If the Lord does not build the house.
This psalm has the title: "Solomon's", and it is indeed probable that Solomon is the author of it. Because we see in all books of Solomon that he is in truth a teacher of the world regiment (doctor politicus), and not the main article
He does not deal with the subject of his father David, of justification, or of Christ, the heir and grandson of David, but he deals with what he had to deal with and what he was appointed to do by God, namely things concerning the world government. This is what he does in this way,
that no worldly wise man has ever taught about the world government in this way. For he transfers the whole government of the world to faith, and everything that is done in the state or in the household he refers to the divine government, which other writers do not do, whether they are philosophers or orators. For although they make laws and prescribe the manner in which a state may be rightly administered and the household well governed, they do not know where to look for prosperity, so that what is rightly advised may also have progress. For they know only the material and the formal cause [i.e., what is necessary for this and how they must be arranged], both in the case of world government and in that of domestic affairs, but they do not know the purpose and the effecting cause (finalem et efficientem causam), i.e., they do not know where the world and domestic governments come from and by whom they are maintained, likewise what they aim at.
Therefore, although Aristotle, in his books on morals and the state, as well as Lenophon, Plato, Cicero and others, have written excellently about the state, they do not touch upon the right cause and the final cause. For they think that the best and noblest final cause is worldly peace, honorable life, glory etc. They put a wise man or a prudent person in authority as the effecting cause, or, as they themselves speak of it, a good man and citizen. But we shall hear that Solomon speaks of it quite differently and quite actually. The philosophers therefore have the formal cause quite right, how the state must be governed, that justice must sometimes be followed according to equity (justitia commutativa), sometimes according to retribution (distributive); that according to the latter the guilty are to be punished, the innocent are to be protected, according to the latter contracts are to be made etc.
They act this cause very beautifully and well, but this is not enough. For if this is so ordered, then prosperity is also necessary. We see that the wisest people become very indignant when they see that their most beautiful counsels are unsuccessful. For they have the most just and honorable laws, and they lay themselves with the utmost power to see that those laws
But they come to a standstill when it comes to the cause and the final cause. For since they assume that the final cause is honor, peace, wealth, but this does not always happen, and often even turns out quite differently, it is obvious that these successes (hos eventus) are not the final cause. On the other hand, some one else, however wicked and negligent, is all the more fortunate; this moves the good very much to impatience. Therefore, it is important for us to know how it happens that the good are usually the worst off, while the worst are the best off, just as many disorderly and malicious fathers of households are prosperous, while the best are in want.
So it is clear that the philosophers and the pagans cannot teach about the state system and the housekeeping as the Holy Spirit does. For they have only reason and follow it, but Solomon also has the Holy Spirit, who teaches him about the final cause and the effecting cause of the kingdoms and the housekeeping, likewise he also had reason and experience, for he ruled both a kingdom and a house. Therefore, he speaks not only from the Holy Spirit, but also from experience, because he had to deal with the greatest things and had great experience in the most important things. But this psalm must be all the more precious to us because such a great man made it about the world government and the household. Although it is short, for there are only six verses, it is nevertheless full of 2) special teaching. But 3) he does not emphasize the formal and the material cause. For he sees that houses are already there, that states are already ordered and well kept with very good laws and authorities. But is this not enough? Not at all. For two main things are still missing. For as far as the formal cause is concerned, it is possible that the laws among the Gentiles would be better than among the Jews, and there
esrs. The former reading is confirmed by the conclusion of the second following paragraph.
2) In our Bible, this Psalm has only five verses. Luther, however, has made two of the first verse in this interpretation. We keep the counting of the Bible.
3) Instead of ue in the editions, at should probably be read.
It is possible that some of the authorities of the Gentiles would be better than those who were among the people of God. But this is only matter and form.
Therefore one must come to know the principales causas of the state and the household: who it is that makes the state and the house, as well as why he does it. These [principales causas] the heathen and reason do not see, but reason looks only at the thing itself (materiam) and its form (formam), and because it does not know the effecting cause, it presumes to govern these things with reference to the purpose which it itself has ordered by its own power, as if it were itself which could order such great things. Hence it comes that it starts and deceives itself. Thus Demosthenes approached the state system, which he found well ordered in laws and customs. Therefore, he rushed in, so to speak, with unwashed hands and feet, and undertook to become the effecting cause of the Athenian state, that is, he wanted to govern it as a wise man, according to his advice. To what end? Certainly, in order to strengthen public peace and to prepare honor and a peaceful life for himself and the fatherland, and that everything should turn out as he had wisely thought it out and considered it. But because God hates hopeful advice, He does it quite differently. Therefore, there was no mistake in the matter itself and in its form, but in the final purpose and the cause, the extremely wise man is mistaken.
The same thing happened in the Roman state to the great man Cicero and also to Julius Caesar. Hence it is, because they neither recognize the causation nor meet the final cause, that they cry out that everything happens through fate and luck, which almost always go against the right counsels. For since neither by virtue, nor by wisdom, nor by diligence can they achieve the end they desire, and since they also see that the ignorance and malice of men harm the commonwealth more than they are sometimes helped by right counsel, they have invented a third and intermediate cause, namely fate (fortunam), which has an uncertain origin.
They had to say that the government of commonwealths was something too great to be guided by human counsel, for besides counsel, luck was also necessary, which God bestowed on this one and that one. And this is the reason why the greatest men among the pagans could not teach properly either about housekeeping or about government.
Therefore, here comes in a teacher who has another mind, which is connected with experience, and teaches the whence and the wherefore, that is, which is the right effecting cause both in the world government and in the household, and which is the final purpose of the same. For he understands both and teaches that if a man wants to govern both the house and the state blissfully, he should not make himself the main thing, otherwise he will overthrow everything. For in both states man encounters so many dangers, so many troubles and worries that torment the mind so much that, tired and despairing, he abandons everything and becomes unwilling, saying that he was plunged into these troubles by Satan; and it serves him right. For why does he fail to govern what is beyond his power? So Demosthenes said at last, after he had been afflicted by many accidents in government: if two ways were presented to him, one to the government of the state, the other to hell, he would rather take the one that went to hell than the other. This is how it is in the household. He who enters into marriage promises himself that everything will be smooth and lovely for him. For he intends to follow a certain way of accustoming his wife and bringing up his children and governing his servants. Since this turns out quite differently in experience, and either the wife is not at all tractable, or the children ungrateful and disobedient, the servants negligent, the neighbors burdensome and annoying (for the burdens of the married state are innumerable), then they become unwilling, and begin all too late to complain: if they had known this, they would never have taken a wife. The life of the monks is much
more lovely, who would not have these troubles etc. With such words foolish men lament their situation, just as if you had indeed, if you became a monk, thrown off all inconveniences with one another; rather, even if you hide yourself in a monastery, you will not be able to be without all inconveniences, for just as you are under heaven and on earth, in whatever place you are, so you must be either under the household or the worldly regime, wherever you may live, it cannot happen otherwise.
Therefore, prepare yourself to be able to overcome and cope with these troubles, and learn to cast them on another cause, which is outside of you, stronger than you. But the Holy Spirit alone is the teacher who teaches and reminds us to throw ourselves completely into the lap of God's mercy and trust Him to take a wife in His name, to take care of our family, to govern the community, to make laws etc. If this comes to pass, it is good; if it does not come to pass, it is also good, for this is God's will, that once you have entered into the world or household government by God's appointment, you remain in it and persevere, but by calling upon Him.
And this is the main teaching of this psalm, which the papists sing at all times, and yet do not understand the things of which it speaks. For they flee the rule of the world and the rule of the home, and yet are completely immersed in both. For no one has any more to do with worldly affairs and with housekeeping. For the pope and the monks have also ruled great sovereigns and princes in the most insolent manner, and the marriage affairs have been judged by the officials, then they have ruled individual houses as well as kingdoms and authorities through confession. Thus it came about that both estates were almost destroyed by inexperienced people. For they condemned those who lived in the government and in marriage as worldly estates, and gave the advice to rather take up the monastic life, like the philosophers of the pagans, who took up the private life,
1) vei is missing in the Erlanger.
That is, that which was best apart from marriage and the rule of the world; then they gave such laws, which they themselves did not keep.
Against this foolish and godless life of the papists and the philosophers, God comforts us in the Holy Scriptures, in which we see that there has never been a saint who has not been either in the world or in the household. For God has drawn the greatest men to the courts of princes, as Elijah, Elisha, Isaiah, Daniel etc. I am now silent about the exceedingly holy kings, David, Solomon, Hezekiah and others. Yes, also John the Baptist had to become a courtier and a royal councilor, as the text says [Marc. 6, 20.]: "Herod obeyed him in many things." Thus God threw all His saints either into the world or into the house regiment, except Christ alone, who was the wisdom of the Father. He neither took a wife nor ruled a worldly kingdom, because he had to be something special above all others; and yet he honored both states, namely marriage (nuptias) [Joh. 2, 1. ff.] and authority [Matth. 22, 21.].
The life of the monks is therefore in truth devilish, because they flee the housekeeping and the world regiment. And in this, of course, they act wisely. For who would not much rather flee somewhere into solitude, and live by himself, and get his life from other people's goods, enjoy idleness, peace, rest, good days and other goods, on which the opinion hangs that this is holy, than be thrown around in the world among the so miserable and miserable worries, of which our human life is exceedingly full? That is, in truth, to pick out what is most delicious, and to leave to others the yeast, to leave to others the exceedingly heavy toil of bringing up the children, of governing the houses, of administering the state etc.
But for this laziness they bear the deserved reward of being inexperienced people who have no knowledge of human affairs, as they have then confused the world with their hypocrisy and their vain thoughts (speculationibus), and have misled both those who preside over the household and the world government, indeed, have brought it about that those who are either in the
1920 L.xx, 54-66. Au[1. on the 15 songs in the higher choir. Ps. 127. w. iv, 2K4-26W. 1921
The people who lived in matrimonial or governmental positions were reluctant to hold the offices to which they had been called by God. For when either a householder or a person in authority approached them and complained about the hardships that occurred in the household or in the government, they not only did not console him and encourage him to bear those burdens, but like swarming spirits they drew such people away from these extremely good positions and persuaded them to become monks, until it finally came to such a point that the dead were dressed in monks' robes and buried in them. They did not know that these estates, the married state and the authorities, were created and ordered by God. They did not know that such people had to be exhorted to steadfastness and patience, namely, that they had been placed by God in the marriage state and in government, therefore their office was pleasing to God, and one did not have to leave these states, but if things went differently than they wanted, they should bear these hardships for God's sake and command everything to God. In this way, one would have taught rightly and comforted the minds. But the papists could not do this before that time, nor can they do it today. The reason for this is that they are not in the office, custom and experience of these things, and have only idle thoughts about them; moreover, they do not have the Holy Spirit. Solomon, however, has both, both a very great experience in government and housekeeping, and the Holy Spirit. Since he had these teachers, he learned that things cannot be governed by human wisdom, but that everything is governed by God.
Naaman the Syrian not only brought great wisdom with him to the office of government, but the text says that the Lord gave salvation in Syria through him [2 Kings 5:1], that is, that great wisdom would not have accomplished much good if God had not prospered it. Thus, if someone is to become a great and good ruler, he has this not by natural endowments, nor by his education or teaching, but it is God's gift. But experience and custom teach us that things very often turn out differently than we expected. In the same way
a husband. For how often does advice go wrong? Therefore, it is true what they say: Man thinks, but God directs, and what Solomon says, Proverbs 16:9: "Man's heart sets his way, but the Lord alone gives it to go on." You take counsel with yourself, in which way you want to help your things. Things turn out differently, and just with these counsels, in which you put so much trust, you spoil your cause more than you or other people would have thought. This thing, however, creates a great impatience. Therefore you must learn that you cannot govern your own body with your counsel; how then should you govern other people's bodies and wills, even in one house, city, duchy or kingdom? Therefore learn that, as Jeremiah says [Cap. 10, 23], the way of man is not in his power, yes, that the body, which you take care of and carry around, is not in your power.
This is what is rightly taught about the world and domestic regimes, namely, that one should indicate the causative and the final cause. But this teaching is all the more necessary because we are all either in the government or in the household. For even if you are not a husband, you must still be in some part of the household. For you are either a son, or a servant, or you have children, servants, neighbors, or are in some other position in the house or in the society of men. But it cannot be prevented that many burdensome things should not happen to you. Therefore, you must learn how to behave in these positions, where they come from and what their final purpose should be. But this knowledge is most needed by those who are in a higher position in life, and who are to govern either the state or the house, so that they may know what the final purpose of this government is.
This psalm therefore actually belongs to Ecclesiastes, and not only has the same teaching, but also almost the same words. In Ecclesiastes it says [Cap. 1, 14. 3, 12. 19.]: I saw that everything is vain, that neither in the household nor in the government of the world was there happiness, but in both there was misery. Therefore, nothing is better than to be joyful in God and with God.
Enjoy the thanksgiving of the present gifts, which he gives, and do as much as one is able. This Psalm, therefore, seems to be, as it were, a short epitome and summa of this book, in which it teaches both what is the effecting cause of the world and house government, or of the state and house government, and to what end this government must be directed, namely, that we are only servants and co-workers of God, nor are we the effecting cause, but the cause serving as an instrument (instrumentalis causa), through which God works and directs that, as Wisdom says sSprüchw. 8, 15.], "Through me kings rule." Thus, a father is the instrument to witness, but God is the source and author of life. Thus, the authorities are only an instrument through which God maintains peace and justice. A husband and wife in the house are tools through which the house and property are increased.
Knowing this brings great comfort. For if things turn out differently, and we do not reach the goal we have set for ourselves, we can say: I am only a kind of tool, and these things are not in my hands, but are governed by another, higher power and wisdom. Therefore, if the wife dies, if the children die, if the peace is disturbed, or any other harm occurs, say: These things are not in my hand; I am an instrument. I do as much as I can; I work, I am diligent, I give orders, I watch: thou Lord, in whose hand all these things are, grant that they may prosper, otherwise all effort, all labor is in vain etc. For if the first cause is not there, the second cause by itself accomplishes nothing. Thus the psalm teaches of the effecting cause.
In the same way, he teaches about the final cause, so that it may be known that everything is God's gift, and serves for the glory and service of God, not for our peace, well-being, honor, etc. that we say: The Lord has done this, he has given me this happy outcome, to him be praise and glory forever. I am only the instrument; it is therefore his gift, not my work. I am to cultivate the field, I can be the tool; but that I am not the tool, I cannot be the tool.
The fruit that comes forth from you is God's gift, not my work. For if this were our work, then the seeds would never perish through floods, through heat, through downpours etc. Thus, in marriage, it becomes apparent that the children are a gift of God only when the woman does not give birth. The knowledge of these causes is necessary for a Christian, therefore let us now hear the Psalm itself.
V. 1. Where the Lord does not build the house, those who build it labor in vain.
These are sublime words by which he condemns our work altogether, that it is not the effecting cause of the benefits for the sake of which it is undertaken. But look at the histories of all peoples, the sacred history, the Greek, the Latin, that of all other peoples, and you will see that God has given to many that they began to set up the world government and housekeeping in a laudable way; but because prosperity did not follow, they lost courage, and have sometimes experienced the utmost ingratitude for the highest endeavor for the good of the state. How many of the greatest men were in the Athenian state, how many in the Lacedemonian state, how many in the Roman state, who were condemned and banished by the ungrateful citizens! This takes place to such an extent that it is almost the common fate of all those, both in private and in public life, who act righteously and want to advise things with the highest zeal, that they, hindered by the envy and persecution of others, cannot accomplish what they want to do. For the devil arouses against good men so many obstacles, so many adversaries, so great hatred and so many stalking tactics that they either, overcome by impatience, throw away this concern for the state, or, moved by displeasure, rage in a cruel way against those whom they see as their opponents, and so they sin either through despair, that they throw everything away, or through presumption, that they want to penetrate by force. They begin in a praiseworthy manner, and delight in their counsel; but when they see that they have no
If we have no progress, either rage or despair will follow.
Therefore, we should learn to walk on the middle road, and if God has called us to govern a family, we should say: "Lord, you have given me a wife, a household, children, and I am in charge of them by your power. Now I will do as much as I can so that everything will be governed in the right way. If now not everything succeeds as I want, then I will write: Patience, according to the well-known saying of the monks: Let it go as it goes, there is no other way, because it goes. But if it goes as I wish, I shall say: Thank God. Lord, it is not my work, not my labor, but your gift. The same should be done by the one who is called to the regiment, in which, because of the greatness of the difficulties and work, this holy counsel is much more necessary. But whose heart is thus prepared, he can enjoy marriage, and even the administration of the commonwealth, with peace, and remains calm in peace and a confident heart, even when the highest dangers threaten. This is not done by the stubborn and obstinate (capitosi - köppische) people, who simply say: This is how I want it, this is how I command. 1) Afterwards, when things turn out differently, they do not want to overcome those evils by patience; but furiously they either put the communities and the houses in confusion, or say that they cannot bear those troubles and labors, and resign from office. Hence comes the licentiousness (anarchia), that they let everything go as it pleases, not resisting the arbitrariness of the nefarious people by laws, not by punishments. This is the devil's counsel, that through this difficulty, which is in both estates, everything should fall into licentiousness, or that it should come to tyranny, since they do not want anyone to deviate from their counsel by a single nail, but no one should keep to the middle road. Therefore, I often teach and exhort that one should begin both a magisterial office and marriage with invocation to God and prayer, that the one who wants to take a wife should first of all call earnestly on God and implore Him for help, that He may also give him a good wife, and thereafter live the whole life.
1) 8io volo, they ^5oo, the saying of tyrants.
rule. For if this does not happen, one takes a wife in the hope that he will have such a life as the first love imagines. Afterwards, if in experience the matter turns out differently, that the woman either has some infirmity or some other difficulty, then he either becomes a lion in his house, as Sirach 2) [Cap. 4, 35.] says, and it repents him of what he has done, or he neglects his house; he goes this way, the woman another, and forsakes everything. For because he had thought that everything would turn out beautifully, he becomes displeased when things turn out differently, and accuses the marriage, but unjustly. For it is your fault; you are not to blame for the household, but for your foolishness, because you want to be the cause of the household. Since this is not granted to you, you should only be the cause serving as an instrument.
Therefore, submit yourself to another master and say: Dear Lord, teach me that I may manage my house and the state properly. Govern thou, stand thou by me, that I may not tarnish. For I will do as much as I am able; if it comes to pass, I will acknowledge it as thy gift and give thee thanks; if it does not come to pass, I will bear it with equanimity. For you are the first cause, I am the second cause; you are the Creator and All in All (fac totum), I am only the instrument. If we ruled with this heart, everything would be right. But now, whether you look at the authorities or at a new husband, you will see the highest presumption. For they arrange everything as if it were impossible that it could turn out otherwise than they think; they go along as if they were the first and effecting cause, and arrange the thing so that it shall turn out for their honor and for their good life. But God says: Either do not do so, or you will come to grief; and rightly so, for they are robbers of God and blasphemers, who intrude on what should be the first cause. For if either the pen will teach the scribe how to make the letters, or the axe the carpenter,
2) In the text: Solomon. This is one of the many places where Loolesiastos and Leolosiastiou" is confused.
like a tree has to be hewn, nothing will be done right. The same thing happens here when we want to govern that which is God's alone.
But it is useful for you to consider the examples of this foolishness, of which all courts of princes give us a great many, all cities and almost every house. For all of them put themselves in this way: I am the author and master of this housekeeping, this state system etc. Therefore they are rightly restless and unwilling that everything does not go well. Then they seek revenge for having to suffer, and are clearly such people, with whom one can find neither human love, nor counsel, nor help, but it is either a licentiousness (anarchia) or a tyranny, and on both sides there is no good work, but both are harmful. This is also the case in marriage, when neither the husband will yield to the wife nor the wife to the husband; besides the fact that marital harmony is broken up, there is also the fact that the husband either becomes a tyrant or neglects everything.
What should one therefore do? The pope answers and advises that one should leave the regiment (politiam) and flee somewhere into solitude or into some monastery. No, says the Holy Spirit, that is not God's counsel, but the devil's; rather, do so: Think that you are an instrument, and believe that there is another authority or another father of the family who is the principal cause, who is called the Lord; if he is not the principal cause, then what the Psalm says here will happen, that the house will not be built, and neither the state nor the household will prosper. It is the same with the final cause. If you want to bring everything to the end you have set for yourself and think that your plans (rationes) will not fail you, you are mistaken, as experience teaches. One goes to the government to increase his power and dignity, and the opposite happens. Another hopes for pleasure from marriage; he seeks a beautiful, young, obedient wife, but the opposite happens. It serves you right. For why do you approach government and housekeeping as if you were a god, and
Do you think that your wisdom and your power are sufficient to govern these things, and that it is not necessary for you to lift up your eyes at times to the one who is above and look at him for his shell? Therefore, when thou shalt know the contrary, thou shalt learn to sing this psalm: "Where the Lord buildeth not the house, they labor in vain that build it. Before, you did not believe that there was another Lord besides yourself who was needed to build the house.
Others who do not come to this realization either wage war with their wives every day or leave their wives and go away. Rightly, rightly! quite justly! quite holy! For why did you undertake this as if you were a god, since you are dirt, and started this heavenly and supernatural government with a natural mind? Therefore, it is right for you to start. Why don't you rather say: Lord, you have given me a wife, children and servants, help me with your help, you rule, otherwise my efforts will be in vain etc. But since the Scriptures teach us this, and experience agrees that without God's help everything we do is in vain, we should therefore learn this.
"In vain," he says, "work those who build it." The reason is that they either become tyrants or fall into despair and leave their office; then both the state and the household go to ruin. But what kind of frenzy is it to rule in such a way that either your family or you perish? We should rather keep to the way which the Holy Spirit teaches here, so that both you and the family remain. This happens not when you become a monk, but when you learn to recognize the main cause, and God as the right father of the house, and call upon Him, and trust Him, and say: You, Lord, have created me to be a father of the house, You have given what belongs to the house. But the burden is too great for me to bear; therefore take my place, for I will humbly yield to you, and be you the father of the house. Then God will hear you and say: I will do it; only send thee in such a way that thou mayest overcome by patience, if there be any
Do not despair or become a monk, and do not abandon the state to which I have called you. Because you call upon me and recognize what I have given as my gifts, I will gladly preserve you and your family. If, however, difficulties arise, then one must suffer something; therefore it is not to be feared that everything will collapse. What household was more miserable than David's household? And yet it remained until Christ was born of it. Therefore, if it seems that something is lacking, command me as the Creator and Controller of these things.
Thus this verse teaches mainly of the household, and you must well note the emphasis, "They labor in vain." For there will be either tyranny or licentiousness out of it, and they will either leave their office or tarnish and be presumptuous. But on both sides are great dangers and damages. For they either ruin themselves or leave their own in the queue, because they want to work without the Lord, that is, to govern these things by their wisdom, and to be the main cause. Thus also Cicero, Julius [Caesar] and other exceedingly wise people run, who nevertheless, if everything had gone well, would perhaps have fallen into tyranny, because with great success tyranny almost never stays away.
Now as far as grammar is concerned, I think you know that "to build" in this place does not mean to erect a building of wood and stones, but it denotes the whole scope (corpus) of the household, namely to govern, to lead, to take a wife. To beget offspring, to bring up children, to govern the servants, to provide for them, to bring about goods etc., so that the building is a well-ordered household, where there are very good and fruitful parents, who live in good peace and have obedient children, who then become good young men and excellent men. This is the house that is built from parents, children and well-ordered servants, namely a very beautiful gift of God. Otherwise, people generally live in such a way that, although the father of the house commands many things in a good way, there is no one to obey him. But such a house is dilapidated etc.
So "to work" is to toil, and to want to govern everything with one's strength, wisdom and will, so that it will never fail in anything, that the servants everywhere will diligently do their duty, that the household will not suffer any damage in any part etc. This, he says, is "working in vain," or throwing everything away in a kind of desperation. How then must one arrange it so that one does not work in vain? Certainly in such a way that you do as much as you can with advice and strength; then that you command everything to God and trust Him, who made you a husband, who gave you a wife, children, and house. If all goes well, thank God for His gifts; but if at times things turn out differently, overcome the adversity with patience and think that God is trying you, whether you think that He is the right householder in whose hand prosperity is, or whether you attribute this to yourself and your advice. Therefore this is the teaching of the Holy Spirit, that neither the house can be built nor the city preserved by human diligence, wisdom, power and strength. But this is preached in vain, and in truth a story told to a deaf man. For the world is, as it were, captive to ears and eyes and acts according to its own way, namely, it does the exact opposite of this teaching. Therefore, this divine saying is sung for the few, to instruct them who are godly and believe in Christ, who let themselves be instructed in the Lord. Others follow the present things and think that those matters are theirs and can be governed by their power and wisdom. Hence they have nothing but ruin, futile sorrow, and continual distress. Although they experience and hear this, they do not become wise. Now follows the second verse.
Where the Lord does not guard the city, the watchman watches in vain.
Just as above he called the family system and, as we say, the married state or the household a "house," so here he calls it
1) Compare Col. 1915, note 2.
1930 L. xx, ss-67. interpretations on the psalms. W. iv, E-ssss. 1931
-City" means a commonwealth, whether it be a kingdom, or a duchy, or a city, or any commonwealth, whether it be large or small. But although this seems to be in our power according to the flesh, it is in fact much too high for us, and a godly heart must be instructed so that it knows that in this government, whether in family life or in public, it is, as it were, only an instrument of God. Therefore, one must look to God and firmly believe that everything will go according to His government, higher and further than we can even think. Whoever does not want to believe this will receive the reward that is held up to him here, namely that all his efforts, advice and actions will be in vain.
But he says with special care: "Where the Lord does not keep the city", he does not say: build, as he said above about the house, because if the domestic and private government is well ordered, then it will also be good for the state. For the home is the source of the state. For if there is no father and mother, no wife and husband to beget and bring up children, the state cannot exist. From the house, therefore, the city is maintained (propagatur), which is nothing other than many houses and families. The cities become a duchy, the duchies a kingdom, which unites all of them. Of all these, the household is the source that God created in Paradise when He said [Gen. 2:18], "It is not good that man should be alone"; likewise [Cap. 1:28], "Be fruitful and multiply." So Solomon does not teach in this psalm how to found states and how to give laws. For all this is already before in nature, and was not first brought forth or indicated by the lawyers, but sprouted from the source of human reason and divine wisdom. For the rights have not made the human wisdom or understanding, but vice versa, the human wisdom or reason has produced the laws and rights, as also all other arts, which we have, have sprouted from the human understanding or reason. But as the Creator is rather than the creature, so reason is rather than the creature.
Arts, the geometer is rather than geometry and as it were the father of it, and the rights have not produced what is civilly just, 1) but just men have produced the rights.
Solomon as a theologian therefore does not deal with the giving of the laws, also not with things that are to be done. Because this has been planted in the paradise of God as it were in the nature. For thus the text [Gen. 1, 27.] says: "God created man in his image." Then he explains this image [v. 28.]: "Rule over the fish in the sea" etc. This text obviously indicates that the: Man is implanted by God with law and the knowledge of things, agriculture, medicine and other arts. After that, competent people wrote down what they had by nature, sharpened by practice and diligent thought, as we see. These are the powers of human wisdom, which were created and implanted in paradise, as can be clearly seen. Therefore, the Holy Spirit does not care about these things, he only approves these laws and arts as an exceedingly beautiful and noble treasure for this life, and says: All these things are my creation.
After that he wants to raise up our blind and fallen nature and call it away from carnal trust, so that we do not attack something above our strength or take it for ourselves, because through the fall of Adam human nature is so corrupted that it does not see that the gifts are gifts from God, but a lawyer or another man in public life (politicus) thinks he has everything from himself, and does not look upwards, also does not give glory to God as the giver of such gifts, but says: This I have done. In truth, the "I have done this" becomes real yeast. Since states and households are established, since laws and arts are created for man by divine order, nature generally abuses these things by saying: I want to do it, I want to govern it, I want to bring these gifts to the end, I want to seek my pleasure, my honor, my peace etc. with them. Through this presumption God will
1) Erlanger: viviliasnsta; Wittenberger and Jenaer: jnra; we have followed the former reading.
1932 xx, 67-69, Au[1. on the 15 songs in the higher choir. Ps. 127. w. rv, 2655-2658. 1933
He has given the field that you should cultivate it, not that you should govern it according to your will. For as he created the sun that thou mightest enjoy it, not that thou mightest rule it at thy pleasure; so he gave the field that thou mightest cultivate it, not that it should bear what thou wouldest, and as much as thou wouldest, but what it should yield, and as much as it should yield. So also he gave the commonwealth, reason, wife, servants, and all the rest. But this is the constant infirmity of human nature, which is so corrupted by Adam's sin that it does not recognize the gifts of God. For the gift it should speak with thanksgiving: This I have received, but proudly and blasphemously she says: This I have done. She should have said: This the Lord, my God, has given me and sustains it, but she says: This I, man, have accomplished and will govern it according to my wisdom.
Therefore the little word "the Lord" in the first and second verse must be read with emphasis, that it refers to the contrast: "Where the Lord does not build, the Lord does not keep" etc. "The Lord," he says, not: man or us. For it is not we who beget children, who govern wives and servants, but the Lord, as the text in the first book of Moses also proves [Cap. 2, 19/: "The Lord brought them to man, that he might see how he named them" etc. Adam indeed gave all creatures their name and received dominion, but he received them from God. He neither created them nor brought them to Himself, but gave them their names after they were created and brought to Him, and is set over them as Lord, 1) but in such a way that He should be ruled by a higher Lord. So here the Psalm says: The Lord is he that buildeth the house, that giveth wife, children, food, that keepeth the city, that giveth public peace, that keepeth the laws etc.
Therefore, the words: "Where not the Lord" should be written with large letters, because human nature is very much against them, and that is because of the guilt of Adam's fall, that we attach to ourselves all that we have received from God, and everything.
1) Wittenberger: Sxpositus instead of: positus.
which must be attributed to GOtte, as ours. And also the devil drives our nature, which is already inclined to it by itself, even more. Hence it comes that we are also unhappy and can never be calm. For if we were without this infirmity of presumption, 2) we would have more tranquility and happiness. For God would say: You have me as your Creator and Giver, therefore I will bless you. But because we do not do this, he showers us with all kinds of heartache and misfortune, sends the devil against us and, as it were, opens hell, so that confusion arises in the household, and war and murder in the state. Because we do not want to listen to him when he reminds us through the word, he wants to teach us through punishments and our misfortune, so that we, after the manner of the Phrygians, when we receive blows, 3) begin to become wise and learn that we are not masters of these things.
Thus Cicero sang at last this song: O miserable man, who never was wise, and yet without reason was once taken for what I was not; how much have you, O Roman people, been deceived by your opinion of me etc. For he governed the Roman state according to his counsel in such a way that at last his head was cut off. This is our infirmity, and not the Creator's, which we have from Adam's first sin and original sin, that we do not recognize that the Lord gives and governs, but do everything without fear, trusting in our own powers. Thus, in housekeeping, he gives a haughty young man a beautiful wife, who either becomes an adulteress, or is unskilled in all domestic business and a constant burden to her husband. The same thing happens to princes in the world regime, that they cannot wriggle out of dangers by any advice; and rightly so. For why do they not want to have the Lord who gives, but want to be builders themselves? But even though the world hears this, it does not care and does not believe it.
2) Erlanger: 6886t instead of: 6886rnu8.
inbliorvra, a Phrygian is improved by beatings.
Therefore this alone is said to the godly: "Where the Lord does not guard the city, the guard watches in vain", as if he wanted to say: The Lord is the guardian; if he is not there, everything that is done in the community goes wrong. When I was studying in Erfurt (discerem), I often heard Martin Sangerhausen, an experienced man, say this: Erfurt will remain invincible as far as its wealth and fortifications are concerned, but the powerful and rich city will lack people. This was a very wise saying, by which he testified that communities are not sustained by wealth and power if there is a lack of experienced leaders. Therefore, people may build, and, if it were possible, fortify the cities with iron walls, they may heap up mountains of gold: all this is in vain without a ruler.
First, therefore, God must give that the citizens be good, then that those who preside over them also be good and experienced men, and likewise that the rulers be such people as serve and fear God. These are the true and lasting fortifications of kingdoms and commonwealths; when one has received these from God, then one can also think of building walls and ramparts. But, because this does not happen, that is why empires and kingdoms fall away, one after another. And I am completely of the opinion that reigns (monarchias) would have lasted much longer if the rulers (monarchae) had omitted this few pronouns "I", that is, if they had not been arrogant in the confidence of their power and wisdom. Immediately, when the ruler of Babylon, Nebucadnezzar, in presumption of his powers, in pomposity speaks [Dan. 4, 27. ff.]: "I have done this," he must eat grass for seven years, like a beast, and wanders about in the field. Thus also the rule of the Persians, so that of the Greeks, so that of the Romans was disturbed because of presumption. As soon as they sang: I have done this, it was soon followed by this: I have perished. Look around you at all the kingdoms, princes and commonwealths: as soon as they attached to their deeds the word, "I have done this," they fell.
because through this arrogance they exclude God as if he were foolish and put themselves in his place. That is why human advice, power and our strength fail. So today we would not lack walls or other fortifications if we did not lack people. There is a great lack of them now, and those who are at the top cannot bear the present fortune, but are proud of their power and riches, trusting in the fortifications they have, as if it were really difficult for God to disperse even iron walls and mountains of gold.
But I am not saying that cities should not be fortified and protected against violence, that laws should not be made and public discipline should not be maintained. We say that it is done and must be done by right. We do not condemn the jurists, we do not condemn the men of war, but we condemn the addition they attach to it, namely, that they paint on their foreheads: I. God does not want to suffer this addition, nor can He suffer it, nor does He have to suffer it. But because the world cannot leave it out, therefore one kingdom after another, one prince after another, one commonwealth after another falls. Thus Sanherib boasts in Isaiah [Cap. 36, 18.] that his hand was unconquerable against all gods; therefore the mighty defeat soon follows, by which he is struck to the ground [Is. 37, 36.]. But of Cyrus the text says [Isa. 45, 1. f.], "I have taken him by the hand, that I may break the doors of brass." For there is no power so great, no fortification so strong, that God cannot conquer it. How difficult do you think it would be for Him to bring Venice, the exceedingly powerful city, to extreme poverty, either by war, or by famine, or by pestilence, or even by drying up the sea?
Therefore, set up defenses, build a house, take a wife, set up a household etc. This the Holy Spirit does not condemn, but wants us not to add original sin to it. Therefore, keep the creature and use it, but take away your original sin, by which you offend God. Wife, children, servants, laws, possessions, etc. are
1936 L XL, 71-73. Au[1. on the 15 songs in the higher choir. Ps. 127. w. IV, 2662-2666. 1937
creatures; they are good things and in truth God's gifts, the use of which God grants us. But you attach your original sin to them and want to govern them according to your wisdom, while you despise God and do not call upon Him and do not believe Him who granted them to you. You want to walk in this presumption par excellence: It is I who govern these things. It happens therefore rightly that wife and children and servants are disobedient. Well be with you, Lord Regent, who wanted to govern these things without having greeted God first!
The same happens in the world regiment. Therefore the Psalm says: "Where the Lord does not protect" etc. He puts] therefore the word "the Lord" in the category of relationship against our original sin and against our natural presumption, as if he wanted to say: I say indeed thus, that a city is wretchedly preserved, if the Lord does not preserve it; but it is another Lord who wants to govern these things, namely, our wisdom and presumption, which, despising God, misses the government of so great matters and excludes the Lord, and admittedly succeeds at times; but it is a twofold wrath when God gives prosperity to the ungodly. For it is an exasperation that both angers the godly and ensnares countless other people who set out in the hope of accomplishing the same thing, but they do not succeed. Thus Augustus ordered the state well; he escaped the terrible (tragicos) accidents of other kings, as far as his person was concerned, although he was very unfortunate in that which concerned his household. After his example, others attacked the government and thought that they could do the same; but see how few succeeded, so that the word of Juvenal is very true:
Ad generum Cereris sine caede et sanguine pauci
Descendunt reges, et sicca morte tyranni.
[Few kings are those who escape assassins.
Rarely do you find even tyrants ohn bloody end].
1) In all editions: xons, but one would expect xonit, he sets, instead. Compare the end of the following paragraph.
But I mention this so that we may learn that we are not the rulers of these high things, of the world and domestic regiment, much less of the church, where everything is infinitely greater and more difficult.
"To guard," that is, to resound. He does not speak here, as I have reminded you above, of the giving of laws, for, since reason can give them, he presupposes that they exist in a state, but he admonishes and instructs the rulers that they should call upon God and administer the affairs with fear, so that, if the counsels do not progress, they will realize that God is doing this to restrain their arrogance, so that they will not trust in their wisdom and power. For that would be a cause of innumerable misfortunes if everything were to succeed. But now, when wisdom is deceived and power is of no avail, they learn by their own experience that another must be called upon as Lord and be superior to the states, who will help and govern, and give prosperity to that which is wisely conceived, so that they may take refuge in prayer and say: Help, O Lord, reign yourself etc.; so that they may know that they have a rich promise, that the Lord, when He is called upon, will hear and help. Therefore the word, "Where the Lord does not keep," is set against those who do not call, but by their own wisdom and strength want to build the house and keep the city. It is said to them that they will work and guard in vain.
But he calls a "guardian" a king, a prince, a person in authority. For in the small word he understands great things, and indeed the highest in the world. For God is a great Lord, who has a wide mouth, and with small and weak words presents to us the greatest things. Therefore, he calls the kings and princes "watchmen" who are appointed to govern the states. But they watch in vain, he says, if the Lord himself is not there, nor do they achieve what they want with their toil and sour labor, but if the Lord is not there, they will get nothing from it except that they crucify and torture themselves in vain. This is what the prophet calls by his words "um-
otherwise work". Thus, when I was still a young man, I saw quite a few people who labored day and night without ceasing, and yet they did not get so much out of it that they could have lived on it. They left themselves no time for rest (otio), no time for pleasure (ludo), and yet they were miserable with wife and children. When other wealthier fathers of the house saw them and regretted their fate, they reminded them that they would never become rich through this incessant work; in addition to work, one must also have a good reputation (industriam); this was more important for the acquisition of goods than work. For a householder who has only a little good reputation will be able to make better use of one florin than another of two. For it is so arranged by nature, that good care has better prosperity.
But those who gave this advice to those poor people did not see themselves that even good housekeeping (industriam) is a gift of God and is given to man by God; as it is evident that a woman who is experienced in housekeeping and has good housekeeping lives with the same expenses for a whole year together with the household, which would hardly suffice for half a year for another who does not have good housekeeping. But the good reputation is so important because it takes care of people, place and time, and does nothing carelessly. Those who do not pay attention to this, whether in the household or in the state, must often be absent. Therefore, it is not surprising if for a careless and negligent person even great goods are not enough, because he does not pay attention to the appropriate time and place. Therefore, as I have said, those people gave this advice, that a good attention must be added to the work, because the work has no prosperity without a good attention.
Solomon, however, speaks of this in more detail and says that it is not the good attention that is the cause, but the Lord. For this is precisely God's gift, that one governs the state or undertakes something with good attention, that one does not fall into it carelessly, but waits for all opportunities. Of such a kind (ingenium) was the highly praiseworthy Prince Frederick,
Duke of Saxony, Elector. He was a man who in truth had a good attention (industrius), who did not say everything, did not do everything that he could have said and done immediately, but waited for the appropriate time, person and place, overlooked many things, but in his time and in his place he accomplished more by one word than many others without this good attention with force and the greatest powers. Such are people who have a good attention (industrii), who can turn a blind eye (dissimulare) and wait for the appropriate time, in which One Word strikes more than at another time many swords would strike. But this is human and not divine wisdom, therefore it is not sufficient to guide such great things, but prayer must be added that the Lord may be present and take the watch upon Himself, otherwise even the good watch, however great, will watch in vain.
So also Duke Frederick, although he was a very wise man, failed many things and could not prevent them, which often moved him very much. For perhaps he did not have this wisdom in the early days, so that he could say: Lord, stand by and help me in my work. For the monks, who at that time had taken the minds of the princes, could teach nothing of the kind. But after he learned from this teaching of ours that the authorities were appointed by God, he took a special pleasure in it. Our people today hear this and know it, and yet they walk according to original sin and their inclinations, and strive for the ends that they set up for themselves. Therefore, it will happen that one day they will get so entangled in their advice that they will not be able to wriggle out of it. But this is an even greater sin, because they so arrogantly despise this divine wisdom, which they hear. For this light is given so that men may recognize it and become better from it, but they become angrier and twofold more arrogant. Therefore it will happen one day that they will have to suffer the very severe punishment of their presumption, as the text threatens: "He watches in vain," that is, he torments himself and other people in vain. For because they want to do everything according to their own counsel and do not want to
1940 T- xx, 75-77. Au[1. on the 15 songs in the higher choir. Ps. 127. w. iv, 2669-2672. 1941
They are angry when they do not succeed. They know that they are in authority and have been appointed to office, so they think that they are a terror to everyone, and they go on with their counseling; that is how they get started.
Thus this psalm instructs us about the principal cause (de principali causa), by which all counsel and all affairs are governed, and forbids that we do not throw the causes one upon another, lest we make of the principal cause the second cause, or no cause at all. Otherwise, he says, it will happen that the second cause will not become a cause. For it does not stand thus: He made it, and then went away, says a certain philosopher of God, and quite rightly. For God did not make the marital state and the state system in the same way as a master builder makes a ship, who, having completed his work, departs from it, leaving the skipper to govern the ship, but God is with his creature and governs both the state system and the domestic system. People do not know this, and think that God does not care what we do, but leaves it to us. Against this false opinion, Solomon instructs us to fear God and to learn to govern with a calm heart and to call upon God and say: O Lord, thou hast made me a husband, therefore stand thou by me; or if I should rule the chariot alone, it would sink so in the mire that it could not be brought out again etc. Likewise, he reminds us not to be presumptuous of our wisdom, power, fortifications and riches. All histories are full of examples, then also our daily experience testifies the same, that presumption is unfortunate, and yet the world remains world and does not believe. Therefore, only the godly benefit from this. The world, however, since it does not want to hear and obey, may at least be shocked by it until it learns that it is watching in vain, working in vain, and wearing itself out in its labors. Quite right, quite justly. For here it is written: "Where the Lord is not"; that they throw away. Therefore God also throws away their protection and their building; so only the "in vain" remains.
V. 2. it is in vain that ye rise early, and afterward sit long, and eat your bread with sorrow; for he giveth it to his friends sleeping. 1)
It is quite right that, as the matter taught in this Psalm, so also the [Latin] translation of the Psalm has been quite obscure. For the papists were not worthy to have translated even one sentence correctly, since they were so far from the matter. Therefore translate thus: It is in vain that you look before daylight, and go to bed late, and with great labor bring about your food. For this means "the bread." Jerome translates: panem idolorum [the bread of idols]; but it is nothing else than what we say in our language: "He makes it sour for him." The Hebrews call it the bread of affliction or pain. The opinion, therefore, is this: that both in the home and in the world regiments the sorrows, the efforts, the ceaseless labors are in vain unless they are blessed from above. For he wanted to indicate the excessive effort and work, the excessive worry and sorrow by these images: "to rise early" and "to sit long", that is, to toil by day and by night, as if he wanted to say: Your strength and effort will not do it, but the blessing of the Lord will make you rich. God does not want to give success out of work, not even for the sake of your work, just as He does not want to make idle people rich without work, but one must work, and yet one must leave everything to God and command Him who blesses.
But the text here seems to read as if it forbids work, against the word in the first book of Moses [Cap. 3, 19]: "In the sweat of thy face shalt thou eat thy bread", and against the word of Paul, Rom. 12, 8: "If a man rule, let him rule diligently. Here the opposite seems to be said, since he says that work, getting up early, worrying is in vain, although idleness and laziness are condemned in other passages. Here it is from-
1) Vulgate: Vanum voüis ant" lucom surMrs, 86<l6riti8, aui maiMuentis pausm äoloriö. The following is drawn to the following verse.
You need to distinguish between faith and works, or the spirit and the flesh. With the heart you must trust in God and call upon God. Now if you have taken a wife or entered into a magisterial office, that is right; that belongs to the outward man; to the flesh, not to the spirit; to works, not to faith. There you must work, and give the old man to work, that you get up early, go to bed late, that is, that you are careful according to the old man, how you acquire food, govern the state, give laws, prepare protection and fortifications. When war threatens, take care how you arm yourself against the enemies, procure weapons and armies, and this only according to the outward man, that is, that your heart be carefree (vacuus) and free. For worry and distress must not go beyond the outward man, that is, the outward man must not be idle or sluggish, but must diligently carry out his office with work, concern, invention, worry, like a tool that the hands work; but the heart must look from the work back to the Lord and ask for help, so that while the outward man is busy with work, the heart or the new man may put prayer in the place of worry and say: Lord, I follow your call, therefore I will do everything in your name, you rule etc.
This consolation is so great that it cannot be expressed in words; for even if it turns out badly, you still have a calm heart and say: It pleased God so much, I did as much as was in me. If it has turned out differently than I had intended, it is without my fault, since I am not the main cause, but only an instrument. For just as, if in doing a work you injure your hand with an iron or some other thing, nevertheless the hand remains the same as before, and therefore is not thrown away: so also, if the servants are disobedient, command the thing of God, and do as much as you can; then you do both under God's pleasure, that you rise early and do not rise early, that you work and yet do not work in vain.
For according to the old man you eat your bread with sorrow, but the heart is quiet and calm in the hope of God's help and blessing.
Although we teach this every day, the greed of men is now so great that there is no end to the accumulation of goods, by whatever right or wrong it may be, and not even the laborers are allowed to rest on holidays. But when one should go to church to hear God's word, they calculate the time exactly, and estimate the damage of the work they do, and rather leave the service than their work, and do not see that they, by neglecting the word, cause ten times greater damage to their goods. Even if this does not happen immediately, it will happen one day that the goods, which have been gathered with great labor, will perish either by theft, or by war, or by conflagration, when God finally steps in to punish them, or they will not come to the heir whom they have destined. But in the papacy there was this conviction in the hearts of the people that they believed that if they had heard a mass, everything would go out better that day; but this was reprehensible, that they did not trust in God as the ruler, but in their own work; and yet the success corresponded to their expectation, in that the devil promoted this godlessness. Therefore, they wrote this verse on all the walls:
Nec unctura rotam, nec tardat missa diaetam.
[The grease would not have the wheel on, The fair not the food run.]
To this they added fables by which they strengthened this superstition: Many people had made a journey with each other. Since they had come to a village by chance at the time of mass, one of them would have stopped and heard the mass. The others, however, because they wanted to hurry, would have left the godly (as it was considered at that time) service standing, and would have fallen among the robbers and been killed. But the one who had heard the mass would have received the reward for the godly delay he had made in the church.
1944 n. 79-81. Au[1. on the 15 songs in the higher choir. Ps. 127. w. iv, 2075-2679. 1945
They taught this publicly in the papacy, and I am telling it so that we may see all the more our unbelief that we cannot ascribe to God what they conquered to their works. Therefore, as a punishment for sin, it will happen that the world will fall into greater scarcity, and from day to day the poverty of goods will become greater, as we see that now there is also a greater theurality in all things than in times past. What is the cause? Certainly, that we rise early and sit long and eat our bread with worry. We take pleasure in troubles, worries, and work, and in the meantime we neglect God and His Word. Therefore, it will come to pass that God will lavish on us worries, labors and troubles, for that is how we want it.
But I come back to the text of the Psalm, in which you see that we are commanded to rule the house and the world, but in such a way that we should know that we are instruments of the divine majesty and administrators (organa) or co-workers, not originators, root causes or first causes of these divine things. Therefore it was not enough for him to say in an affirmative way: The Lord Himself rules and makes the city, the Lord Himself builds the house and establishes the family, but he also puts the negative speech: You do not do this. For this is what befits a good teacher. But, as I said, the world cannot stand this negative speech and wants to say: I want this, I have done this, I will do this; it wants to be a ruler of the commonwealth and stand in God's place. It therefore brings forth the fruit it deserves, that it undertakes futile things, that all its labor and undertaking is in vain, as the 78th Psalm says [v. 33, Vulg.], "Their days faded away, that they obtained nothing," that is, they died sooner than they could accomplish what they undertook. For because they do not want to believe that God governs everything, they experience that they gain nothing, and have vain labor, and rightly so. For why do we presume to be the first and main cause, since we are the second causes, and even the tools? as if the axe presumed to be the carpenter, and the plow presumed to be the cultivator.
the pen a scribe etc. Therefore, let each one of us remain in his order and in his position, and let us know that God requires this of us, that we say: I believe in One God, that is, God wants to remain God, the Creator and Maker of all things; but He wants us to be co-workers or rather tools, not authors. But because we demand to be creators, it happens that we get nothing out of it, and eat our bread with sorrow.
Furthermore, this expression ["to rise early" and "to sit long"] is to be understood broadly, and to be applied to all classes of men, and not to be limited merely to the manual laborers who rise early to do their work; not as if it were evil to rise early and go to bed late, not as if it were evil to be busy with work all day, for that is what God requires of all, whereas laziness and idleness are cursed; but work and presumption must be distinguished. He does not condemn work, but he condemns devilish presumption, because we, not satisfied with work, snatch the divine care and sorrow that he has for us, and he wants to snatch the divine majesty from our hands, of which we presume by this care; he does not want us to let the work stand. For this challenge is inherent in our nature, that we strive for the divine majesty and interfere with it. This evil first began in Paradise, when the devil said to Eve: "You will be like God," and it continues to cling to this flesh, and cannot be avoided as it should be, even though we are taught and taught about it, but we want and strive to be gods. This, then, is in truth the hereditary disease of the creature.
Against this presumption and this concern, which actually belongs to the majesty itself, the Holy Spirit fights, because he says that it is not our task to govern these things, but God's, but we are only instruments. But nothing is aligned with the ungodly, indeed, even the godly very often sin against it. For we are not satisfied with our lot, we also want to be rulers.
and arrange the way, the means and the end as it suits us. Therefore, we torture ourselves with trivial worries day and night, as the examples of the whole world show. One has set himself to make this girl his wife and to follow his own way in matrimony, another has formed in his mind a very precise way of governing country and people, in which nothing can be found fault; he blames the ignorance of his predecessors, his wisdom he admires and praises to others. But in experience he falls short much further than his predecessors. Thus the householder, of whom I have just spoken, finds the wise in experience quite different from what he had thought. Soon the wife lies on the sickbed, soon the children die, soon another accident occurs. Quite right and praiseworthy, so that you see that God claims His majesty for Himself, which you dared to snatch from Him by your advice. Now, if no accident happens to the people who find such presumption, this is an obvious cause of the greatest harm that is in store for the safe people.
In short, there is no state in which many things do not turn out quite differently than one would have expected. How many things have our adversaries encountered that they were not aware of! What of what they thought to be quite certain, did they fail to do? This is how it is with every authority, every family, that they are not able to carry out everywhere what they have set out to do. What do they get out of their many and varied counsels but that they cannot achieve it, that they toil in vain and spend their lives in such a way that they are very poor. What, then, do they gain from their many and varied counsels, but that they cannot toil in vain and spend their lives in such a way that they spend very few hours happily with a calm heart? So you can find some princes who would be very happy if they could enjoy with a calm heart the gifts they have been given. They would enjoy them in such a way if they gave everything to God. But what do they do? They lose the happiness they have in their hands and presume on what is not in their power, what they are not commanded to do; with these worries they torment themselves to death, and rightly so. For why do they presume on things that are not commanded to them by God, and do not
do not leave in peace those who have them? as Solomon says in Ecclesiastes, Cap. 6, 1. f.: "It is a misfortune that I see under the sun, and is common among men. One to whom God has given riches, goods and honor, and lacks none that his heart desires; and yet God does not give him power to enjoy them" etc. For if we were content with what we have and enjoyed the gifts of God, we would be happy with wife, children and servants with thanksgiving, and do our duty with a clear conscience and in peace; who would be happier than we? But we do what the verse of the psalm forbids: we rise early, we grieve, and we eat our bread with sorrow.
This is the life of men as far as the earth extends, as the Holy Spirit testifies here. The reason is that no one is satisfied with his lot.
Riding horse the ox wishes to become, the horse a plowman. 1)
The gift that God has given us to enjoy, we dislike. Therefore, we look around for something else, and torment ourselves with thinking about how we could obtain it, and we do not look at our good, but as the poet says:
Fertilior seges est alienis semper in agris, Vicinumque pecus grandius uber habet.
[Foreign fields always bear richer seeds, And the neighbor's cattle give much more abundantly
Milk.]
But what do we get out of it? Certainly nothing but such things, which are quite vain: Bread, which we eat with worries, and futile toil, futile sitting and standing up.
Therefore, only the godly can live contentedly with what is there, because they know that God is the regent and giver of all good things, spiritual and physical. Therefore, they work in simplicity of heart and enjoy what they have acquired through their work as a gift from God, not even presuming that they are the authors of it. Therefore, they are at peace, and if a calamity occurs, they can overcome it and say with Job [Cap. 1, 2I]: "The Lord has given it, the Lord has given it, the Lord has given it, the Lord has given it, the Lord has given it, the Lord has given it, the Lord has given it, the Lord has given it, the Lord has given it.
1) Horat. ^pist. I, 14, 42: Opiat opdippia N"," pi§or, opiM araro cadallus.
1948 L- n. 83-83. Au[1. on the 15 songs in the higher choir. Ps. 127. w. IV, M82-M8Ü. 1949
has taken it; the name of the Lord be praised!" In this way they can also enjoy the present gifts and overcome all misfortune. The flesh can do neither; it pays no attention to the present, but is only concerned with the future; while it strives for this, it also loses the present, as it happened to the dog in Aesop 1) who, as he swam through a river, snatched at the shadow, and lost the flesh which he held in his mouth at the same time as the shadow; and it happened to him quite rightly. For who would dare to condemn this judgment? The dog is therefore a picture of the whole world. There you can see one who is a householder, to whom God has given wife, children, servants, goods, etc. This is the flesh in the mouth of the dog. What does he do now? He does not care about the present gifts of God, nor does he enjoy them, but in the meantime he tortures himself with other vain worries about things that are not there, that he will never attain, and he is quite similar to those who strive to escape in dreams, and yet, as it seems to them, cannot even move a foot from the spot.
But this cannot be learned from books; but experience is the only explanation (glossa) which can interpret this psalm. For even though I understand this and can teach it to others, it often happens to me that I also struggle with futile efforts and undertakings. The reason for this is that the divinity, which was once sought in paradise, cannot be completely discarded, even by the saints. Thus it comes about that the more you have of this inherited poison, the less peace and tranquility you have, as Augustine says: "You have besought it, O Lord, and so it happens that every heart that does not stand right (inordinatus) has in itself its punishment. For as drunkenness brings with it its punishment, a desolate and painful head, so also the mind that is not right, that is tormented and troubled with worries, brings with it bread with worries and futile effort. We see examples of this even in great princes.
1) kllakär. üd. I, 4.
This is what I have said, that this saying is to be taken not only from the manual laborers, but from the whole mass of the human race in all offices, that it is in vain to get up early, that is, it is very forward (curiosum) and presumptuous, in whatever office it may be. Thus a person in authority rises early when he is concerned that everything be done to the end he has set in his heart, according to his counsel and will. Thus in all states "rising early" means that one has no time free from worry and counsel if one does not accomplish what one has set out to do; but this is in vain. I have seen innumerable examples of this, and you will see them too if you live longer. For because youth has no experience yet, it does not yet understand these things, but in time you will see in all classes, in peasants, in the unlearned and the learned, in princes and kings, that they rise early, that is, that they are very anxious, and set up goals, and set themselves to work causes, and want to govern everything according to their wisdom; but in vain.
This also the pagans saw, therefore they said that fortune governs in all things. For if wisdom were sufficient to govern things well, Cicero and Demosthenes would not have been deceived by their exceedingly wise and honest reasonings; if wisdom and strength were sufficient, Hector, as the poet 2) says, would have preserved Troy, Julius Caesar the Roman Empire. For these great men did not lack wisdom, not power, not care, not diligent attention; they did not lack early rising and late going to bed, not bread with care, and yet they all perished miserably and failed. That is why they were forced to say that happiness reigns in all things; likewise, that everything happens by chance. For the wiser they were, the more foolishly they governed everything in general, and Ty-.
8i I^r^Äma ükxtra Detsnäi po886nt, "Harn üae Ü6k6N8a missant.
The more the mind is lost, the more luck there is than the greatest men in the state; as Aristotle has also said: The less understanding, the more happiness. For although Aristotle has a different opinion, it is nevertheless true that the highest wisdom destroys the greatest empires, as is also said in the proverb: A wise man does no small foolishness.
Although the pagans, who were not enlightened by the word of God, but only instructed by experience, confessed that things were not governed by wisdom and power, but by luck, they did not abstain from presuming on their wisdom and power, but wanted to govern land and people according to their own advice. Later, when things turned out differently, they recognized their error and attributed everything to luck. We must not ascribe these things to luck, unless you want to call it luck, when the wise and mighty and those who rise early have their counsels turn out differently than they presumed, but to the judgment of God, who punishes presumption in such a way. For why do men presume to be wise and mighty in things that are above (supra) the wisdom and power of men, and which are governed by God? Why do they not use their wisdom and power where God has willed it, namely in the things that are beneath them, of which the first book of Moses Cap. 2, 19. f.? They rightly deceive themselves and cry out that everything happens through luck. But this they do all too late, namely after country and people are already ruined and the empires are overthrown. For this is the song of fools, that they say, "I did not mean that," and then accuse fortune.
For it is not luck that our advice is lacking, but your foolishness and ignorance of God and yourself, first that you do not know who you are, then that you do not see what God's commandment is, and how far he wants you to preside over things. Thou beginest the song too high, after the manner of asses, therefore thou hast an evil cessation. When you see this afterwards, you cry out: There is no God, there is no
Divine providence. For the wisest princes do not carry out what they have wisely planned, the most powerful kings do not carry out what they are able to do. So God is unjust, or not a God at all, because otherwise he would look at the wise men and everything would be carried out as we have determined. Truly, excellent words, as if it were fitting for God to be such a God, who, when he sees that you, as the father of the house, have arranged everything wisely, should step up and say to you: "Father of the family, you have advised everything correctly; you are a very wise man, since you can rule even without me. Meanwhile, where is the honor and majesty of God? Where is God Himself when you foresee, rule and direct everything? If your wisdom and power do everything, then of course the divine wisdom and power is made nothing in this way.
Yes, rather, your advice must be destroyed, your power and wisdom must come to shame, so that you learn by experience that the wiser someone is, the less he accomplishes what he wants, the more foolish and unhappy he is. On the other hand, where there is sometimes the least hope, there it succeeds most easily, so that you recognize that the wisdom and the power in which you trust is nothing, is not able to do anything, but rather does harm. Not as if God condemns wisdom and power, for they are gifts of God that He gives to men, but that He condemns that wise and powerful men, trusting in these gifts, exclude God from the government of things, and strive to govern everything by themselves. Thus Cicero, Julius [Caesar] and Brutus take advice to set up the state well, and think: This is what I will do. Who? I, Cicero, Caesar, Brutus. With what do you want to do it? With my wisdom, my power. They do not see that this arrogance and presumption is sin. Afterwards, when they see that their wisest thoughts are lacking, they become blasphemers, and think that there is no God, or that God is unjust, that he does not give honor to the virtue of men and does not grant success to wisdom. For this reason, however, they are unhappy because they go beyond the limits of their wisdom, and they are not satisfied with being made masters.
1952 XX, 87-89, Au[1. on the 15 songs in the higher choir. Ps. 127. w. IV, 2689-2E. 1953
are over the beasts of the field, and over the fish of the sea, and over the fowls of the air, and [over] all the beasts of the earth. Over these things man is granted dominion, Gen. 1, 28 [2, 19, 20]; but they also want to rule by their own power over man, who is like them, over the house, the wife, the children, kingdoms, empires, and that by their own power and wisdom, without welcoming God for it, without calling on God's help for it.
Therefore, this verse is the design and image of the whole world. For what is the whole world with all its pretensions but "rising early for nothing"? Look at the princes, look at the authorities, look at the fathers of families and stewards, and you will see people who get up early, but in vain. Therefore, from the highest to the lowest, they all sing this song, a ruler as well as a maid in the house: "I rise early and toil, and eat my bread with sorrow. Very few are enlightened by God, who have this grace that they realize they are instruments, but God is the ruler, and who consider success a gift, not a work of their wisdom and counsel. All the others go along in presumption, and ascribe everything to their work, as if they were the masters of things. Hence it comes that they tarnish. Thus Cicero, Demosthenes, and other great men did not fail in the state system by being wise, as in the kingdom of Israel Ahaz and Ahab, of whom it is evident that they were well experienced people (politicos viros) in the world regime, but they sinned in that they thought that those things and the rule were subject to their wisdom. Cicero saw that he was the only orator in the Roman state, and he saw what should be done, how everything should be governed. But because he was without fear of God, and attributed everything to his counsel to the exclusion of God, God wanted to show him through experience that it was not enough to advise well, and that even human understanding was not sufficient for the government of such great things, but that the blessing of God from heaven was necessary. Therefore, Cicero not only did not help the state with his advice, but he brought about ruin.
ing, both for themselves and for the state.
The same happens with wealth and goods. Goods are not evil, but a gift of God, like wisdom. God now grants us and concedes to us the use and possession of them. But that the rich man wants to add: This shall be mine, this I have brought about by my diligence and my work, and regards these things only as acquired from him, that is evil and is a devilish striving after the Godhead, which our parents in paradise, deceived by the devil, accepted, and afterwards we, who are begotten by them, all bring into the world with us. Therefore, just as it is impossible to get rid of this flesh of ours that we carry around with us, it is also impossible to completely get rid of that desire for the Godhead. But the saints fight against it and kill it more and more every day, until it is finally taken away completely with life through death.
Now the godly, who have been given goods, say: I have gold, I have silver, but it is not my work, but your gift, O Lord, which you have given through my work. But however much I might have worked, I would have nothing if you had not given it etc. But the world says quite differently: I have a beautiful wife, I have lovely children. By whose good deed? Certainly by mine. For I am worthy to have such. But, says God, if you miss it, you are lying. As a sign of this, I will cause your children to die or be put to shame, and your wife either to lie ill or become an adulteress or to lose her possessions. etc. Another has magnificently built houses. When I ask him, Where did you get them? By whose work? By whose power did you acquire them? He answers: By my power. No; and that thou mayest see that this is true, I will destroy them by fire, or thou shalt die before thou enjoy them at thy pleasure. Another governs the commonwealth, the duchy, the kingdom in peace. By whose power? By weeping, he says. No; and that thou mayest see that this is true, I will allow sedition to be stirred up,
War or other unrest, that you should be surprised and say: Who could have even suspected that this would happen?
Against this presumption, this Psalm teaches that we should say: Wife, children, servants, goods, peace, kingdom etc. are gifts from God. I will enjoy them with gratitude as long as it pleases the Lord and as long as the Lord gives them. If the wife dies, or the children, if there is any disturbance in public life: dear Lord God, I was the owner of these gifts; you gave them, you also took them away. I will therefore gladly suffer this loss, otherwise this possession could not have been an eternal one etc. If your heart is so equipped, it can well bear the adversities that the wicked must bear with the greatest pain. But the world does not hear, therefore it experiences what the Psalm says: "It is in vain that you rise up early," and they are against themselves torturers and devils who toil themselves, but in vain. Rightly so, for why do they not listen? Therefore, look at all the kingdoms, all the commonwealths whose histories exist, the Roman, the Athenian, Lacedemon, Thebes etc., and you will find a very true picture of this verse.
To his friends he gives it sleeping.
After he has sufficiently punished our presumption and the striving after the Godhead above, he now goes on to the second part of this psalm, in which he teaches that everything lies in God's blessing. For only that is called right teaching, if one first tears down what is wrong and then builds up what is well-founded and solid. For one could ask: What should one do, since our power and wisdom do nothing? as we see in Cicero, who had such great wisdom as can only be granted to a human spirit, and yet through this wisdom did nothing, but harmed himself and others. Through ignorance he certainly did not fail as far as the things themselves are concerned. For reason can see what is useful to do and what is not; and as we can by nature hold numbers against each other, and know that ten is greater than five, so also Cicero can pronounce with certainty (what the
The author is not lacking in wisdom, which is a good creature of God. He certainly does not lack wisdom, which is a good creature of God.
What is he lacking in? Certainly, that he adds the presumption that he thinks that the management of this by far most difficult matter is a work of his wisdom. Therefore, although Cicero (as I said before, and what is available of him also indicates) has as much wisdom as a man can have, he is not up to the task he has taken upon himself. The reason is that Cicero uses his wisdom to govern other people. If they thought and wanted the same things that Cicero thinks and wants, then things would be fine. But among a hundred thousand there is hardly one or two who approve of Cicero's advice and want the same; all others are of a different mind or follow a different path. Although Cicero shouts a lot here, and the case also speaks for him that his advice is very honest and of great benefit to the state, the greater part nevertheless gains the victory over the better part, and the few who follow Cicero come with him, the author, into danger of their lives and goods, because they pursue their advice too stubbornly.
Now, in the beginning of my cause, when I wrote against indulgences and other abuses, I had received this gift from God, that I took such a great cause upon myself alone, and considered that I had to rely solely on God's help, and did not think that I had to do something in reliance on others; otherwise, the same thing would have happened to me that Münzer and other enthusiasts encountered. But I relied on the good cause, that is, on God's word itself. I believed that it could not be overpowered by the gates of hell, even if the adversaries could easily oppress me and those who were with me by tyranny. And truly, the excellence of the cause caused an immense applause from all, even from those who are now our bitterest enemies. If I had been so foolish here now, and had thought that I had innumerable supporters of my opinion,
1956 L. XX, 91-94. 1. on the 15 songs in the higher choir. Ps. 127. W. IV. 2696-2699. 1957
and, trusting in the crowd, had begun to do something, as Muenzer did, my end would have been exactly the same as his, although in a better cause. But I preferred to follow St. Paul, who admonished me in his letter to the Galatians, Cap. 6, 4: "Let every man examine his own work, and then he will have glory in himself and not in another.
And it is also useful to pay attention to this commandment in more important matters of the world order, that when someone subjects himself to some great matter, he does not do it at all by trusting in others, but considers that he must take it upon himself alone, and therefore appeals to God for his help. Others, who rely on the favor and help of their friends, never think of divine help, and for that reason always have an unhappy outcome. Thus a certain man in Swabia, when he was executed because of certain plots he had undertaken in the state, said very wisely: "What one man alone could not raise, he should leave alone," that is, one should not do anything by relying on others. Taught by his own experience, he saw that what is undertaken in reliance on others is not undertaken happily. But to come back to the point, Cicero, Demosthenes, the greatest men, did not foresee the outcome in their dealings. That the matter turned out differently than they themselves thought, did not happen because they did not care wisely enough for the state, but because of their own fault, because they wanted to have fame, not only in themselves, but also in others, that the citizens should say: Behold, this man we have followed, who has accomplished these things etc., as this little verse of Cicero also testifies:
O fortunatam natam me consule Romam! [O how fortunate was Rome, since I became its consul
Was this not an exceedingly presumptuous word, and worthy of rebuke? Therefore, at the end, he sang another song, as can be seen in the letter to Octavius. But this means to make the gift of God a work of human, or rather devilish arrogance.
If now already Cicero and Demosthenes ask, since the wisest counsels have failed them, what one should do, whether one should put wisdom aside, and throw the rule from oneself etc.? then Solomon answers: No, but you must rule and govern the state with counsels. Thus he commands a householder to take a wife, to acquire goods, to build the field etc., but in such a way that this is established: "To his friends he gives asleep", that the word "he gives" remains, that is, that everything that falls to him is recognized as a gift; likewise, "that he gives to his friends", and as it were "gives asleep", so that it is a gift, given to the friend and easily given. This is the shortest epitome, anfs shortest interpreted, which he will afterwards further elaborate according to its parts, so that you recognize everything on which your eye falls, yourself, your life, your body, your wife, your children, peace, good success, etc., as a gift of the Creator, which he has given to none other than his friend.
Hence the facies and the image of the world in the previous verse, where there are not friends, but nonsensical people with an innate desire for divinity and a carnal mind, who want to rule and direct everything according to their advice. These have no gift; for although they have it, they do not recognize it as a gift and do not say: God has given this. But although Cicero and other philosophers sometimes call these things gifts of God, they do not believe it, but make of themselves a kind of gods and creators, who by their counsel fortify the states, preserve the rule, avert impending calamities etc. By this presumption they challenge God to send Hannibal or Pyrrhus, or to provoke a civil war through Sulla and Pompey, or a conspiracy of shameful men through Catilina, so that they realize that they are not the leaders of such great affairs. So also the wicked have gifts from God, although they do not realize that they are gifts. But we must learn this; as, if you have taken a wife, if you preside over a commonwealth or any other thing, well-
Be wise, hear the word of God, and know what you are and what you are not; your wife, your children, your servants, your goods, etc. adorn them with this title, that the Lord has given them, that is, that you heartily believe that they are God's gifts, which God has given, and require nothing else in return than that you acknowledge with a grateful heart that they are His gifts. But to recognize this is also a gift of God, as it says in the Book of Wisdom, Cap. 8, 21: "But when I learned that I could not be chaste in any other way, unless God gave it to me: the same was also the highest wisdom, to recognize that such a gift is."
Whoever now believes that wife, children, authority etc. gifts of God, is not puffed up by success, because he knows that it is God's gift, not his work, not his virtue and his honor. Thus I hope that Emperor Carl, to whom God has bestowed great good fortune, will consider that so many and so great things have been gloriously accomplished by his own, not solely through his or his own diligence, but through God's gift; as it is reported of him that he attributed the glorious victory, since the king of France was captured at Pavia, solely to God with thanks. 1) Thus, a husband who is so equipped has pure joy in his wife and children, because he believes that they are God's gifts, and enjoys them with thanksgiving as long as God allows him to do so. If God takes them away from him again, he bears it with equanimity; he does not toil, he does not eat his bread with sorrow, but he sleeps, because he is the friend whom God wants well, and lives as if he were asleep. His net is drawn as it were while he sleeps; so it was said of Timothy. For the pagans also saw that fortune ruled, as the poet says: Fata regunt orbem [fate rules the world], but they did not know the reason why it happened that the wisest people were mistaken, and others, who did not have a special fame of wisdom, everything went as they wished.
Since the empire first fell upon Carl, our
1) This entire sentence, which deals with Emperor Carl, is omitted in the Wittenberg and Jena editions.
The Pope, the Frenchman, and the Venetians, admiring their own wisdom, ridiculed us and thought that there was nothing in Carl that was equal to it. But what happens? The admirable wisdom of which the enemies of the empire boasted is destroyed with shame; Carl is victorious everywhere. Now they cry out and reproach him with his good fortune as an insult, that he did not have this war glory of his own accord, but that it all fell to him, as it were, in his sleep. But you see where this happiness comes from, and you will find that it is the gift of God. Because Carl recognizes this (as I hope), and his deeds and sayings testify to this, God loves him, and, as the Psalm says, everything is given to his friend as it were in sleep. If now and then (which God forbid) some misfortune should befall him, then he will say, if he is a Christian: The Lord has given good success for so long, now he takes it away; the name of the Lord be praised! 2)
Thus, a godly man enjoys the things and the dominion granted to him by God in the second chapter [v. 19. f.] of the first book of Moses. He eats, he drinks, he sleeps; he delights in his wife, his children, his goods with thanksgiving and says: Dear Lord God, it is your gift, it was your gift; if you take it away, it is yours again etc. Thus the heart is quiet and still in a right and godly way. But the wicked have their bread with cares, and sleep not even at night. But a godly man sleeps not only at night, but all the time of his life, that is, he is calm (otioso) of heart, and in his kingdom he sleeps as in a soft bed. He leaves the supreme government to God and enjoys his gifts, and knows that he is God's instrument, and thus has everything, as it were, through sleep in idleness, giving glory to God; and since he does nothing, he judges everything, and when he does everything, he judges nothing.
2) This entire paragraph, which deals with Emperor Carl, is also omitted in the Wittenberg edition, but is found in the Jena and Erlangen editions.
Now that he has thus sufficiently condemned presumption on wisdom and human powers above, he finally teaches the right cause and the supreme lord and regent of the world and house regiment, namely, the Lord Himself. But it is an extraordinary brevity, "To his friends he gives it sleeping." But the sleep of which he speaks is to be referred to the rest and quiet of the heart or conscience, not to the rest of the flesh and body. One must work with the body and let it sour, but with a cheerful conscience and trusting in the divine blessing, as it is written in the first book of Moses [Cap, 1, 22, 28.] that all things endure through God's blessing, not through our care. Now he continues, and explains more extensively what he has briefly stated, in the same order that he has maintained above, that he says first of the household, then of the world government.
V. 3. Behold, children are a gift of the Lord, and the fruit of the womb is a gift.)
Through the fault of the Latin translation, there is an extraordinary darkness in this verse, and it is not possible for a Latin-speaking person to understand it. For not only the words, but also the way of speaking, which the Holy Spirit and the Scriptures use, is from God. The meaning is this: Behold, this is the wisdom, rule and way of keeping the household right, that children are an inheritance from God, that is, God's gift, and that the fruit of the womb, that is, what is born of the womb, is a gift, that is, a gift from God. But it is not at all an inconsistent opinion, if in the first place, in order to make a distinction, sons are understood, namely, the male sex, and in the second place "fruit of the body" is understood of that which is female in all living beings, but especially in human beings. For the matter comes to the same thing, namely, that one is father and mother is not based on human but on divine power,
1) Vulgate: Dees UeroäitM Domini ülü merees, truetus vsutris. Luther gave this verse in Latin like this: Lees ülü UsrsäiMs Domini, ot truetns ventris sst meress.
and although the man begets through the woman, and the woman conceives through the man, both are a gift of God and a divine blessing, as the text says [Gen. 1:27]: "God created them male and female." "He created," he says, to indicate that they are not their own regents and image-makers, but that both male and female are GOd's creatures. After this he adds [v. 28.], "And blessed them, saying, Be fruitful and multiply." From this passage in the first book of Moses flows this verse of the Psalm. For that God gives children is not due to our works, but it is the divine blessing. But although the world experiences this, it does not understand it, nor does it pay attention to it. Because this witnessing of descendants is a daily benefit, it is not considered very important. Thus the world, as swine do, wallows in the dung of its doings and lusts, and does not recognize and admire these supreme benefits of God in which it lives and walks.
It should also be noted that God has not blessed man without distinction (promiscue) as He has blessed the other animals; But He has adorned man with a special blessing, so that we may more easily believe that it is God's gift when we have sons and daughters, and that the husband does not presume to impregnate the wife, nor does the wife presume as if she were conceiving from a natural and inherent power, but that they learn that these are truly divine works. For this reason it sometimes happens that healthy and beautiful women, who are united with strong and healthy men, who sit in great goods and prosperity, are nevertheless barren, namely, so that God may show that childbearing and procreation come from His blessing, and do not lie in human strength or nature. On the other hand, another, who can hardly protect himself against hunger, has a house full of children. Therefore, our Germans, when they speak of children, rightly say: "Our Lord God has given me a child," God has given me children. Although all have this word in their mouths, there are still few who admire or understand this blessing, because it is obscured by the wretched lust for pleasure and by other disgusting things (foeditatibus) of the flesh,
1) namely accidents, dangers, toil, work etc. These so obscure the divine blessing that it seems not a blessing but rather a curse. For when either the children are disobedient, or the wife stubborn, or the parents die and leave the children orphans, or the wife dies etc. the curse seems stronger than the blessing. Therefore, the Holy Scripture calls us to it, and commands us to look at the matter itself and the essence (substantiam) of marriage, which is the divine blessing, so that when we look at it, we may consider (absorbeamus) all that there is of misfortune and misery in marriage to be nothing.
On this occasion one sees our weakness and our unbelief. For we are all of such a nature that we are more moved by one disadvantage than by a hundred advantages, as we see when someone has been granted a healthy body that he bears more sorrow over a sore that has arisen at the knee or at the elbow than he rejoices over the health of the whole rest of the body, as the German proverb says: "If you were to carry someone out of the back all the way to Rome and set him down unkindly, all thanks would be lost. We see this also in ungrateful children. After the parents have brought up the children with the greatest effort and many costs, they either wait for the death of the parents, or become disobedient and forget about all good deeds. In this way it also happens in marriage that the blessing is obscured by the curse. That is why the Holy Spirit eliminates the blessing, so that we may look more to the Lord and to the author and creator than to the troubles with which this extremely holy state is overwhelmed. Therefore we should remember and cling to this word, which we read in the first book of Moses: "And he blessed them" [Cap. 1, 28]. By this word we are to strengthen ourselves against those evils and speak: If this state of ours is God's blessing, I will rejoice in the Lord who blesses me, whether it go out good or evil, and I will believe,
1) Added by us.
that this work may please him. For I know that wife, children, house and servants are his gifts; so that you write on everything you have and possess this title: It is God's gift, and by placing the blessing and majesty of God in your position, you disregard all misfortunes, dangers and troubles.
The heathen, however, and those who do not have God's word, can think nothing less than this of marriage, but think that man and woman are joined together by chance, and that children are born to them, as to swine. If they have children, they bring them up in the hope of wealth and goods, but it usually happens that the children of very great people are the most out of sorts, as many examples show, not only in sacred history and that of the Gentiles, but also in our daily life. The Holy Spirit therefore instructs us in God's Word, which is in the first book of Moses, so that we may learn that our bodies are not ours, but if you are a man, that you recognize that everything that is male (masculinum) about you is a gift from God; so that children celebrate God's gift, not your work. Therefore, remain a creature of God and tell yourself that your male body and your life are pleasing to God, then you can enjoy what God has given, namely your life, your wife, your children, your goods, with a clear conscience; and if any difficulties arise, you can also overcome them by holding the other gifts against them, of which you will find more in your state than disadvantages.
Furthermore, he calls "children" not only the fruit of the womb, but everything that is necessary to feed, educate, care for and provide for the children. For he who gives the children also gives and creates at the same time that with which they are nourished, otherwise the children could not last long. God gives these things to the one abundantly, to the other less abundantly, but in such a way that no one dies of hunger, unless he tries some in particular. But as God generally and ordinarily acts, the children who are born bring food and clothing with them.
1964 n> 100-102. Au[1. on the 15 songs in the higher choir. Ps. 127. w. IV, 2708-2710. 1965
so that they do not die from lack. Although it sometimes happens that mothers eat their children out of unbearable hunger, the rule is not abolished by one or two such examples. For these have been special examples of God's wrath and punishment. But it is different to speak of God being angry and sending plagues than to speak of God leading and governing us. That is why we see that the children of those who eke out a miserable existence on bread and water are of the best physique and red-cheeked, while the children of many who are rich and prosperous walk along like shadows and look sickly pale. Why is that? Because the children are a gift of God, which God Himself created. Therefore, He also gives that which the children cannot do without, as the first creation of man shows us. For before Adam was formed from the earth, God the Creator Himself prepared the earth for him as a house in which he should dwell, and did not leave the house empty and useless to him, but adorned it for him with every kind of good and pleasure, so that He might show us, the descendants of Adam, that He would be our Father and govern us, and provide us abundantly with everything, if only we believed.
Thus, the fruit, while still living in the womb, is nourished without all its labor and care, by God alone. For what should the fruit do, which lies there without all understanding? After it has come into the world through birth, the child has a filled cellar, the breasts of the mother prepared as a source for it, it has a well-stocked kitchen, baths, diapers and other things that it needs, and there are not only women who care for the child through their work, but also the angels, as many exceedingly clear examples show. Where does all this come from? Of course, because God receives His gifts Himself, He also gives abundantly the things by which they are received. Therefore, at this point, "children" must be taken not for children alone, for flesh, skin and bones, but for everything that belongs to children.
In the same way, by woman and man are not to be understood the mere bodies, but a
Dwelling, a stove, food, drink, and all that is necessary for housekeeping. These are God's gifts, whether we have them abundantly or only sparsely, for God does not distribute them in the same way. But for this very reason, even if they are given only sparsely, they are still great and rich, because they are God's gifts. For just as we value the gifts of princes, however small they may be, more according to their good will than according to their value, so also to you, however small a gift God has bestowed upon you, so that you can feed yourself and your family poorly, God's good will and divine blessing should nevertheless suffice, so that you know for certain that God is favorable to you and has bestowed these gifts. If he takes them away again, you can bear it with equanimity, because you know that it was not yours, but God's property. Thus you are calm and quiet of heart, whether you have abundance or lack, and since you attract God in such a way through His benefits, and that I say, incorporate them into yourself, those benefits become richer and greater, however small they may be in appearance.
And this may be enough about the opinion of the prophet; it remains that we also touch a little on the grammar, which is somewhat darker because of the Hebrew way of speaking. For what the Hebrew says: the inheritance of the Lord is children, the Latin would express it thus: children are a gift of God; and: the fruit of the womb is a reward (merces), could be said in Latin thus: Children are a gift from GOtt. For the word "inheritance" has a very broad meaning with them. Heir they call the land, which was distributed among the people by Joshua [Deut. 1, 38.], therefore the word is transferred to all gifts. For the land of Canaan was simply given to the people of Israel, therefore they call all possessions, property and gifts "inheritance". Thus it is said in the Psalm [Ps. 119, 57. 111.]: Your law is my inheritance, that is, the gift you have given me, "my highest inheritance." We use the word inheritance a little differently, from a thing left to us by our parents, but to the Hebrews it means a gift and a portion given by God.
The word "reward" (moreeäis) is very common in Hebrew. Jer. 31:16 [in the Vulgate and Hebrew^: "It is a reward for your labor," and in Job, "This is the reward of those who sow to the wind," and Ps. 109:20: "So be it done to those from the Lord who are repugnant to me. "etc. But it means a gift, the reward of labor, a divine gift. Thus it is written in Isaiah cap. 40, 10. and 62, 11. So also Paul writes to the Corinthians, 1 Cor. 15, 58. "Be firm, for your labor is not in vain."
Now this is the teaching of the Holy Spirit for the home and a proper Christian household, that one believes that children and everything else is a gift from God. When this knowledge is certain, that we receive everything, as it were, from the hand of God, who gives it, then we will soon learn, by a beautiful deduction, which the inference of the Holy Spirit teaches us, how to bear and overcome all dangers, misfortunes, and miseries, so that we, may our wife or children die, or other misfortunes befall us, can say with Job [Cap. 1, 21.], "The Lord gave, the Lord hath taken away; the name of the Lord fei praised!" For reason, already enlightened by the Word, recognizes blessings and gives thanks, but in adversities it does not resist the will of God. Not as if we should lose God's gifts without pain of the flesh, for we do not comfort the flesh but the spirit, but also the saints feel those adversities and are struck by them, but not overcome, just as Jacob, after he had lost Joseph, was greatly afflicted, but did not despair, did not blaspheme, but bore the misfortune, because he saw that he had been a gift of God and had been snatched away from him again. Therefore, he who is so equipped never lacks anything.
But it is not enough to learn this doctrine from a book, but it is necessary to apply it and experience it, without which this home rule will never be learned, as we see in those who have nothing in mind but happiness and misfortune. Since these enter into marriage with such a heart that they indulge in their lusts, that they have their children through
who bring their wisdom to great goods and dignities, will experience the opposite in all things, that they themselves with their children, with their wives and fortunes will perish, because they do not know that the divine blessing is necessary. On the other hand, those who accept these gifts as God's blessing will be of good cheer and a calm heart, even if fortune is not favorable to them.
V. 4 As arrows in the hand of a strong man, so do young children go.
This is a simile taken from warfare, and somewhat obscure, but belongs to the world regiment. The bow in the hand of a strong archer is not drawn in vain, as David says of Jonathan, 2 Sam. 1:22. [Vulg.] "The arrow of Jonathan never returned," that is, it never missed, but strikes and penetrates. Hence Isaiah calls the apostles arrows; likewise Zechariah. Hence the meaning is: it is God's gift to rule inwardly in peace without turmoil and to have victory outwardly. For without this gift there is no happy government at all, nor victory in war. For in government there are always more enemies than friends, then the greater part is always evil, and generally defeats the better part if God does not help. Therefore, it is God's gift if the state of a community is blissful both internally and externally.
The Latin translator has given it: Filii excussorum, but it is: Filii juventutis [the young sons], who are to protect the state with weapons and wage the wars. These are, as it were, arrows that strike because they are sent and given by God. For old men are not good for wars, as the old verse teaches:
" Εργα νέων, βουλαΐ 8έ ρέβων, εύχαί τε γερόντων
[That with the young, counsel with the men, prayers with the old],
That is, the work in the state must be done by the young men, but those who are middle-aged should give good advice, but those who are old should assist the state with their prayers. As he therefore above
In the case of the household, he placed filios masculos [people of the male sex], so here he places juvenes [young men], in order to understand both, nourish and defend, because these two parts are necessary for civil and physical life.
But listen to how he adorns the defense of the state with a very honorable title, that he calls the young people a gift of God, which God makes into victorious arrows that penetrate the enemies in such a way that they carry off the victory. For experience has also taught the pagans that victory does not depend on great men (vires) and power, but that it is given by God, and that it depends more on good attention and counsel than on the force of arms (in armis). Thus it has often happened that the greatest armies have been put to flight by a small team. Not that one should not make armaments and raise armies, but if necessity urges an authority to wage war, let it, whether it have many or few men of war, neither be presumptuous nor despair for the sake of it, but let it consider its profession that it is compelled by office to fight and to strive for victory, and let it ask it of heaven and say: O Lord, with thee is strength and victory; stand thou with me etc. So again, if you are superior to the enemies in number and power, you shall not promise yourself a certain victory for that sake, but shall ask it of God: O Lord, thine is the victory; if thou wilt give it, I will thank thee; but if by defeat thou wilt punish our sins, behold, here am I.
If such confidence should be in the leader alone, who recognizes his calling and appeals to God for help, he will undoubtedly gain the victory, as Jephthah did. He was in office and would have liked to live in peace with his people, but Ammon did not allow him to do so. Jephthah therefore presented this need to God, that he could not avoid fighting, and asked him for help against the enemies, and so he was victorious. For he recognized that the victory was not his work, but God's gift [Judges, chap. 11]. Thus David won many glorious victories over his enemies, one after another. From where? He had weapons,
Horsemen, footmen, but these, he said, do not help to bring about the victory. Therefore he asked and expected the victory from the Lord; on this faith the certain victory followed. Solomon therefore teaches in this verse that victory is in truth a gift of God, and, just as arrows shot and hurled with strength penetrate, so also the young men in war succeed by the blessing of God, not by their own strength or presumption. It is a Hebrew way of speaking: Filii juventutis, that is, young men, as those destined to die are called children of death etc. Now he concludes:
V. 5: Blessed is he that hath his quiver full of them; they are not put to shame when they deal with their enemies in the gate. 1)
Translate like this [instead of the old Latin translation]: Beatus vir, qui implevit pharetram suam talibus, non confundetur, si quando cum hostibus in porta res erit, as if he wanted to say: This is a blessed prince, this is a happy state, which has this blessing, and recognizes that it is a gift of God; there must necessarily be victory and peace, inwardly and outwardly. Although it happens that some perish and are killed (that is, as it were, a sore and blisters on the skin), the body is saved and victory is achieved. For victory is hardly ever achieved without all bloodshed, but the greater the danger, the more glory is given to the warriors, and the joy over a difficult victory is greater than the sorrow over the shed blood. In the same way, domestic life is not without harm, nor is any part of life at all. But it is not to be considered a harm that the skin (for I like to use this simile) is easily afflicted with a bark, but the whole body is well. Therefore it is certain that those are blessed who have such young men to defend them, even if some of them perish, that is, those who have this gift and know that it is God's gift.
1) Vulgate: L6atu8 vir, Hui imxl^vit äesiclerium suuM ex ipsis, non aorüunäetur, aum lo^uetur inimi<^8 8UI8 in porta.
"Speak in the gate" is a Hebrew expression. For it means not only to speak, but to speak in the affairs of the commonwealth (politice), that is, to give laws, to govern according to laws, to let out commandments (edicta), to keep offenders in check etc., as if he wanted to say: Where such young men are, they know how to speak in the gate; that is, in the affairs of the commonwealth they act in a right way, they are regents, founders and upholders of the state and the laws. But listen to what he adds, namely, that they not only have enemies who attack them, but also adversaries who attack them. Therefore a person in authority must learn to bear these enmities; otherwise, if they are deterred by hatred, and wish to hunt after the favor of men, chastisement (anarchiam) will ensue, as we see in the courts of princes. Because everyone there wants to be in favor, they do not dare to blame anything, to condemn anything, lest they fall out of favor with the princes. But why do they strive for the office of authority, why do they live at the court, if they do not have their troubles in mind, but only wages and honor? That is why there is no proper form of government anywhere, and everything is administered in the worst possible way. But those who do not want to expose themselves to the disfavor and hatred of men should stay away from the magistracy.
Who ever ruled an empire in a more holy way than David? And yet his rebellious son Absalom, accusing him among the great multitude, easily found such people to believe him. Why is that? Because David was an exceedingly holy king and did not look through his fingers at the transgressions of his subjects, but dealt with them harshly with punishment as they deserved, so this first attracted the hatred and envy of the mob to him. After that they could easily be tempted to apostasy, since the son was added as leader and author of the sedition. For it cannot be otherwise than that he who carries out his office in a position of authority with earnestness should incur the hatred of the wicked people. For this reason, our people are wise, who hold positions of honor and offices of authority without laborious
Desire to keep work; but to great danger to the community.
Therefore, one must not take these words: ) "Acting with the enemies in the gate" must not be taken so simply (nulle) as if it were an idle matter. For it means giving laws and carrying them out accordingly, forcing wrongdoers with prisons, gangs and severe punishments, arousing the rage of malicious people against them etc., so that he who presides in a community should preside in such a way that he is never without fear of the gravest dangers, as far as the audacity of bad boys is concerned, because to govern is nothing other than to invite hatred upon oneself and to get involved with this snarling (dentatam) and exceedingly furious wild animal (the mob). Thus also Aeschines said, when he left the government at Athens, that he was glad that he was now delivered from the government, as from a raging dog. And Bias said: Regiment shows what kind of a man he is. For how many cities are there nowadays that can keep their citizens, how many princes that can keep their nobility in their duty? For governing is by far the hardest of all human works. But just as he who takes a wife for the sake of pleasure and enjoyment falls far short, and is involved in troubles of which he has never thought, so also those who enter into a magisterial office, lured by the hope of rewards and honor, find everything quite different, if only they will carry out their office. Hence it comes that, broken by the greatness of the toil and by impatience, they become unwilling and throw everything away.
Therefore, you must learn to hate in government all these impulses (vitia): Hatred, rebellion, insubordination, disobedience, ingratitude, a thousand dangers, disturbers of peace and tranquility, which pursue your life, your goods and your dignity. What should a person in authority do here? First of all, of course, that he knows that the authorities are an order of God, and that he firmly believes that he has entered upon the office of government according to the will of God; then, after he has established this, that he also strengthens and fortifies the courage against all dangers, and does his duty, whether the citizens are displeased about it or not. Then it will be done.
God will give his blessing and help you and not the enemies, as he says here: "You will not be disgraced, even if you have to deal with the enemies and with disobedient and rebellious citizens. Likewise the 144th Psalm, v. 2: "Who compels my people under me." Likewise the seventh Psalm, v. 9: "The Lord is judge over the people," as if he wanted to say: "It is not in my power, my wisdom or prudence to govern this people. Therefore, it is the Lord who gives obedient citizens and preserves the people, who by nature hate the authorities. For all want to be free, and suffer with reluctance that their licentiousness is restrained by the bonds of law, as we see today in the aristocracy, who want everything to be free to them with impunity. If a prince wants to keep them in check, they fall away.
Against these dangers, the Holy Spirit comforts the authorities in this passage: If you have given laws, he says, you will not be put to shame, for God will give you young people who can help you. For in a commonwealth, often a good man, or two, by his earnestness and severity, keeps all the rest of the citizens in their duty. Others, however, who turn a blind eye to everything, lest they incur spite, are not persons of authority, but only wicked men.
painted pictures of authorities and painted princes who are good for nothing.
Now you have this psalm, which deals with the worldly and domestic government, how a godly heart in both states should be prepared, so that we do not either fall into security through good prosperity, or, broken by adversity, depart from the ministry. Both of these things happen to the wicked, who, without the fear of God, fall into either marriage or worldly rule. Because they do not know that these things are governed by God, they want everything to be guided by their advice. That is why they either start in a dangerous way or get so far into security that they cannot be brought back to sound advice. Therefore, we must make an effort, who are either already placed in these positions by God, or will be placed one day, that we, as this teaching is necessary and useful for all, also learn it diligently. In this way we will bring great benefit both to ourselves and to the community. Then our ministry will also be pleasing to God, who, as he has promised, will make it prosper and prove by deed "that he is pleased with those who fear him and with all who hope in his goodness" [Ps. 147:11]. Amen.