in the number of one hundred and two.
O God, hear my prayer and let my cry come to you!
2. do not turn your face away from me; in all the days of my suffering incline your ears to me.
In all the days that I shall call upon thee, thou wilt hear me speedily.
4 For my days are passed away like smoke, and my bones are roasted dry, like a goat.
005 I am smitten as grass, and my heart is dry, because I have forgotten to eat my bread.
My bones are in love with my flesh because of the cry of my groaning.
7. I am like a pelican in the desert, I am like a night owl in the desolate houses.
(8) I have made, and have been as a solitary bird upon the housetop.
9 All day long mine enemies have promised me, and they that praised me have sworn over me.
010 Because I have eaten ashes like bread, and mixed my drink with wine.
(11) Borne of the presence of thy wrath and displeasure, because thou hast made me contrite, when thou hast exalted me.
12. my days are gone like a shadow, and I am withered like the grass.
013 But thou, O God, abidest for ever; and thy remembrance endureth from age to age.
014 Oh that thou wouldest arise, and have mercy upon Zion; for the time is come, that
1708 Eri. Z7, 4os-4t>4. au[1. of the 7 penitential psalms. 1517 u. 1535. Ps. 102. w. iv, 2331-2334. 1709
you have mercy on them, and the opportunity is here.
015 For thy servants have made the stones thereof comfortable, and have made the earth thereof miserable.
16. and the Gentiles will honor your name, and all the kings of the earth will honor your glory.
017 For God hath built Zion, and hath been seen in his glory.
(18) He has considered the prayer of the unmarried, and has not spurned their supplications.
19. these things shall be written in the time to come, and the people shall praise GOD, which shall be created anew.
20. for God has looked down from His high temple, God has looked at the earth from heaven.
21 That he may hear the groaning of the captives, that he may redeem the children of death.
022 That his name may be proclaimed in Zion, and his praise in Jerusalem.
23. when the nations come together as one, and the kings to serve God.
24. in the journey he has oppressed my strength, he has shortened my days.
025 I will say, Alas, my God, take me not away in the mean of my days; thy years are from one time to another.
In the beginning, O God, you founded the earth, and the heavens are the work of your hands.
27. they will be changed, but you will remain, and like a garment they will all wear out.
028 And as a covering shalt thou change them, and they shall be changed: but thou art the same, and thy years shall not pass away.
029 The children of thy servants shall dwell, and their seed shall remain before thee for ever.
V. 1.1 ) Lord, hear my prayer and let my cry come to you.
1. the "prayer" is that he desires mercya ); the "cry" is that he declares his misery; as then follows:
1) Because of the counting of the verses followed by us, compare the note to § 47.
a) Christum.
V. 2. Do not hide your face from me.
2 Be not wroth with me after that I have deserved. For to turn away the face is a sign of anger, but to turn back is a sign of grace.
In time of trouble, incline your ears to me.
Hear me in the time of my affliction and suffering. For, "to incline the ears" is nothing else than to pay attention to the 2) sorrowful heart's cry. Although the same inclination also expresses whether he could not so strongly call or desire that [it] penetrate up to God's ears, he asks that God incline down to him, that he hear him.
V. 3. When I call upon you, hear me soon.
(4) Not only when I am persecuted and suffer from others, as the preceding verse asks, but also in all need. For this psalm, like the others, also describes, first, the inward suffering that the saints bear because of their sin in a contrite spirit; then the persecution of others for the sake of the same crucified life.
V. 4. For my days have passed away like smoke.
(5) That is, my days have come to naught, and are accomplished in vain, as the smoke vanishes in the air, and is destroyed. Blessed are they that know that the temporal life, because of Adam's sin, is nothing but a vanity; as Ps. 78:33, "And their days are passed away in vanity," that is, like a smoke; for there remaineth nothing of it that is profitable in that life; yea, even now in this time it is more a semblance or sign than a life, as the smoke hath but a semblance and sign of fire, and not the essence.
And my bones are burned like a fire.
(6) Just as fire consumes all that is fat and makes (b) it dry, so also suffering makes it dry.
2) Erlanger: dem.
b) Instead of the following in § 6: a dry shoot; thus also the love of temporal things. An evil fire makes all the powers of the soul dry, powerless and weary of the eternal goods. This is what all men find in themselves from original sin, which has turned us away from the eternal. Goodness, in which we should have firm and powerful love, in all
all the powers of the souls arid, powerless and weary.
V. 5. My heart is downcast like grass and withered.
7. the grass, cut off or broken, loses its origin, that is, the inflowingc ) sap and moisture, and becomes dry, and becomes good fireworks; thus we are all beaten in Adam by the devil, and deprived of our origin, that is, of God, from which inflow we should green and grow. That is why we have become pitiless, arid and the work of eternal fire (d ). But again, in the 72nd Psalm, v. 16, of the living He speaks, "They shall green as the grass of the earth." Now, the dry heart is, which has no desire for the eternal good, while the flesh is green for the temporal.
For I have forgotten to eat my bread.
8. Should I not become thirsty when my food has come to me in a forgetfulness? The dry heart's bread is none but God Himself, who alone can feed the heart; for the heart must have eternal food if it is to be satisfied. eBut blessed is he who can see and lament forgetfulness; but blessed are they who forget forgetfulness also, as sinners of the senses, and as saints in hope, who are filled, the former with external goods, the latter with internal goods.
V. 6 My bones cling to my flesh at the voice of my groaning.
(9) So much do I labor in a sighing life, and fight against my evil nature, that I am no more than skin and legs, as Job says, Cap. 19:20: "My bones are clothed with my skin." Therefore, by this groaning is understood not only the bodily and temporary sighing, but the whole penitential life and laboring desire.
Lust and joy, we are, alas, inclined to the perishable and to ourselves, and therein have lust, joy and love, that is, fat and sap. Blessed are those who know the same pleasure and joy here, lament and hate!
c) disguises its origin; for the inflowing 2c.
d) Matter
e) 1" This forgetting he means, the same plague mentioned above, that we live before the lust of the creatures, and are in a forgetting and unawareness of the eternal bread.
after grace and comfort;f ) for they experience how deeply original sin has corrupted us. But those who do not attack themselves do not know what is wrong with them, the bonesg ) do not cling to their flesh, but are full of fresh blood and sap,h ) and fed body. So also in the first [penitential] psalm [Ps. 6, 7.]: "I have been laborious in my groaning."
V. 7. I am like a bittern in the wilderness.
Here the other suffering is mentioned, when the worldly and self-wise persecute, despise and mock these hard-working and repentant people. For a good life must also be a foolish life, because he turns away from everything that others turn toward.
I am the same as a little bug in the disturbed cities.
(11) He compares himself to the solitary birds and to those who do not come out during the day, because he is abandoned and despised. He is not esteemed, nor is he suffered in the daytime, that is, in the honor and glory of the world; therefore his life is like a wilderness and a night. i)
V. 8. I am awake, and am like a solitary bird on the housetop.
12. I am not asleep, and have taken heed to myself. For the world sleepeth, as the apostle 1 Thess. 5:6, "Let us not sleep, as others do, but let us watch and be sober." For temporal lusts are contrary to eternal good, as images in dreams are contrary to right images; as also Isaiah Cap. 29, 8. says that it happens to sinners "as when a thirsty man dreams that he drinks, and when he awakes, his soul is still empty." Therefore this sleep is nothing else than the love and lust of creatures. But "to awake" is to cling to the eternal good, and to see and long for the same. But therein he is
f) Mortification of the flesh;
g) therefore their bones
h) nature,
i) t Of the Pelican some write many characteristics, but here it is called a bird, which is in the desert, and in barren places lonely living.
k) Goods.
alone, and no one with him; for they are all asleep. And he says "on the housetop. As if he said, "The world is a house in which they all sleep and lie decided; but I alone am outside the house, on the roof, not yet in heaven, and yet not in the world. I have the world under me, and heaven above me; so between the life of the world and eternal life I hover alone in faith.
V. 9. Daily my enemies revile me.
13. those who dislike God's wordl ) and this life, and their own life pleases them, without ceasing judge and condemn me, reject and despise my word and work.
And who mock me.
14 That is, the same enemies who praised me scornfully and mockingly; for such praise is more than double mockery. m)
Swear with me.
15. that is, theyn ) make me an example, an oath, a curse and a wish; as one says: God must do to you like this and like that.
V. 10. For I eat ashes like bread.
(16) Not that he ate ashes, but the Scripture calls good food bread, and evil food ashes; therefore that the food of godly men is small and nothing, even as ashes compared with the food of those who live in the satisfaction of the flesh. If then the meaning is: My food is ashes compared to their food,o ) that is, I am so sad and miserable that nothing tastes good to me, and even if it were good food, it is still as if I eat ashes.
And mix my drink with wines.
17 [That is, I don't like drinking before crying] 1) They drink and laugh,
l) me
(m) f And therefore the Ebrew text thus holds, "And they made me a fool."
n) Instead of the following in s 15: have joined and united against me. For before times, and also still the alliances happen by an oath, and are called confederates.
o) Instead of the following in 8 16: and yet I eat the same as willingly and gladly as they eat the delicious food. Therefore they are hostile to me, for they feed their flesh and I mortify mine; so we are against each other.
1) Missing 1517.
They sing and are happy about it, because they do not hear what God says [Luc. 6, 21. 25.]: "Blessed are those who weep"; and: "Woe to you who laugh now"; because according to the flesh one should live in the cross, and not in pleasure, who wants to live right.
V. 11. Borne thy wrath and disgrace.
(18) The sight of the severe judgment and wrath of God casts out all the lusts of the flesh, and makes evil to eat, drink, and lie down, and so suffering becomes heavy. p) Therefore, those who are secure in their life or righteousness mock these repentant and humble people, as it is written in the following Psalm of Repentance.
That you took me and threw me down.
(19) So it seems to every soul, when it feels the wrath of God, that it is rejected and eternally damned. q)
V. 12. My days have passed away like a shadow.
20. My time has passed uselessly, and now I have nothing of it. Just as nothing remains of the shadow, so also nothing remains of all life that takes place in carnal and worldly lust, without which no one is alive, because the flesh is in all of us. Therefore all our life is a useless life. Blessed is he who recognizes it.
And I will become as dry as grass. 2)
21 As if to say, "How short and vain, and sinful and corrupt, is the life of all men. Therefore come, you who are and remain eternal, and share your life with us. r)
22. up to this point, he has lamented his distress and been tempted to go to God; now he is raising his desire and longing for life, which is in
p) makes will to eat, drink, and lie down badly, and so no cross becomes too heavy.
q) Instead of § 19: That is why I am afraid of your wrath, and contrite myself, that I may forestall your judgments. For thou hast a nature in thee, that whom thou exaltest thou bring low, and whom thou amendest thou breakest. Therefore, woe to those who rejoice in their exaltation.
2) Erlanger: "like a grass."
r) Instead of § 21: That is, inwardly the soul has been destroyed, since the outward life is greenest, and yet has passed away.
God is. As in the 63rd Psalm, v. 2: "My soul has thirsted for You"; and calls upon Christ and His grace.
V. 13 But you, O Lord, abide forever.
23. i pass away, and my days come to naught; therefore i am full of my life, and desire your life,s ) since there is nothing perishable.
And your memory for and for.
(24) That is, just as your being remains forever, so also your name and memory remain forever. My name, however, passes away with my being, as in the 9th Psalm, v. 7: "Their memory has passed away like a sound. Therefore, my God, how do I come from myself to you, so that my essence and name also remain forever? I am, alas, too far and deep from you.
V. 14. You would make up and have mercy on Zion.
I cannot come to you, therefore, my God, arise and come to me and take me to you. The rising up means the most sweet and gracious future of God in mankindt (for at that time Jerusalem stood well. Therefore such lamentable cries and supplications may not be understood of temporal help, but of Christ and His kingdom]; 1) for then He came to us, that He might lift us to Himself, and then He had mercy on Zion, that is, His people.
For it is time for you to be gracious to her.
26. the time of grace and, as St. Paul says, the fulfillment of time, Gal. 4, 4.u )
And the hour has come.
27.v ) It is time for you to come yourself, for God does not give grace unless it is time andw ) even. But what they are, follow.
V. 15. For their stones please your servants.
s) to be with you,
t.) Incarnation of God;
1) Missing 1517.
u) Instead of § 26: The city of Zion, that is, all your people.
v) t you now well situated and even, and us
w) f him
28.x ) He speaks of Jerusalem as a city that is to be built, since the stones and the earth have been laid out for the supply, so well that it is desirable to see it; therefore he speaks of the spiritual building. For Jerusalem (as said) stood in all glory; that the opinion is, Lord, come quickly.
x) Instead of? 28 to the beginning of §45 "that he might prepare his dear saints" 2c. The stones of Zion are the elect of God, they are prepared by the prophets, apostles and preachers to dex grace. The preparation is done by the word of God, when it is preached that all men are in disgrace because of sin, and that no one can stand by his own righteousness without the grace of God, as Rom. 1, 17. 18. Paul says that in the gospel God's grace and wrath are revealed. Whoever hears this becomes humble and terrified, falls at God's feet and laments his sorrow, as this Psalm has done up to this point. When this has happened, then it is time and even for God to come, who does not come except to the humble. Thus all the prophets have made the people comfortable, that is, humble, and sent them to grace; although they are all persecuted about it by the hopeful saints, who want to establish their righteousness at all times.
And have made wretched the earth of the same.
That is, by the same preaching they have made them understand your mercy and desire it. The "earth of Zion" are the least of the people and the imperfect. So John the Baptist also had to come with his voice before Christ to prepare the people and to reveal their sins, so that they would need and desire mercy [Matth. 3, 3]. But those who do not want to be sinners, for them it is not yet time or even that they receive grace, because they also do not receive the messengers and servants of God with his word.
V. 16. And the Gentiles will honor your name.
Here he prophesied; for the Jews the more part became enemies of the humble, as are described above; therefore grace is divided among the Gentiles.
And all the kings of the earth will honor your glory.
That is, in fear and humble submission they will serve you. For love and spiritual fear is the true service of God, without which other works and sacrifices, which the Jews and the faithful build on, are nothing.
V. 17: For God has built Zion.
That is, the city of God, the holy Christendom, is not built with the teachings or works of men, but with the word and grace of God alone.
And has been seen in his glory.
It has now come about through the gracious incarnation of God that the unknowable God is confessed, and that all glory is his alone, no one righteous, good, wise, strong, holy, true, but God alone. The glory was unknown before, because men themselves
1716 Erl. 37, 411, Au[1. of the 7 penitential psalms. 1517 u. 1525. Ps. 102. W. IV. 2342 f. 1717
and build, it is time; stone and lime and all things are there, so fine and much, that thy servants lusted, and would gladly help to build. That is so much to say: one would gladly hear and learn the gospel. This is also the right time for the gospel, when one longs for it. In this way Christ speaks Joh. 4, 35:
"Behold the seed, it is white for harvest." And Luc. 10:24: "Many kings and prophets would see that ye see."
And are favorable to their dust.
29. he calls "the dust Jerusalem", that is, the excavated earth, as from it one would have to take out the earth.
wise, righteous, good 2c. and thus attributed God's glory to them.
V. 18. He looked at the prayer of the unmarried.
The glory is all his, he has taken them all to himself, and he has filled them all. Therefore, those who do not want to be single, He does not look at; but those who are single and poor in spirit, who in constant thirst of His graces and righteousness ask of Him, He graciously looks at them, and satisfies them with Himself, when He says [Ps. 81, 11.], "Israel, open your mouth, and I Myself will fulfill this." For GOD cannot give mercy except to the humble, that is, to the hungry, thirsty, unfeeding poor sinners and fools. He does not look at the beautiful words and great works of the rich, the wise, the saints (for there His glory has been destroyed), but only at the desire and prayer of those who have nothing.
And he did not spurn their pleas.
God spurns nothing so much as those who are full and satisfied, who do not desire His grace, who, like God, think they have something to give and do great things, and so are praised and honored by God more than God is by them.
V. 19. These things shall be written in the time to come.
These things shall be preached, written, spoken, and remembered, not in this time under the law, but in the time of grace, in the new testament, because that this people is not yet grief-stricken of these things, being blinded in their righteousness.
And the people will praise God, who will be created by new ones.
The spiritual people, newly created by the baptism of Christ, can understand these things; but those who are not yet born elsewhere and not newly created in spirit and grace, it is not possible for them to know God and His glory. Therefore they cannot praise Him, but themselves. For those praise God who defile themselves, who take from God and give nothing to God; they have nothing, but their good is with God, therefore their praise is also with God, and in God, and not with themselves.
V. 20. For God has looked down from His high temple.
The holy, high temple of God is the blessed man Jesus Christ, in whom the eternal God dwells bodily. This same temple is given to us as a propitiatorio, Rom. 3, 25, that is, as a throne of grace, before which whoever bows down has forgiveness of all sin and all grace. Is now the meaning: God's praise alone will be praised; for it has now come to pass that God, who before in disgrace turned His eyes from us, now looks down upon us in all grace and love, through our Lord Jesus Christ.
stum, who is his temple, and by no one else. Therefore, if there is nothing good but in Christ, all praise must be silent, and praise must be given only to God in Christ.
God has looked at the earth from heaven.
That is, he has accepted poor sinners through Christ, and heaven and the temple of God are one thing. For God gives nothing, everything must come from Christ. The appearance and vision of God is nothing other than a gracious will to have mercy and to help; therefore it follows:
V. 21: That he may hear the groaning of the captives.
These are the ones who realize how miserably they are caught in sins and cry out for the grace of salvation, as the prophet himself said above. For those who are not imprisoned, that is, those who do not see how they are truly imprisoned, he does not hear, because they do not groan.
That he may deliver the children from death.
That is, all who recognize that they are children of death, wrath and condemnation, even those who are physically persecuted and martyred by others. For this is the praise of God, that he looks upon the unworthy, and shows mercy to them that have deserved wrath; as follows:
V. 22: That His name may be preached in Zion.
Not of men's names; for thus is God's glory and name praised in all Christendom, when it is said and known that all is entirely up to God's grace and work, and we are nothing.
And his praise in Jerusalem.
Praise, name and honor are one thing. For that which is the essence, that is the work; but that which is the work, that is also the name; that which is the name, that is also the praise; and the honor of that which is the praise.
V. 23: When the nations and the kings come together in one.
The praise of God in Jerusalem will take place when the nations and kings, that is, every bishop with his people, come together in the church to worship and say mass. For in this way one ministers and should preach, as the apostle, indeed, Christ himself commanded, that one should preach and remember him when one says mass. Therefore, this verse expresses the way to preach God's praise, that is, the holy Gospel, in which is written what God has done for us by grace, therefore He is to be praised.
V. 24. He has suppressed my strength in the departure.
Now the prophet speaks again of him and all others with him. God has humbled and depressed my power in this life. For Christ's kingdom is in judgment, so that he has brought down his dear saints 2c.
But he secretly indicates that the poor and lowly desire the gospel; like Matth. 11, v. 5: "The poor have the gospel preached to them.
V. 16. And the Gentiles will fear your name.
30 He desires such a future and kingdom of God, since not only the Jews, but also all Gentiles are inside, Ps. 2, 8: "Heische von mir" 2c. Therefore one can see what kind of Zion he means.
And all kings on earth your glory.
That is, through the gospel they will know and honor your power and might in Christ with fear and humility.
V. 17: That the Lord build Zion.
That is, the city of God, the holy Christianity that began in Zion, is not built with the doctrine or works of men, but with the word and grace of God alone.
And appear in his honor.
That is, he is revealed through his word and spirit, so that he may be known, as he alone is and does everything, but we are nothing. Isa. II, 9: "All the earth is full of the knowledge of the Lord. Ps. 19, 2: "The heavens declare the glory of God."
V. 18. He turns to the prayer of the abandoned.
34. his kingdom's way is to have miserable, calling, praying people who suffer much for his sake; so his way and regiment is not different but to help, hear and assist such poor, miserable, dying and sinners, Is. 61, 1: "I am sent to preach to the poor" 2c. Matth. II, 28.: "Come to nnr all you who are weary."
And do not spurn their prayer.
(35) It is not a worldly kingdom, where one must help, give and assist the authorities, but a spiritual kingdom, where everyone is helped out of all kinds of distress in body and soul.
V.19. Let this be written on the descendants.
(36) These things shall be preached, written, spoken, and remembered for ever and ever, and shall cease no more until the 1) last day: this and no other shall be the preaching unto all the children's children.
And the people who are to be created will praise the Lord.
(37) As Ps. 72:5: "Under the sun his name will reach to the descendants. It is a peculiar kind of this teaching: when the teachers are strangled, the teaching goes on first among the descendants, there God is preached and praised inwardly.
V. 20: For he looks from his holy height.
For Christ's kingdom depends on God alone, whom He sees and knows, and He knows it again from heaven. And this verse also means that it is a heavenly, spiritual kingdom, that all miserable people are helped by God.
And the Lord sees from heaven on earth.
39. it is a secret, spiritual kingdom, and yet it is on earth among men, but hidden in faith and spirit.
V. 21: That he might hear the groaning of the prisoner.
40] This is, as it is also said above [§ 34], the nature of His kingdom is that God lets His own suffer much, and be children of death and sheep for slaughter, as Paul says [Rom. 8, 36]. But they are not forsaken, but are sure that he hears their groaning and misery.
And redeem the children of death.
41. children of death are called, in the Hebrew way, the people who are handed over to death; as one says, child of life, child of wickedness 2c. For the Christians are given over to death, Rom. 8, 36.
V. 22: That they may preach his name in Zion.
(42) Not the names of men; for so is the glory and name of God extolled in all Christendom, when it is said and known that he is the helper of all miserable and dying Christians.
1) "den" only in the Jena (2).
And his praise to Jerusalem.
(43) If the work is, the name is worthy of it; if the name is, the praise is worthy of it; and if the praise is worthy of it, the honor is worthy of it.
V. 23: When the nations come together and the kingdoms to serve the Lord.
44 He says this again, that it may be known how his kingdom begins at Jerusalem, but yet goes among all kingdoms; that as the word, and his grace to forgive sins, is common to both Jews and Gentiles, so also the cross, and the help of it, is in strong exercise in all places, both among Jews and Gentiles; for the kingdoms may not come together bodily in one place.
V. 24. He humbles my strength on the way.
(45) Thus it is in Christ's kingdom, according to the outward man, that he causes his dear saints to be broken, punished, humbled and tortured manifold here in this time, so that they are not strong and vigorous outwardly, but inwardly. But the world, which he raises and strengthens in its way, that is, in this time, he will humble in the end. Therefore the prophet and the spiritual people comfort themselves that they will be oppressed with Christ in time and in the way, not in the end.
He shortens my days.
46 For he breaks off the old man. This verse especially refers to the holy martyrs. For thus says St. Peter [1 Ep. 4, 17] that now is the time for judgment to begin in God's house, that is, in His saints, but the end will go out in the devil's house.
V. 25. 1) I say, my God.
(47) Though he break me and press me, I will not therefore run from him, but will run all the more.
1) Here the Erlanger has not set a verse number, therefore in the following wrong counting. The Jenaer (2) has only 28 verses in this Psalm, because the superscription of the Psalm is not counted as a verse. In the first edition, the third verse (of our Bible) is divided into two verses; therefore, it brings it without the first verse to 29 verses. We were forced to follow the counting of the first edition, because we have united both relations with each other.
hope in him more, and call upon him, and pray; [as all his saints do.] 2)
Don't take me away halfway through my days.
(48) That is, let me not die unprepared. For those who are full of life and desire death, as David [1 Chron. 24, 1.] and Abraham [1 Mos. 25, 8.] and Paul [Phil. 1, 23.], are accepted at the end of their days, for they have given leave to life and demand death. But those who still cling to this life and love it, are still in the middle of their days, as King Ezekiel said Isa. 38, 10. f., these die unwillingly and hardly bear the judgment and suffering of Christ. y)
Your years last for and for.
49. This is,z , but behold, thou art eternal, and I live so short a time, therefore no man can escape thee; but time may soon escape me, that I should lack mercy. But thy punishment cannot fail; for thou comest yet well, as thou art eternal.
V. 26. You founded the earth before, and the heavens are the work of your hands.
50 For Christ, according to the Godhead, is a creator, with the Father, of all creatures, as the apostle Heb. 1:10 introduces this verse.
V. 27. They will pass away, but you remain; they will all pass away like a garment, and if you change them like a garment, they will be changed.
51. so the heavens will not remain, much less the earth; therefore all crea-.
2) Addition 1325.
y) l To notice that the common text says much differently, namely in these two verses thus: He answered him in the way of his strength. The shortness of my days make known to me, do not take me away 2c. This may thus be concordirt: That outwardly oppresseth and maketh cry unto him, to him he answereth, and heareth them in the way of his strength, that he strengtheneth them inwardly with his strength. For he outwardly breaks their strength, and so they desire to know the shortness of their days, that is, that they may not be precipitated with death.
z) Instead of the following in s 49: eternal, without end; for Christ's kingdom is without end, yes, he is also without beginning; as then follows:
The heavens, too, will be transformed; they will not perish and be destroyed, but will be renewed.
V. 28. But you are the same.
52. you will not be his other or new God, as the Jews will say; when they hear that you are man and] 1) God, they will reproach yours: they have a new God, and another than the one who founded the earth in the beginning. But heaven and earth may become different; you remain in the same essence.
And your years never end.
(53) Which the Jews and the Gentiles have supposed: thy kingdom remaineth, and thy people with thee for ever.
1) Addition 1525.
V. 29. The children of your servants.
54. these are those who are baptized and taught by the apostlesa ) in Christendom; for the preachers are] 1) God's servants.
Will stay.
55. children are heirs, and remain; but the servants, to whom God gives temporal reward, do not remain in the eternal inheritance with the children.
And their seed will stand before you.
56. these are the same children, the believers of Christ, who are spiritual seed and inheritance, yes, joint heirs with their fathers, eternally prepared before God, although temporally cast out before the world [for Christ's kingdom has no end]. 2)
a) f and bishops
d) Prelates are our fathers and
2) Addition 1525.