V. 1. 2. A Psalm of David, to be sung. May the Lord hear you in your distress, may the name of the God of Jacob protect you.
1 Almost everyone interprets this Psalm of Christ. But it seems to me that this interpretation is too remote to be called literal. Therefore, I believe that this psalm, according to a simpler and closer conception, is a kind of general supplication.
(litania) be for the authorities and those who are placed in high offices (sublimitate), for whom also the apostle 1 Tim. 2, 1. f. commands to pray first of all, that we may lead a quiet and calm life. And, to express my opinion, it seems that David composed this psalm, as it were, as a God-fearing (religioso) and holy war cry, through which he could protect himself and
He wanted to incite and train the people to pray and to behave godly in the war against the enemies of godliness, like the Turks in our country.
The whole psalm expresses this as his will almost in every single word, that the ruler of a people should not be presumptuous in his strength, should not trust in his means of help, should not rely on his attacks, according to the words of Ps. 33:16 ff: "A king is not helped by his great power, a giant is not saved by his great strength. Neither do horses help, nor does their great strength save," but he must expect help from heaven, he must know that victory comes from heaven, and hope in the name of the Lord alone and fight through prayer as Moses did [Ex 17:11].
Thus the prophet prays and at the same time teaches a very necessary doctrine, which princes seldom observe. For there would be fewer wars and happier victories if, according to the rule of this psalm, they were presumptuous in the Lord, praying more valiantly than striking out, and then they would in truth be images of God on earth and divine princes, and would fight no differently than if they were called and compelled to do so by a just cause, in humility of heart. That is why the Psalm begins immediately: "The Lord hear you," by leading the prince up before God, so that he may do everything he does according to his counsel and with his help.
4. "In adversity." Here, too, the princes are reminded of their office, that they should know that they are placed in high position for the welfare of the people, for whose sake (pro qua [sc. salute]) they should suffer and toil much, and that their princedom is in truth a time of need. For idle and pleasure-seeking people, who are princes only for their own sake, are not worthy that one should ask for these great miracles of God on their behalf; indeed, they are not princes either, but sows in their dung puddles. But he who seeks the good of the people with all his heart will never be without trouble, for Satan and the whole world will be hostile to him.
5. "The name of the God of Jacob protect you." Not the sword, not the shield, not the armor, nor anything else.
except the name of God, Ps. 44, 7. "For I do not rely on my bow, and my sword cannot help me." But how and with what weapons does the name of God protect? Certainly by faith, and by calling upon Him, as Joel says [Cap. 3, 5.], "He that shall call upon the name of the Lord shall be saved." And Proverbs 18:10: "The name of the Lord is a strong lock: the righteous runneth thither, and is protected." For thus he will be protected or exalted (exaltabitur) by invisible power. For there is the same expression as here, which denotes more an exalting than a protecting. Is. 9, 11. it says: "The Lord will elevate the people of Rezin against them" (elevabit).
(6) Therefore, a ruler over the people must have a clear confidence in God, so that he will not be presumptuous in his strength or despair in his powerlessness. For there is no difference with the Lord, whether he helps by much or by little, as it is written in 1 Sam. 14:6 and 2 Chron. 14:11.
7 He rightly and timely says: "The name of the God of Jacob", not Israel, does not praise the name of God by any other epithet. For Jacob is called, from the sole of his foot, a subverter [Gen. 27:36], which is quite appropriate for the adversaries and the time of adversity, that the prince of a people, protected by the name of God, emerges as the victor and subverter of his enemies.
V. 3. He sends you help from the holy place and strengthens you (tueatur te) from Zion.
8. instead of tueatur te [he protects you] Jerome has: He strengthens you, which expresses more the confidence and the strength of the heart; whoever has this strength will easily overcome all adversity. For the Lord protects and strengthens His own from within. In contrast, the world protects and strengthens itself from the outside. This is what the words contain: "From the sanctuary" and: "From Zion". For we have said sufficiently that "sanctuary" designates something separate, hidden, invisible, where the senses do not reach, and of which reason comprehends nothing, so that "of the sanctuary" is as much as of heaven and only of God, who dwells in the sanctuary. With this, he beautifully indicates the nature of faith,
1176 D. xvi, 188-190. Works on the first 22 Psalms. Ps. 20, 3. 4. w. iv, isso-issi. 1177
Who believes what he does not see, and firmly expects help, from which he does not know where it comes. But man desires and expects help from worldly things and from what is in front of his eyes. But "the help of men is of no avail" [Ps. 60, 13].
9 The same is repetition. "And strengthen thyself out of Zion"; for by help we are strengthened, so that repeated prayer also increases the confidence of the heart (affectum) and promises certain help. But what does "from Zion" mean? Not from Egypt or from Babylon, because he speaks in accordance with his time, when the Lord dwelt and was worshipped on Zion, as if he wanted to say: Thou shalt not run forth apart from thyself, but expect in thyself the strength of the Lord; he will come if thou dost not run away, he will strengthen thee if thou seekest to be strengthened nowhere [else]. For he cometh not to them that flee, but to them that firmly expect him. And he does not give counsel, either in this verse or in any other, to escape adversity by flight, but to overcome it by steadfastness and going forth to meet it in faith in the name of God. For this is how God protects every man who is His by Himself, not by the help of men. Examples of this are that he often saved the people of Israel without any nations helping them that were around them, but all sat down against them, only through his presence in Jerusalem and Zion, through the right worship of God against him. And as often as they did not expect help from Zion, but from Egypt or the Assyrians, so often they fell and, because they leaned on a staff, were only the worse injured.
10 And the word "out of Zion" has a special emphasis in it. For it is called a waiting place, not only because we stand on the waiting place or have God present, but also because the eyes of the Lord Himself are open over us, as it says Ps. 34, 16: "The eyes of the Lord look upon the righteous", and Ps. 32, 8: "I will guide you with My eyes", which He formerly did only over Zion, the place He had chosen for Himself at that time. Now Zion is the whole world; for everywhere where one believes in God, there he sees and is seen.
the God above all gods on Zion, as we have also said in Ps. 4, 7 [§ 65 f.] about the light of the face of the Lord, which is lifted up above us. But this verse rightly follows the preceding one, because it does not happen that one is exalted in the name of the Lord over the enemies, unless the heart of the prince is strengthened from heaven, so that the prophet indicates by this verse, as it were, the cause of the preceding verse, and how it should be done.
V. 4. He remembers all your grain offerings, and your burnt offerings must be fat. Sela.
This verse also contains a repetition (tautologicus est), and the same is found in almost all verses of this psalm. The two previous ones, however, praised the person before God, who only becomes pleasing before God through pure faith; in these two following ones, he praises the works of the same, in correct and beautiful order. For in such a way the Lord first looked upon Abel and then upon his sacrifice [Gen. 4:4]. Moreover, this verse praises the sacrifice, and the following verse praises the intentions (studia), so that the doing is there rather than the speaking, the offering rather than the asking. For many say: Lord, Lord, but do not do the will of the Father, even the opposite. Therefore their prayer also becomes sin.
(12) And we see that here only a good and godly prince is prayed for, because a godless one does not pray that he may be heard, nor does he believe that he receives strength from the sanctuary, although he sacrifices by heart, according to his works, or rather pretends to sacrifice. But he does not make sacrifice his [the prophet's] prince, but he wishes all good to the sacrificer; unless one wants to say that the prince's sacrifice is also a common one with the people, in whom there are some godly people, by whose supplications it is implored that he too may become good and blessed with them.
(13) This verse shows that David made this psalm to be prayed for him by the singers he had appointed, because it mentions the grain offering and burnt offering of the Mosaic custom, which are done under the new law.
not as if they were evil, but because they are fulfilled by Christ, and grant the arrogant a defiance of their righteousness. For it would not be sinful for anyone today to sacrifice according to the same custom, if only he did not do so with confidence in his own righteousness, or as if it were necessary for the sake of conscience, for everything is free and permitted that is not contrary to faith.
14 But it is not because of this that this psalm should not be prayed today and by others, for just as another person, another cause, another time, another place are in the new law, so also another sacrifice, but still the same faith and the same Spirit remain throughout all times, places, works and persons. The outward changes, the inward remains. For in all there is not One Work, but One Faith; neither is there everywhere One Servant, but One Lord; and, "There are diversities of gifts, but there is One Spirit. There are many ministries, but there is One Lord. And there are divers powers, but there is One God, who worketh all things in all" [1 Cor. 12:4-6]. Thus He who willed circumcision in Abraham, willed baptism in us, exactly with the same will, and entirely in the same faith on our part, yet with different effect. For the Church must stand with Christ from the beginning of the world, surrounded by diversity, and be a steward over the various gifts of God according to the diversity of members, times, places, and causes, which are changeable and diverse; yet the Church remains One, and always one and the same.
15 What then is our sacrifice? For some centuries the sacrament of bread and wine has been considered the supreme sacrifice, but (as we have said) in an ungodly opinion. For under the new law there is neither a temple, as seen in Revelation [Cap. 21, 22.] in the new city of Jerusalem, nor a sacrifice, of which Dan. 9, 27. was foretold that it would cease, but we ourselves are the temple of God, as Paul teaches 1 Cor. 3, 17. So we are also the city of God, so also the sacrifice and everything that was once and is now represented by the bodily temple and the sacrifices.
has been offered. Therefore the apostle Rom. 12, 1. says: "I exhort you, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable worship."
16 I will pass over the various interpretations of the ancient sacrifices and content myself with the two that David teaches, Ps. 50:23: "He who offers thanksgiving praises me." Ps. 4:6: "Sacrifice righteousness." Ps. 51, 19.: "The sacrifices that please God are a fearful spirit." On the very blow it is said Dan. 3 [Prayer of Azariah, v. 39. f.]: "With sorrowful heart and bruised spirit we come before thee, as offering burnt offerings of many thousand fat sheep. So will you make our sacrifice acceptable and pleasing in your sight this day; for you will not let those who hope in you be put to shame." And Hos. 14:3: "Forgive us all our sins, and do us good; and we will offer the bullocks of our lips." Heb. 13, 15.: "Let us therefore offer, through him, the sacrifice of praise to GOtte at all times, that is, the fruit of lips that confess his name." And Ps. 116:17: "Unto thee will I offer thanksgiving, and preach the name of the Lord." And Ps. 54:8: "I will offer unto thee a sacrifice of joy, and will give thanks unto thy name, O Lord, that it is so comforting." And the like.
(17) Therefore, our sacrifice, which we offer in time of need, is a bruised heart and the confession of sin, that is, we ourselves, groaning to God in need, acknowledging the tribulation as righteous, patiently enduring the death of ourselves, and offering ourselves to God according to all His will.
18 For this means all the tumultuous nature of the exemplary sacrifices with their slaughter, blood, burning and similar commandments in the Law of Moses. The consuming fire is the fervor of the Holy Spirit, who pours out love into our hearts, which consumes all that is of the flesh and of the old birth in us. This is to offer a burnt offering, that is, one that is completely consumed by fire, so that we, having died to self, may live to God, and the members who previously served unrighteousness may now serve righteousness, and in all these things we may praise, extol and worship God.
1180 L. xvi, E-I94. Works on the first 22 Psalms. Ps. 20, 4-6. w. iv. iss7-isöo? 1181
give thanks. The wood with which this fire is fed are the words of the Gospel. The knives with which the animals are slaughtered are the words of the Law, which kill the old man, strip him of his old skin and lay him on the altar, Christ. For in faith in Christ all things must be done.
(19) But what is "the burnt offering becoming fat"? Undoubtedly, in figurative speech it denotes a complete, tender, pleasing and pleasant sacrifice. For "the fat" serves to express the secret interpretation of abundance and sweetness. Gen. 49:20: "Of eatables cometh his fat bread, and he shall do pleasantly unto kings." Thus we have said in the 17th Psalm 63] that the fat of the wicked are their great ones, the rich, chosen and tender pleasers. For this image is taken from the custom of men who delight in fat and well-fed cattle as in delicious things. So also it is said in Ps. 63:6 [Vulg.], "Let my soul be filled, as it were, with sea and fatness, and let my mouth praise with glad lips." Hence it is written everywhere: a fat field, a fat mountain, where in Latin we say laetum and jucundum.
But the Hebrew expression is ambiguous at this point, so it could also be translated this way: And may your burnt offering be burned to ashes, selah. This is said even appropriately in reference to the burnt offering; but both may be taken at the same time.
What "sela" is, which is added at the end of this verse, we have said in the previous [Ps. 3, § 19 f.]. It is namely an indication of a particularly great secret movement of the heart, which was brought forth by the spirit at that time through the contemplation (super) of the fatness and the cremation of this burnt offering, which [movement] no one knows except the one who receives it.
V. 5: He will give you what your heart desires and will fulfill all your requests.
(21) Surely we must be most careful not to pray like this for tyrants and those who seek only their own, unless we agree with them in this.
that there is no prince who does not want his own to flourish and have good peace, since wars are fought for the sake of peace, and we pray for their civil welfare. But it is more understood that one prays for a good prince. For he who is such is attacked by many adversaries, especially by these same evil tyrants, and needs divine help, so that through it his plots and desires against them may be fulfilled. For one must not pray for the tyrants, but for him whom the tyrants unjustly oppress. And also the children of Israel did not pray for their enemies, but for their king David, who struggled to fight the adversaries.
(22) So should ours, 1) the Turk-eating gods of war, who raged against the Turks, rely more on their prayers than on their forces. Since they do not do so, and are themselves worse than the Turks and devastate Christ's people, I do not know whether we should pray more strongly against them or against the Turks. Certainly, as things stand today, one must pray not only for the emperor, the kings and princes, that their heart's opinion and counsel may be fulfilled, but that their heart may be opened and they may recognize who are the true enemies of the church, against whom they should counsel and against whom they should be indignant. For as long as they are blind and do not see how we ourselves need chastening, how can they counsel? For what counsel they take, shall we pray that it may be fulfilled? Nevertheless, some can be found among them who are not blind and want our cause to be advised; for these we should speak, saying with fervor: "The Lord give you what your heart desires, and fulfill all your counsels," or as the Latin translator says: he confirms them.
V. 6. We boast (laetabimur) that you help us, and in the name of our God we cast up paniers. The Lord grant (impleat) thee all thy petition.
23. here the variety-loving (varius) interpreter says: Impleat, while above.
1) Jenaer and Erlanger: nos instead of: vostri. - Immediately following the Erlanger: rnnrtes instead of: iVlartss.
1182 D- xvr, IS4-I96. Interpretations on the Psalms. W. iv, isso-isss. 1183
[v. 5] the same word was rendered by confirmet. Of the verb laetabimur we have said in the 5th Psalm, v. 12, that it is a joy expressed (vocalem) by the voice, or sweet words, by which men are wont to display their joy strongly. And it reads in this place like an encouragement, as if it were said, or should be said, by those who go into battle, and boast in proud defiance that the help of the Lord is with them for their salvation, as those not. 7:20, "Here is the sword of the Lord and Gideon," and as Josh. 6:20, the children of Israel made a great shout and immediately the walls of Jericho fell down. And the king Abijah cried out, 2 Chron. 13, 14. ff., with his own, following the same example, and slew five hundred thousand 1) of the children of Israel. But even now it is the custom of the soldiers to exalt the name and glory of their leader in order to encourage themselves against their enemies. This verse also teaches this attitude and custom, but a godly and worshipful one.
24. this sense is confirmed by the following verbum ("we throw up paniers"]. Magnificabimur, as misrendered by our Latin interpreter, is translated by Jerome thus: We will perform round dances; but even this is not sufficient. Others give it: we will be glorious and noble (nobiles). Others want it to be a word pertaining to the war camp (for 8]. means a flag or standard of an army). Therefore this verbum XXXX means: We want to raise a flag, or if one may say so: Vexillabimur, "will cast up paniers," which is likewise a work of those who go into battle, so that they not only shout with the voice, but also cast up their signs on high, as the men of Gideon not only blew with trumpets and shouted, but, instead of flags, also smashed pitchers and cast them up on high [Judges 7:19].
25 Therefore, "because you help us" (in salutari tuo), that is, after we have called upon you by faith for your help, let us be joyful and shout joyfully and "in your name," that is, after we have called upon your
1) Held in the Weimar and Basel HniuHnaTinta: HninMiNa.
In the same faith, that is, in your strength, not in ours, and with confident courage go into battle with all our enemies. For with the Lord there is help and victory. But salus [help] and salutare [that you help] are one and the same, although the interpreters like to translate salutare.
26. Since it is so necessary in a worldly war to cry out for the help of God and to raise banners in His name, how much more is this necessary for our Christian leaders, since we must fight with the evil spirits under heaven, against the cleverness of the flesh and the heresies, That we do not throw up our standard, our titles and our images and boast of our name and our help, that is, that we do not carry before us philosophy, human wretched statutes, decrees and other abominations of our name and our power, as the silly bishops are doing now. Our banner is the word of the cross, the sign of triumph, reddened by the blood of Christ, which the Church of Christ, terrible as the heads of armies, opposes to all the power of darkness. For if one throws out another word, it is nothing else than playing after the children's way in the vacations or rather with carnal furies (in feriis seu furiis).
27. "May the Lord grant you all your requests." This word, too, is an encouragement to one who goes confidently into battle, as if to say: We go, and in the name of the Lord, under thy standard, we do our war service, and to thee, our King and Leader, we obey. But the Lord will do what is in him, and grant you your request. It behooves us not to know what is to come, and yet to obey you. So also 2 Sam. 10, 12. Joab, David's captain, after the army was arrayed on both sides, puts the victory into the hand of the Lord: "Let us be strong for our people, and for the cities of our God; but let the Lord do what is pleasing in his sight."
V. 7 Now I see that the Lord helps his anointed, and hears him in his holy heaven; his right hand helps mightily.
1184 k. xvi, iV-is8. Works on the first 22 Psalms. Ps. 20, 7. w. iv, iss3-is66. 1185
(28) What the prophet has asked until now, he now clearly promises, after he has been raised to a certain hope. For a man who is of such a mind as these words indicate to him irrefutably persuades himself that it will happen in such a way, as if he wanted to say: "Well, we will attack the matter, and we know and are sure that the Lord will help his anointed. For it is not possible that he should not hear him who is presumptuous with such great faith and with such a mind toward God, "for you do not let those who hope in you be put to shame," Dan. 3 [Prayer of Asariah, v. 40.], and Ps. 17:7: "He is the Savior of them that trust in Him." Therefore he says, "Now I know that he will help," for that it is a verbum in time to come enforces what follows: "He will hear him from his holy heaven," though it might more properly be translated thus after the manner of a participii präsentis or after the manner of a noun (nominaliter): Now I know that the Helper or the Savior, the HErr of his anointed, will hear him. And I believe that it is known from the foregoing that the Hebrew language very often uses a verb in the past tense instead of in the present tense, as here: Now I have known, that is, now I know, or now I have become a knower, if one wants to take it without a word that depends on it (absoluto statu).
(29) But this verse is an encouragement of a very constant faith, which persuades itself, even which is already convinced by the aforementioned attitude. For he who is of such a mind that he dares to say, "We boast that you will help us, and in your name we will raise our banners," is at the same time quite certain that he will not be abandoned, just as that is indeed quite certain, which he alone feels. Thus Paul dares to say, Rom. 8, 38. f.: "I am sure that neither death nor life etc. shall separate us from the love that is in Christ," and elsewhere [2 Tim. 1, 12.]: "I am sure that he shall be able to keep me my companion until that day." For he whose heart saith, I believe, saith.
at the same time also with inevitable conclusion: I am sure that it will be as I believe. For when true faith is in the heart, it confirms what it believes with such certainty that it cannot be persuaded that anything will be more certain, and it already knows it as completely as if it had happened. That is why he does not say here: I suspect, or think, or understand, but: I know, or I have experienced, that he will help, that is, I am certain and firmly convinced, as Paul speaks after his manner, yet in the same sense.
(30) This again is a proof against the ungodly sophists, who make us uncertain of the grace and love of God toward us, prating that it is sacrilegious to claim that we love or believe, or are certain of the work of God concerning us, when nothing is more abominable than this delusion of uncertainty.
31. Therefore, I like very much the manner of speaking peculiar to the Hebrew language, according to which here the verbum cognovi in past time (by which faith is praised) is combined with the verbum exaudiet in future time (by which the believed work is designated), so that those who speak ungodly things may be shut up, and they shall know that the works of God, which concern us, although they are future, must be for the believers by faith as if they were present, yes, past. For this is why the prophecies make exceedingly frequent use of the verba in the past tense, especially in the Hebrew language, not only because of the certainty (as they say) of the prophecy, but even more so to indicate and teach the nature of faith.
(32) And I wonder very much, since they confess altogether that all the articles of the second coming of Christ, of the last judgment, of eternal life, and of the fire of hell, will certainly come to pass, and assert that those who doubt or are uncertain about these things are heretics, and likewise declare him to be a heretic who doubts or is uncertain about the creation, the incarnation, and the whole past mystery of Christ: why they dare to pass this off as orthodox when
1186 L. xvi, 198-200. interpretations on the psalms. W. iv, rsss-iss9. 1187
anyone doubts that he is in grace, that he obtains mercy in the Sacrament, that he certainly and infallibly has a gracious God, since this article is the first of all: I believe in GOtt, the Almighty Father. Blind, blind they are and blind leaders. They believe GOtte in past and future things, in present things they do not believe Him. But we want to speak with the prophet constantly and in reference to the present: "Now I perceive that the Lord helps his anointed." We will speak more extensively about the words "notice," "know," "recognize" at another time; "heaven" and the "sanctuary" were discussed in the second verse.
33. "His right hand helps mightily." This, too, is a word of a stout-hearted faith that goes [into battle) and cheers up, sure of God's future help, as if we were to say after our. Way and in our sense would say: I know that He will hear him and save him mightily. For it is a Hebrew way of speaking: In potentatibus salus dextrae ejus [in many powers stands the help of his right hand), and it is the same sense as in the 118th Psalm, v. 16.Dextera Domini fecit virtutem [the right of the Lord has proven power], that is, since the right of God helps, there is no power that could oppose it, which would be able to destroy, because he is not only mighty, or in his power (potentia) stands the help that executes his right, but also in potentatibus, that is, mighty in many ways. For by this noun in the plural, although in Latin it reads strangely (barbare) and unrhymed, the glorious faith is expressed, which ascribes power and wisdom to God alone, that he can help not only in one but in many ways, although none is before the eyes of those who are in need. And this word, which is full of the proudest confidence of the heart, which relies firmly on God's power, has a wonderful emphasis and fervor: "Let him do it, he will and can help.
34 It can also be translated according to the Hebrew: Now I have come to know that the Lord, in helping his anointed, will hear him from his holy heaven with
many powers of the help of his right hand, so that everything depends on the verb: "he will hear [him]", which in Hebrew also means as much as: "he will answer [him]", so that the meaning is: He will hear him mightily, by helping him alone with his right hand, not by the power of. Men. And in such a way it reads that he denies all human help, and the emphasis is on the word "his right hand". I like this sense very much, but it is not very different from the previous one.
35 "His anointed" must be taken here generally for the king, because in former times the kings were anointed. But this very word increases the confidence that this prayer will be heard and help will be given. For when one knows that he is called by God to a work, this increases his courage greatly and gives him courage. For he knows that what he does, he does according to God's will and by God's command. Only he is careful not to seek God's help in humility and fear for his proud powers, because he is satisfied that God has commanded him to do so. For this is how the same prophet Ps. 7, 7. sets himself up by saying: "Help me back into the office that you have commanded me", which he says here with the short word: "His anointed", that is, whom he himself anointed and appointed as king, and wanted him to do what he does. Therefore it is written of David that he wages the wars of the Lord [1 Sam. 25, 28], that is, those that were laid on him and commanded him according to the will of God. On the other hand, those who are not called undertake everything in a very unfortunate way, as the children of Israel proved by their example, Numbers 14:44 ff. That is why he preferred to say "his anointed" rather than our king, so that they would be encouraged by God's command and not by their own advantage, as the great multitude of those who fight now tend to do.
If God would, such people would be ours, too, the eaters of Turks, who deceive the people of Christ with their godless deception of indulgences and are wont to plunge them into ruin of their possessions, body and soul. For how happily we have fought so far is proven by the increase in the dominion of the Turks.
of our enemies to our highest shame. For we, as godless people, are presumptuous both in our strength and in our righteousness, being haughty before God and man. Then we seek nothing but glory in front of the world, and in all these abominations we have pretended to the holy name of God. Both with fictitious words and deeds we presume all things, and yet we certainly promise martyrs' crowns for all this. O what frenzy!
Certainly David was a very pious king. Even though he was mighty in strength, he wrote this psalm to instruct the people in what trust and strength they should have in him, by restraining the applause of the great crowd, who ascribe everything to their kings, and directing them to the divine mercy. Therefore, the help of God's right hand was with him in power, while with us, on the contrary, the destruction of our left hand remains in weakness. But what is it to wonder that our kings have nothing in common with David in this matter of war, since we have nothing to match him in the faith of Christ, which should be our first concern?
V. 8. They rely on chariots and horses, but we remember the name (invocabimus in nomine) of the Lord our God.
37 [Hi in curribus et hi in equis] is a beautiful omission [of the word "rely"], which in the German language can be rendered quite well: "They with horses and chariots", because one must think of the verb "to fight" or "to rely". It is also a strange dispute that goes on in pure and firm faith: those rely on horses, we on the name of the Lord, those on the power of visible things, we on the name of the invisible, those on their senses, we on faith etc. But since the Latin interpreter wanted to use the word invocabimus, he would have said more correctly: Nomen Domini invoca**bimus. For although the Hebrew says: Invoco in nomine Domini, and audio in voce Domini, video in turba, we must nevertheless say in Latin:
Invoco nomen Domini, and audio vocem Domini, video turbam. At this point the Hebrew text instead of the Vulgate): "We will call": "We will be mindful", and Jerome has: We will remember the name of the Lord our God.
It is indeed a wonderful encouragement and attack in warfare that the enemies fight armed with horses and chariots, and the righteous only with the remembrance of the name of God. It is certainly a great faith that dares to do such great things in the remembrance of the name of the Lord. For it is the custom of warriors, even to this day, that when they go into battle, they recall either the valiant deeds of their fathers, or former victories and other things by which they cheer and stir up their hearts. But it behooves our princes to be mindful of the name of God, on which all our help and victory is based. Proverbs 18:10: "The name of the Lord is a stronghold; the righteous runneth (as one prepared for war) and is protected," that is, he will have the upper hand and be victorious. But: "He runs along", that is, by being mindful of him and in faith in him.
39 But there is a very special emphasis on the word: "We think of it", which no one recognizes but the one who has experienced it, because without doubt the prophet indicates his experience here. For to whom should it occur that anyone would be victorious by merely thinking of the name of the Lord, if he had not experienced it? But also, how hard it is not to forget the name of the Lord, who would believe that? For death enters, shame, conscience, and a thousand dangers, by which the heart is assailed inwardly as by far more powerful forces than outwardly the body, so that it, torn to and fro on the present things, and what is around and what breaks in, loses the name of the Lord.
(40) And it is not enough that the name of the Lord be remembered and called upon once at the beginning, but it must be remembered with persistent and constant remembrance until victory is obtained at the end.
has against all terrors and dangers that confront him. For as it is impossible for the name of the Lord to fall, since he is eternal and almighty, so it is impossible for him who clings to him and endures to fall.
41. But the wicked, in whose ears the name of the Lord seems small, being [as he thinks] nothing but a breath and perishable letters, cannot grasp these wonders of his, so great and glorious. Therefore he forsakes him, and taking flesh for his arm, relies on men, and departs from the Lord with his heart, fleeing to the rod of Egypt, as it is said of Saul, that he died in his sins, because he trusted not in the Lord God of Israel [1 Chron. 11:13]. The other miracles of the name of the Lord must be left to the heart and experience, since no one can obtain them with words and ears.
V. 9. they have fallen down and fallen, but we stand upright. 1)
This is not said as a history, or not only according to history, but rather in a prophetic way, yes, according to the way of faith (fideliter). For it is only fitting for the faith that is measured in God to sing a song of triumph before the victory and to spread a rumor before the help, since everything is permitted to it. For since he believes, he already has what he believes, because faith does not deceive; as he believes, so it happens to him. Thus Moses, 2 Mos. 14, 13. f., strengthens the people, who are afraid of the persecuting Egyptians, by proclaiming the certain victory, saying: "Do not be afraid, stand firm, and see what salvation the Lord will do for you today. For these Egyptians whom you see today you will never see forever. The Lord will fight for you, and you will be silent." And so it happened that Pharaoh, relying on his chariots and horses, was drowned in water.
43. instead of obligati sunt, Jerome and the Hebrew text have better: they are fallen down.
1) Vulgate: Ipsi odÜALti sunt et eeeiüerunt, nos Lutem surrexirliuZ et ereeti sunuis.
or they have fallen, the verbum without further reference (absoluto verbo), so that it denotes the fall of the power that relies on itself, which, after God has withdrawn his hand, falls into itself and is overthrown, even though no adversary overthrows it. In this also the antithesis is more beautiful, because "to fall down" (incurvari) and "to rise" (surgere) are opposite to each other, as also "to fall" and "to stand", which is expressed here by erecti sumus. Furthermore, by "fall down" and "fall" the prophet expresses the failure (defectum) in such a way, as by "stand out" and "stand" the prosperous progress (profectum). For "to fall down" means to be weakened, and "to fall" means to be completely defeated; "to stand up" means to have the upper hand, and "to stand" means to overcome. With these words he sets the matter before us, as it were, and describes it as if it had taken place in our presence, in order to awaken faith in God. For the thing behaves in such a way that they first fall down and finally fall; first get up and then stand still.
44 But what is this? He who confesses that his adversaries fall and fall, surely confesses at the same time that they had previously risen and stood. Does he then at the same time indicate that the godly also fell and fell before, since he makes such people out of them who would stand upright and stand? Far be it from this, for these are words of faith, which is quite sure of things to come, as if they had passed away, and pronounces the thing as it is going on before the eyes of men. For while the wicked trust in chariots and horses when the enemies attack, they certainly seem to be upright and to stand; whereas the godly, who trust in the name of the Lord, seem, as if they were far from being a match for them, to fall and topple. But faith rejects this pretense of the senses, and boasts thus: "Although those are erect and standing, trusting in chariots and grates, but we fall and fall, as it seems, we are nevertheless sure that this appearance of things will shortly change, and those who are erect and standing will be overthrown.
1192 L. XVI, 294-206. works on the first 22 Psalms. Ps. 20, 9. 10, W. IV, 1575-1578. 1193
must and do fall, but we, who seem to be overthrown and to fall, are in truth raised up and will stand, yes, we have already risen up and are raised up. O what a beautiful example of faith!
V. 10. Help, Lord, the King hear us when we call. 1)
In our Latin translation, this verse can be seen as a conclusion or affirmation, but the Hebrew text has this division: "Help, Lord, the King hear us at the time when we will call. I do not know what mystery may be hidden in this, for it does not say: hear us, but: he hears us, in the third person, as he said at the beginning of this psalm: "He hears you," in the same person and with the same verb. For "the King" is in the nominative, not the accusative; the pronoun te at the end of the verse is not found [in the Hebrew). If there should be anything hidden in it, I leave this to those who are spiritual (spiritualibus). I am satisfied with the quite simple-minded sense according to which, I believe, God is here called "the King," in the third person, according to Hebrew, as also in the beginning of the Psalm: "The Lord hear thee." And Moses says, 4 Mos. 14, 17.: "Let now the power of the Lord be great, as you have sworn," instead of: your power. And Ps. 3, 9. "By the Lord is found help, and thy blessing upon thy people." And Deut. 27:16: "The Lord will set a man over the congregation," that is, "Set thou, O Lord. And Gen 41:33 Joseph said to Pharaoh, "Let the king set a wise man."
46 So also here: "The King hear us." For the article "the" is put to emphasize [the word "king"] particularly, that is, hear thou us, who in truth art this our king. For David, which serveth thee, is not king, neither reigneth his kingdom, but thy kingdom. For we are your kingdom, and you are our king. By this sentiment, he moves God very strongly, that is, he teaches us to move God, who then moves
1) Vulgate: Domino, 8rüvum tue reZerQ, 6t tzxuu0i vos in <1is, hnu invoeuverirnns te.
will when we are moved. For how should he not hear when his kingdom, his cause, his honor is in danger? That is, then we pray most fervently when we have the confidence that we are God's kingdom and a part of God's goods. For then we do not seek our own, and are certain that He will not abandon the thing that is His and the kingdom that is His, especially since we call upon Him, about which attitude the seventh Psalm [§ 47 ff.] has spoken more extensively. So this verse asks for a general and permanent help from God, in this way: As you have already helped me and heard me, so procure that you help and hear us always and at whatever time we may call upon you. For this is how he who has once experienced the help of the Lord desires that it be there again and again, fearing that it might one day leave him.
(47) We have interpreted this psalm as an example of the faith of every king, but I am not yet sure whether I have hit the right meaning. For although he speaks of the banner, of horses and chariots, which seem to enforce that one must draw this psalm to the outward battle, I dare not deny that it is to be understood of Christ, and that it speaks of the battle signs in the spirit. For I am particularly moved by the 110th Psalm, among many others, in which Christ the King is called upon to sit down and reign in the midst of his enemies, and that his scepter be sent out of Zion; likewise, that the kings of the earth be crushed, and the like. Even though this is written in the flesh, it is spoken and understood entirely in the spirit. Something similar could be cited from the 72nd Psalm, and in the 2nd Psalm, v. 9, the "iron scepter" is spoken of in the spirit. So one can understand also here "panier" easily in the spirit. For there is nothing else to prevent me from interpreting this Psalm of Christ than that I have resolved to avoid the secret interpretation as far as possible; then also this, that this Psalm in the New Testament is not dressed like the others. Again, the following psalm penetrates very much from the fact that it must be understood from Christ, and it is probable that it is
of the same king of whom he speaks here, as we shall see.
(48) Perhaps it would be safer, so that the reader can judge and decide, to briefly mention the other conception of Christ, according to which the prophet, in the person of the faithful people who know nothing of carnal wars, also prays for his King, who himself, as a spiritual prince of war, fights with this same people against the violence and the gates of hell. For of incomparably greater importance is the battle of the word and faith, by which we do not fight with flesh and blood, but with the evil spirits under heaven, not for our life and the perishable things, but for the eternal, that is, for righteousness against sins and errors.
49. besides, who knows if this Psalm is not drawn in a general sense to both? as the word 2 Sam. 7, 14.: "I will be his father and he shall be my son", which is said of Solomon, is understood at the same time sHebr. 1, 5.] of Christ, and some others, Matth. 2, 18., as the voice on high (Ramah) of the children in captivity [Jer. 31, 15.], and at the same time of the little children whom Herod had killed.
50 Let us therefore set Christ before us with the whole multitude of martyrs, how they fight and die for the truth and the kingdom of God, against the violence of the tyrants, who were superior to them in power and weapons, and yet are defeated, and the understanding will be easy after what has been said before. For it is the same faith, but in a different matter. For here Christ and the martyrs are defeated bodily, there they overcome, because on both sides the same Spirit is at work, who represents Christ and the saints with inexpressible groaning, at the same time helping their weakness. He speaks:
(51) The Lord hear thee in thy trouble. Since there is none to comfort, and thou alone sufferest in the time of thy affliction, and thy saints with thee, let the Lord comfort thee, and hear thee, who shall save thee from thine enemies. For there is no doubt that Christ and his saints through the Spirit groaned with this unspeakable fervor, with
which we, too, will have to groan in death and hardship.
52. "The name of the God of Jacob protect you. For there is nothing left but the name of God alone, on whose invocation, as it is believed, the help for the sufferer hangs and is preserved, as it were on a very thin thread, since everything else not only cannot save, but works into the hand of the destroyers.
He sends you help from the holy place. But it is precisely this that causes great anguish, that one should cling to the name of God alone and expect help only in an invisible way and from the invisible God who dwells in the completely separate sanctuary. And yet, the Spirit helps the sufferers through this groaning, so that they feel (even though with great effort) an inexpressible and unnameable help.
54. "And strengthen thyself out of Zion." "Zion," as we have said, is the same as "sanctuary." For he expects, and is able to do nothing else, than to feel that he expects help from Zion, the hidden dwelling place of God, so that he may not only endure hardship, but also finally overcome it.
55. "He remembers all your grain offering," namely, that by which you offer yourself to God to go to death (in mortem). For here, too, if the groaning spirit did not hold it against them in all circumstances that they had not yet been completely forgotten by God, their weakness would certainly believe that the very thing they suffer and sacrifice themselves for would be rejected, condemned and consigned to oblivion. For the flesh would grumble and say thus: You suffer in vain, God will never remember this sacrifice of yours.
56. "And your burnt offering must be fat." That is, it must be abundant, fruitful and complete. But here, as we have said, the "burnt offering" must be taken in the spirit, as well as the "grain offering." For this is how Christ sacrificed himself completely on the cross, that he might be consumed by the fire of love. It can be said here instead of "all your grain offering": of the whole grain offering, just as the "burnt offering" was burned whole with fire. Through this sigh
1196 D. xvi, 208-2W. Works on the first 22 Psalms. Ps. 20, 10. w. iv, rssi-isss. 1197
The Spirit instructs them to pray and hope that they will suffer nothing in vain, but that everything will be pleasant, memorable, and complete, which those in need expect with such faint hope that it seems to them that they want it more than they hope for it.
(57) "He will give you what your heart desires, and confirm or fulfill all your requests. And this also the Spirit makes them expect (facit), although weakness persuades them that both their desires are in vain and their designs are void. I think that in these four verses the power and nature of this inexpressible sighing is beautifully illustrated, as it were in experience and as with an example. Now follow more cheerful things, in that the adversity leans toward victory.
58. "We boast that you help us, and in the name of our God we cast up paniers. The Lord grant thee all thy petition." Of this boasting and casting up of paniers we have also spoken above [§ 24 f.]. For thus Christ and his martyrs have the confidence, even though they must die, that through the help of God they will triumph, boast, and lift up the banner, and preach and confess Christ with all the greater joy, the more they are afflicted. And even if they themselves are killed, they have the confidence that others will do the same in their place, with whom they have in common, as one body, so also the same, namely this voice, and do not doubt that what Christ has demanded will be fulfilled, even against the will of the tyrants (postulavit). But what does he demand? Ps. 2:8: "Heische (postula) von mir, so will I give thee the Gentiles for an inheritance, and the end of the world for a possession." For this demand he obtained for the "triumphant" and panieraufwerfenden (vexillificantibus, if I am so
(I may say) martyrs, that is, for those who confessed, preached and died with joyfulness.
59. "Now I perceive that the Lord helps his anointed, and hears him in his holy heaven; his right hand helps mightily." This must be explained as above [§ 28 ff]. For he helped Christ and heard him when he fulfilled his desire through the multiplication of the church. But he heard him through the strong help of his right hand, that is, as his right hand is wont to help, which helps only those who have no strength themselves. For God is mighty in the weak, good in the wicked, kind in the unpleasant. The Spirit, the Helper of the Weak, teaches that one should firmly commit such things to God.
60. "They rely on chariots and horses, but we think on the name of the Lord our God." From the [§ 37 ff.] foregoing the meaning is sufficiently clear. For the tyrants are victorious by their power, the martyrs only by remembering the name of God and calling upon him constantly.
(61) "They have fallen down and fallen, but we stand upright. For thus the church has grown and strengthened by the very thing by which it is oppressed; and the godless tyrants have perished when they were most powerful, as we see all this fulfilled by experience. Although there are other people who fall as martyrs and others who rise as believers, but because they are one people, they ascribe to themselves, according to the figure of the synecdoche, which is very common in Scripture, what belongs to only one part, although in truth the martyrs also rise in spirit, since many follow them in their faith.
62. "Help, Lord! the King hear us when we call." The meaning is the same as we have given it above 45 ff].
4198 xvi, 210-212. interpretations on the psalms. W. iv. i5ss-iss8. 1199