1. the title of this psalm has been acted in many ways. But that I have Germanized, XXX XXXXX [Almuth Labben], high [to] sing, that I understand of the children's voice, of the mother's voice, [Menazeach] but I understand for the male voice of the supervising superiors, who are set over the boys. But the sons of the youth are the Christians.
The content of the psalm is about the church, how it should be saved from its persecutors, that it should overcome with suffering, so that the tyrants perish and the church remains, and the Christians should devour the tyrants, so that the devourers are devoured and the killed are killed. For GOD has such a whimsical way: by the strangled he strangles the living, and by the martyrs he kills the tyrants. This is a high work, which nevertheless happens daily. Yet they must perish. Therefore, this psalm is a thanksgiving and prophecy of victory.
V. 2. 3. I thank the Lord with all my heart, and tell all your wonders. I am glad and rejoice in you, and praise your name, O Most High.
3. this is the right service of God and the new sacrifice, that he who sacrifices thinks of God as a God, for it is to recognize God's benefits, and to thank God for them. This is the one service that God requires of us, as Paul tells the Gentiles in Romans 1:21.
for not having praised God. Therefore we hold that we should have everything from Him and thank Him for it, which is what the first commandment requires of us. As David said, he recognizes God as the one from whom all good things flow and who is a wonderful conqueror, as the one who destroys those who are themselves disturbed.
V. 4. because thou hast driven mine enemies after thee, they have fallen and perished before thee.
This is the cause and the reason of this joy and confession, that he had driven his enemies behind him; those who had been driven back had fallen, those who had fallen had finally been killed. This is how you dealt with them. That which is written in Latin, infirmabuntur [they will faint], actually means to stumble or fall.
The youth of the Son", 1) in the title, is the young crowd, the church. As in the prophet Zech. 9, 17. grain and must is also called youth, young men and virgins. They have grain to eat, he says, and when they have eaten it, young men grow out of it; this is the best part in the worldly and household regiment. So then "the youth of the Son" are all the faithful; for they are strong, fresh and joyful in the faith, they sing: They, the tyrants, have cast us into the dungeons, staked and pegged us; but we have saved-
1) This is how the title is found in Luther's first translation of the Psalter.
stumbled and perished. Yet you can do the whimsical art: when we are driven back, we chase them; when we fall, we stand first of all; when they stand, they fall 2c.
V. 5. For you carry out my right and cause.
Here he confesses his cross, as if to say: I have suffered long enough, I have been called a heretic and a rebel. There lies our cause, but the Lord avenges us. So it goes now: Hamburg, Lubeck and other cities persecuted the gospel before, but now they accept it with the utmost seriousness. The gospel comes there and eats those who ate it before.
You sit on the chair a right judge.
(7) Before we thought that you were asleep, but now we know that you are sitting on the throne to judge. And this is the blessing for which I thank thee.
V. 6. You rebuke the heathen and kill the wicked.
(8) Such rebuke is when he does not handle it, when he does not give people; as he rebuke the Roman Empire. He can soon make a regiment desolate. Scolding means when he never helps, when he makes less by the word.
You will destroy their name forever and ever.
(9) On the other hand, there are still many histories of the Romans, there are still (constantly) many praises and laudations of the Roman Empire now and then. Answer: That does not mean a name; but a name means, which one praises, which one fears, has in honor, regards: like today the Turk is feared, emperor Carl, which have a praiseworthy name. But now no one fears the Roman Empire; but, as the being is gone, so is her name.
V. 7. The swords of the enemy have an end.
10 Hereby he also confesses that he had to suffer. But they can no longer, because with the sword, that has an end. This is a confession of the
consequence that we are defeated. They are enemies and have the sword. There is violence and wickedness associated with them.
You have turned back the cities; their memory has perished along with them.
They no longer reign, they are gone, their name with them. But such are prophecies that want to be grasped with faith.
V. 8. But the Lord abides forever.
12. This is a very rich speech, which comes out of joy. For he has said that he rejoices. But it is a great comfort, and our defiance, that he says here, Our Christ, the doctrine, the gospel, the baptism, his Christians, they shall remain. This is a heretical speech in the ears of the adversaries. For thus they think: Where is the Lutheran Christ? They even think to eradicate it. But here it is. I would like to see if they want to scratch out the verse; they must learn that it is true.
V. 9. He has prepared his throne for judgment. And he will judge the earth rightly, and the people will rule righteously.
A very glorious verse, that the kingdom of Christ is a kingdom of equity and justice. All other regiments are inequitable, for they are ungodly; one does not fear and honor God. For the righteousness of the lawyers is a very small righteousness, which belongs in the seven commandments [of the other tablet] alone. But this Christ sitteth and liveth, is not dead, and reigneth throughout all the face of the earth, as far as the world is, "in righteousness," that is, he teacheth men to fear God, and to believe, and to love one another, and to bear the cross; he executeth righteousness and equity. But "righteousness" is to believe. But "righteousness" is to remain in the same simplicity, and not be bent in any crooked ways. Thus this verse contains a description of the kingdom of Christ.
V. 10. The Lord is the poor man's shelter, hastening protection in time of need.
This is also a good verse, for it does not want to remain outside: is the word present?
1432 L. xvn, 82-44. Brief au[1. on the first 25 Psalms. Ps. 9. w. iv, 1943-1947. 1433
the cross is not far from it. And this verse is a testimony that we have to be poor and in temptation. Therefore it comforts us and says: "If we are in trouble because of the word, we are not abandoned, because the word, the cross and comfort always follow each other.
V. 11. Therefore, those who confess your name hope in you.
15) Trying 1) is ours, it's up to us.
Who know your name.
16. he is in secret, therefore he cannot be seen with eyes nor known; but he has a name, saying that he is our Creator, who gives us everything freely, who alone is righteous and just, who reigns in righteousness and gives justice. In sum, that he is God. We shall learn to know this name. He then that knoweth him thinketh the same: If then he is a man, he will not leave us. The sophists want to buy it. But so he is not called, he is not a grocer nor a Fugger; he is God, who gives everything to everyone in vain, and demands nothing in return, except that one recognizes it, and thanks him, and so respects him. I know that I did not create myself, that I do not let the sun rise and set. They do not want that, they want to earn it with works.
For you do not trust those who seek you, O Lord.
17) Those who knock for it and desire it, you cannot let them go, because you have offered it to us in vain. 2) This is a great comfort for us, because we do not seek our honor because we are the most despised in the world and in great danger. This is a great comfort to us, for we seek him, not our honor, because we are the most despised in the world and are in great danger. So we do not seek our benefit, but seek his word, his glory, that he may be thanked and known; therefore he will not forsake us.
1) "Trying" j^that is, verse put by us instead of: "Trying" in the Latin edition. That the old translator also understood it this way, and perhaps even read it this way, is proven by his rendering: "Hoping" and "seeking" belong to us.
2) In the original, "it you."
V. 12. Praise the Lord.
(18) Therefore, because he is a godly God, praise and give thanks, honor and praise him.
He who dwells in Zion.
19 This is what we are told. For Christ is a king in Zion, as it is written in the other Psalm, v. 6. And if Christ be King in Zion, the church also is called Zion. For he that cleaveth unto this man hath the name with him. So we are also called Saxon, because we sit under your dukes of Saxony, even though we were not born in its territory. So even though we are not of the seed of Israel, yet because we believe we are his servants, and have the name of him, as a servant of his lord, a subject of his prince.
Proclaim his doings among the people.
20 This is called the right sacrifice, that we learn to know that he helps when there is no more, in poverty, in contempt, in shame, in hatred. This is what miraculous works mean, that he makes everything out of nothing. Learn this for God's sake, he says, and tell it to the people, for few of them know it. It is his way, he lets us die, we must leave the blood, be miserable and cry out; as follows:
V. 13. For he remembers and asks for their blood.
(21) This Psalm praises God by His right name, namely, that He leads His saints in miracles, as it says in the fourth Psalm. Counting money out of an empty bag, baking bread out of the clouds, that alone is the art of our Lord God, and yet he does it daily. He makes everything out of nothing. He repeats such promises because these things are also repeated in the work. One persecution is immediately followed by another, and so one comfort follows another. That is why he repeats so often that the wicked shall be destroyed and put to death.
V. 14. Lord, be merciful to me; behold my misery among the enemies.
22) This is the second part of this psalm, in which he asks that he may continue in this way.
He said that he would protect his own and destroy his enemies, and that he would do the same from then on.
Lord, have mercy on me.
23. Prayer also concerns us, and are very urgent words, which God makes all the more pleasing and commanding to Himself for the sake of the person. "Have mercy on me", who preach your word and your name; "look at my misery", how I have to suffer, how they disgrace me, revile me and torture me. Thus it is both an accusation and a prayer.
You who lift me out of the gates of death.
Behold, the church is near the gates of death, that is, where death is inflicted, where we are killed and given over to death daily, as Paul says [2 Cor. 4:1I]. So now our prince must suffer, and we all must suffer. 2) "Gates of death" can be understood in two ways: first, that they are the gates and power of hell, which threaten and kill, and think of nothing else but murder. Now when this happens, one comes to the gates of death, that is, close to death. Therefore he says: I have no one to save me but you, you alone have the gates of life. Now it will always come to pass that we will be thrust into death; so remember, dear Lord, and help us, and we will praise you more.
V. 15. That I may tell all thy praise in the gates of the daughter of Zion.
The gates of the daughter of Zion" are other gates, namely, the church, in which is spiritual authority. "Thy praise", he says, not our works.
That I may be glad of thy help.
26 "Help" or salvation is commonly taken for victory; as Paul says in 1 Cor. 15:57 that we gain the victory in Christ, that they must be defeated. Now follows a
1) Instead of "aas is to read silos.
2) The Latin edition of Erlangen has put this sentence in speech marks as the words of St. Pauli.
3) "always on" (if different reading is correct) henceforth always.
Prophecy, as if the prayer had been answered. So we should also be sure of our prayer, which Christ has prescribed and commanded us.
V. 16. The Gentiles sank into the pit they had made.
(27) They persecute us with violence and cunning, threatening us with death, pursuing us with nets, thus wanting to ruin the teaching with cunning and our life with violence. But that they want to have us, that happens to them themselves. They want to have us dead, but this does not happen, it goes over them; through their cunning and violence they themselves must go down. So he helps us and pushes them into their pit. So the heretics bring themselves to ruin by their own tongues; they drive themselves out the most. This is how it happened among the rulers in the Roman Empire, that one drove out the other.
V. 17: Thus it is known that the Lord establishes justice.
28 Namely in this work. He likes to do right, makes us suffer a little, but then he helps and is recognized 2c. But this also belongs to the prophecy. Before they said: Where is their God? But now he is recognized.
The wicked is entangled in the work of his hands.
29 As he said before: Above that they would perish, they themselves are perished; what they would do, that is above their own head. But what did they want to do? Strangle them. That comes home to them.
Through the word. Sela.
30 By speech. This word does not appear in the Latin text. But it is uncertain what is meant by it. I understand it to mean that the wicked perish, while the godly do nothing but speak; as he says in the 23rd Psalm, v. 5: "Thou preparest a table before me." The righteous sit, eat, drink, sleep, and thus kill their enemies. As we now do nothing but speak, preach, write, read, so we also smite them; for our Lord GOD cannot leave the word unprotected. Thus it is said in
Isaiah, Cap. 30, 15: "By being still and hoping you will be strong"; if you alone could keep still, you would be too strong for all your enemies. But this is not to be despised, because God speaks it.
Sela.
(31) There are many opinions about this word, for it is found nowhere else than in the Psalter, and in the song of Habakuk, 3, 3, 9, 13. I consider it to be a filler word (vox enclitica), which fills up the verse; as in German hymns the e is commonly added to nouns to make the verse complete, as in the hymn "GOtt sei gelobet" 2c, "with his flesh, and with his blood" 2c. That therefore "sela" has no special meaning, but alone makes the verse measure complete. As in Latin verses dicier, with Persius the syllable or 1) means nothing.
V. 18. Oh that the wicked should be turned to hell.
(32) I would not have them perish, but I would have them converted; he would have them confess their sins. They lack only one thing, he says, that they are not converted, namely, that they are not led to hell, that is, they live in peace and safety. Therefore it is impossible to understand the word, because it is a word of the cross. Someone must be in distress, otherwise he thinks that faith is only a delusion. I wanted them to come to the school where I have been, to the gates of death; that is, "to be turned to hell.
All the pagans who forget God.
33. They do not admit that they should forget God, but say, We praise God day and night. But they are lacking, for not all who say, Lord, Lord, shall enter the kingdom of heaven [Matt. 7:21]. They have completely forgotten Christ; but he who does not have Christ does not have God either. Therefore, if they felt despair, they would become sick and need medicine.
In the Latin edition: et nitiil kiAniüeal. Instead of et it should be read.
seek, as it is written, "Make their faces full of shame, that they may ask after your name," Ps. 83:17.
V.19. For he will not forget the poor altogether, and the hope of the wretched will not be lost forever.
34. he probably poses as if he doesn't see us, but it won't even go out that way. Long is not eternal. The wretch suffers, but not forever; so his hope shall not be in vain.
V. 20. Arise, O Lord, lest men get the upper hand.
35 Be thou, O Lord, reign, and let not men reign: lest they reign over thee, and over thy word, and over thy people. Therefore:
Let them all be judged before you.
036 Let them be judged before thee: for before the world they are not judged, but they themselves are judges. But if they should come before thee, and hear thy judgment of them, I know that they should be of a different mind.
V. 21. Give them, O Lord, a Master, that the Gentiles may know that they are men.
This is what is said of the church. O Lord, that thou shouldest set a teacher of the law in the whole world! What are they but men? They say, "They know this themselves; should I not believe that I am a man? So they say, but they want to be gods and consider it a robbery that they are gods. They let themselves think that they have it from themselves. But if they thought they were men, they would submit themselves to God, and would not so exalt themselves above the Word, nor would they want to be above God. The prophet is annoyed by this and prays: "Give them a master", who will teach them to recognize the law 2). But what does the law do? It causes anger, kills and teaches us what kind of people we are. That therefore in Scripture "a man" means so much as a child of wrath, sin and death. For here, as I think, Enosh is a man, subject to tribulation, death, and all miseries. And this is a prayer of the church.
2) In the original: "learn" instead of: teach.