1. is even a prophetic psalm, from the preaching of the gospel, and contains in itself how all the saints and worldly wise piety and righteousness are rejected, and the righteousness of faith alone is valid.
V. 1. Bring glory and strength to the Lord.
2 That is, preach that he alone is glory and strength.
V. 2. Bring glory to the Lord for His name, worship the Lord in holy adornment.
3. adorn yourselves, make yourselves beautiful with the preparation of the gospel and peace, that you may be beautiful when you praise him.
V. 3: The voice of the Lord goes out on the waters.
*This scripture is found, also in Latin with German words mixed in, in the book mentioned with the previous scripture, which the children and heirs of Veit Dietrich published. In this book, there is not a new superscription, which would indicate that this is a special writing, but before each interpretation, there is only the number of the Psalm in question. In the above-mentioned dedication, the editors state that Luther himself (as well as the second interpretation of the first eight Psalms and the 23rd Psalm) wrote the interpretations of the 45th and the 128th Psalm. The same will be written also Wohl still on the Coburg (Köstlin, M. Luther, vol. II, p. 657 aä 225, 2 (instead of 25. it should be called 45. there)). The other interpretations Dietrich collected afterwards in the following years in Wittenberg (TrI. exeg. opp., tönn. XVII, x. IV). In Latin, these interpretations are found only in the Latin Erlangen edition, tom. XVII, p. 232 8^4. In German translation in the Eisleben edition, vol. II, p. 95; in the Altenburger, Bb. V, p. 497; in the Leipzig, vol. V, p. 339, and in the Erlangen, vol. 38, p. 276. We give the German text, improved from the original Latin.
This is the voice of the gospel. The gospel is glorious. The "waters" are the nations and kingdoms.
The God of honor thunders, the Lord on great waters.
5. Rom. 1, 18: "God's wrath is revealed from heaven."
V. 4. the voice of the Lord goes with power, the voice of the Lord goes gloriously.
6. one lies down against it, but it goes through, and keeps the triumph always; 2 Cor. 10, 4.: "The weapons of our knighthood are mighty before God."
V. 5. the voice of the Lord breaks the cedars, the Lord breaks the cedars in Lebanon.
7. he breaks the devil even in the Jewish land. The cedars in Lebanon are the great Hanses, the priests, the high priests.
V. 6 And make them like a calf, Lebanon and Sirion, like a young unicorn.
The gospel makes the heart glad, makes one joyful and humble; but again, it strikes down the hopeful. "The mountains leaped like lambs, and the hills like young sheep," Ps. 114:4, 6.
V. 7: The voice of the Lord is like flames of fire.
(9) This may mean that the voice of the Lord goes forth with great power, like a flame of fire, or other fiery instruments. Fire does not jest when it comes to a tower. The voice of the Lord is a stone cutter, hewing through like a flame of fire. With this he points to the fiery, cutting sword, Gen. 3, 24. It cuts, namely the persecutors. He is talking about the law.
V. 8. the voice of the Lord arouses the desert, the voice of the Lord arouses the desert of Kadesh.
10. [This is] making a great noise; as Christ himself saith [Matt. 10:34.], "I am not come to send peace." Item [Luc. 12, 49.]: "I am come to send a fire.
set on fire on earth." And Ps. 99:1: "The Lord is King, therefore the nations rage." He punishes the world because of sin, makes them tremble and make them realize their sin. He afflicts the wilderness. This is spoken of the terror of the Word.
V. 9 The voice of the Lord arouses the hinds and exposes the forests.
(11) This verse can be interpreted in many ways: After he has aroused the hinds, he strips the forests bare, so that the beasts are gone, and one does not devour the other, so that it is safe in the forest from the beasts. Or in this way: "He strips the forests", that is, removes piety and wisdom, cuts them down. And the word chasaph means to flake away. This explanation pleases me well; as if he should say: You must take off the skirt, the leaves; because you do not bear fruit. It can also be understood as the abolition of the Old Testament; he cuts off the leaves and takes away their adornment, as it is written Matth. 21, 43: "The kingdom of God will be taken from you and given to the Gentiles" etc. The hinds (cervas) 1) he frees from the service of the law, that they may practice the Scriptures.
And in his temple everyone will say honor to him.
12. that is, everyone will praise him, Psalm 115, 1.: "Not to us, Lord, not to us, but to your name give glory." The kingdom of Christ is a kingdom of honor.
V. 10. The Lord sits to make a flood of sin, and the Lord remains a king forever.
(13) This is what I would like to understand about baptism, although it is uncertain, namely, that he will bring about a new flood of sin, but a flood of salvation; he will give a new water, a new Spirit. Baptism is a flood of sin. Now more have been baptized than have perished in the flood, for twenty ages have passed since the time when baptism began.
1) In the old translation: "heathens", which was probably read from "hinden".
1584 L. LVII, 234-236. short au[1. on etl. other psalms. Ps. 29. 42. W. IV, 2160-2163. 1585
But if one wants to interpret it in an evil way, one may understand it like this: The Lord will still remain king when all the wicked have been destroyed and killed.
V. 11. The Lord will give strength to his people.
14 The opposition can be seen as the weakest of all [this people], therefore it needs special strength from the Lord.
The Lord will bless His people with peace.
(15) It is in great need of it, for it is reviled and cursed.