Who hope in the Lord.
The preceding psalm was a thanksgiving and a sacrifice of praise for the saints to know that they are being helped faithfully and in due time; this psalm, which follows, has almost the same content. For it belongs to the doctrine of faith, and exhorts To the
Faith and hope based on the help of the Lord, which he adorns and praises with glorious promises. Now it is also easy to understand this psalm from the foregoing. For all this wisdom is based on the fact that we have lost sight of all this.
1872 D- xx, i-4. Au[1. on the 15 songs in the higher choir. Ps. 125. w. iv, 2S60-W64. 1873
We are to set forth what the flesh can comprehend and, according to the word, to hold the very opposite of what we know, feel and see. For this psalm is actually directed against philosophy and human reason. It is necessary, says Aristotle, that he who has insight conceive ideas (phantasmata speculari); but here it is quite different. For a Christian does not have to conceive anything at all, and yet he must have insight and be wise, since he sees, hears, and experiences the opposite. He who lies on his bed in the face of death cannot, according to his reason, bring about anything else with his thoughts (speculari) than the idea of death. But a Christian abandons this idea and knows that true life is there. But, you will say, he sees, feels and experiences death, he does not feel life. Quite right; but because he clings to the word and judges according to the word and not according to his feelings, he sees nothing but life even in death, and nothing but the brightest light in darkness. For just as God makes everything out of nothing and light out of darkness, so does his word, that even in death there is nothing but life. Those who therefore adhere to the word of God that promises and follow it, will finally experience what David says elsewhere [Ps. 33:9]: "When he speaks, it comes to pass; when he gives, it stands." But before one reaches this experience, one must suffer something; therefore such an exhortation is necessary, as this psalm holds out.
V. 1. Those who hope in the Lord will not fall, but will remain forever, like Mount Zion.
That he uses the simile of Mount Zion comes from the fact that Jerusalem (in which Zion was), since the temple was built there, had glorious promises of God, as they are everywhere encountered by us in the prophets, that it should stand invincible against all adversity, because God dwelt in it and was there, as it were, a citizen, who had his hearth or his fireplace in this city, according to the promise which says [Ps. 132, 14.]: "This is my rest." Therefore another Psalm [Ps. 48, 5.] boasts: "Kings are gathered there, they saw them, and are with one another
The same is true of other kings, as the histories show, which relate that Jerusalem remained unharmed in the most extreme dangers, not through the bravery or the counsel of the citizens, but through the power of God, who dwelt in her, and thus adorned and defended her commonwealth. In this way, the prophet uses the name of Mount Zion. Just as, he says, Mount Zion and our holy city Jerusalem do not fall, but remain unharmed and emerge safely from the greatest dangers, so he who wants to be saved, to live, to be healthy and unharmed against all dangers of the world and the gates of hell must trust or hope in the Lord.
Pay careful attention to this teacher, who does not command any work, as in the papacy monasticism, pilgrimages, fasting and other foolish services have been imposed on people in danger, but leads them in the simplest way to God and to the first commandment, and says: this is the highest salvation, that one trusts and hopes; only through this service is a favor done to God. For this is God's way, as I said before, that He creates everything from nothing. Therefore, in death he creates and shows life, in darkness light. This is exactly what faith believes, according to its nature and its very essence. Therefore, if God finds such a person who rhymes with his nature, that is, who believes in help in dangers, life in death, riches in lack, righteousness in sins, and only for the sake of God's or Christ's mercy, God can neither hate nor abandon such a person. For he is a true servant and worshipper of God, since he trusts in the mercy of God. In these alone: God's services are pleasing to him, because he takes pleasure in making something out of nothing. This is how He created the world from nothing, this is how He raises the poor and oppressed, this is how He justifies sinners, this is how He makes the dead alive, this is how He makes the damned blessed.
Therefore, one must hold on to this rule: Whoever agrees with the nature of God and obeys His will by er-
Waits where there is nothing, it is he who pleases God and who will not fall. But here we need to be warned that we should not invent a false hope for ourselves, which is contrary to the Word and our profession, just as if someone did not turn to the bridge and wanted to cross the Elbe on foot, trusting in God, he would surely drown. Likewise, if a minister of the Word were to neglect his office and, trusting in God, were to go to war and engage in warfare, he would be acting foolishly and would deservedly perish in the danger he loved. For this is the first thing, that every man may be sure of his profession, his doctrine, and his life. If you do this and do your duty, even when dangers appear, trust and hope, and your hope will not be in vain. Thus he who lives in marriage and in a certain state has his profession. If Satan hinders this, or the neighbors, or the servants, or even his own weakness of heart, he must not give way, nor let down his courage, but if he meets with any accident, he must hope in the Lord. If then the Lord does not bring help in his time, let him call me and David liars. For here, namely in the works of the profession, God has commanded that one should hope and trust in His help. But if a work is chosen apart from the calling, of which you cannot be sure that it will please God, there is no hope, but rather presumption and temptation on God's part, so it cannot go out well.
Therefore, this confidence in the Lord requires that you be in the place, in the work, in the conduct that is proper to your calling. Thus, whoever is called to teach the churches is certain that he is in such a state in which he should faithfully carry out his ministry according to God's will. But the devil prevents this in many ways. He fills peasants and citizens with hatred against the preaching ministry, then he also arouses the enthusiasts. Here remember that your ministry is going on, and that you hope for help and do not let yourself get tired, since you know that God wants this. Even if you have to put your life in danger, do not refuse, because
God will not suffer your hope to be in vain.
Thus, those who are in the office of authority know that it is God's command to execute the evil-doers, so that licentiousness does not get out of hand and the good are safe. If a person in authority strives diligently to do this, he cannot avoid hatred and enmity. For those who want to see this go behind themselves and would rather resign from office than endure such great hatred. Thus they allow themselves to be driven out of their profession by these horrors of danger because of the weakness of their hearts and would rather keep the favor of men than be obedient to God's will. Above all, if a teacher of the church wanted to look at this, he could see through his fingers in such a way in very many things and moderate his speech in such a way that he would not be rebuked by anyone. But this is not allowed in any way; rather, since you are sure that you are called to administer a magisterial office, exercise your office without any fear of danger. But if any thing befalls thee, commend thyself to God, and think, if God will have thee perish in this manner, that thou bear it with equanimity. If everyone would bring this hope to his state, everything would be arranged far more beneficially. Now there are very few who do this; the greater part would rather leave their office than hope in this way and put themselves in danger. That is why so much damage is occurring everywhere, both in the church and in the world government, as obvious punishments for this mistrust, from which this psalm admonishes us, and for disobedience.
Therefore, one must see to it that this article of faith in the mercy of God and divine help is not stained by presumption or temptation of God, which is found in a false profession, for there fall and ruin must inevitably follow, just as, on the other hand, he who hopes and trusts in obedience and in his profession will remain unmoved like Mount Zion, even if Satan undertakes and tempts everything. He will indeed do harm and cause grief, and the cause will be
that it seems to you as if you are abandoned by all creatures, and yet in the end he must go away as a conqueror, if you have only put your trust in the Lord. Thus, at the last Imperial Diet in Augsburg, because the princes were so unanimous, our cause seemed to be completely lost, and yet we are still alive and enjoying desired peace, against the will of the devil, the pope and all enemies of the Word. We must get used to this conflict, so that we do not immediately lose heart when we see that our cause is being defeated; but the more danger there is, the more steadfastly we must hope; so it will finally happen that we, as the defeated, will be victorious, and the victor will declare himself overcome.
This is that the Psalm sings, "They that hope in the Lord shall not fall, but shall abide for ever as Mount Zion." Truly a glorious promise, that it is certain that we shall abide. Therefore, if we do not remain, it is our fault, because we do not persevere in faith. For this promise must necessarily be true. For just as it is impossible for God to deny Himself [2 Tim. 2:13] and not be God, so it is impossible for Him to abandon those who hope in Him. But we need not fret over the delay that intervenes. For God's power cannot have a place until we have come to the uttermost, to use the words of Scripture, emptied and stripped of all protection. In this way the Lord reveals Himself only when the little ship seems to be already completely covered by the floods, 1) and receives it, since it is already sinking, I say, as the two histories in the Gospel, the one of the little ship [Matth. 8, 23. ff.], the other of Peter's danger [Matth. 14, 30. f.], testify. As long as it seems that the danger can be averted by our counsel, divine help is not necessary.
V. 2 There are mountains around Jerusalem, and the Lord is around his people from now until forever.
1) In the Erlangen edition the words are missing here: viäetur üuotibus, turn vominns 86 revelM.
First of all, notice the extremely strong synecdoche that David uses when he says: "The Lord is about his people." For where there are a hundred thousand times a thousand people, there are barely seven thousand among them who have or believe in God, and yet for the sake of these seven thousand the whole multitude is called "the people of God." Thus, even though most of the people of Jerusalem were wicked and ungodly, Jerusalem is called holy, not only because of the few holy people who dwelt there, but in truth more because God Himself dwelt there. Thus, even though Lot alone, like his two daughters, was righteous in Sodom, the angels could not destroy Sodom with fire as long as Lot was there. In this way, where there are four, five, ten holy people, a whole city is considered holy. For these are the precious gems of God and the cornerstones and chosen stones, which God holds in such high esteem that He regards many thousands of people as nothing in comparison to them, even doing good for their sake to those who do not deserve it.
This people now, he says, is surrounded by God's protection as Jerusalem is surrounded by mountains. So also in Zechariah [Cap. 2, there is a prophecy of the city whose wall shall be a fire. These pictures depict the Church of God, the weak little people, or rather the small army, that it is invincible against Satan and all dangers. This promise we should include in our hearts, who today have the word of God, in whom God speaks and is believed. For where this is, everything is exceedingly well fortified, not with mountains and walls of brass, but with the Lord Himself. Who can destroy or overthrow this fortification, this bulwark? But all these things must be judged, not by what we see and experience, but by word and faith. Therefore, it is far easier to teach than to believe that we, who have the Word and believe, are surrounded with divine protection. If we saw walls of brass and fire around us, we would be safe and defy the devil, just as there is no one who does not believe that he is safer when he has a band of horsemen to accompany him than when we walk alone through uncertain regions.
have to travel. But it comes to faith that one does not rely on what the eyes see, but on what the word indicates. Even though this is not seen, one must believe it and consider it as certain as if one saw it with one's eyes, for God cannot lie. So there is one thing missing, that we do not have eyes of the spirit, but only follow the eyes of the flesh. Otherwise, we would not be more afraid than those who, within the walls of an impregnable fortress, fearlessly await the futile attempts of the enemy. Therefore, we should not doubt that as long as we believe, we are surrounded by fiery mountains, that is, completely impregnable. But blessed is he who believes!
For if this hat did not do so, the state of affairs shows how great the wickedness and power of Satan and the world are. But what are we, who nowadays hold fast and confess the word, against such a great multitude of enemies, who are bent on oppressing and killing us every moment? That we are therefore preserved is thanks to these mountains with which we are fenced and surrounded, so that Satan and the world cannot harm us. These mountains are the angels, not individual (privati) citizens, but mightier and loftier than all the mountains of the world; if they did not take care of us every moment and protect us, we would have to suffer much more terrible things. All those who know and believe that the devil is a liar and a murderer will testify to this. Since he cannot see, cannot hear, cannot tolerate the godly, but desires that they be destroyed and exterminated, is it not a manifest sign of this protection that the godly nevertheless daily teach, baptize, comfort, and do other such things? It is true that sometimes he hurls his arrows at us, as if through a window, and injures us a little, but he cannot cut us down.
The simile seems to be taken from the story of Elisha, which is found in 2 Kings 6:12 ff. When the king of Syria learned that he was at Dothan, he sent a large force there to besiege the city and capture Elisha.
Early in the morning, as the prophet and his son were about to set out on their journey, the boy saw the enemies pursuing them and was terrified by the danger. The prophet comforted him and exhorted him not to be afraid; there was greater power with them than that the great multitude of enemies could do them any harm. But since the servant saw the multitudes of the enemy, and could nowhere see with his eyes the help of which the prophet spoke, he could not put away the fear which the present danger had aroused, until the prophet asked the Lord that his servant's eyes might be opened. The text there says that he saw the neighboring mountains full of fiery chariots and horsemen surrounding and protecting Elisha. This protection, which the prophet's servant apparently saw before his eyes at that time, but which the prophet believed, even though he did not see it, says the Psalm, is around all those who trust in the Lord, just as the 34th Psalm, v. 8, says: "The angel of the Lord camps around those who fear him." But our eyes are closed and do not see these miracles, which we experience daily.
Now this promise of God is not deceptive, if only we do not deceive ourselves. If we therefore believed, we would surely live, sleep, die, yes, what is even more, we would also suffer safely and confidently. For we would think like this: If I have to suffer some kind of accident, it is certain that I will suffer it according to the great counsel of God, not by chance, but for a certain reason, which I do not see and perhaps do not understand now. Therefore, even if Satan punctures the wall in one place, he does not break down the whole wall for that reason. This is how we should think in dangers and take comfort in God's good will toward us. But in ourselves we can take an example of how few do this. If we had a hundred thousand men of war, we would attack the Turk with great courage, but that we should rely on this promise, even if the number of men of war were not so great, does not happen. So we fear and are terrified even in the dangers that hit us in particular (privately), but the security that faith brings with it er-
we never go. This is how we suffer the punishments of the unbelief we cherish, even though we are warned against it by so many important sayings in Scripture.
Furthermore, it is not enough that we are protected by fiery walls, that is, by the guard of angels, the Lord himself wants to be our wall, that we should be fenced in and defended all around by the Lord. Above us the Lord is a heaven, on the sides he is a wall, under us he is a solid floor on which we can stand: so we are well protected on all sides. Now if Satan hurls a projectile at us through these fortifications, he must necessarily wound the Lord himself rather than you. But woe to our unbelief that we hear this in vain. But it must be taught and learned, so that we may not be without all counsel when it is needed. For it is certain that the hour will come when we must either learn this or perish.
But one must also note the emphasis of the word, "For his people." For he calls the people of God the people who have God (Deum), that is, who trust in God and believe God. Thus, the people of God who sacrifice in Jerusalem and walk in the law or customs of Moses are not God's people per se, but the people who have already become God's people, who can also perform these legal things and give thanks. For it is something much more sublime and greater to be God's people than to accomplish these legal things, as our conscience also testifies to us. For it fears that it should, as it were, exalt itself to this pride, that it should boast that we are fey children of God and servants of JEsu Christ; and yet the first commandment attaches both to us, since the Lord says: "I am your God." The real (specifica) difference of the people of God is therefore, not that they do lawful works or even the works of the second tablet, for these can be feigned and deceive, but that they believe and have God; this characteristic does not deceive. That he adds: "From now on until eternity", does not actually show
eternity, but an indefinite time. For even the bodily promises would have been eternal if the people had kept the commandments of God. But because they took it upon themselves to cut off the promise of Christ through their unbelief, they also lost the bodily promises for this reason.
V. 3 For the scepter of the wicked shall not remain upon the company of the righteous, lest the righteous stretch forth their hand unto iniquity.
Here you see that David obviously admits that the people, who sit in such strong fortifications and safeguards, are challenged according to the flesh and are very much exposed to dangers, even though they are extremely well fortified according to the spirit. There it is guarded by very high mountains, which the devil cannot leap over, but according to the flesh the old man is exposed to all the arrows of the world and of the devil, namely because God wants to afflict the flesh in this way, so that sin and the lack of understanding of the flesh may be killed, and spiritual wisdom and the inner man may grow gradually. This is the reason why we are like a broken fence according to the flesh, and like a city whose walls are broken down, so that one can enter from all sides. Therefore, no class of people is so despised that they should not think they can take anything against the servants of the church. Hence come the insults, blasphemies, revilings, executions, even the murder of the saints. For the flesh has no walls by which it is protected, but the Spirit. Therefore the flesh is exposed to all winds and storms, and is trodden down and worn down by the wicked, as it is said in Isaiah Cap. 51, 23. "They said unto thy soul, Bow down, that we may pass over; and lay thy back to the ground, and like an alley to pass over." These plagues must be suffered and overcome by patience, and we must be careful that the inner man is not weakened by the outward plague, but here we must hold fast to the confidence that we will firmly hold that the Lord will not forsake us,
But that we are in the bosom of the Father, and that the strongest fortifications are lifted up about us; so that, though our goods, our wives, our children, and even our very lives be snatched from us, yet our Christ shall not be snatched from us, by whom we shall be so fortified that even with the temptation shall follow the going forth and the end, as Paul's saying in the Epistle to the Corinthians testifies [1 Cor. 10:13].
In this way we see how the Holy Spirit presents the consolations to those who believe the word of God. Because they have to expect another life than the present one, be it in whole or in part, everything here is full of danger, death follows death, as Paul says [1 Cor. 15:31]: "We die daily," one temptation follows another, until finally all dangers come to an end through bodily death. But this verse belongs to the consolation that we should think that we will suffer many things, but in such a way that we will finally be saved and set free; if not immediately, at least in the future and eternal life. For what else can we expect from this diligent guard of the angels, yes, in the guard of God Himself, who is around His people? But, as we said above, here faith is needed to make the judgment, not from the present cases and temptations, but from the word of the Promised One. But what would be the use of promises if there were no temptations? Whether they be inward in the spirit or inward in the flesh, it will come to pass that at last the victory is ours through Christ, as this verse, which is exceedingly full of consolation, promises.
Furthermore, this promise is unbelievable on both sides, both to us who suffer and to those who persecute and torment us. For if one judges by feeling, could one think that anything is so false as this? For the opposite is true. For look at Christ, is he not so forsaken on the cross that the rod or scepter of the wicked remained over him? So it is with the prophets, so with the apostles, so with other holy martyrs. Therefore, if we follow the eyes, the matter is far different from the words. For they promise.
that this will not be, that the scepter of the wicked will rule over the godly, and yet all histories and all examples testify that it will happen. Therefore the Holy Spirit directs us to his word and his thoughts, and commands us to look not at what we suffer or see, but at what he himself is thinking in heaven. But art belongs to this, so that one can tear oneself away from the temptations and go to the will of God and rest on the same. Those who do not know this do not understand anything in theology. For what kind of knowledge is this if you do not know that God is such a God who will not suffer the righteous to be oppressed by the wicked? For because he says, "I am the Lord your God," he truly wants to do this, that he will not let what is his be snatched away by the world or by the gates of hell. Therefore, if he remains, those who are his will also remain. To hold on to this and to grasp the invisible things in this way is the true and theological wisdom which this verse presents to us, so that we may hold on to this saying of the invisible counsel of God: God hates the wicked and loves the righteous, therefore He will condemn and destroy the wicked, but save and preserve the righteous. But we see that what is best in the Psalms and the Prophets flows from the promise of the first commandment: "I am your God."
Now we must learn to apply this verse correctly. 1) For theology must be quite practical. We are plagued in many ways by the bishops, by godless princes and others, who are monopolizing the word of God and our doctrine. But these are childish things when compared to the plagues that Satan, our sin and our weakness excite in our minds. Therefore, you must learn to hold that all these things are the rod or scepter of the wicked, and to oppose them to the Lord, who reveals His will here in the Word, and says that He will not suffer that the
1) Instead of: äiseamus applienrs we have.
inus assumed. Cf. Col. 1886, where a ciynUchn Inxsns is found, as here.
1884 L. XX, 15-17, Au[1. on the 15 songs in the higher choir. Ps. 125. W. IV, 2577-2580. 18 85
The scepter of the wicked shall remain over the company of the righteous. Since this is spoken by the prince who has everything in his hand, what more do we ask? For if there is anything to suffer, it is certainly his will that he should make us suffer, but he will not let us be trodden down and perish. So we should use this exceedingly sweet consolation.
As far as grammar is concerned, the way the word "rod" is used in Scripture is well known. Children are chastised with the rod in their early youth, but when they grow up they are chastised with the stick. If they do not want to mend their ways in this way, the iron rod finally follows. Hence it comes that the rod designates all authority or government, which serves for the improvement and chastisement of humans. Thus it is said in the 110th Psalm, v. 2: "The Lord will send the scepter of thy kingdom out of Zion," [virgam virtutis.] that is, thy kingdom. For he denotes in this place such a rod with which kingdoms and nations are ruled. In this way, the Holy Spirit here concedes to the ungodly the dominion or tyranny over the godly, which the godly must suffer, as we must not only see, but also suffer, the tyranny of popes and bishops who kill Christians and rage with every kind of cruelty; likewise, we must endure the tyranny of Satan, who plagues and terrifies my heart and that of all the brethren who believe in Christ. The Holy Spirit calls this rule or tyranny of the wicked the scepter of the wicked, and gives the consolation: "As the Lord lives, this tyranny will fall and not remain over the company (sortem) of the godly.
8ors means a part; sors justorum, that is, a small group of the godly, an assembly of the godly, as Christ calls them [Luc. 12, 32] a small herd, and Paul [Rom. 12, 13] the poor saints. Although, he says, the tyrants rule over them, their rule will not endure. Although the persecutors of the gospel oppress the faithful, they will not do it forever, nor will their counsel have the success they think it will. For they think that they want to eradicate this doctrine; they will not succeed. Meanwhile
you must suffer, says the Spirit, but know that it is my will that all who believe should be preserved. Therefore you have this, that in the midst of temptation you may hope etc.
But behold, what a whimsical demonstration (αιτιολογίαν) or reasoning of the Hei
spirit is attached to it. This, he says, is what God must do to help the godly, for otherwise he would lose his church and the righteous would stretch out their hand to the unrighteous. Thus in Jeremiah [Cap. 25:12] it is promised to the people, before they are delivered into the hand of the Babylonians, that they will return to Jerusalem after seventy years, so that they will keep their trust in mercy and not completely despair and fall into paganism. Thus it is said in the 85th Psalm, v. 9: "Lest the saints fall into folly," that is, lest they blaspheme or become impatient. This is the reason why God has to connect the promise of the word and the execution with the deed, because otherwise it would happen that the godly would despair. We see how many fate strikes, since people lose their goods, 1) their children and other things that are dear to them. Therefore, if hearts were not first raised by the Word and then helped by deeds, many would say that there is no God. Therefore, it is necessary that God prove that He is God, not only by word, but also by deed. Thus David had exceedingly great promises, and yet he is deprived of the kingdom by his son. This was such a challenge as perhaps no one among us could bear. For it is an exceedingly grievous thing for a king to be deprived of the kingdom by his son, and to flee barefoot and bareheaded [2 Sam. 15:30.]. Therefore, even the richest promises he had would not have lifted up his heart if God had not Himself led him out of this danger. In the same way, if there were only promises against the pope and the opponents of the Word, and if God had not also led us out of this danger with the deed
1) In the editions there is (probably erroneously) a comma after Norninos.
1886 L- xx, 17-is. Interpretations on the Psalms. W. iv, E-irs". 1887
If we were to defend ourselves against them, our courage would be broken and we would be led to despair. Therefore, the Lord does both: He raises up by the word and saves by the deed, so that, as Paul says [1 Cor. 10:13], the temptation is not beyond our ability and has an end, but we learn from experience that the first commandment is true.
Therefore, to say, "Lest the righteous stretch out their hand to unrighteousness," is the same as saying, "Lest the righteous fall away;" for God is concerned with both, first, that believers may endure temptation, which He does through promises and the Word; second, that temptations may not go on and on, but have an end. This we must also do, 1) that according to the certain promises we have of God's goodness toward us and of eternal life, we also expect that it will happen that we will be saved and our adversaries will perish, although we see no indication (vestigia) by what way God will do this. It is that this verse says that God is so concerned about the salvation of His own that He seems to fear that they will fall away, and that He will have no people, and so not be a God. For God is a God of the living and must have a people; therefore, there must always remain some who praise and serve Him. If these must remain, then it is also necessary that he put an end to the temptation.
But here we must be careful not to determine the time of salvation. For God allows us to be challenged to the utmost, so that beforehand all counsel and all trust will be completely exhausted, and we will be close to despair. When it has come to such a point that there is nothing left but despair, then he sends salvation; in the midst of death he shows life, in condemnation he makes blessed, in short, from nothing he makes everything, and when things are completely desperate, he sets everything right again. The God of this world cannot do that. Therefore these are
must without doubt be corrected. We had to make a similar correction in Col. 1883.
in truth God's works, that when you think you are completely destroyed and lost, you are unharmed and shine like a bright morning star. Therefore, our God alone is the Lord, and we, whether we live or die, are also lords. Therefore, it makes no difference whether death or life befalls us, since our God is able to do both, if he leads to hell, he leads out again, if he kills, he makes alive again etc. This is easily said, but in experience we learn how far this is above and beyond the reason and powers of men, and how we can hardly believe that God makes everything out of nothing, that He is concerned about us, whether we suffer tribulation in the flesh or in the spirit, that He is more anxious to redeem us than we ourselves are. Therefore, this must often be inculcated, so that we may learn the heavenly wisdom which the first commandment holds out to us, that our God is such a God who is wont to make all things new out of old, rich out of poor, glorious out of despised. And we would all like to have the latter, but it cannot happen if it is not preceded by contempt and lack.
This is therefore a glorious promise and comfort, as if he wanted to say: "The rod of sin is hurting you, but hope and endure, you who are my people, because I will not suffer the temptation to become so strong that it takes away all trust and hope from you. Storms will arise and it will seem as if the floods are already sinking your little ship; but I will not allow it, I will set a measure and a goal for the rod of the wicked. If Satan and your conscience accuse you as if you were the most unjust people, yet my justice will not leave you in the lurch. In this way, the temptations teach the custom and practice of the first commandment, which no one can know without temptation.
Furthermore, we are also instructed here about the greatness of the danger that lies in our impatient departure from the word and faith, since God indicates here with such great diligence that He prevents it from happening. For it is certain that those who depart from the word are far more wicked than
They were before, as Christ also testifies in the Gospel [Luc. 11:26], that seven evil spirits enter into them. Therefore, we must remain firm and persevere, and rather endure everything, even the utmost, than fall away from the gospel and become a prey to seven evil spirits, and we must hold fast to the trust which this verse praises to us, that God, if we are so minded, will not leave us to fall back into this ungodliness. For here is a manifest promise and description of God's care and concern for us, namely, that He is anxious that the temptation come to an end, if only we persevere. Now when the poet says: 1)
Durate et vosmet rebus servate secundis [Just wait, take courage, preserve your future happiness,
How much more must Christians encourage themselves to persevere, whether the danger be in the flesh, or in goods, or in the conscience, since we have the Lord who can preserve us even in death, in hell, and in the midst of sins. In this way one must learn the first commandment etc.
V. 4. Lord, do good to the good and pious hearts.
To the consolation he adds a prayer and a prophecy at the same time. Furthermore, this prayer also contains a secret lament. Because he prays that the Lord may do good to the pious and the good, he secretly laments that the good are in a bad way here, and again that the wicked have rich blessings, as we see today that the popes, bishops and other enemies of the Word have the highest dignities and also a lot of goods. In the past, the Romans used the power they had against the saints and the church. This is a great annoyance. Therefore, the Church needs this prayer that God may also be good to the good who trust in Him and seek His glory from the heart, so that they will not turn away to unrighteousness, prompted by this trouble. This prayer includes the promise and the prophecy,
1) VirA. Ud. I*; v. 207.
that it will happen in such a way that, just as blessings are asked for the righteous, so also the fulfillment of this request will finally follow.
V. 5 But the Lord will drive away those who turn aside in their crooked ways with the workers of iniquity; but peace be upon Israel.
"He calls those who do not persevere but gather around the scepter of the wicked, either for gain or other advantages, as those do today who abandon the Gospel in order to keep their rich benefices and canonicates. They do not wait for the promises of God, but because of their indulgence they turn to the crooked way and are overcome by the adversities, that is, by the misery and misfortune of the godly. These, he says, "the Lord will drive away with the transgressors," namely the disciple with the master, so that they perish together. But few care about this threat, they think they can very well be blessed, even if they do not confess our teaching, if they only keep pleasant and good days; but in God's judgment they will experience it differently.
But those who persevere and are the right Israel will have peace, that is, all will be well, however much they may seem to be afflicted people. Thus we see that the prophets were well practiced in this article of faith and the practice of the first commandment, and were quite fortified against those who, moved by adversity, preferred to seize and expect bodily benefits rather than God's promises. And no doubt David, Hezekiah and similar holy princes learned by experience how easily people deviate. Therefore, in this psalm David exhorts us to trust in God, and warns us that we should not be angry if many deviate daily, for they will receive a very severe and hard judgment. So we should learn to stand firm and persevere in faith; even if the delay seems long, we should remember that the Lord promises that he will not abandon us. Amen.