in the number of one hundred and thirty.
O God, to you I have cried from the depths, O God, hear my cry.
2 Oh that your ears would heed the cry of my supplications.
If you are mindful of sin, O my God, O God, who can stand?
(4) For with thee alone is all remission; therefore thou alone art to be feared.
5) I have waited for God, and my soul has waited, and on His word I have made my bed. 3)
My soul that is waiting to God from the morning watch until the morning watch again.
7. Israel waits for God, for the chain of mercy is with God, and with Him is manifold salvation.
8. and he will redeem Israel from all their sins.
3) Lead - maintain.
V. 1. Out of the depths I call to you, O Lord.
1) These are fine, fierce and very thorough words of a truly repentant heart, which is turned in its misery to the very deepest, 4) indeed, not possible to understand, except for those who feel and experience it. We are all in deep, great misery; but we do not all feel where we are.
I call to you.
2. crying is nothing else but a very strong earnest desire of God's grace, which does not arise in man, because he sees in what depth he lies.
V. 2. Lord, hear my voice; let your ears be attentive to the voice of my supplication.
(3) That is, you keep silent, rely on, despise my miserable cry, when no one can help me here but you alone. Therefore let your
4) "is" is missing in the Erlanger.
1724 Erl. 37, 4S1-423. au[1. of the 7 penitential psalms. 1517 u. 1525. Ps. 130. w. IV, 2354-2357. 1725
Ears pay attention and perceive my cries. The word speaks the soul, if it feels that no creature does not want to hear its lamentation, yes, also God and all creatures strive against itself. Therefore follows:
V. 3: If you want to be careful about iniquity.
(4) That is, if thou wilt reserve sin, and look upon it, and not forgive, who alone art a gracious and powerful forgiver, and without thee no man can forgive.
Lord, who will stand?
(5) What is the use of all creatures being merciful to me and despising and remitting my sin, if God respects and keeps it? And what harm is it if all creatures remit and retain my sin, if God remits and despises it? This is what the following [penitential] psalm also says [Ps. 143, 2.]: "O GOD, do not enter into judgment with your servant, for no living man is found righteous before you." And this verse expresses what the Psalm is made of, namely, of the reputation of the severe judgments of God, who can and will leave no sin unpunished. Therefore, he who does not look at God's judgment does not fear; he who does not fear does not cry out; he who does not cry out does not find mercy.
Therefore, in a right man there must always be fear of the judgment of God, because of the old man, to whom God is hostile and against, and next to the same fear hope for the grace of mercy, which is favorable to the same fear for the sake of the new man, who is also hostile to the old, and thus agrees with God's judgment. So fear and hope are related to each other. And as the judgment of God works fear, so fear works crying; but crying obtains grace. And while the old man lives, the fear, that is, his cross and killing, shall not cease, and the judgment of God shall not be forgotten. And he who lives without the cross and without fear and without God's judgment does not live rightly, as it says of them in the 10th Psalm, v. 5, 6: "They are gone from his eyes.
1) In the old editions: "vorlest" (Weim.); "verlest" (Witt.); "verlesst" (Jen.].
done thy judgments, and saith, I shall never be moved, no evil shall befall me."
V. 4. For with you there is forgiveness.
7 Therefore there is no refuge in another, if anyone wants to stand or remain; for, as St. Paul says [Rom. 8:31], "If God is for us, who will be against us?" So, who wants to be for us, if GOD is against us? For with Him alone is forgiveness [so that even good works do not help; but whoever wants to be something before God must insist on His grace alone, not on merit]. 2)
That you are feared.
8] This is what is said above [5]: He who does not fear God does not cry out, nor is he forgiven; and therefore, to obtain God's grace, he alone is to be feared, and he alone is to be feared, just as he alone forgives. For he who fears anything but God desires the favor and grace of others, and does not ask for God; but he who fears God desires His grace, and does not ask for anything that is not God, for he 3) knows that if God is gracious to him, no one will do it for him.
V. 5. I wait for the Lord.
(9) Up to this point he has described the fear, the cross of the old man, how to bear and have it. Now he describes the hope, the life of the new man, how one should have it; for these two things are taught in all the Psalms, indeed, in all the holy Scriptures. For God is so strange in His children, that He makes them blessed alike in disgusting and discordant things; for hope and despair are contrary to one another. Nor must they hope in despair; for fear is no other than the raising of despair, and hope the raising of salvation.
(10) And the two unnatural things must be in us, because there are two unnatural men in us, the old and the new. The old must fear and despair and perish; the new must hope and treasure.
2) Addition 1525.
3) Erlanger: the.
The two are done in one man, yes, in one work at the same time. Just as the maker of an image removes and cuts away what should not be in the wood for the image, he also promotes the form of the image. Thus, in the fear that cuts away the old Adam, grows the hope that forms the new man.
11 Therefore he says: I have waited for God, that is, in this cry and cross I have not run back or despaired [nor relied on my merits], 1) but for God's grace alone, which I have desired, I wait, and wait if it please my God to help me. Now there are some who want to tell God the goal, to set the time and the measure, and to suggest to Himself how they want to be helped; and if it does not happen to them in this way, they despair, or if they like, they seek help elsewherea ). These do not wait, they do not wait for God, God shall wait for them and be ready immediately, and shall not help them in any other way than as they have proposed. Those who wait for God ask for mercy, but they leave it up to God's good will when, how, where and by what He will help them. They do not doubt the help, but they do not give it a name, they let it be baptized and called 2) God, and even if it is a long time, it will be forgiven without measure. But whoever gives a name to help, it will not be given to him, because he does not wait and suffer God's counsel, will and forgiveness.
My soul is waiting.
(12) That is, my soul has become a waiting or waiting thing, as if he said, "All my soul's being and life has been nothing else but a mere waiting and waiting for God; that is what one would say in Latin: Sustinui Dominum, sustentrix seu expectatrix fuit anima mea, a harrier has become my soul; to express a firm, constant waiting, in which the soul feels nothing but that it waits or waits, as in the 40th Psalm, v. 2: "I have waited for the Lord. Psalm, v. 2: "I have waited for the Lord." So here also: I have
1) Addition 1525.
a) otherwise
2) Erlanger: the.
God's so steadfastly endured that my soul has become a hardship sufferer, and its life is entirely one of waiting, hoping, and waiting.
And I am waiting for his words.
13) That is, on his promise and vow [for to hope and wait without God's word is to tempt God]. 3) Now this is the nature of the inner man, that he carries a constant waiting, hoping, trusting, believing in God; therefore God does not leave him, who has promised grace and help to all those who trust in him and rely on him and wait on him. And the same word and promise of God is the whole content of the new man, who does not live on bread, but on the same word of God [Matth. 4, 4].
V. 6. My soul waits for the Lord from one morning watch to 4) the next.
14) That is, my soul rises up to God in the face of all things, and firmly waits for His future and help [however long it may last], 5) as in the 123rd Psalm, v. 2: "Our eyes are steadfast to our God, until He has mercy on us." [For this verse shows the length of such endurance, just as the next shows the measure, namely, the word]. 5)
(15) Scripture divides the night into four parts, and calls the parts of the night watch or watchkeeping. Just as the watchmen of the city keep watch at night, watching and waiting to see that no one comes or goes. Every watch has three hours: the first from 6 to 9; the second from 9 to 12; the third from 12 to 3; the fourth, which is the morning watch, from 3 to the day, that is, to 6. Leaving aside the deep interpretation, it is said enough that from one morning to the next we must wait on God, that is, steadily and not let up; even if God would forgive the whole day, we should also wait until the next day.
(16) The reason why he indicates the morning watch or time more than the evening watch or night watch is that in the morning all works are begun, and in the evening they are ended, and at night they rest. Now if he will say, "Hebst
3) Addition 1525.
4) "to" is missing in the Erlanger.
5) Addition 1525.
6) "Guard" is missing from Erlanger.
1728 Erl. 37, 4L5-428. au[1. of the 7 penitential psalms. 1517 u. 1525. Ps. 130. W. IV, 2359-2363. 1729
If you begin to trust in God, do not stop again; let the evening and the night pass, stay in waiting until morning comes again; for the new man, whose work is nothing other than waiting and waiting for God, should not stop, as the outward man does and must do. And this is the life in the high three virtues, as faith, hope, love, which virtues kind and nature is described in the Psalms, id est, affectus et opera eorum.
Therefore, in this little psalm, the whole life, work and conduct of the inner man is described in a masterly way, so that it is nothing other than a leaving in God and being completely at God's will.
V. 7. Israel waits 1) for the Lord.
(18) That is, everything that is spiritually and inwardly new to the people is so, as it is said that their whole life is a trusting, relying, waiting, waiting on God. For Israel (b ) was the special people of God, to whom such a
1) Erlanger: wait.
b) Instead of the following to the end of §20: in Hebrew, a man who sees GOD, or who is of GOD, means right. These are they whose hearts are rightly set on GOD, and look to Him at all times, taking heed, perceiving, and not bending in themselves. For äirootus eunr Deo, or <1ir6etu8 Voi, svu Ooo, is called one who is right to GOtt. Therefore, no one waits for GOD, for those who are right to Israel are those who are right to GOD. But these are the ones who see God through strong faith, hope and love.
For mercy is with GOD.
To those who wait his, and are Israel. Israel, the right man, does not run to himself, not to his strength, not to his righteousness and wisdom; for they are not Israel, but crooked in themselves and wrong. For help and grace is not with themselves; they are sinners and condemned with him, as he also saith by Hoseam [Cap. 13:9], "O Israel, with thee is nothing but condemnation, but with me is thy help." Now Israel knows well that with himself there is wrath, disgrace, sin and sorrow, as he described and lamented above; therefore he runs from himself, and runs to God; with whom is grace, salvation, righteousness, and not of merit.
And diel is salvation with him.
That is, with him alone is redemption from the many depths, of which s§ 1s said above, and no other redemption. Although the hopeful want to find satisfaction and redemption in themselves, to work themselves out with their works, to be their own helper, redeemer, merciful, and to acquire truth and righteousness for themselves. But what follows in this decision?
Harren is due. In addition also the name is correct. For Israel is called a fighter with God. All those who now wait so firmly that they immediately fight with God over it are true Israelites.
For goodness is with the Lord.
19. To know God rightly is to know that goodness and mercy are with Him; therefore Israel also waits for Him. But those who think that God is angry and ungracious do not yet know Him well, so they flee from Him and do not wait for Him.
And much redemption with him.
20 That is, with him alone is redemption from the many depths of which is said above [§ 1], and no other redemption; though our sins are many, yet his redemption is much more, as 1 John 3:20 says: "Whether our heart punisheth us, God is greater than our heart, and knoweth all things." Although the hopeful want to find satisfaction and redemption with their own works, work themselves out, be their own helper, redeemer, merciful, and acquire truth and righteousness for themselves. But what follows in this decision?
V. 8. And he will redeem Israel from all their iniquity.
21. he, God himself, and not they 2) themselves, will redeem Israel. c) Notice, Israel has sin, and cannot help it itself. What does Moab and Ishmael take before them, the hopeful saints, who do not want to know that righteousness, of which we are to be righteous 3), is nothing other than a gracious gift of the pure, undeserved mercy of God? Therefore we should not be merciful to ourselves, but serious and angry, so that God may be merciful to us and not angry. For whoever wants to be merciful to himself, God will be merciless to him, and whoever is merciless to himself, God will be merciful to him.
2) Thus the Jena (1) and the Weimar. In the original: "sie selb, und nit selb".
c) i the right ones who see and know him, wait, trust 2c.
3) Thus the Wittenberg and the Jena (1). In the other editions: "recht".