Purposeful

11/7/2017

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11/7/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 64” pp. 363-374.

Luther comments on the kind of prayers which God’s people make. When under pressure from the ungodly, they ask God for deliverance. As they see God’s deliverance, “a strong desire bursts forth into prayer and into a longing for God. Nothing is more grievous for the godly man than to see the enemies so very smug and so confidently despising the Word of God with great presumption and certainty” (LW 17, 363). Therefore, when the prophet sees God’s intervention begin, he prays that God would bring vengeance against His enemies. In the end, this is how God will deal with his steadfast enemies. They will be utterly destroyed. Luther is clear that the text, in verse two, says the vengeance is against God’s enemies. It is for the sake of God, not based on the desire of the prophet. Although God’s people were in distress, the deliverance God brings is, according to verse three, not one they had looked for. God helps his people, not in the way they expect, but in the way God desires. Luther uses his own struggles with the work of the Gospel as an example. He never expected to be rescued from the pope, but the Lord protected him nonetheless (LW 17, 364). Therefore, Luther concludes, the person at prayer doesn’t confess to know how God will bring deliverance, but does confess that God’s holy name is able to accomplish his desire. “We are beset with various trials. Various cases in which we are set free come up, and yet the cases are such that they cannot be perceived by human reason and thought. Then visible things will come out of invisible, and things that are seen out of things that are not seen” (LW 17, 366). Luther goes on to speak of comments of Jerome. “Jerome is wrong when he accuses Paul of misusing [this] Scripture since he is presumably at odds with the original passage” (LW 17, 366). Luther objects, saying that Paul is using the Scripture very correctly by taking general statements such as this and applying them to his situations (LW 17, 367).

The prophet prays more fervently and specifically beginning in verse five. Luther notes that he is considering all the evils in the world and calling on God for help. He notes the specifics of history, remembers God’s works of glory, and celebrates the fact that God has intervened in history at many times in the past (LW 17, 367-368). The ungodly actions of some have brought trouble on many. God then intervened in the world and brought his deliverance. In this context, Luther affirms that even the godly are sinners who are in need of forgiveness. “Our righteousness cannot obtain the grace of God, because, however many there are even of the very righteous, they are unclean nevertheless” (LW 17, 369). The text points to the idea of all people as sinners, dressed in polluted garments, dying like leaves in autumn. “If our sins are looked at, and even our righteousness, we are snatched away into hell” (LW 17, 370). To say otherwise is to reject God’s Word. However, as Paul interprets this passage in Romans chapter three, it is our sin which makes us aware of our need for forgiveness. We realize that our sin separates us from God. We then can find God’s face of forgiveness.

In the final analysis, then, the godly person turns to God as the father, the one who has made promises and will remain faithful to his word (LW 17, 371). God is pictured here, as in Jeremiah 18, as the potter who will re-fashion us into what is productive in this world. For this reason, the prophet calls upon God to remember his people and the land which has been left desolate. By the presence of God in his Word, that which was desolate becomes a holy and beautiful place, no matter the temporary destruction (LW 17, 373). Will God remain angry forever? Luther reminds his readers, as Isaiah does, that God chastens his people as a good father (LW 17, 374).

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God's Wrath and Favor

10/31/2017

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10/31/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 63” pp. 352-362.

Isaiah chapter 63 can be interpreted in a variety of ways. The symbolism may well apply to several things. Luther concludes, “The prophet adds some threats for those who despise the Word, so that those who did not want to obey the promises must hear threats, for such is the custom of the prophets after they have taught, instructed, and exhorted. Thus this chapter is nothing but a very harsh threat, in which the prophet by means of personification sets the angry person of God before them” (LW 17, 352).  Luther does then apply the text to Christ and his warnings to those who do not believe. The warning is against destruction. “Edom,” which refers to “red” in the Scripture, is used elsewhere as symbolic of destruction and bloodshed. God, then, promises to raise up one who would walk among his enemies, with glorious appearance, set on bloodshed to vindicate his holiness (LW 17, 353). The symbolism in verses 2-4 is that of grapes being equated with bloodshed. Luther ties this not to the Passion, but to the Apocalypse. The anger of God is shed, in the last day, against all who will not believe in the work of Christ. They will have no mercy (LW 17, 354). The text does, however refer clearly to the Christ. Verse 5 speaks of the disgrace of the crucifixion and the victory of the resurrection. Luther sees, however, that the result is not simply peace and joy, but the right to vengeance by Christ against those who have despised him (LW 17, 354).

Isaiah 63:7 changes the topic, to talk about God’s love and his promises. Luther considers this more appropriately the start of a new chapter (LW 17, 355). “In all of Scripture...it is customary for all the saints and prophets to console themselves in times of trial by recalling past benefits” (LW 17, 355). This is what Isaiah does here. Consideration of God’s blessings brings us strength in times of trial. Likewise, we do well to remember troubles in times of happiness. Chief among God’s blessings is seen in verse 8. He has called Israel His people (LW 17, 356). They are the people he will guard and spare. Luther acknowledges that the trials which come upon us are serious. Yet they need to be seen through the eyes of good theology. “When I feel death, shame, and affliction, I must believe that God is the life-giver and the one who gives favorable testimony” (LW 17, 357). Verses 10 and following speak of God’s anger, which is real, but which doesn’t last forever. He uses his anger to chastize his people and call them back to his loving provision (LW 17, 358).

The prophet continues with a reflection of God’s greatness and majesty. He is the one who shows his glory, provides for his people, and guards his kingdom, defending his zeal. Luther ties this directly to the petitions of the Lord’s prayer 360). As God’s people seek his name and his holiness, they find that he is their guardian. It is, then, for the sake of God’s people that we pray for him to show the mercy and grace which is characteristic of his nature (LW 17, 361).

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Persistence until God's Glory Comes

10/24/2017

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10/24/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 62” pp. 343-351.

Luther comments that the prophet in Isaiah 62 is very bold. He has been rejected but he intends to persist (LW 17, 344). Isaiah does expect the Gospel message to take hold at some point. This is pictured as a bright light. The Christian is a crown of beauty (v. 3). He shows the Lord’s glory. The prophet compares those who believe God to a bride of God. God rejoices over his people no matter what their apperaance (LW 17, 346). Verse 6 makes it clear that God’s people will also remember God. They will speak about him regularly (LW 17, 347). In this context God also promises (v. 8) that he will certainly care for the physical needs of his people (LW 17, 348). Luther comments that genuine preachers and teachers have trouble accepting this. They often feel guilty about receiving God’s care (LW 17, 349). However, in verse 10, we see that the work of proclamation is how God accomplishes His purpose. It is central and indispensable (LW 17, 350). This draws poeple to God as His people.

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God's Covenant Overcomes Human Suffering

10/17/2017

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10/17/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 61” pp. 329-342.

In Isaiah 61 the prophet turns from a discussion of the kingdom of God to the head of God’s kingdom. Luther sees the New Testament interpretation of this passage in Luke chapter 4. Here the Christ is described. In particular he is recognized as a spiritual king (LW 17, 329). He is the one anointed by the Holy Spirit to bring good news (LW 17, 330). Luther notes the care of the Lord described in this passage. “It is because of His humanity and His incarnation that Christ becomes sweet to us, and through Him God becomes sweet to us. Let us therefore begin to ascend step by step from Christ’s crying in His swaddling clothes up to His Passion” (LW 17, 331). Wherever there is human suffering, Luther finds Christ, the one who has loved his people and will care for them. In this passage we see the distinction between the time of God’s vengeance and the time of the Lord’s favor. Luther finds this as the division between law and gospel. “The despondent set terrible things before themselves, and then Satan comes and terrifies them. Those who are experiencing such affliction are to be consoled. The presumptuous, on the contrary, are forever flatter”ing themselves and ascribing all manner of good and pleasant things to themselves, in such a way that they are always being hardened. They are to be terrified (LW 17, 333). Oddly enough, one of the ways in which the hardened presumptuous are terrified is through pressure from ungodly people. These will bring persecution upon the Christian, which can move one from presumption to mourning. And those in mourning will receive comfort (LW 17, 335). They will be planted by God and will grow so as to care for God’s other people. The description then moves from people being downtrodden and oppressed to being fruitful trees bringing comfort to others (LW 17, 336). The text even pictures leaders coming from other nations. Luther takes the foreigners in verse 5 who feed the flocks to refer to Gentiles who serve as spiritual leaders in the Church (LW 17, 337). Luther does note that the text speaks to tyrants who persecuted God’s people and who will give them honor later. This he views as a double edged sword. Many have taken the text to refer to Constantine and the state sponsorship of the church. However, while this may give some benefits, it also hinders the work of  the Word of God (LW 17, 339). At issue is faithfulness to God who justifies. Whether the governmental authorities or any other human should recognize the work of God’s Word is not an issue. God’s justification is (LW 17, 340). God is the one who makes an everlasting covenant with his people. This is the priority of every Christian - recognizing and remaining within God’s covenant (LW 17, 341). In this covvenant, in verses 10 and 11, God clothes his people with salvation and fills them with joy (LW 17, 342).

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Once Despised, Later to be Revered

10/10/2017

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10/10/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 60” pp. 311-328.

Isaiah chapter 60 turns from the rebukes of the previous chapters and begins to make prophecies about Christ’s kingdom. The Gospel here rises to shine. Luther observes that the treasure of the Gospel is often overlooked. But, like a treasure, it shines when cared for (LW 17, 311). The people of the Gospel also arise and shine due to the light of the Gospel (LW 17, 312). Verse 2 refers to darkness in the world, as opposed to the light. Luther views this darkness as “all the most imposing and impressive laws of Moses, civil laws, statutes, and regulations. however good these are, they do not illumine consciences. The Gospel reproves them all as being unable to bring glory and a good conscience” (LW 17, 313). As we move on into verses 4 and 5, the work of the Gospel is to shine to all nations, enlightening not only believing Israel, but all the surrounding nations (LW 17, 314). The text goes on to describe a multitude flocking toward God and his people. It describes an altar and God’s house being glorified. Luther promptly ties this to the New Testament, with the ministry of the Word as the sacrifice presented to God and the sacrifice of Christ as that which glorifies God’s house (LW 17, 315). Luther further rejects dependence on the outward shows of religion. God’s temple dwells in “pure consciences and sins put away” (LW 17, 316). Those who depend on anything else are engaged in false religion. However, this does not mean that finances and resources are lacking in the Church. While they don’t avail for salvation, Luther observes that in verses 9 and following, the Church is described as being the place where people bring gifts. “People who havebeen drawn into the church and to the love of the neighbor by faithfulness in faith and true love share what they have with a trusting heart and diligent hand. If I have won someone’s heart, I will soon have his purse to. To the glory of God the faithful return nothing, but freely bestow themselves and their goods on the poor and in simplicity show themselves grateful toward the mercy of God” (LW 17, 317). The place of God’s mercy, furthermore, is where God shows favor on his people. Luther identifies this as the Church. It’s the place where God makes his people secure. Verse 11 is a picture of the gates of the city open, a sign of peace and security (LW 17, 319). The text goes on to describe a people once hated and now revered. Verse 17 speaks of a “visitation.” Luther points out that “visitation means episcopate...A bishop is an overseer, a caretaker of his office”  (LW 17, 323). The bishop is the person who is to visit and bring peace upon his people. This is part of the process which we find in verse 18. A time will come when there is no violencei n the land. The message of salvation and praise to God will be universal (LW 17, 324). This is God’s work, planting his church, which will grow and spread (LW 17, 328).

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Salvation by Grace through Faith - Always

10/3/2017

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10/3/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 59” pp. 295-310.

Luther compares the situation at the start of Isaiah 59 to that in his day. There are many who are very aware of hardship and injustice in society. They will blame these challenges on God and then will rise up against God’s people, especially his prophets. They would rather trust in their own wisdom. The encouragement in verse 1 is that God is certainly able to save his people (LW 17, 295). Isaiah counters the claims of the unbelievers by saying that their own unfaithfulness has prevented God from saving them. Luther sees this as a struggle which is never ending. There will always be those who reject the truth (LW 17, 296). In verse 5, the people who reject God do what they consider to be good works, yet those works bring forth only trouble (LW 17, 297). The exhaustion and frustration caused by this kind of lifestyle becomes clear in verse 6. In verse 7 we see the prophet’s assessment that those who reject God hurry to do harm as well (LW 17, 298). Counter to the anger and frustration of the unbeliever, the Christian can find peace and justice (LW 17, 299). Luther considers King Ahab as the Bible’s primary illustration of this idea. As he sought justice and peace according to his own means the situations he was involved in continued to become worse until his government collapsed (LW 17, 301). In verse 12, Isaiah returns to his original point. The reason we suffer is because of the tyranny of our sin. All our religious observance without holiness before God will accomplish nothing but our condemnation (LW 17, 302). The true cure, as Isaiah goes on to say, is justice and truth, which comes from God’s Word.  Yet God knows what we think and do. In verse 15, He is observing people in this earth. He is displeased, nobody pursues true justice. Furthermore, there are not even those who would advocate for the truth. “God is aghast that there is no man to intercede” (LW 17, 304). The warning of God in verses 17 and following is that He will work judgment himself. God’s Law will become clear to all so that they will fear him. Paradoxically, God brings judgment, but in verse 21 He brings that judment in the form of a redeemer, one who establishes a covenant with Israel. Luther, with Paul, applies this specifically to Christ (LW 17, 307). The covenant of God is enduring. “As long as the Word remains, God can always save people through this means. Who knows the potential of that nation? There might be more and better Christians in thier midst than in ours. For thought not all Jews will be converted, some persons will be. This is the mystery of Israel, that the remnant is to be converted” (LW 17, 308). Those who turn from sin to God will indeed be God’s people. God has made that covenant promise clear in the Scripture. God’s Word applies at all times and in all places. God’s Spirit will always work through the Word (LW 17, 309).

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Darn Oppressors!

9/26/2017

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9/26/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 58” pp. 282-294

Isaiah 58 begins with a call to the prophet. Make Israel know their sin. Luther notes that the sin of Israel is covered with superstition, very like the sin of the people of his time and place (LW 17, 282). As Luther sees it, people will follow religious ideas they have devised, including their own ceremonies, then they will claim that they follow God. They then are indignant because God doesn’t do what they would like. Isaiah 58:2 depicts Israel exactly this way (LW 17, 283). Luther continues by describing the hypocrisy of both Israel and the Saxons. Commenting on verse four, he observes the intolerance of the legalist. “Here He says that sins and external morals call for no love and mercy; they only tyrannize. Thus every hypocrite, most zealous for his own works, is the worst kind of tyrant and the most poisonous snake, and so they can hide their poison under an appearance of godliness, but meanwhile they are burning with zeal for revenge and for doing evil. There is nothing but to pass judgment, to disparage, and to do injury even in the best things” (LW 17, 284). DS comments that we now see this attitude among secularists who wish to signal their virtue and force others to adopt their particular social preferences. God’s call in verses 5 and following is to stop the oppression. Repent of wickedness and release the prisoners taken in zeal for ungodly things (LW 17, 286). On the contrary, God’s people are to feed the hungry, rescue the oppressed, show hospitality to others. Luther sums it up with the New Testament command: “love your neighbor as yourself” (LW 17, 287). He does, however, point out that the person who is our neighbor is the one who is willing to put in his own effort. Loving the neighbor does not require caring for those who are unwilling to work or who simply want to receive our property. “Just as my flesh eats and drinks but also works, so the neighbor should work too. Then we must help him. I say this so that you will not approve of the hoboes who run hither and yon and suck us dry and go after our property without lifting a finger. If we thus nurture our brother as our own flesh, we shall please God” (LW 17, 287).

As the people of Israel do live acccording to God’s mercy, in verse 8 we find promises from God. Those who live a godly life will receive blessing from God. Chief among these blessings Luther considers to be a clear conscience before God. The Christian can know he has acted in a way which is pleasing to God and beneficial to his neighbor. This brings rest and joy. (LW 17, 288). God’s promise in verses 10 and following includes guidance, health, perseverance, and the ability to leave a heritage for the future. Through individuals who do evil, the society falls. Through those who do good, society grows in peace, stability, prosperity, and security (LW 17, 291). Luther considers verses 13-14 to refer to those who would “blaspheme the Gospel and say that it is responsible for the appearance of all hunger, persecution, wars, and calamity. We say that calamity, etc., come of themselves. Yet in this conflict and calamity we would not be preserved if the Gospel had not come” (LW 17, 292). In Luther’s day, as in ours, we can see outspoken opponents of Christianity. In fact, though, Luther observes that the Christians have normally been involved in preserving society, not breaking it down. Keeping social ceremonies, including those created by the best-intentioned innovators, will not avail.  Dedication to God will.

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Trust Your Heart?

9/19/2017

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9/19/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 57” pp. 268-281.

Isaiah 56 left us with people living in their own greed. Chapter 57 continues with some of the most natural outcomes. In verse 1, when the righteous die, nobody is concerned. Those who are arrogant in their faithless lives are not concerned about the destruction of godly people. However, in verses 1-2, we read that God is concerned. He gathers his people to himself, then will bring about the destruction of the ungodly (LW 17, 268). Some rest in God, the others simply rest in their beds.

Luther sees verse 3 as the actual beginning of the chapter. There is a verbal shift. From this point on, God addresses the unrighteous (LW 17, 269). There is a calamity on the horizon. The righteous will be taken away. The influence of good will not be protecting the world. Luther contrasts the rebukes of this chapter with reviling others. “Away with those who accuse us of being revilers. We justly reprove ungodliness. It is not reviling, because reviling does not take place unless it is done by one who has no right to do it. So it is a sin for a private individual to kill, but God and judges are not murderers. So also curses and revilings are neither revilings nor curses, because it is not I who is doing it but the ministry of the Word, since the Word was established for this person. Just as taking a man’s life is forbidden to private individuals, so reviling is forbidden to private individuals” (LW 17, 269). Here Luther distinguishes between what one does as a private citizen and what the role in a more public vocation. The goal of the rebuke is correction, and it is correction issued by someone with adequate reason and authority (LW 17, 270).

The unbelieving people, who have inclined themselves to mocking, adultery, and idolatry, are addressed here (LW 17, 271). The prophet identifies the inclinations, played out in sexual immorality and killing of children (LW 17, 272). The crux of the issue is holding affection where it is not due. Verse 6 speaks to giving offerings to empty stream beds. These will never reconcile God and humans. Departure from faithfulness to God is equated with adultery, the bed as a house of worship, but directed not to God, but to one’s self. Luther ties this very clearly to disregarding “the First Commandment, according to which you are to trust in God alone, and then undertake these works by which you know that you are obeying God, but do not put your trust in that, and flee from self-chosen ones” (LW 17, 273). The outcome is a credulous attitude.

Verse 9 moves to yet another level of distrust in God. At this point, the people seek out secular help rather than any kind of religious faith. This is eventually damaging. “To make use of creatures is not forbidden, but to put confidence in them is extremely destructive. . . I must make use of men, but so that I put confidence not in him but rather in God (LW 17, 274). Again, the issue is not having a secular authority. It is depending on the things of this world rather than the things of God. Those who have forgotten God finally have nothing to hold to but their own ideas. In verses 12 and following, God promises that he will tell of the people’s righteousness. If people wish to depend on themselves, eventually he lets them do so, to their own great harm (LW 17, 276). They will be carried away like dust.

Isaiah 57 turns around again at the end of verse 13. The one who trusts in God has an inheritance, according to all God’s promises to his people (LW 17, 277). Verse 14 has a metaphor of road building. Luther identifies it as the need of a preacher to clear roadblocks by confronting sin. Once this is done, in verse 15, God’s word of comfort and Gospel is brought to bear. God reasons in this passage that he has brought calamity rightly. However, those who are sorrowful and turn to God in hope receive consolation. Luther emphasizes the need for God to confront evildoers. Many will be unresponsive, but some will hear (LW 17, 278). Those who trust their hearts will endure God’s wrath. Those who trust God will receive his blessing. Luther does observe that Scripture uniformly speaks of man’s own heart as that which is devoid of God’s Word (LW 17, 279). It is held in contrast to trusting God’s Word. By trust in God’s Word there is peace and security, while trusting in our hearts brings turmoil and unrest (LW 17, 280).

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Law and Gospel for All

9/12/2017

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9/12/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 56” pp. 260-267.

Luther notes that Isaiah 56 is a fairly general proclamation of God’s Law. It speaks to all people, not just the people of Israel. The goal of the proclamation is to show people their need for God’s promises (LW 17, 260). He calls the people to act in a godly manner. Forsake evil. Do good. Salvation from God will come soon (LW 17, 261). When confronted by God’s commands, especially the Gentiles might say that God has made only demands. They are not under the covenant promises of God. Verse 3 raises this question. However, the foreigner is not separated from God (LW 17, 262). There is the further issue that the prophet speaks of those outside the covenant as children of prostitution. Luther speaks against the rejection of marriage, so common in his time. The point of the passage is more to say that even those who come from bad circumstances can look to God in hope. The promise of God’s covenant, name, and place is for those people as well (LW 17, 263). He brings all who are trusting him to his holy place, his temple.

On p. 263 there’s a statement which is, at least on its surface, similar to one which is often attributed to Luther in the context of civil leaders. “I would rather have a pious pagan than a wicked Jew; I would rather have a pious Turk than a wicked Christian.” These are words Luther invents as a statement God might be making in Isaiah 56:4-5 as he calls those of foreign lands to himself. Here Luther does not speak specifically of civil authority, but he does indicate that, in his opinion, God is well pleased with people from every nation who look to him. It is not the origin or the label, but the attitude of trust in God, and that trust governing conduct, which matters.

The crux of the issue here, in fact, is that God is the one gathering people to himself. He pictures this as a welcoming into his house. Those who refuse his care he treats as “beasts” in verse 9. “He attacks them like a good preacher, who so divides the Word of God that he might terrify the hardened and console the afflicted. One must not comfort or terrify where there is no need. Here he summons all kings of the earth to punishment and vengeance” (LW 17, 264). Those who claim to guard the truth but are merely working for themselves are unknowing animals, dogs who can’t even bark. Again, Luther compares these people to the church leaders of his day (LW 17, 265). They teach their own way (v. 11) and turn, in the end, to their own desires (LW 17, 266).

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God's Word Like Rain

9/5/2017

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9/5/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 55” pp. 249-259

Isaiah 55:1 calls all those in trial to come to God. Luther sees this as a forceful exhortation. People who are trained in God’s Word forget their training and fail to look to God. This passage calls God’s people back to him (LW 17, 249). The difficulty Luther sees here is that people do not receive that which is free. They prefer to have something which appears costly. “All things that are free are accounted worthless. Thus the Gospel, offered to the world free of charge, is not accepted” (LW 17, 249-250).  Verse 2 speaks of the need to use resources rightly. The energy we expend will gain things, but they are not the kind of things that last forever. Toiling for what is not bread is fruitless. “Our endeavors do not produce bread for us but leave our souls hungry and faint” (LW 17, 251). On the contrary, as we hear God’s Word we receive from his grace all that we need in eternity. For this reason, verse 3 directs the reader to listen to God’s Word. In this word of God, those who listen receive an everlasting covenant, one of mercy (LW 17, 252).

Verse 4 shifts the attention from a group to an individual, the promised son of David. “The old covenant has its terminus in the people of Israel. But this testament will attack not only us but also the nations” (LW 17, 253). Luther identifies this as Christ reigning. The leadership of Christ is by the Word of God, as opposed to the armed force that earthly rulers use. Again, in verse 6 and following we find an exhortation to seek the Lord. He has made himself available to those who would hear (LW 17, 254). Seeking the Lord does involve lifestyle change. Verse 7 calls for a change of behavior and attitude. Luther considers that these commands seem foolish to those who consider themselves adequate. They are not willing to be changed by God. However, God’s thoughts are not like ours. Verse 8 calls us to be changed by God’s Word rather than cling to our own reason (LW 17, 255). However good our ways are, they are not God’s ways (LW 17, 256). Although God’s Word sometimes seems gentle, even weak, verses 10-11 affirm that it does work. The comparison here is to rain and snow. It may seem gentle and even insignificant, but it does produce crops (LW 17, 257). The work of God to bring forgiveness and peace can be compared to the Exodus, releasing people from bondage (LW 17, 258). Whether times are good or bad, the Christian can have joy due to God’s Word.

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Riches through God's Word

8/29/2017

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8/29/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 54” pp. 233-248.

Luther notes that Isaiah 54 follows very naturally from the preceding chapter. “The prophet, having described the King and His work, proceeds in this chapter to describe the kingdom of Christ and now endeavors to describe His fruit and seed that will long prosper” (LW 17, 233). Therefore, he describes the Church. Luther makes a distinction between the old and the new - synagogue and church, a old law which binds and a new law which frees. While the Church appears to be like a barren woman, one without joy, verse 1 calls for a response of singing. Luther points out that Christianity, while it may appear humble and barren, is that which will break into praise (LW 17, 234).  He therefore applies the growth in offspring from verses 2-3 to the growth of Christianity, surviving and thriving despite all opponents (LW 17, 235). In verse 4 the metaphor of a widow shifts to a woman betrothed to a husband. This husband, who will make her fruitful, is the Lord. He is the one who will bring consolation and protection (LW 17, 237). Even when the Church feels rejected, Luther says, it is not permanent. There is consolation, as we see in verse 7. Our tribulation is brief, though it seems eternal. Yet in God’s eyes it lasts only for a moment (LW 17, 238). God’s compassion, however, lasts forever. Verse 9 adduces the example of Noah. Though the world was chastised in the time of Noah, Noah himself was preserved, though in the midst of hardship (LW 17, 240). Out of this hardship, comes consolation. God raises up his people as jewels. Luther does admit that the different jewels may hve different values. But they are all jewels (LW 17, 242). In verse 13, we read that the value comes as people are taught by God. “All Christians have been taught by God, because reason cannot discover Christian doctrine, yea, having found it, cannot grasp it; yea, reason persecutes it, because it does not speak of things that are evident but rathr there seems to be nonsense here. All the wisdoms of the world speak of things that are evident. Contrary to reason, Christianity teaches concerning things that are not evident, and therefore reason collapses and is offended” (LW 17, 243). Counter to the Enthusiasts, Luther does not say that Christianity is an unintelligible internal matter. He simply says that it does not follow all the naturally occurring forms of reasoning. Therefore, God teaches his people through the Word of God, nurtured by the doctrine of the Church. This will give peace. It is described by Isaiah as prosperity of righteousness (v. 14). It protects God’s people from injury, fear, and attack (LW 17, 245). As the chapter ends, those who would strive against God’s people have a tendency to destroy themselves. They become so outlandish in their opposition that thos who would support them also turn against them (LW 17, 247).

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Christ For Us

8/22/2017

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8/22/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 53” pp. 219-232.

The commentary on Isaiah 53 has numerous signs that these are the notes of students rather than an actual transcript. For instance, at several points there is a note “another paragraph.” Chapter 53 begins with the question. “Who has believed?” Luther applies the message of this portion of Isaiah to Jesus. He then notes that throughout the New Testament there was a widespread rejection of Jesus, especially among the Jews. Believing of Jesus, however, “is brought about solely by the Holy Spirit and the Word. To believe that Christ, so exceedingly disgraced and dying between robbers, is the Savior - this no reason can believe” ((LW 17, 219). Jesus, however, in the words of verses 2 and following, grew before God, was unremarkable in his appearance, and was rejected.

Verse 4 points us to the reason for Christ’s suffering. It was to carry our grief and sorrow (LW 17, 221). All the work of Christ was to bring salvation, not by our work, but by his work. On the contrary, Christ is rejected. “In the eyes of the world and of the flesh Christ does not suffer for us, since He seemed to have deserved it Himself. This is what the prophet says here too, that He was judged guilty in the eyes of the world” (LW 17, 221). Yet in verse 5 Jesus is described as the one who suffered for our sin, not for his own (LW 17, 222). For this reason, Luther says, we seek to see our sin on Christ. It does not belong to us, but to him (LW 17, 223). Luther acknowledges that some Christians will feel their sin in different ways than others. Some will also have greater or lesser perception of the mercy of God. Yet these feelings are not our confidence. Our confidence is in Christ. “Hence a Christian man must be especially vexted in his conscience and heart by Satan, and yet he must remain in the Word and not seek peace anywhere else than in Christ. We must not make a log or a rock out of the Christian as one who does nt feel sin in himself. This is the claim of the exceedingly spiritual Enthusiasts” (LW 17, 224).  The peace we receive comes through Jesus, not through our feelings.  In contrast to Christ’s work, verse 6 confesses that humans have gone astray. Our own ideas and works are not going to be effective. They may seem right to us but they will notreach the actual goal of reconciliation with God (LW 17, 225).

Finally, in verses 8 and following, Jesus is taken away. Luther says he is taken away from opporession and judgement (DS observes this is an acceptable dative case usage) (LW 17, 227). He receves resurrection, therefore he endures forever. The motion in verses 8 and 9 are from the land of the living through death and the grave. It is clear from verses 9 and 10 that this individual, who Luther affirms to be Christ, was without guilt. However, he is buried as an ungodly person. Luther sees this as a clear picture of Christ’s replacing us in death (LW 17, 228). Knowledge and understanding of this idea, though, is not easily accepted. For this reason, Luther says, a “Christian cannot arrive at this knowledge by means of any laws, either moral or civil, but he must ascend to heaven by means of the Gospel” (LW 17, 229). With the knowledge of the Gospel, then, the Christian finds that Christ has borne his sins and taken them away. This is the office of Christ, the sin bearer (LW 17, 231).  

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An Internal Kingdom of Peace

8/15/2017

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8/15/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 52” pp. 206-218.

In chapter 52, Luther says, Isaiah continues to give God’s encouragement to his people. He tells the people to awaken to the reality of their life as a soldier awakens to battle. The motives are those of military triumph (LW 17, 206). The people of God, who have been attacked by opponents, will stand against their adversaries (LW 17, 207). Luther is quick to say that the people of God are saved by grace through faith. However, because we have “obtained it by faith, we can make use of all external laws in a godly way” (LW 17, 207). The problem in Luther’s day is that those who have been set free by God then establish laws which bring them into bondage again. This, as noted in verse 5, is fruitless. God’s people are drawn away from him, and for no good reason. They have leaders who desire praise, even though they are false teachers (LW 17, 208).

In verse 6 God’s promise is that the leaders of Israel will learn that he is the one speaking to them. Luther considers this to belong to the New Testament period. “In the New Testament through the teaching of Christ we have such great liberty that we reject the pope, the bishops, and all who make their bost in the flesh” (LW 17, 209). No matter the apparent dignity of a person or an office, if it is exalted against Christ, it is to be rejected. The gracious relief to God’s people comes from the good news, as presented in verse 7. God reigns. He is the one who gives peace. Luther emphasizes that the peace of the Christian is an internal peace. He distinguishes the gospel message of peace from the law-based message proclaimed by “many of the Enthusiasts and papists” (LW 17, 211). The distinction for Luther seems to be between trusting in laws or ceremonies and trusting in God’s grace.

Though the life of peace is an internal peace, verses 8 and following make it clear that there is outward evidence. God’s people hear the Gospel openly. They respond with praises. God’s comfort may be primarily internal, but our internal attitude shows in outward actions (LW 17, 212). With the hope of salvation, then, the prophet urges purity in life (vv. 11 ff). Purity of life is intended to protect our faith. “We must be surpremely cautious not to hurt this our faith by ungodliness, which bears down on us in every way. This is true since a fall from trust in God and into works is very easy” (LW 17, 213). In the peace we have in Christ, according to verse 12, we do not need to hasten, the act of a fearful person. Rather, we look to the Lord’s timing and stand confidently in his grace (LW 17, 214). In doing this, God’s people prosper. Luther applies the statement of “My Servant shall prosper” not entirely to Christ but also, in some ways, to all of Christ’s people (LW 17, 215). Jesus, however, is at the heart and center of this statement. The text goes on in verse 14 to speak in a way which describes a glorious king who is humble, whose appearance is marred, who is disfigured. Luther clearly identifies this as a prophecy of Christ (LW 17, 216). The conclusion, then, is that the message of life and peace in Christ is to be brought to all nations. The kingdom of God is proclaimed, sprinkled throughout the world, so as to grow.

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Peace vs. Chaos

8/8/2017

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8/8/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 51” pp. 197-205.

As he begins his comments on Isaiah 51, Luther draws our attention to the New Testament quotations and allusions to Isaiah. In this chapter, the prophet shows “that the Gospel is a consolation of peace and that we should patiently bear the cross to attain that inner peace” (LW 17, 197). This is the same message the apostle Paul proclaims in Romans, using Abraham and Sarah as an example for all who would seem hopeless. Here, the people are to look to God, the one who was able to bring children to Abraham and Sarah. In verse three we find that it is the Lord who brings comfort through his Word. Luther calls people in his day to remember the strength of God’s Word (LW 17, 198). Through God’s Word, in verse four, there will be a new law of faith and righteousness (LW 17, 199). The response of God’s people is to look to God in hope and wait for him. “This requires an immeasurable faith, since there is nothing feebler than voice or sound, and yet it must become so great that heaven and earth must be held as nothing. Therefore this righteousness is so fixed and eternal that even heaven and earth will more quickly be dispersed like smoke. The Word of God will continue in its effect when princes and tyrants will be completely blotted out. This requires a faith that must not be despised and that is not feeble” (LW 17, 199).  Yet God calls his people to awaken to his power. He is able to accomplish salvation, just as he always has done (LW 17, 200). Verse 11, then, describes God’s people returning to him in joy. They will find that God revives them and gives them inexpressable joy (LW 17, 201). The proof which the prophet gives of God’s power is his creation. He has always been able to sustain his world, to provide food for his people, to deliver his word which bears his power, and to protect his people from all evil (vv. 13-16) (LW 17, 202).

Counter to the people of God, in verse 17, Isaiah brings us to the troubles his adversaries have. Because they have no living hope in God, his detractors receive no comfort. They seek answers in themselves but only find more questions. In vese 17 and 18 he compares these adversaries to people who are drunk and don’t have guidance to arrive at their destinations (LW 17, 203). They will find no mercy. The adversaries of God will accuse Christians of all  manner of evil. However, Luther observes, Christians have a calming and gentling effect on society. “Yet the rebuke of the Lord arouses them [the adversaries] to the Word of God to such an extent that in a most violent manner they upbraid us with reproaches and overwhelm us with afflictions” (LW 17, 204).

The chapter closes, in verses 21-22, with God’s promise to comfort the afflicted and to restore them. He is the one who will restore his people, as they lay down their own ideas and look to God’s Word (LW 17, 205).

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Departing from the Faith - Not for the Faint of Heart

8/1/2017

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8/1/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 50” pp. 191-196

Luther explains the background of Jewish divorce laws briefly, as he comments on Isaiah 50:1. The people of God have been separated from God, not by any decree which God, the husband of Israel, could have given, like a divorce decree dissolving a marriage. Luther compares the start of Isaiah 50 to the departure of the Roman church from God’s admonition. He also compares it to the common tendency of people to depart from the faith. It is our failure, not God’s, which separates us from God’s grace (LW 17, 191).

In response to the departure of God’s people from his grace, in verses 2 and following, God describes his power. He is the one who is able to accomplish all things, even drying up the sea and darkening the sky. By his glory, he is able to to command all things (LW 17, 192). Luther observes that God’s power is normally shown by his active word, which accomplishes God’s will (LW 17, 193). The work of the Christian is to use God’s word. The work of the Holy Spirit is to accomplish things by his word.

The believing response, from verses 5 and following, is to trust God’s word. In trust, we are not rebellious against God’s word. We accept the afflictions (v. 6) which come upon the righteous (LW 17, 194). Whatevr the opposition, we stand firm in our trust in God’s word (v. 7). Here we find strength, as opposed to the rebellious, who, in verse 9, are worn out (LW 17, 195). The opponents of God will find that their own weapons will work against them. They will fall into disaster (LW 17, 196).

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Israel is too small - God calls all nations

7/25/2017

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7/25/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 49” pp. 169-190.

Luther notes that “prophets deal with two things: First, they teach, terrify, console, and instruct their people and correct the rebels, and for  that reason it was necessary to inculcate the issues of faith and good works. The second part was to give them direction concerning Christ” (LW 17, 169). This is where Isaiah goes in chapter 49. The recurring theme for the rest of Isaiah will be Christ’s work of calling all nations but rejecting the Jews, who have rejected God’s promises. Luther expects this concept to be difficult, even offensive.

From the start of Isaiah 49, the prophet calls to “coastlands.” This refers to the whole world. The message is that the savior is called regardless of anything he might do. He is called from his mother’s womb (LW 17, 170). The work of Christ takes place, in verse 2, through word, not through force of arms. Luther emphasizes the power and effectiveness of God’s Word, as opposed to all other forces he can identify (LW 17, 171). Even if it appears weak in the eyes of onlookers, the Bible asserts, and many Christians will testify, that God’s word is, in fact, an unstoppable force. This is the message that the Bible has for God’s servants - proclamation of the biblical message (LW 17, 172). Luther notes that in his time also people have objected, saying that God is not powerful. However, Luther spins a brief homily, illustrating that there have been people in every age who deny the power of God’s word. Yet God’s word has prevailed in all those situations (LW 17, 173).

In verses 6 and following, God says that speaking only to Israel is too little for him. For this reason, he is sending his savior to the nations - all the Gentiles. Luther sees this as a redemptive mission in all ages. Where there is error due to not using God’s Word, God raises up those who will be faithful to the Word and who will bring God’s power of reconciliation (LW 17, 175). There will always be those who try to distract from the true message of God’s Word. However, God fully intends to rescue people from every nation. Luther takes verse 8 to call people of every age to receive God’s grace whenever they can (LW 17, 177). This ushers God’s people into God’s pasture, where he feeds and cares for them (LW 17, 179). In all places, God will bring his people into protection and safety. This is the true consolation of the Gospel (LW 17, 182).

What of the people of Israel? In verse 14 God’s people complain about their afflictions. They get the feeling that they are not God’s own people. It seems they have been forsaken (LW 17, 183). Yet Luther reminds us that God, the parent of Israel, cannot ever forsake his people. Isaiah uses the figure of a mother for God (v. 15). As the mother does not forget her child, God does not forget his people. His promise of rescue is for Israel as well as for the other nations. They will join together, as Luther identifies, in the Christian faith (LW 17, 186).

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Depending on Promises, Not Commands

7/18/2017

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7/18/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 48” pp. 155-168.

In Isaiah 48, Luther observes that God’s people are still murmering against God. Despite God’s protection, the godly are drawn away by others. Luther uses Zwingli and Oecolampadius as examples of people in his time period who would pull Christians away from the true faith into falsehood (LW 17, 155). In the time of Isaiah, the people would tie their identity to the city of Jerusalem. In Luther’s time, the people would call themselves Christians and assume they were safe (LW 17, 156).Yet, as we move to Isaiah 48:3, we see that the hope in eternity is not dependent on the matters of the law, which contain the identity as citizens of a city or members  of a church. Rather, true hope in eternity comes from an identity as a person redeemed by grace. It is God’s promises which rescue and guard his people (LW 17, 157). Trusting anything other than God’s promises simply leads to idolatry. Luther identifies idolatry to include monastic vows, priestly garb, and the like. It is all resident in the heart, but is played out in various ways (LW 17, 158). Regardless of the different ways idolatry may be played out, God’s response is the same. He will demonstrate his anger, even burning out the impurities as in a furnace (LW 17, 160). This is for the good of his people, to rescue those who can be rescued. Verse 11 says that it is also for the sake of God’s name, which must be kept in honor. God is not the kind of person who shares his glory. Rather, he protects it from those who would treat it as  unimportant. (LW 17, 162). God restates his claim to glory as seen in his creation (v. 13). He is quite able to make all the heavens and earth bring him honor (LW 17, 164). God’s people become partakers of that honor through the peace God gives them in the last days. As they hear God’s commands and trust in him, they will receive all the care and security they need (LW 17, 167.

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Prepare for the destroying fire

7/11/2017

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7/11/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 47” pp. 146-154

Isaiah chapter 47 speaks a powerful lament. The one who is puffed up, portrayed as the “virgin,” is going to face humiliation. The boasting and self-assurance will come to nothing (LW 17, 146). The downfall, in verse 2, involves the hard labor of a slave. The virgin daughter who stands humiliated is rejected by God. She has been stripped of all that is good (LW 17, 147). In verse 6 it is clear that the anger of God is motivated by the people’s sins. The people of God did not fear God and were turned over, consigned to unbelief (LW 17, 148). Yet, Luther observes, this unbelief is not what we would normally recognize as unbelief. In verse 9 it is, “In spite of your many sorceries. This refers to the religions. Who is it that makes our princes so smug in their sins? None but the religionists, who strengthen them in their counterfeit presumption” (LW 17, 149). It is the religious departure from the truth of God’s revelation which will bring the society to its downfall. Luther considers this to be the very same in his own time. He says, “no pestilence is more pestilential than a pastor who is presumptuous and smug. He also renders the prince and the king smug and presumptuous” (LW 17, 150). This is the case not only in Rome, but among the Enthusiasts. Sadly, it leads to destruction (LW 17, 151). The best strategy, says Luther, is avoidance. “When we see a heretic rising up against us, let us flee him after he has been twice admonished” (LW 17, 152). When society is ready to fall into ruins, it is best to avoid the fall.  Just the same, verse 13 notes the difficulty in interpretation. The different advisors and many sorts of counsel are tiring due to their complexity. The fortunetelling, astrology, and other prophetic attempts create fatigue and darkness, rather than vigor and life. They dessicate the world, as a field after harvest is prone to fire (LW 17, 153, v. 14). The fire to come is violent and destructive. It isn’t a place for rest and warmth. It is a place of desolation. The prophet says in verse 15, “Such are your priests.” Isaiah, then, sternly warns the people to beware of their religious leaders.

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God Who Carries Versus gods Who Are Carried

7/4/2017

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7/4/17
Tuesdays are for the Old Testament
 
Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 46” pp. 137-145.
 
Isaiah 46 continues to deal with Cyrus, king of Persia. At the outset of the chapter, the Babylonian idols are identified as just that, idols. They would have to bow down to the true God. However, their followers think Isaiah and God’s people are the ones who are foolish (LW 17, 137). Luther identifies this as a tendency in his time as well. “Under these idol forms they [the Babylonians] wanted to worship God. So the monk wants to adore his own cowl and think that God is pleased with it. Therefore every idolatry comes from the inner ungodliness of the heart and from one’s own choice” (LW 17, 137-138).
 
Luther considers that the actual new theme, indicating an appropriate chapter break, is after Isaiah 46:2. In verse 3 God calls his people to hear him and to know that he is the one who actually takes care of them. This is opposed to our own tendency to trust ourselves. Yet the refuge given in Isaiah is clearly God, not us (LW 17, 138). God is portrayed as the mother who carries her child, the safest place there can be for the small child. “The uterus and womb of God is the divine Word, by which we are fashined and borne” (LW 17, 139). From before we are born even to old age, God will carry his people. He does this because he made us. He is the one who wishes to carry our burdens and take care of them (LW 17, 139). In verse 5 he describes himself as unlike any of the other gods. He is unique. In contrast, Luther observes that humans make different types of gods. “When I fashion a god outside of the Word, I soon fashion a god to suit my own opinion...idolatry is nothing else but an opinion apart from the Word of God” (LW 17, 140). The utter foolishness of this opinion is evident in Isaiah 46:6, when the people bring forth gold and pay someone to make them a god (LW 17, 141). In contrast to making gods who need to be paid for and carried around, in verse 8 God reminds his people that he is the one who will carry them. He has promised deliverance from enemies, something else the idols of gold cannot do. Again, this is all because God is unique. There is no other God (LW 17, 143). He is the one who accomplishes his purpose (v. 10). And in this time, he will accomplish his purpose by moving people to activity, even though they may not understand it (LW 17, 144).

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God's Servant - a Pagan King?

6/27/2017

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6/27/17
Tuesdays are for the Old Testament
 
Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 45” pp. 122-136.
 
In Isaiah 45, the prophet calls Cyrus “the anointed one.” Luther notes that this is the title Israel used to refer to their kings. The implication is that Cyrus has been ordained by God (LW 17, 122). If Cyrus knew and believed this prophecy, Luther considers that he was in fact a very great king, as he restored the people of Judah after their exile. In verses 1 and 2 the fall of Babylon, though it appeared invincible, was brought low with minimal force. The text of Isaiah is confirmed by other commentators and historians, as Luther notes (LW 17, 123). Verse 4 further says that the king, Cyrus, would be called by God even though he didn’t know God. This was done, as Luther notes, for the care of God’s people in Judah (LW 17, 124).  The claim of God through the prophet is that God is the one who appoints to power, who removes from power, who arranges for good and for bad circumstances. Luther considers his questioners, who would require us to know why good and bad happens in the world. He does not answer the question, observing that the real meaning of the text is that God’s people would be rescued from bondage by God’s servant, the Persian king (LW 17, 125). The text which follows urges God’s people to continue crying out for deliverance (LW 17, 126). God is then identified as the one who cares for all the heavens and the earth, as a potter (v. 9) working with clay. Luther notes the parallel idea in Job 3.3 and Jeremiah 20.14 (LW 17, 127). It is not our place to ask why God would allow his people to endure suffering. Rather, we would want to ask why God has ever considered us worthy of the Gospel (LW 17, 128). Luther calls us, based on verse 11, to judge based on God’s Word rather than our own ideas. He is the one who governs the world and can give peace and protection (LW 17, 129).
 
As God’s people wait on permanent rescue, in verses 12-13 God says he has raised up his servant. This is the one who is righteous and will build God’s city. Surprisingly, Luther does not seem to note the possible foreshadowing of Christ and His Kingdom (LW 17, 130). The text is rather focused on Cyrus building the city at his own expense and requiring other nations to assist him and the Jews. Luther even notes that “Hilary applies this whole passage to Christ and His divinity, but the text is here speaking about Koresh” (LW 17, 131). God, then, in verse 15, is the one who works in a hidden manner. He is not comprehensible. Yet he puts his enemies to shame (v. 16) (LW 17, 132). Unlike the other gods, Israel has a God who provides everlasting salvation. Luther notes that in verse 17, God protects the line of the Christ through Cyrus the king (LW 17, 132).  God has made this clear and plain. His intention is to fill the earth with the people who reflect his glory. This may mean the downfall of those who do not believe him. However, the work of Cyrus points up the fact that people from outside of Israel will be among God’s servants (LW 17, 133). Again, in verses 20 and following, it is the true God who is able to cause this to happen. The gods made by humans are powerless (LW 17, 134). God, however, is the one on whom people can and should call. He is the one who gives confidence. he is the one who is glorious (LW 17, 136).

​
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Idolatry's Futility - But What's an Idol?

6/20/2017

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6/20/17
Tuesdays are for the Old Testament
 
Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 44” pp. 103-121
 
At the start of Isaiah 44, Luther observes that God speaks comfort to those who trust in him. The rejection of idols is clear. However, those who are trusting in God and his righteousness will be cared for (LW 17, 103). God promises a blessing to those who are faithful to him. This blessing will extend from generation to generation (vv. 3-4) and people will consider themselves as the Lord’s people (v. 5). Luther applies this to the Church, the people called by God’s name in every generation (LW 17, 104).
 
In verse 6, the Lord turns to words of command. He identifies himself as the true God and speaks to those who would pursue idolatry (LW 17, 105). Specifically, in verse 7, God points out that he has always been God and that he is the one who has established a people. This should draw his people to trust in him. His revelation is clear and well known, with plenty of witnesses. Yet, as Luther observes, people reject God’s Word and depart from his truth (LW 17, 106). This departure from the truth rightly deserves confrontation. The result is depending on something other than God, which is the root of idolatry (LW 17, 107). All the things which seem the most valuable, apart from trusting in God, are useless. “He who is deceived in faith and in the free grace of God errs everywhere, and nothing but error that puts forward more error will be applied to him” (LW 17, 109).
 
The rejection of God causes the idolators to assemble against God’s people, as noted in verse 11. Luther points out that all sorts of people who are not trusting in God and who cannot present a unified front in most matters will band together against the Gospel. They cannot see any reasonable way of living except by their own labor. This leads us to the specific description of the work of an idol-maker, beginning in verse 12 (LW 17, 110). The work is exhausting, but the idol-maker persists, even to his great harm. Counter to this, Luther points out that the Christian receives heaven by grace, not by his own works. The self-righteous work and work to no avail. This is because they have nothing greater than themselves. It is futile (LW 17, 111). In the very pursuit of idolatry and self-opinion, people even lose the ability to discern truth (v. 18). Luther sees this as the kind of delusion which trusts in ourselves as opposed to anything outside of ourselves (LW 17, 114).
 
In verses 21 and following, the prophet calls people to remember God’s mercy, which is secure. This is, after all, the only reasonable course of action (LW 17, 115). Luther lists many distractions which arise throughout all ages. We become occupied with various issues, judgments, and disciplines. It is very easy to be pulled away from the Gospel. However, these are traps of Satan. In verse 22 God points out that he sweeps away our sin, including those distractions. He is the true forgiving God (LW 17, 116). Our role in this is quite simple. We are not entirely passive. Our toiling draws us away from God. So we are called to return daily. “As it is Christ’s business always to forgive, so it is our business, as we are engulfed by daily cares, to be converted day by day. Therefore we must toil and urgently strive to be converted” (LW 17, 117). This happens as we lay down our attempts to earn our salvation, replacing them with trust in God’s mercy.
 
What is the response to God’s call? in verse 23 and following, the whole creation sings of God’s grace (LW 17, 117). The world recognizes God’s creative and redemptive work. It recognizes that God is the one who speaks the truth over against all others (LW 17, 118). God is here seen as the one who restores the places made desolate by warfare, including the invasions of the Babylonians. Luther considers this to be a foreshadowing of Christian doctrine, bringing reconcilation (LW 17, 119).

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God's Good Favor Is for His People

6/13/2017

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6/13/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 43” pp. 84-102.

Isaiah 43 begins with words of consolation. Luther asks why the church would continue to need consolation. “You see that the church is forever about to fall, and therefore there must always be consolation. Although there would scarcely be a remnant, God is the protector of this poor little church” (LW 17, 84). He goes on to speak of societal rejection of the church. “This smallness of the church is the supreme offense in the world. ‘Do you think you are the only ones who count?’ they say. Here there must be an apostolic faith against this offense. Therefore the prophet consoles the church with these grand words, ‘Do not be offended.’ While Christ was hanging on the cross, the church was paractically nothing. It began with the malefactor, then came to the apostles, etc.” (LW 17, 84). The church eventually grows to reach to the whole world. As God’s reation, there should be no fear. It is the very same God, the only true God, who created and redeemed the world (LW 17, 85). Verse 2 piles up trials which can come upon people. No matter the trial, God’s people are safe. If Christians can remember that the Holy One of Israel, Christ, is the strong one, they will always be guarded by God (LW 17, 87). Luther acknowledges our perception to the contrary. We feel abandoned, lonely, rejected, unprotected. But our eyes don’t always see accurately. When we view the world through God’s Word we find that we are secure in Christ (LW 17, 89). In verse 7 we see that the people called by God’s name are intended for His glory. They were made by God. It is by his care and attention that his people thrive (LW 17, 90). It is for this reason that Christians form conclusions about good and evil, about what it means to do well or do badly. There is certainty to be found in God’s promises. Luther does not find this in the “papists, Sacramentarians, and Anabaptists” (LW 17, 92). They can reason from Scripture but ultimately move to a conclusion which contradicts the Scripture.

In verses 11 and following, the prophet is adamant. God is the savior. There is no other. He has always rescued people by his word and by his deed (LW 17, 94). God’s work is to hold and protect his people. Because of this work, Luther observes that God sometimes uses a variety of powers in the world to accomplish his will. Luther mentions the Islamic attempts to overcome nations which have also been resistent to the Gospel. He mentions the Romans and their international treaties, making it easy to bring the Gospel to many nations (LW 17, 95). Again, when seen in the Scriptural light, God is at work despite all his enemies.

In verse 19 the prophet sees God making a new way. The people of God, called by his name, are going to be provided for in ways they have not seen in the past. This will bring glory and honor to God’s name (LW 17, 97). When God’s people did not call on God, as in vv. 22-24, God has not shown them the blessing he might otherwise. Luther takes this as a reminder that we need to trust God’s deliverance, not our own efforts (LW 17, 98). Trusting in our own works proves a burden to us and to God. Trusting Christ lifts our burden (LW 17, 99). Here we need to evaluate the teaching we receive. If we have been taught to neglect the Scriptures we must turn away from that teaching toward God. This is essential to the life of the Church (LW 17, 101).

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God's Graces Versus Human Wisdom

6/6/2017

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6/6/17
Tuesdays are for the Old Testament

Luther, Martin, edited by Jaroslav Pelikan, Hilton C. Oswald, translated by Herbert J.A. Bowman)  Luther’s Works, Vol. 17, Lectures on Isaiah Chapters 40-66.St. Louis: Concordia, 1972. Logos Electronic Edition.
“Isaiah Chapter 42” pp. 60-83.

In Isaiah 42:1, Luther notes that the prophet calls us to look directly to the Servant, the Christ. This is in stark contrast to the work of the Enthusiasts, who look within. Salvation, rightly understood, must be rooted in someone outside of us. We look to the Christ, not to ourselves (LW 17, 60). Jesus, the Servant, is the one upheld by God, God’s delight. This is the Gospel of the Lord. Luther sets it apart from any ideas that we could dream up in our own selves (LW 17, 61). In verse 2, the Servant does not cry out, but brings justice. Luther sees this as evidence of the strength and competency of God. He is firm and assertive (LW 17, 63). Verse 3, affirming the Servant’s care for those who are downtrodden, Luther calls “a golden text which most beautifully sets Christ before us” (LW 17, 64). The faithful Christ, and his servants, will bring care to those who are weak and hurting. Luther contrasts the arrogance of many teachers with the humility of Christ. He concludes that true mortification of the flesh is inward and gentle to others (LW 17, 67).

As we read on, we find in verse 6 that the Lord is the one who has called his people, including the Servant. He cares for them and keeps them. Luther finds in this evidence of God’s intention to comfort his people (LW 17, 68). He opens the eyes of the blind. He releases the prisoners (v. 7). Because of his greatness, in verse 8, we read that God doesn’t share his glory with anyone else (LW 17, 70). God’s glory is related to his own person. He rejects idols of every sort. No matter what other priorities people identify, if they are in conflict with God’s own glory, they are not acceptable to him. Because of this exclusivity, in verse 10, the people are called to sing to the Lord. It is a universal song, for every nation, not only the Jews (LW 17, 72). The result of this new song is joy for all nations, giving glory to the Lord (v. 12) (LW 17, 73). Luther sees this as the opposite of the tyranny he finds in Rome, Arians, the papacy, Anabaptists, and Enthusiasts (LW 17, 74). They all seek to force conformity. The Gospel, however, draws people to the praise of God, which is a new song, not created by our own opinions.

The power of the Lord, as he arises in response to the new song, in verses 14 and following, will lay low all his opponents. Luther again applies this idea to his time, pointing out that the opponents of the Gospel must be expected to lose in power over time. God will gather al to himself and lay waste all his opponents (LW 17, 75). Luther sums the Christian life up, then, as follows. “The Christian way i to despair of all counsels and wisdom, to commit everything to God alone, and to walk the unknown way. God could have guarded Israel in a far different manner if He had wanted to use another way, and thus He devoured Mount Pharaoh and Led His own out on their way like blind people” (LW 17, 77). God will always make a way for his people, even though they may well not understand it. Yet, in verse 17, those who trust their own attitudes and their own graven images, will be put to shame. Again, the essence is trusting in God or trusting in ourselves (LW 17, 78). As we trust in God, we receive his righteousness. This is a gift of God which we do not merit. It is a gift in which the Lord takes pleasure (LW 17, 81).

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