They often pushed me.
This psalm has two parts. In the first, he gives thanks for the constant defense and salvation of God's people; in the second, he prays against the adversaries, and in praying, he prophesies at the same time. Both serve to instruct us and to exhort us to patience, which is not only necessary in one age or at one time, but, as the whole history of the church shows, must be present at all times and in the whole of life. Furthermore, we understand here the twofold church, that of the Gentiles and the Jews, together, as Paul also connects them in general with each other, since he says (Rom. 1, 16.]: "The Jews first of all and also the Greeks." For as for the church of the Jews or the Jewish people, it is known from the histories that they were situated in the midst of their enemies, like a beautiful rose among thorns. From the south they were beset by the Ishmaelites, the Arabs and other savage nations; from the west by the Egyptians, the Moors, the Troglodytes 2c.; from the north by the Philistines, the Assyrians 2c. Thus, after the fall of the synagogue, the church is surrounded on all sides by enemies, and Christ reigns, as the Psalm says [Ps. 110, 2.], in the midst of his enemies. So it is true on both sides that they were often harassed. But God also shows here the miracle that He has always delivered those who have been so oppressed. Thus the kingdom of Israel, I say, has been quite a miraculous kingdom; when the Lord wanted to chastise it, he gave victory to the Philistines, Edomites, Moabites, Assyrians, Babylonians. Again, when it seemed that the Jews were totally oppressed, they were free victors over their enemies. Thus this kingdom remained against the will of its neighbors and even of Satan, as can be seen beautifully in the books of Kings and Chronicles. But because both of the tribulations and of the salvations there are threats and promises.
it was a great consolation for this people that they knew, even though they had to suffer tribulations and were disturbed, that this was not simply according to the will of the enemies or with their power, much less because of the justice and merit of the enemies, but simply according to the will of God, who punished the sins of His people in such a way, even threatened and foretold this through the prophets, that He would punish the disobedient. This comfort is not small, that you may say in adversity: This is God's rod, which so punishes my sin; it is not the wrath or the merit of my adversaries.
Now we must also apply this to ourselves, so that when we succumb, we do not succumb through the power of death, sin, hell, or any creature, but according to the will of God, our Creator, who gives us over in tribulation and punishes our sins and ingratitude, but in such a way that he leaves us the paternal promise that he will not abandon us. But such a picture of the whole kingdom of Christ is shown to us in the Revelation of John. For how many things does he speak of the evil angels, of beasts and similar things that are destructive to the church, which would rage against the church and the kingdom of Christ, since the Lord allows such things? But it always happens that the misfortune is followed by consolation, and the church, no matter how much it may be afflicted and oppressed, nevertheless remains and finally triumphs.
And truly, this Psalm is especially appropriate to our time, when the Church is most severely afflicted and, as it were, destroyed by both the Turks and the Popes, so that, if one considers the matter carefully, the situation of the Jews in Babylon seems to have been better than that of the Church under the Antichrist. The proper use of the sacraments had been abolished, the benefits of Christ had been obscured, the faith itself had been completely eradicated.
2012 n. 153-ISS. Au[1. on the 15 songs in the higher choir. Ps. 129. w. iv. 2778-2780. 2013
Right worship, right good works were not shown or practiced; in short, everything that belonged to right religion was either destroyed or obscured. As therefore the Jews in Babylon were deprived of the sight and custom of the temple, the sacrifices, the ceremonies, and the whole world regime, so the church under the Antichrist had not the right preaching ministry, no worship, not her own kingdom, but was forced to keep the papist customs, which are quite Babylonian and pagan. Thus, on both sides was the same wrath and almost the same punishments.
It is therefore necessary to hold on to this consolation that, as the Psalm says, we may be challenged, cast down and trampled underfoot, but we will not be defeated. For the church will remain invincible, even though its victory is hidden under incredible weakness. For so it was under the pope: on all chairs, in all churches, nothing else resounded but the godless and blasphemous doctrine of the popes and the dreams of the monks. This was indeed what the 74th Psalm, v. 9, complains about: "We do not see our signs," and yet even then the Lord had his church, albeit very thinly sown and disfigured in many ways. Before the godless empire of the popes began, how great was the multitude of heretics! The church was also severely attacked by them, just as the neighboring pagans attacked the Jews while they were still in their country. But as that attack was followed by imprisonment, so the kingdom of the popes was in truth the imprisonment that followed the attack of the heretics, and into which all the evil that had ever existed in the church flowed together as into a dung pit. Now, by God's grace, this captivity is beginning to turn around, and the temple of the Lord and His worship are being restored.
Now, in my opinion, the Psalm speaks in general terms of all such dangers to the church that have been at all times, that the kingdom of the Jews, while it was still under good kings, was contested daily and yet not conquered, that it was subsequently completely devastated by the Assyrians and Babylonians, and that the people were led away, yet not completely abandoned. For the
Jews have been delivered from captivity and have obtained in their land the promise that was made to them by Christ. Thus, this psalm sings first of all about the church of the Jews, then it also understands as a prophecy how the church will fare and the condition of the church of the Gentiles, that God will preserve it against all heretics, against all the rages of the world, against the kingdom of the popes or the Antichrist, finally also in individual life (privately) against the temptations of all sins. In this way, this psalm is to be extended to the church of all times and all accidents, and all dangers on the part of the world, the flesh, sin, the law, death, yes, even the gates of hell. For the world attacks it with violence and wisdom, the devil with despair and doubt, the heretics with error in faith, and the conscience with sins. In all these dangers we say [1 Cor. 10:13]: Praise be to God, the Lord, "who does not let us be tempted beyond our ability. We must be tempted, but at the same time as we are tempted we are saved, except that God gives us the strength to endure temptation until the time of salvation. David praises this blessing and shows us how his people fared, so that we may learn this comfort: just as the Lord preserved that people, so it will happen that we will also be preserved. For we have the same God, the same Spirit, the same Word, the same promises, in short, we have everything in the same way. Therefore, we can say and sing with David:
V. 1. 2. They have often pressed me from my youth, so say Israel, they have often pressed me from my youth, but they have not overpowered me.
He does not name a specific enemy, so that he understands all and every one. But the fact that he says: "From my youth on" also understands the whole time from the beginning of their church, a primitiva ecclesia, as we call it, that is, from Moses on, when Israel first began to be God's people. For although we always praise the earlier, as the Church is rightly praised in its beginning, it is obvious that God is not concerned with this sub-
I do not care about the difference, who gave the people of Israel splendid prophets even in the last times: before the captivity Isaiah, who is probably the most distinguished among them, after the captivity Haggai, Zechariah and others. In the middle time between Moses and these were the excellent prophets Elijah, Elisha 2c. Thus we see that although the church in its beginning was exceedingly pure from heretics and ungodly opinions, nevertheless also at the end some glorious prophets and men arose, and since the root of Jesse seemed to be already withered, nevertheless Hannah, Simeon, Zacharias and Elizabeth 1) arose. For God sustains His Church, however much it is attacked and afflicted, according to His promise; we only need to open our eyes and see where this comes from.
But we must not look at what the world admires, we must look at the church that is oppressed, afflicted, overwhelmed with misfortune. For this is her adornment and actual title, that she is weak, besieged, and surrounded with all the assaults and rages of the devil, the world, the flesh, sin, death 2c. Whoever will not look at this, but flee, will never find the church. For this is not its appearance, which is given to it by the painters, who paint it either as a dainty virgin or as a well-fortified and adorned city. This painting is true, but not according to the eyes of the flesh. Spiritual eyes see this beautiful figure and exceeding daintiness, because Christ is her bridegroom, and has given her birth through the Holy Spirit, and has adorned her with His blood, merits, and righteousness. Of these things the flesh cannot see or judge, because it sees something quite different, namely how she is subjected to the bitterest hatred, envy, the greatest tortures and chastisements. Therefore, if someone wants to paint her as he sees her, he will paint an unformed and poor maiden sitting in an uncertain forest, in the midst of hungry lions, bears, wolves, pigs, yes, poisonous snakes, likewise, in the midst of raging men, which sword,
1) In the Wittenberg and in the Jmaer, "Maria" is added. The old translator added "and others".
The church, as a lonely virgin, flees from the old serpent or the dragon, who pursues her and her child. This is why these words, which David uses here, "My enemies often press me. Therefore, these words that David uses here are also true: "My enemies have often urged me, they have often urged me."
This affliction, however, has the appearance of being an overcoming, if one follows the flesh, as if the enemies of the church were victorious and retained the upper hand after the church had been defeated and oppressed, as each one of us experiences in his own battles, which we, each for himself, endure in our hearts, when the devil frightens the consciences and puts them to shame. Here such great trepidation is aroused that no one can judge otherwise than that the victory is on the side of the devil, who overwhelms us with thoughts of sadness, with blasphemies, with troubles, and thus takes away all the comfort that Christ's merit and the Word offer us. According to this view, one rightly reads [with the Vulgate], "They have often overcome me" (expugnaverunt). For it seems to be not simply an affliction (oppugnatio), but an overcoming (expugnatio). As we, each one for himself, experience both of these, so also the whole body of the church confesses to all lines that it was surrounded and oppressed by the armies of all nations and by preparation from all plagues or temptations from youth on, that is, from the time when they, saved from Egypt, began to be separated from the rest of the nations and to be God's people.
But here the church straightens up, since it has often experienced the same thing, that God has proven His power in these adversities, and both the sin and the punishments were averted in such a way that the church remained, and the attacks of the enemies were in vain. Therefore, the prophet repeats the danger, and then exhorts with words that come from an exceedingly great joy.
2) Instead of utriHus in the editions Wohl utra^us should be read.
2016 n> 1S7-I60. Au[1. on the 15 songs in the higher choir. Ps. 129. w. IV, 2783-27n. 2017
That all the individual members of this body may praise the good deed of God and say: "They have not been able to overcome me. This comfort must be held fast, not only for the Church, but also by each one of us in our dangers, against the great expectations which our adversaries boast and cherish. Heretics and mobs boast that they will prevail; the pope, basing himself on his and the princes' authority, cries out: We will be victorious; the devil also accedes to these, mixing the quarrels in such a way that their victory does not seem doubtful. This not only worries each individual in particular, but also fills the whole body with grief and pain, as we experienced at the recent Diet of Augsburg, where it seemed as if the adversaries were suppressing us. But did we not also experience this word, which is exceedingly full of comfort: "They have not succeeded"? This consolation must be held fast even when we are killed, as the examples of the church in its beginning testify. For by the blood of the blessed the church is, as it were, moistened, so that a more abundant seed of Christians may sprout.
As this is rightly applied to the persecution by the sword, so it must also be applied to the attack of the heretics and the mobs. For it is peculiar to these that they boast of victory and sing songs of victory before they have achieved victory. But where are they now who first stirred up trouble for us because of baptism and the Lord's Supper? We must therefore do this: Let the adversaries boast in whatever way they wish, but let us do only this, that we keep the word pure, and do everything we can to spread Christ's kingdom and the word. Then, when afflictions and struggles follow (as they surely will), let us sing with David, "They have not been able." For even if they kill us, neither the heretics, nor the pope, nor the Turk, nor even the devil himself, will destroy the Word; nor will they prevail against us if
we remain pure in the word. This must be admitted to the devil, that he is greater in strength and afflicts us in many ways, for the afflictions of the righteous are many; but nevertheless the Lord delivers them from them all [Job 5:19]. Why? Because it is the word of God that they follow and teach, and the cause of God that they defend. Therefore, even though the pope does many things and tries to stir up the whole world against us, even though the false brethren who do not walk in the pure doctrine do not cease, even though the devil himself does not cease to move the gates of hell, we will still sing with David to the end: "They have not succeeded," only for the sake of the word.
V. 3. The plowmen have plowed on my back, and drawn their furrows long.
See, how unequal things are, which he connects and almost says the opposite. He wonderfully comforted that the enemies would not be able to do anything against the church, that it would be insurmountable in truth, and here he complains that plowing is done on the back of the church, and such furrows are drawn that they seem to be continued into infinity. Now this is the trouble that torments the godly exceedingly severely, that God lets the devil and the world rage so long that he gives happiness to their advice, that he gives success to the wicked even when they would have thoroughly deserved to be plagued with punishments and all misfortunes. On the other hand, the more the godly pray, the more persistently they hope, the less the outcome corresponds to their hope and their counsels: every day they are more and more afflicted, and less and less hope remains for them. The similitude that they are compared to a land that is constantly plowed, and on which very long furrows are drawn, is therefore quite fitting, as if there were no God [who would approach to see] either their misfortune, or the godlessness and unjust cruelty of the enemies of the Word. He thus indicates that a perpetual patience is needed, which must be constantly present, not for one day, not for one year, but for one year.
The word of God is the foundation for the whole of life, so that those who have the word must establish this in themselves, that they do not want to leave it, even if they have to bear and suffer it for a thousand years. In our time we have seen how many have fallen away, because the fruit of the word has been hindered by persecution, which, like the sun, dries up the seed on the rocks; indeed, even those who have stood firm for a while often fall.
Therefore, it must be learned that the patience of Christians, as described in this verse, is one that is ready to offer its back to the plowmen, and to suffer not for a day or two, but throughout life. For he compares the tribulations to a ceaseless (prolixae) plowing on the backs of the godly, as Christ expresses the same when he says [Matt. 10:22.], "He that endureth to the end shall be saved." For it is not enough to begin, for the patience circumscribed by certain limits may also be found among the heathen, but the patience of Christians is an eternal (aeterna) one, that is, such that it seems to be infinite, since its end does not appear, just as there is no end of divine consolation, so that in this way what seems to be most opposed to each other is united, that is, the longing of the furrows on the backs of the godly, and the victory of the godly, who sing of those who lead the plow: "They have not succeeded."
This longing of the furrows also includes this annoyance, which no carnal wisdom can overcome, namely, that the wicked are long in happiness and seem to get a reward, as it were, for their persecution and hatred of the Christians. For if GOD tolerated their tyranny for a day or two and punished them immediately according to merit, we would all say that GOD looks upon His own and is angry with the ungodly. Now, however, when godlessness is happy and unpunished for many years, what Diogenes said about Harpalus happens, that they seemed to bear living witness to the fact that there are no gods. Thus the godly are also challenged by this delay.
that they sometimes fall so low that 1) they think that God is not looking at them. Therefore, we must get used to the fact that even though the furrows are felt, we do not get angry because of it, but when one challenge is over, we prepare ourselves for another one, since our backs must be ready to endure the furrows.
This is the first part of the psalm, in which he confesses the divine miracles and the power of God, by which he sustains his own, not only against the world, but also against sin, death and the devil, and gives thanks that he gives victory to the conquered, but brings down the victors. He commands us to expect this outcome and exhorts us to patience. Now he goes to prayer, and not only prays, but also promises that the enemies of the church, even though they persistently continue to do harm. They will do so without blessing, even to such an extent that they will never be able to get up again, as experience shows. For, dear one, tell me, what kingdom from the beginning of the world has remained unharmed? The place on earth is still there, but the kingdoms, as he says in the fable, are gone (ο^εται). On the other hand, the raging has not been so great, the power of the kingdoms of the world has not been so great, that they could have suppressed the church; for this still continues and will continue until the fall of the world, as follows:
V. 4. The LORD, who is righteous, has cut off the ropes of the wicked.
This contains the prayer in such a form that the saints cannot have anything more excellent or better in danger. For here we learn that it is stronger than all armor and than all walls. Therefore see first why he calls the Lord "just," and you will see that he does it for this reason, because, if you look at the matter itself and the divine government as it is according to the flesh, God seems to be quite unjust, since he graces the tyranny of the wicked with goods, power, dignities, 2c. but heaps honor and applause on the heretics among the populace. Since reason sees this
1) Erlanger: st statt: M.
2020 L. 162-1S4. Au[1. on the 15 songs in the higher choir. Ps. 129. w. iv. 2788-27SI. 2021
they do not judge otherwise than that if there is a God, he is unjust. For reason concludes, first of all, that if there is a God, he can resist the wicked and destroy them. For to be God is to be omnipotent. Now this is also true: If there is a God, he must know what is happening in the world. For it cannot be found in God that he does not know something or that he is foolish. But what follows from this other than this, if God knows that these things happen in an unseemly way, and he can prevent it, that he must certainly also want it. Otherwise, if we assume that he does not want it, since he knows and is able to do it, it would follow that he is not good but evil, not just but unjust.
Now summarize this. If God has power, wisdom and goodness, if he can help, knows how to help and wants to help, why does it happen in this way in the world that the godless even receive a reward for their godlessness, power, goods and dignities? on the other hand, the godly are plagued in many ways by the godless because of their godliness? Thus these things, as we said above about Diogenes, are, as it were, a living testimony against God. This proof reason of Epicurus and similar people is completely irrefutable. Therefore, blind reason, entangled as it were in these conclusions (nexibus), inclines to the opinion that either there are no gods, or they do not care about human affairs, as Vellejus disputes with Cicero according to Epicurus' opinion. This, which is in itself exceedingly difficult even among sensible people, Satan sharpens still further. For since we must ascribe omnipotence to God, also wisdom and goodness, the devil concludes against us from the principles we have conceded, and precisely what we must ascribe to God, he as it were snatches out of nns hands again, so that we, defeated by the government of present things, that either there is no God, or that he is weak and impotent, as Aristotle almost falls into this opinion, that although he does not call God foolish, he nevertheless holds that he knows nothing of all things, that he understands and sees nothing of our affairs,
has nothing in mind but himself, and delights only in thoughts about himself. Although this does not mean to ascribe foolishness to him, it is certainly to take away his knowledge and to represent him in such a way that he knows nothing about human affairs. But what is such a God for us, or what is he good for?
Against this annoyance, the Holy Spirit reminds us that he is "righteous", one who does not like unrighteousness and ungodliness. Therefore, although he allows the ungodly to flourish for some time, he finally cuts off their ropes, that is, he brings their power to ruin with themselves; but the godly he delivers and snatches out according to the saying [Ps. 5:5.], "Thou art not a God to whom ungodly beings please." Therefore, we should learn to answer this reason of proof with this commonly known saying, which is used by musicians: In the end you see which is the right key (in fine videtur cujus toni). For a Christian must not judge according to what he feels in the present, but according to what the Word promises about the future, namely, that the wicked, having plowed much and plagued the good in many ways, will finally perish because God is just; therefore, His justice will not suffer the righteous to be oppressed to the end.
V. 5. Oh that they should be ashamed, and that all who love Zion should return.
I said that it was a prayer, but you know that in every prayer there is a promise. This promise is also indicated in the previous verse by the word "righteous" with special emphasis, so that we do not grumble or blaspheme God, as if He had forgotten us and did not take care of us. Furthermore, that he says here: "Oh, that they should be put to shame and return" is a kind of explanation of what he said above, that it will happen that their ropes will be cut off, that is, that their kingdoms, power, goods, laws, yes, also their whole worldly rule (corpus politicum) will be taken away, as it happened to Babylon, Nineveh, Jerusalem, Athens, Corinth, Thebes, Rome, in short, to all kingdoms.
and regiments that did not submit to the gospel. Because they stiffened their necks and opposed Christ the King, as if they wanted to suppress him by their power, they perished. In this way we too must pray and expect a certain revenge on those who today oppose the gospel, so that finally the pope, the bishops and their whole sect (factio) will be put to shame, with all the kings and princes who presume to promote and defend their ungodliness. But the gospel, or the word of the Lord, shall remain forever, with all that is instituted by the word, namely, baptism, Holy Communion in both forms (integra), absolution, and the like. For the name of Christ shall not be suppressed, but, being called upon by the faithful, shall be present, and shall cut off the cords of this wicked and that wicked 2c.
In this way the Holy Spirit comforts us in many ways and instructs us. For after we have learned that the devil is such a spirit that does not cease to challenge us, but, since he is unable to do so by the greatness and quantity of the plagues, at least seeks to overcome us by perseverance and the length of time, he wants us to take comfort in the fact that, although it lasts a long time, it will not last forever. For since both the long duration and the end are foretold, it is easier for those who know this to endure it. It also belongs to this that he expressly adds who are those who are wished ill, namely those who are grudging to Zion. This must not be taken as if he curses such people out of human selfishness, as people are wont to wish evil on those who do not want to approve and love what they love and approve of, but David indicates that this hatred with which they hate Zion is a hatred against God. For that the devil hates the church, he does not only for the sake of men, but much more out of hatred against God, whom the church praises. Furthermore, Zion was the place of God. Therefore, as God had chosen this place to love him, so the devil had chosen the same place to hate him, that I may say, and to hate him.
enemies. In this way not only the devil hates us, but also the church of the pope, not as if we were evil in the world or in the house regime, for they could suffer that, yes, they would also rejoice if they heard that we were fornicators, adulterers, murderers, as they are, but the cause of hatred is in truth this, that they are sorry that we are innocent in the second table, and obey the first table, in which we are commanded to praise GOD, to hope in His mercy, to fear Him 2c.
V. 6. Oh, that they should be like the grass on the housetops, which withers before it is plucked up!
It is truly a beautiful psalm, because of the frequent and exceedingly appropriate similes with which it almost scoldingly traverses the so great majesties and principalities in the world that resist the Gospel. He compared them above to the plowmen who ceaselessly plow furrows, not, of course, for the reason that they are allowed to abuse their power and wealth for so long, but according to the sense of those who have to suffer the plowing, the wounds and the trampling underfoot. For to them the plowing seems long and, as it were, without end. Therefore, they wish to be freed, and any delay, however short, seems unbearable to them because of what they feel. Against this state of heart (affectum), he now comforts them with the simile of the grass on the roof by a poetic embellishment (fictione), as if he wanted to say: Why does the delay seem so long to you? Why don't you finally understand what your adversaries, those ploughmen, are? Have you never seen the grass on the roofs? Who has ever complained that it is too long in bloom? Who has ever taken the trouble to pull it up, as if it did not wither of itself? Learn, therefore, that your adversaries are entirely in the same position 2c. In this way he argues with the one likeness against the other. But if someone could believe that this likeness was made by the Holy Spirit, and completely enclose it in his heart, he would not fear the Turk, not the pope, not the bishops, not
2024 m. 167-^69. Au[1. on the 15 songs in the higher choir. Ps. 129. w. iv, 2794-279." 2025
the raging princes, but would despise them all, and care as little for them as for the grass from the roofs.
But look at the appearance that this grass has. If a child saw it, he would think that it is better than all barley, because it does not grow on the earth like other plants, but in a higher and nobler place and weighs down the roofs. But take a man who understands these things: he will judge that it is nothing but appearance, without any fruit. Thus the Holy Spirit has chosen this similitude to teach us that we should not wish tyrants to be like grass, but that we should certainly think that they are like the grass on the housetops, which has the appearance of barley, but before the time of harvest it perishes without any human intervention. Therefore, since we see that the bishop in our neighborhood despises us in the highest way, and decorates his churches after the manner of children, we will firmly hold to this; likewise, since we see that the princes in our neighborhood 2) oppose our doctrine with all their might, and strive to suppress it: that they green and blossom like the grass, not on the ground, and that for this reason they are borne like splendid roses in wreaths and worshipped by the highest people, for this is the grass that grows not on the ground but on the roofs. But since they rage to the utmost, and it already seems as if they are suppressing Christ and his word, let us speak with the Psalm: These great princes will be like grass, and already are (for the prayer and the promise are the same).
But it would be desirable that we could take this idea into our hearts in such a way, and firmly hold to it, as the Holy Spirit declares, that princes, kings, citizens, peasants, in short all who are opposed to the word, are like the grass. Sanherib, who besieged Jerusalem, had, as it were, flown over all the kingdoms, trampling them all under foot and oppressing them, so Hezekiah and others could not
1) Archbishop Albrecht of Mainz.
2) Duke George of Saxony, Margrave Joachim I of Brandenburg and Duke Henry of Brunswick.
to think that he was grass, and yet he was put to shame before he could accomplish what he intended [Isa. 37, 27. ff.], and had to lift the siege with the utmost terror and an exceedingly great defeat of his own. Thus it looked as if Pharaoh grew not on the earth but in the air and on the housetops, but the wretched Jews were oppressed. This is an appearance like not the withered grass, but the flowering grass. But how quickly it withered! When he thought to suppress them, he perished in the water.
Such a picture of tyrants shows us here the Holy Spirit in this place; why then would you fear? why tremble? why lower your courage? as if you had really never seen that grass, which is in the most beautiful bloom, withers of itself in the course of a few days, yes, that it has such a nature that it cannot last long? Thus Athanasius said, when Julian plagued both him and the whole church in many ways, and fought not only with cruelty but also with cunning against the godly, and others, as in a great storm, let their courage sink: this persecution of Julian was not a storm, but a little cloud. This was indeed a heart full of faith, which could certainly believe that Julian was not like a great storm that rages with great violence, not like a dense cloud that envelops everything in darkness, but like a little cloud that consumes the sun without effort. In this way, we too should reduce the power of the adversaries and consider their raging to be nothing, not because of our power, but because they are truly a bubble of water by nature, grass on the roofs, and rather a shadow than a human being, except that they also challenge God against themselves, against whose power their raging is even more insignificant than the grass on the roofs and a bubble on the waters. For it is in truth nothing but a completely empty appearance, which looks as if it were something, but is nothing. Thus, the intentions of the adversaries are threatening, but in fact they do nothing.
This is the wisdom of Christians, that they make small the strength and power of the adversaries.
On the other hand, the word and the help of the Lord are emphasized and made great. So the devil, sin, death and other spiritual temptations are certainly great and powerful, but a Christian makes a difference with regard to the greatness. For, to speak scholastically, something is called great in one way if it is before the eyes (quoad oculum), in another way if it concerns reality (quoad veritatem rei), that is, it is a twofold greatness, one of the eyes, which the eyes judge by appearance; the other of truth, which faith judges by word. Therefore, the greatness of sin, death, godless kings, princes, bishops and popes is only a greatness measured by the eye, because God, who says [Joh. 16, 33.]: "Be of good cheer, I have overcome the world", likewise [Matth. 10, 28.]: "Do not be afraid of those who kill the body and do not like to kill the soul", because this GOD, I say, alone is the true greatness; if you compare with this the devil and all the raging of the whole world, what is it but a water bubble? what is it but a very small straw? But when this is looked at apart from God, it is truly frightening by its appearance and seems to be great.
Therefore, Christians must judge things, not according to opinion, but according to truth. An opinion, however, is that which reason imposes without the word; but the truth is taken from the word, which judges that this raging and the power of the world, which rages against the word, is like the grass on the housetops. This promise, when it is properly closed in the heart and impressed upon it, fortifies the heart against the supposed power of the world and of the devil, while, on the other hand, when the word is not there, the minds, frightened by the splendid appearances and the reasoning of reason, are oppressed by fear.
Furthermore, this must not be taken as if we condemn the powers of princes and the world per se. We judge them to be creatures of God, so we do not condemn the powers per se, but the presumption of the powers and their misuse, because they are based on them,
to fight against God and His Church. They may be princes on earth, they may use their powers on earth; but that they dare to fight in heaven, and to attack and suppress the word with their powers, is rightly condemned, and he speaks and judges rightly who compares them to water bubbles, grass, stubble, even to nothing. For why are they people who argue against God? Or do they think that we do not know what God is and what man is? what the creature and the Creator are?
They are therefore rightly compared to the grass on the roofs, although the Holy Spirit could hardly have spoken more contemptuously. For this grass is of such a kind that it withers in a short time before the sickle is used, yes, no one considers it worthy of the sickle, no one cares about it, everyone allows it to enjoy this short-lived hope and to be seen from the roof in front of people as if it were something, while in truth it is nothing. Thus the godless persecutors of the Word in the world, who are thought to be so terrifying in appearance, are exceedingly contemptible. For Christians do not think of uprooting them, they do not persecute them, they do not avenge the insults, but they let them grow and be hopeful as they desire. For they know that they cannot stand against the blast of a violent wind; indeed, though all is calm, yet tyrants perish on the slightest occasions, just as the grass on the roofs is gradually scorched by the sun. By suffering, therefore, Christians bear them and overcome, but they perish and are defeated by action, as all histories of all times prove.
V. 7 From which the reaper does not fill his hand, nor the binder his arm.
Here the Holy Spirit makes a comparison between the grass and the right fruits and fruitful seeds, in order to put this likeness more to our hearts and to draw our minds away from the fear and trembling which the outward appearance arouses in us. Fruitful seeds, he says, are the
2028 n. NI-173, Au[1. on the 15 songs in the higher choir. Ps. 129. w. IV, 27M-28N2. 2029
So that he who reaps them fills his hand with them, and he who gathers the sheaves has something to put in the barn. Here is truth, not empty pretense. But the grass on the rooftops lies by its very appearance, for it is without all fruit. Thus the tyrants, the popes, the bishops have the resemblance or the appearance that they are the church; they keep the dignities, the incomes, the benefices, just as the grass has its stalk and its ear, but in truth they are not the church, just as the grass is not grain. For it withers before it can come to fruit.
For this is the chief ground on which they fight against us, that they arrogate to themselves the title of the church for the sake of this appearance of which I have spoken; and, of course, if any man will be satisfied with appearances, he will be deceived. But we have the commandment that we should not be satisfied with appearances; indeed, we are reminded that appearances can even become the occasion of the greatest dangers. For Christ commands and reminds [Matt. 7:14], "Beware of false prophets, which come unto you in sheep's clothing." Likewise [v. 20.], "By their fruits ye shall know them." That they therefore arrogate to themselves the name of the church, Nnd for the sake of the appearance which the greening grass on the roofs has, want to be the right grain, we do not concede to them. For if they are grain, they may fill the reaper's hand. But they are not; they are indeed the useless grass, and worse than grass, because they do not even keep up appearances, since they live in the impurity of their lusts, and because of the barbarous cruelty which they exercise against the true church. Since, therefore, there is nothing but appearance among the adversaries, and even that is disfigured in many ways, nothing but hypocrisy, we judge that they are not the church of Christ, but of the devil, and therefore, like chaff and stubble, they are prepared for the fire, however much they plague us under the appearance and semblance of the church.
V. 8. And those who pass by, do not speak: The blessing of the LORD be upon you, we bless you in the name of the LORD.
This also belongs to the parable of the grass, in order to make it important and to explain it to us. For the right fruits have this praise, that they are a blessing from God. Therefore, when they sprout, those who look at them accompany them with their good wishes. This, says David, will not be said of that grass by the tyrants and enemies of the church, but rather they will be cursed by the whole human race, and so God's curse and man's curse will be joined together and heaped upon them. This is how the church of Pabst flourished before our doctrine was preached. But since the gospel now takes away its appearance and shows that it is without fruit, it happens that no one wants to remember the pope, the bishops, the monks and all the damned hypocrisy, no one wants the former state of religion to return, but their remembrance with them has perished with the godly. Thus the prophet prays and promises at the same time that the wicked, whatever their appearance may be, are in truth nothing and will perish, and also that they will lack the blessing of God and of men, just as the memory [Ps. 9:7] of the Pharisees, of Judas, of Cerinth, of Arius, of Pelagius has perished. For they are dead, both according to their cause and according to their name. The same will happen to those who today have disrupted the churches with falsified teachings of baptism, the Lord's Supper and other things. They seem to flourish, but because there is no blessing, they will inherit nothing but the curse, and will perish with their whole cause and the fame they now seem to have, so that none of the godly will wish to be among their number.
Therefore, we who, by the grace of God, have the doctrine in all its parts sound and in harmony with all Scripture, should be mindful of this parable, so that we do not fall into terror when we have to take on spite and injustice of every kind for the sake of the Word, but judge that the pope, the bishops, and the servants through whom they carry out their cruelty, the ungodly princes, are nothing but
Grass on the housetops, which seems to be something, but in fact is nothing, and therefore lacks all blessing; and it will be said to such people with that rich [Luc. 16, 25.] in hell: "Remember, son, that you have received your good in your life." For if we consider the whole history of the whole Church from the beginning of the world, we see that this has been the constant custom and manner of the divine counsels, that tyrants, like grass, have not come to maturity. Therefore, we too should persevere in such dangers when the grass is still green, and wait in patience, since the outcome shows that it has been nothing but grass, and that contrary to expectation it has suddenly withered away. The wicked enjoy all blessings for the sake of the church, just as the grass on the roof enjoys the rain and the sun just as much as the seeds in the field, but apart from the fact that they will not bring their days to the half [Ps. 55:24.They will also be a constant mockery of the people, and no one will wish them well, as today the memory of Judas, Pilate, the godless Jews, Diocletian, Maximin and other tyrants lacks all honor.
This consolation is presented by the Holy Spirit with such images (ideis) and rough parables, so that we can at least grasp the nature of the divine works with our hearts, since we are not yet able to judge the matter itself according to truth, but because of the splendid appearance that they are doing well for so long, we think that they are the best wheat. Therefore, we must cling to the word that illustrates this matter with such parables, 1) and our senses must be turned away from the appearance and semblance, so that we do not judge the opponents of the word differently than the very smallest and most insignificant grass that grows on the roofs and is considered by all to be nothing. For so
1) Erlanger: non The non is omitted in the Wittenberg and in the Jena. The old translator offers: "nicht abmalt, wie wir es sich abmalt."
the spirit and the faith speak, but our senses speak differently.
The same should be done in other temptations. When conscience comes to accuse us and oppress us by its testimony, when we are oppressed by dangers of death, and here we follow appearances, we judge that these enemies are all in all (fac totum) and will oppress us completely. This is the greatness before the eyes or according to the senses, which arises from opinion, not from truth. But if we look at the true greatness which the Word holds out to us, we are compelled to say that death, sin, the devil with the gates of hell are in truth nothing but the grass on the housetops, a straw and a bubble floating on the water, which is broken and disappears by the slightest occasion. So this must be extended against all kinds of temptations, may it be persecutors of the Word, the world and princes, or may it be sin, death and the devil. We are to learn to reduce all these things as much as we are able, namely because Christ lives and we hold fast his word. For it is he who can swallow up all these things and say that they are nothing.
But if we look at these things apart from the Word and Christ, in terms of ourselves and our powers, then they are truly not grass, but great and insurmountable mountains. But we have to be dialecticians, and if we have to fight against the enemies, we have to move from the simple and unrelated (absoluto) category of being into the category of relationship, that we do not fight par excellence as a man consisting of body and soul, but as a Christian baptized in the name of Christ, who has the gift of the Spirit and the Word. Therefore, the devil, death, even hell, the world with all the angry princes, compared to a Christian, are in truth GraS on the rooftops, and so something even lesser and more contemptible can be said. For he has the Word, which is omnipotent, since it is a power of God [Rom. 1:16], likewise he has Christ Himself. Therefore, Christians are invincible, even when they are defeated.
2032 L. XX, 175-178, Au[1. about the 15 songs in the higher choir. Ps. 130. W. IV, 280S-2811. 2033
and succumb, for Christ's power is mighty in the weak [2 Cor. 12:9]. In this way the holy prophets and martyrs fortified themselves against the world and the kingdom of the devil, therefore they took on dangers of every kind with such great courage, and firmly believed that the victory would not be with the grass, which withers of its own accord without the help of men, but with the
Words of God. For it is true what Basil writes when he comforts the Christians of Alexandria against the raging of the Arians: ort έν τοις παρά των έχ$ρών διωγμοϊς πληΰ-όνεται ή έχχλησία χαϊ μάλλον βάλλει [that the church in
The same thing we have experienced, and may God grant that we may experience it even more. Amen.