1. 1) This psalm is about the gospel being spread throughout the world. In the past it was interpreted in various ways, one in this way and another in another. But this is the content, that the gospel is made known before our eyes, wherever there is heaven, day, night, speech, earth and the end of the world, that the gospel has gone as far as heaven and earth, and is not preached in a corner, but, as Paul says Col. 1, 23, before the whole creature,
1) Note from the original: "Den 27. Juni."
and Christ [Marc. 16, 15.]: "Go and preach the gospel to every creature", which is to fill the whole world.
V. 2. The heavens tell the glory of God.
2 This is a synecdoche, as if I said: Nuremberg has the Gospel, Erfurt the Decree, Wittenberg the Epistles of Paul; that is, the people who are at Nuremberg [Erfurt and Wittenberg]. So here: "The heavens tell," that is, those who dwell under heaven. Under the whole heaven, where people are, there one hears the gospel preaching.
The word Saphar (XXX) in Hebrew means to preach, to tell and speak publicly. The heavens are preachers.
(3) Furthermore, this verse is a very beautiful description of what the gospel is, since it says that the heavens tell the glory of God. For the gospel is nothing else but the glory of God; for in the gospel it is not our merits and works that are preached, but our sins and our corrupt nature and shame. Thus Christ says John 16:8, "The Holy Spirit will punish the world for sin." For it nullifies the glory of the world, and says that we have been saved and redeemed through the blood of Christ alone. I have always been pleased with this verse, for the sake of this description of the gospel. Paul also says, "To the praise of His glorious grace," Eph. 1:12. Likewise, v. 14, it is called a gospel of the glory of Christ, not of free will; for it rejects all the works of men, and praises God alone.
And the feast proclaims the work of his hands.
4. the works of his hands, not of men, whose works it condemns. "Firm" means where heaven is, or all heaven. Another heaven is at Jerusalem, another at Nom. Now both that one and this one are in the firmament. And so Moses uses the word "firmament" almost everywhere. So now David says: What only sees stars, that becomes aware of the Evangelii.
V. 3: One day tells another, and one night makes known to another.
5 As he says in the first verse, not only in the Jewish land and in Jerusalem, so also here: The gospel is not preached on the Sabbath alone, as if it were bound to it, but all days, from day to day, one day at a time. The sayings and promises (for that is what it actually means) are preached every day, and not, as in the Old Testament, only on the Sabbath. The gospel will fall on all oerters and times, it will fill all oerters and times. This must be a great and glorious sermon. But that he calls the morning and the evening "day" and "night" is a Hebrew way of speaking; for at that time one used to pray. But just as
Time and place are understood in general everywhere, so also the persons are understood in general by all people.
V. 4. There is no speech nor language, since their voice is not heard.
6. in all languages the gospel will be preached, not in one alone.
Your voice.
7. that is, the sky (coelorum). Among the words "language" and "speech", I make no particular distinction, although the one reads as if it were to be understood from various dialects in one language. One should preach the Gospel in German, Saxon, Bavarian, Swabian etc.
V. 5 Their line goes out to all the earth, and their speech to the end of the world.
Here he interprets himself. Kav (XXX) denotes a guideline or a yardstick, according to which one builds. In the Scriptures, however, God's word is called a guideline, as in Amos [Cap. 7, 8. Zech. 1, 16.]: He has drawn his guideline over Jerusalem, and his lead line over Zion. For the word is an instrument of the divine building, and is also a certain rule, which is not changed nor changed by the statutes of men.
He has made a hut for the sun in the same.
(9) This verse has been interpreted by magister sententiarum [Peter Lombards] as if Christ had placed his tabernacle, that is, his body, in the sun, that is, in this life, because he was burned by our temptations. But there is another opinion, namely, that God Himself made a tabernacle for the sun. So it is said, namely, that Christ dwells in those heavens, or in those who proclaim God's glory. For he speaks of the spiritual sun; Christ is this sun, who is set where the word goes, so that nowhere else may he be sought; as he himself says Matth. 18, 20: "Where two of them are gathered together in my name, there am I in the midst of them." Item, Matth. 10, 20.: "It is not you who speak." For he also did not send his apostles in such a way that he himself did not speak against them.
But he is present when the apostles proclaim the word, confirming them with his spirit and the teaching with subsequent signs.
V. 6 And the same goes out like a bridegroom from his chamber.
10. is a description of the Lord Christ by a secret interpretation or similitude. Just as the sun rises from going out to going down (for this is what Scripture [v. 7] calls "the end of heaven"), so also the sun of righteousness, Christ, rises and comes forth as a bridegroom. But of a bridegroom the Scripture speaks when it says of joy and adornment. Therefore it is said of the "voice of the bridegroom and the bride". Likewise it is said Isa. 49:18, "I have adorned thee as a bride." It is a glorious thing. Thus Christ is most beautifully adorned, and has the greatest love for His church, and adorns it, but in secret. This verse has been interpreted of the Virgin Mary, but wrongly. For Christ began to go forth through the gospel in the time of the apostles, and continued unto the end of the world, as he himself saith [Matt. 28:20], "I am with you always, even unto the end of the world." And this rhymes, also according to the words, finely with the course of the sun. For when it rises, it is seen in its entirety, without any clouds; but when it comes to the middle of the sky, it is at times covered by the clouds (Christ also suffers this at the hands of the heretics), but still it breaks through when it sets. So Christ is the bridegroom who illuminates the earth from the beginning, or until the end of the world. Now he says that he is also merry for it.
And rejoices like a hero to run the way.
V. 7: It rises at one end of heaven and returns to the same end.
That is, Christ gladly proclaims the gospel and is ready to save people: He burns with love to spread the word. Thus we see how he strengthened his martyrs, so that they also easily endured death for the sake of his word. He runs confidently with the word, like the sun.
And nothing remains hidden from their heat.
That is, Christ is everywhere, filling everything in length, breadth, and depth, everywhere kindling his word, and nurturing and caring for his Christians. This is a great comfort, that now and then, in death, in hell and in Turkey, he can warm, kindle and comfort people by his word. And this text of the proclaimed word, in which Christ is, goes against the red spirits, who want to have the Holy Spirit without the word. No, there is nothing; it must be before: "The heavens proclaim," after which Christ is also there. If Christ is there, he also runs and gives heat and warmth.
V. 8. The law of the Lord is without change.
(13) The preceding words show that what follows is also to be understood of the spreading of the gospel. But it is said by way of comparison, as if David wanted to say, Moses also had a law; but this is a different law, namely, without change and righteous etc. For this piece is a price of the gospel. Now the first thing is that it is a law without change. But the law of Moses is not without blemish, as is said in the epistle to the Hebrews [Eph 7:18, 19], not because of its fault, but because of its effect. It cannot help people to be without change; it cannot bring them to perfection, as the gospel does.
And refreshes the soul.
14 All this is said against the law of Moses. First of all, it is not without change, for it cannot make perfect people; it remains corrupt throughout. Secondly, it did not refresh souls, nor did it help them from their affliction, but rather tormented them. But the gospel makes them perfect and restores them, so that one can get rid of the heavy conscience and thoughts. Thus it changes a man, and first of all makes him approved (δόκιμον [Jac. 1, 12.]), and secondly it makes the heart free from heavy thoughts.
The testimony of the Lord is certain.
15 Third, it is also faithful and certain. But these things he says against the law and against the
1514 xvii, 164-iss. Interpretations on the Psalms. W. iv, sosi-E. 1515
Teachers of the law; as he also said above Ps. 5, 10: "In their mouth there is nothing certain. It always remains uncertain that one does not know how he is with our Lord God. Just as the monks, with so many works, always walk along in doubt and uncertainty. But here one knows where he should stay, namely with Christ, there one is sure and certain.
And make the foolish wise.
This is a great glory of the gospel. The saints of works, the monks etc. also cannot judge rightly of one state, therefore they condemn marriage, the authorities etc. because they are unwise; but the gospel teaches right thoughts of all things.
17. "The foolish" can be understood in two ways; either as making wise those who have no wisdom; or as a rebuke, because wisdom finds entrance only in the humble, making fools of the rest.
V. 9. The commands of the Lord are right.
18. The fifth is also fine. In the law and in the works of men are crookedness and crookedness, as John the Baptist says [Luc. 3:5], "That which is crooked shall be made right." Here one seeks a way and there a way, there one learns forever, and never comes to the knowledge of the truth [2 Tim. 3:7]. But here it goes right, it is a fine, funny, righteous teaching, since one comes from it. This also makes people happy, as he adds; for it is a short way.
And delight the heart.
19. it [this teaching] rejoices the consciences, gives peace before God.
The commandments of the Lord are louder.
20 These are the very finest words. It is also a pure doctrine, because there is neither falsehood nor hypocrisy in it, but it is pure, as Peter says [1 Ep. 2:2]: "Be eager for the pure milk." This word is not only called pure, but also exquisite, which is most pure, not tainted with any of the ordinances of men, as it is also called the pure, clean gospel.
And enlighten the eyes.
(21) When the law is pure, the eyes also see more clearly. Thus he indicates that the gospel makes men of understanding, who can speak of all classes, discern between spirits, and judge rightly of all things; these are called enlightened hearts.
V. 10. The fear of the Lord is pure.
22 Here he calls the gospel a service of God. But the word which he has placed above, "pure", in Hebrew bar (12), means choice, pure, righteous, pure, unadulterated, unmixed. But the word which is here means fine, beautiful, and pure; as we say, a clean work. So also here. It is a pure service of God, therefore, it is not a false humming work and a marred work, as in the law.
And abides forever.
23) It is not beautiful evil, 1) as it is said in Proverbs. In the law it happened soon that one here, one there a piece broke; this service however remains.
The rights (judicia) of the Lord are true.
Judicia means "rights" by which one governs and lives. As if to say: This is a righteous thing, there is no hypocrisy here; it is not the appearance, it is the reason, it gives what it should give, what the law does not do.
All fair.
(25) There is none among them that does not justify and cleanse from sins forever, as Paul says in the Epistle to the Ephesians, Cap. 4, 15: Crescamus άληΰεϋοντες, let us
always grow so that we become righteous. This "becoming righteous" also makes us righteous all the way.
V. 11. They are more precious than gold, and much fine gold.
26 He now concludes with this. For all these things, saith he, I uphold the gospel; for they are the twelve fruits of the tree of the
1) In the original: "sedon döse"; in the German editions: "schönböse. Cf. Walch, St. Louis Edition, Vol. VIII, 1896.
Life in the Revelation of John [Cap. 22, 2]. Gold is made of three kinds: toU0 gold, common gold, like Rhenish, and fine gold, like Hungarian. But here he touches the highest covetousness in man; for in the world nothing is loved more than gold, and the desire for gold has always been exceedingly great. One seeks gold when one already has wife, child, house and farm. That is why Christ also calls Mammon a god. Nevertheless he says: "Mammon is not so dear as your law, but it is in the hearts of the faithful.
They are sweeter than honey and honeysuckle.
27: "My preaching is sweeter than honey," says Wisdom in Sirach Cap. 24, 27. 24, 27. So now he says: There is nothing sweeter on earth than the gospel and the commandments of God. In this psalm, Muenzer had many speculations, but all only from the spirit, against the outward word, and accused us of not having the word, because he did not see in us the fruits that are here. But this is not said. The gospel is not therefore wrong if I am weak in my life, nor does it follow that I do not have the gospel because I am weak.
V. 12. Also, your servant is reminded by them.
Who are those who have such fruit? I also see little of them. They are called "thy servant," they that submit themselves unto thee, they that serve thee, they that let thee remain master. But it is a contrast, as if he wanted to say: The others, who condemn the gospel, become quite mad and foolish; but your servant becomes witty through it, is preserved and kept in all temptations by this word. As Paul says 2 Cor. 4:7, "We bear this treasure in earthly vessels." Therefore, he who has the word is preserved, he is not deceived.
And he who has them has great reward.
(29) Many good things come of it; for the uses of the gospel are innumerable, for it ministers to all things. Nothing, neither good nor evil, can happen to you that does not
1) In the original: "doll".
be useful if you have the word of God. "Great reward" (multa), he says, you can't say it. For above 13 ff] he has said about the twelve fruits that concern the conscience, but about the same it can be used for all things.
V. 13: Who can tell how often he misses? Forgive me the hidden faults.
(30) With this he also touches the danger that the devil will also attach himself to it. Miss," he says, "there lies a devil that leads one away. I know that the Word's way is to preserve us; but there are many sins hidden in me for which I have to fear. We must not think ourselves secure in ourselves, even when we have the Word. For the instinct of the flesh is sometimes such that one thinks it is the Holy Spirit. Therefore he asks that our Lord God keep him in this. As Paul also admonishes, 1 Cor. 10, 12: "Whoever lets himself think that he is standing, may well see that he does not fall. Now these are the cunning deceptions, that no one can see and know his heart. Our heart is our daily domestic enemy, and an exceedingly great enemy. Therefore he says: Make me innocent of my hidden faults. Every one that hath the gospel becometh sure: so the spirit waxeth dull by degrees, and faith faileth; and there is no watchfulness to cut off the remnant of sins. But it is good that we know that the righteous are still sinners. To be in sins is dangerous, not to be in them is also dangerous. Therefore let us pray, as the prophet does here, against the remaining sins that creep up on us, that God will not impute them to us, for we will never be clean. Thus, in the Epistle to the Hebrews, Cap. 12, 1. sin is called a burden that surrounds us, a sticky sin, and a burden that drags us down and stubbornly clings to us.
V. 14. Keep also thy servant from the proud, that they rule not over me.
(31) Before, he pleaded against the hidden wickedness; here, he pleads against the open wickedness. In this the devil also behaves in many ways. Therefore, here is a clear
Text that every teacher is proud outside the gospel. One has enough to do for himself, that he may remain without presumption. Then the heretics come and make their remaining sin alive; there the devil finds the bath ready. Therefore he says, "Protect me from those who seek their own glory under the appearance of the glory of Christ, as the papists are doing today. But he says: "Keep"; as if he wanted to say: I can think, I will not remain unchallenged. But, dear Lord God, forbid that they grow over my head, that they do not win, and that they do not seduce me to their glory, then there is no need.
So I will be without change.
(32) Namely, if I thus remain from the inward and outward pursuits of sin and error, then I shall be without change.
And remain innocent of great wrongdoing.
The word nab means great and much. I will then be absolved before God and be held as an innocent man. Therefore, he who will not abide in Christ falls into vile, abominable vices, arrogance, lies, pride, blasphemy etc. And this he calls a very great iniquity. As if he wanted to say: Otherwise there is no measure of transgression, otherwise it is a transgression and a misdemeanor.
that over the other. But I will be perfect, if you will give me your grace and the gift of the Holy Spirit. If we are such people, then we can also preach rightly, as he says:
V. 15. Let the speech of my mouth be pleasing to you.
What I then preach and teach will be delicious. As it is written in the Gospel [Acts 1:1], "He began to do and to teach." So also Jeremiah boasts of his preaching.
And the conversation of my heart before you.
35. hagah (XXX) is the word that is written in the first Psalm, v. 2. What I will speak then will be pleasing to you.
Lord, my refuge.
For upon him he was founded through the word, and became a new man.
And my Savior.
Thou hast delivered me from the outward and inward pursuits of sin, of error, of the flesh, and of the devil. So this psalm is about the gospel that went out into the world, and about its fruits and benefits, and also about its dangers. There is nothing forgotten in it that can be said of the gospel.