I am glad.
Although the name of the author is not given for these Psalms, 1) the manner of speech sufficiently indicates that they originate from David, the best and highest poet. For there are also other psalm writers, and among them the children of Korah have great praise; Assaph is somewhat darker, Solomon uses a great deal of figurative speech and is, as it were, an innovator in words. But David comes closest to Moses in speech and wisdom and is extraordinarily lovely and graceful. Therefore, he is rightly considered the most distinguished of the Psalm writers. For here happens what Paul speaks of in the [first] letter to the Corinthians [1 Cor. 12, 4. ff.], for although one and the same Spirit spoke through the holy prophets, yet, because he uses different instruments, even when he says the same thing, he uses different speech. Thus all the prophets preached the same gospel, but how much more vivid is Isaiah than the rest of the prophets! It is the same among the ecclesiastical writers that we have, even if they treat the same thing;
1) In the Vulgate, in the 122nd and 124th Psalm, the name of the author. David's, is not given, but in the Hebrew. In the 127th, 131st and 133rd Psalm, the name is also in the Vulgate.
but what a great difference there is between Augustine and Jerome! Thus, the Holy Spirit, one and the same master craftsman, is comfortable with the different forms and characteristics of the tools, and yet, in David alone, we see how everything is perfected (absoluta), and provided not only with extraordinary daintiness of words, but also with exceedingly important content.
This psalm is therefore worthy of its author, for it is a thanksgiving for the gift of God's word. This virtue [of giving thanks for God's word] is all the rarer the more despised the word is in the world, not only among unlearned people, but also among those who claim the praise of wisdom and learning for themselves. Therefore, one often hears blasphemous speeches with which they revile this highest gift of God, since they not only speak contemptuously of the Gospel, but also impose on the wholesome teaching everything that the devil does through his members, such as sedition, mobs, avarice, unchastity and the like. Therefore, this virtue is to be counted among the rarest, that there are at least some who hold the word in honor, who like to hear the sermons, who like to talk about God and His deeds.
We therefore want to advocate that this ge-
The gospel is written, not for dogs and such swine as the papists, heretics, and persecutors of the word, but for the elect souls and godly hearts, which rejoice exceedingly in the present visitation, by which the coming forth from on high visits us, who sit in the shadow of death, through his hearty mercy, as Zacharias sings [Luc. 1:78, 79]. For since all have the word, and the ears and hearts of all are affected by the preaching of the gospel, which is to be public, not hidden in a corner, a great difference arises among men: that some only have the word, others recognize it and feel that they have it, and therefore rejoice and give thanks, while still others care more for riches and pleasures than for the word. That is why Paul considers this to be the highest gift, not only to have gifts, but also to recognize the gifts one has, that is, to use them, to receive them with joy and to give thanks for them.
But among all gifts, the gift of the Word of God is the richest. For if you take this away, it is as much as if you take away the sun from the world. For what will the world be if you take away the word, but a hell and a pure Satanic kingdom, even if there are still rich people, lawyers, doctors 2c.? For what can or do they do without the Word? For the Word alone sustains a happy conscience, a gracious God, and the whole religion (for from the Word flows forth as from one source the whole religion), yes, it also sustains the whole world. For the world would not exist for a moment without the Word and Christ. Therefore, although there are many and great gifts of God in the world that are given for the benefit of men, the one gift by which all others are encompassed and sustained is the Word, which proclaims that God is merciful and promises forgiveness of sins and eternal life. But I ask you, if one had to do without these, would this life still be considered a life? But these spiritual things and this knowledge are revealed from heaven. Because this knowledge does not arise in our heart, therefore
it can also only be grasped with such difficulty. But now let us deal with the Psalm.
At the time this psalm was written, the temple had not yet been built, but the tabernacle of Moses was still standing. Although it was not in a certain place, nor was it arranged for one and the same tribe (for it was in Shiloh as well as in Gideon), it nevertheless had the certain promise that wherever it was, there the Lord would be, would hear the prayers, would accept the sacrifices and would be gracious, as the text [2 Mos. 20, 24.] says: "In which place I will establish the remembrance of my name" 2c. Therefore, when it was in Ephraim in the city of Shiloh, there the name of the LORD was invoked, there the word of GOD was heard, there GOD was worshipped in faith, with prayer, with sacrifices 2c. until at last, when ungodliness and idolatry increased, the ark of the covenant was brought from Shiloh into the army against the Philistines and was taken by the Philistines. But when the Philistines were smitten in many ways because of this desecration, the ark was brought to the Gibeonites. When it had been there for some time, David brought it to his city, as it is written in the second book of Samuel, Cap. 6, and then the thought came to him to build GOtte a house. For he judged that it was not fitting for him to dwell in a house of cedar, but that the Lord and King of heaven should dwell under carpets (pellibus). And initially his intention was approved by the prophet Nathan, but by a revelation from God Nathan was warned that David should not build, for this work was reserved for his son, who would be peaceful and not a warrior like David. At the same time, the glorious promise of David's eternal descendants and his true son Christ is added, 2 Sam. 7. It seems to me that this psalm was written by David about the first part of the promise, in which he heartily wishes himself and the whole people happiness that the certain and firm place of true worship is in Jerusalem.
Furthermore, it is certain that the Word of God does not make the temple alone, but also the church and the right worship; the temple, on the other hand, does not make either the
1808 XU. 223-225. Au[1. on the 15 songs in the higher choir. Ps. 122. w. IV, 2469-2472. 1809
Church still the service, according to the saying [2 Mos. 20, 24.]: "In which place I will establish the memory of my name, there I will come to you and bless you." Here it matters not whether the temple be of gold or of wood, whether it be a stable, as at Bethlehem, or a royal house at Jerusalem. For these outward things are nothing, nor are they esteemed of the Lord, as Nathan saith [2 Sam. 7:7], "Did I ever speak unto any of the tribes of Israel, saying, Why build ye not me an house of cedar?" So Jacob built an altar from the stone he had used as a pillow, and called it a house of God, because the LORD had revealed Himself there. The temple is therefore where God always reveals Himself through His word, whether it is made of gold or of clay. Therefore, although David also understands the very house that Solomon built afterwards, he is primarily talking about the benefit of the temple to be built, that there will be the people who teach, pray and sacrifice for the church. This is the joy whose glorious praise we will hear in this passage, that he rejoices because he recognizes the inestimable gift that the Lord gives, that one can hear his word, that he reveals his face, and makes us have a right knowledge of his will toward us. If this gift is there, the carpets of the tabernacle of Moses are more precious than all gold and precious stone; but if it is not there, there is no difference between the tabernacle of Moses and other temples of the Gentiles.
Our bad theologians (theologistae) discourse much about the declarations of the personal presence of God (de definitionibus personalibus divinitatis) 2c. But all these things belong to human reason, and are conceived without the word and right knowledge of God; but they never come to either teach or think what God is doing with us. Hence the frightening sayings that are very common among them: Man does not know whether he is worthy of love or hate. 1) But
1) This saying is Eccl. 9, 1. according to the Vulgate. How this word is to be understood correctly, Luther shows in detail in his larger interpretation of the letter to the Galatians, St. Louis edition, Vol. IX, 507 ff, § 99-106.
I beg you, what is the point of disputing about God if you do not know what He thinks about you or intends to do with you? This is, in fact, to enclose and conceal GOD in such a way that you cannot hear or see Him anywhere. Therefore, it is the Word from which we can determine what is the will of God, what He is doing with us, what pleases Him, what He wants 2c. Those who do not come to this knowledge are not much more skilled in theology than a donkey is in lute-playing. Therefore, this ignorance and shameful ignorance have been followed by other equally inconsistent things, that they believed they would please God if they accepted this or that order of monastic life, if they procured the protection of this or that saint through pilgrimages 2c. Such a tangle of innumerable errors and evils follows where there is not the word and right knowledge of God, which can only be taken from the word 2); if this is lost, one does not know what pleases or displeases God, hence follow those abominations of idolatry that we have experienced under the papacy.
Theft, which is forbidden in the divine law in the seventh commandment, is counted for a small evil, if one compares it with other things, as murder, unchastity, sedition 2c. But imagine, if this commandment were not given, how great a storm of the greatest harm would follow! Our life would be like the raging of wolves and bears, which rob and destroy what they can, or, to say something more shameful, it would be a life among us like it is among sows, which, when they are brought to feed, would devour each separately as much as is enough for all of them, if they could, and take no account of the rest. That therefore ours is safe, and, though not all dangers can be averted, yet not all ours are in danger, is the benefit of the seventh commandment.
But let's move on to the bigger things. What kind of life would it be if our wives were not safe, if our children were not out of danger, if the authorities were not to be told what to do?
2) Erlanger: snirirol instead of: snnai.
Wouldn't this life then be a constant hell? So that there are marriages, that there are communities and laws under which we lead a quiet life in safety, these are all benefits of the word of God, which is presented to us in the second tablet. But what would happen if the first table were not there, if there were no holiday, no church, no place where the Word was taught, if there were no knowledge of God, if there were no calling, but each individual had his idol or devil whom he worshipped? These are infinitely greater evils than those of the second table, but they are less respected because they are spiritual. If we now had eyes of the spirit, and saw how many souls are daily corrupted by the pope and Mahomet, for whom Christ's blood was shed, then we would suffer much more seriously than if we had to expect and suffer danger to our property, even to our lives, at every hour.
We must therefore first rejoice over the small goods that we have through the second table, that there remains a protection for body and goods. For these are small gifts when compared with those of the first table, that God reveals what he will do with us, that he gives the word, gives faith and the Holy Spirit, hears prayer, increases the church daily through the word 2c. These things are so great that no tongue can adequately expound them, and they are so great that souls are saved from the tyranny of Satan, and peace of heart is obtained, a good conscience, pure knowledge of God, by which very many are instructed to eternal life. To this David directs his eyes, this he considers with himself, and is thus moved to thanksgiving, which the movement of joy forces out of him. For only those are truly thankful who receive the gifts of God with joy and are glad in the giver. Others, who do not feel this joy, are and remain ungrateful, even if they decorate this psalm with organs and strings, because they do not understand these benefits.
I therefore mention this all the more gladly, so that everyone may protect himself against the greatest vice and the head of all evils in the world.
Church, namely the contempt of the Word or the disbelief. For that is to become apostate from God, as Sirach [Cap. 10, 14.] says: "That is where all hope comes from, when a man falls away from God." For since all men suffer from this disease of the spirit, it is not possible that even ONE true and pure thought of eternal life, of the forgiveness of sins, and of a spiritual life can be present in their hearts. But we see, God be lamented, that nothing is more common in the world than this evil. The so-called nobility, how surely they despise the Word and its servants! The peasants also follow them, valuing their pennies more than all the preaching of the Gospel. We must look at them like Lot at his Sodomites, who proudly sneered and did whatever they wanted.
It is terrible that David falls into adultery and murder, but how much more terrible it is to buy against the first table in this way, as the angels did who were cast out of heaven because of it. But David repented and returned to the right way. But the more danger all godly people are threatened by this evil, the easier is the case here. For this poison creeps in so quietly, slips in so gradually, that one can hardly notice it. In the monasteries it was called accidia, 1) if someone gave himself up to sleep and came late to the services, which took place in the churches at that time. If we want to interpret the word acedia [sloth] correctly, we will actually apply it to the weariness and contempt of the Word, when the Word is heard, taught and learned exceedingly carelessly. This vice is followed by movements of the heart that are opposite to those found in the godly. For just as the godly strive with all their heart to glorify God's glory, so these are inflamed by infernal fervor to spread ungodly teachings and worship, as we also experience with the peasants. For these direct their desire and their heart, which they should raise to God, toward mammon, and with the greatest comfort they move about in their
1) Cf. Col. 1749.
1812 XIX, 227- 229. Au[1. on the 15 songs in the higher choir. Ps. 122. w. IV, 2475-2477. 1813
Corruption and in their damnation. Namely, these things are connected with each other in such a way that those who have given in to this vice are in the realm of the devil at the same time, and yet they are also happy; but such a change (catastrophe) will finally follow as the story of the people of Sodom shows.
Therefore, let us ask God to protect us from this vice, and let us learn to sing this psalm with joy, giving thanks to God and rejoicing in this unspeakable gift, that He has given us the pure knowledge of Himself, in which Christ is revealed, the sacrifice for our sins, and the certain hope of eternal life. Let us handle (ruminemus) and sharpen this word over and over again, and never consider ourselves to have learned it completely. It is true that we have it in abundance, written in Latin and German books, to such an extent that it might seem that this great frequency of the word has caused this weariness in very many, but truly it is not enough that we have heard it a hundred times and read it a thousand times, as we finally come to realize in the dangers of the temptations. Therefore we should encourage ourselves against this corruption, the acedia, and stimulate ourselves to the most glorious virtue, which is called reverence for the Word. For Satan does not rest. But he is never better equipped than when we are filled with disrespect for the word, and with the presumption that we know it well. But now let us go to the Psalm.
V. 1. I rejoice that it is spoken to me that we shall go into the house of the Lord.
A similar saying is Ps. 60, 8: "God speaks in his sanctuary, I am glad." Both verses contain a comparison with other kingdoms in the world that are greater and richer, as if to say: I am a king and have a small and weak kingdom when compared with the power of my neighbors. But I have what other kings and all the kingdoms in the world do not have, that God speaks in my kingdom in His sanctuary. Therefore my kingdom is God's kingdom, it is the kingdom of heaven, therefore I rejoice?c. Thus he says in this passage: "I
rejoice." Why then? "Because it is said to me that we shall enter into the house of the Lord," that is, it has been promised to me that we shall be that people who shall enter into the house of the Lord. Should this not make my heart glad? For when I look at other nations, I see that all of them without distinction go into the house of the devil and the temples of idols, I see that they do not have the gift of the first table, namely the true God and his certain worship; even though they may at least have some knowledge of the second table through the guidance of nature, they certainly have nothing at all of the first table. But what is the second table without the first? For the second table lasts only for a short time: parents cease, our bodies cease, likewise wife, children, household 2c. But the things of the first table, namely God, the Word and the service of God, will not cease. So I have sufficient cause to be glad, because I have the promise that I will go with my own into the house of the Lord.
Thus the words are exceedingly simple and extraordinarily humble. But if you ponder them diligently, the highest majesty comes to light in them. Because our papists cannot see it, they sing, read and pray this psalm and others so drowsily that there is no fable, however insipid, which they do not seem to be able to tell or hear with greater vivacity. Therefore, the words must be well pondered and put before the eyes of the faithful. He seems to say nothing great when he says, "We will go into the house of the LORD," because we think only of stones, wood, and gold when we hear the word "house" mentioned. But "the house of the Lord" means something completely different, namely that one has the power or the gift of the present Word, and is in the place where one can hear, see and find God present, because there His Word and right worship is found. Therefore, the description that the school theologians give of the Temple, that it is a house built of stone and wood for the glory of God, is false. What this is, they themselves do not understand either.
times. For Solomon's temple was not beautiful because it was adorned with gold and silver, but its true adornment was that the word of God was heard there, that God was called upon there, and was found there gracious, a Savior who gave peace, who forgave sin 2c. This means to look at the temple properly, not like a cow looks at the doors of its stable, or the larval bishops look at the churches when they consecrate them.
Therefore, this description must be held that "having the house of the Lord" is the same as saying that David had the grace and the gift to know where to go in time of need, where to go when he wished to hear and know what God wanted, what thoughts He had about His people 2c. For the Temple was the place where GOD wished to be, to be called upon, to hear prayers, even to be worshipped, and nowhere else in all the earth. This, therefore, is exceedingly worthy of joy and gladness, that one should have access to GOD in time of danger, and hear the consolation that He says He is our GOD, who wants to help us, save us in dangers, forgive us our sins, and finally also give us eternal life. For this gift, says David, we give thanks to GOtt and rejoice that we come to this place where all this happens, and where GOtt works through His Word. For it is the Word alone through which we know GOD, and through which GOD acts with us. It is this word that faith takes hold of.
Thus David understands by the word "the house of the Lord" the first table, which God, His name and His word, sets before us, for which the holiday is sanctified, so that on it we may rest from other things and hear God speak to us. But when thou hast the first tablet, it shall come to pass that thou shalt also have thy wife, thy parents, protection for the body, authority, and all things, according to the saying [Ps. 112:1], "Blessed is he that feareth the LORD." That is, to go into the house of the LORD and to rejoice and give thanks because of it. For it is an unspeakable gift, which the ungodly cannot comprehend. But the godly alone know what the word is and what it is not.
what they have in the word. But God also demands this, since he so often commands in the law that the people should come together so that they may rejoice; that they may eat before the Lord so that they may rejoice, namely in his gifts, and rejoice that they are thus showered with the mercy and benefits of God. David also calls us to this with his example, that we should rejoice with reverence and, as it were, with trembling.
V. 2: And our feet shall stand within thy gates, O Jerusalem.
It is the same opinion of Firste in the first verse, only that here he determines the place, namely that it is Jerusalem to which the word and the presence of God is given. As if he wanted to say: Before this gift was in Ephraim, but now it is in my kingdom. From where the name "gates" (atrii - porches) was taken is known. For the tabernacle had a porch, and Solomon made courts in the temple [1 Kings 6:36], in which the congregation or people were to sit out when the sacrifices were offered. Jerusalem is therefore rightly praised as holy because the Lord dwells there, because the people gather there to hear the word of God, because the priests are appointed there to bless the people by God's command, as the blessing is described in the fourth book of Moses, Cap. 6, 24 ff. So what can this Jerusalem lack, in which the place, the people, the ceremonies and the word are given by God for the salvation of the people? Since the Word was nowhere in the Papacy, we have seen with how great zeal and effort people sought certain persons, signs and places to propitiate God. Therefore, not only were various works instituted, but also certain places that pilgrimages should be made to Rome, to Spain, and I do not know to what other places. The wretched consciences relied on these signs with no better success than those who follow will-o'-the-wisps or nocturnal glow on the sea or in desolate places. But now, by the grace of God, we know that the place, the person and the signs are ready, namely Christ, who has instituted certain sacraments of grace for His Church, baptism and holy orders.
1816 L. XIX, 231-233, Au[1. on the 15 songs in the higher choir. Ps. 122. W. IV, 2480-2483. 1817
The Holy Communion. We have therefore described God in the most certain way according to place, person and sign, where everything is found that is necessary for the salvation of body and soul.
The fact that the prophet uses the word "stand" shows the perseverance or duration that God not only wants to give this, but also wants to preserve and protect it, so that the opposition is against the enemies of the word, who try to suppress the word, but the Lord gives workers, so that even if we are suppressed or die, the word still remains. For this is what tends to happen, what is said in Proverbs: Where God builds a church, the devil builds a chapel next to it (to use a German and common word). For the father of lies and murderers cannot but persecute the Word. That is why he shows false doctrines, as today the doctrines of the Anabaptists and the Sacramentarians are, formerly those of Arius, Manichaeus and others, who lead away from the Word to their own opinions. What else should we do here but pray to the Lord to make our feet stand, that he may continue to spread the word, even if the gates of hell are against it. For this gift is twofold; first, in that he gives the word; second, in that he upholds and defends the word against tyrants and false brethren. For now that the word has been given to us, let us also make this prayer, that the Lord may accomplish in us what he has begun in us, so that our feet may stand in the courts where God is to be found, and we may hear him who calls us, teaches us, comforts us, helps us 2c.
V. 3. Jerusalem is built to be a city where people come together. 1)
I can't help but blame the Latin interpreter for not taking care at all to translate the text so that it could be understood. For the sentence should have been translated thus: Hierusalem aedificatur, ut sit civitas, in qua conveniatur, namely, to worship. But it is an explanation or expansion of the previous verse, as if to say: Jerusalem I call by name, nem-.
1) Vulgate: Niervisulsm, Hiiue ueüiüeÄtur ut eivitus, 6NM8 xurtieixatio chus in id ixsum.
The city that is built, that is, that blossoms and grows. For when religion and the Word of God flourish, the community must necessarily flourish as well, according to the saying (Match. 6, 33]: "Seek first the kingdom of God, and all things shall be added unto you." But in such a way that also what Christ answered Paul [2 Cor. 12, 9.] remains true: "My power is mighty in the weak." For since the world does not cease to weigh down the church by many an injustice, it nevertheless happens that the more the adversaries seek to destroy, the more the word builds up. Therefore, destroying, devastating and exterminating the Church is nothing other than (if you consider God's counsel and the outcome) building, planting, watering and increasing the Church. People like Domitian, Maximin, Decius, how much effort did they put into exterminating the name of Christ? But the word and the church was like the palm tree; the more it was weighed down by pressure, the greater increase it received from day to day, as the example of the people of Israel in Egypt also shows. For thus says Moses in the second book, Cap. 1, 12.: "The more the Egyptians pressed the people, the more they multiplied and spread." So it is a famous saying of the ancient church: by the blood of the martyrs the church is watered. The reason for this wonderful building and growth is this: Wherever one trusts in God and has His word, there is inevitably victory, even if the saints are disturbed, killed and perish, even if God Himself seems to have abandoned them and to be suppressed at the same time as the saints. For this is what God does: when He is weakest, He is most powerful, and when He is suppressed in His own, He lives most in His own, is exalted and increases by being destroyed.
David also speaks of such building here, that although Jerusalem was in the midst of so many enemies and different services, nevertheless the word proved its power there and the right service flourished. Who can therefore be against us if God is for us in such a way? Does not this mean building Jerusalem? "Kings are against her
but passed by one another," as it says in Ps. 48:5, "and could do her no harm. We have also learned from our experience today that the more the opponents of the Word rage, the less they can do against the Word, indeed, the more the Word is spread. Thus, even though the sectarians seem to do great harm to the church, they are the cause of the word becoming daily brighter and purer among us, as Augustine says in the eighth book of his Confessions: "The disapproval of the heretics clearly reveals what the opinion of the church is and what the pure doctrine has in itself. For if we were not so awakened and forced, as it were, to look closely at our treasures and to defend them, we would snore idly and fall asleep in idleness. Likewise, what does our constant enemy, the devil, accomplish with his incessant temptations other than that we should search all the more diligently in the Word, that we should learn to pray, to trust, to hope? It is a common saying that hunger is the best cook. Therefore, the tribulations of Christians are also the salvation of the church; cross and oppression are the exaltation and triumph of the church. Therefore, let the enemies of the church do as they please, but this is certain: the more we are oppressed, the more we rise. For Christ, our Duke and our Head, in truth does not yield to any evil, for he has an infinite power by which he raises the down-trodden, makes the dead alive, makes the oppressed such that they oppress. For because he is God, this is his real office, to make everything out of nothing, and out of what is something. To make nothing.
In this way it is preached here in Jerusalem. For this is a gift above all gifts, that it indicates a certain place, person, sign, a certain word, that the Godhead is present, so that it is not up to us to seek a place, person or sign 2c. For if this happens, that we order that GOD be found and worshipped in the right way in this place and with this service, then it is done for us. But when he comes and says [Ps. 132, 14.], "This is my rest, here I will dwell",
Here I will speak, here shall be my word and my spirit, then all is well, then all works, however small they may seem, are more delicious than all the treasures of the world, then the circumcision of the shameful member is an exceedingly pleasant service of God, the lifting of a straw from the earth, if God commands it in His word, is a greater and more excellent work, God also a more pleasant service than all the works of all monks and the whole papacy, which are undertaken without God's word.
The Gentiles did not have this wisdom. Therefore it was easy for them to despise Jerusalem and, seeing that the Jews gathered there at certain times of the year, to say why they went there rather than to other cities. Naaman the Syrian said at first that the waters of Damascus were no worse than the Jordan, but he had no word from the Lord that he should wash in them for leprosy [2 Kings 5:12]. Thus ungodly people judge that the water of baptism is not at all different from other water. So also in our time some people, who distinguished themselves by eloquence and learning, ridiculed all ceremonies, and not from the holy Scriptures, but according to the manner of Lucianus and from the foolishness of their hearts, when they were asked why they did this, taught nothing better than what Cato says: If God is a spirit, then he must be worshipped with a pure heart. From this they drew the conclusion, not only unlearned but also ungodly: So God is not served by external things. This, of course, does not mean to overthrow the statutes of men, which those wise people nevertheless undertook, but to give rise to innumerable superstitions, errors and ungodliness, so that finally not only the papal statutes, but also the ordinances are ridiculed, which were instituted by Christ's word, or at least are not held as high as they should be held by us; I do not know, then, whether such indecent speeches have not also given the Anabaptists and the Sacramentarians cause to despise baptism and to concoct many other errors.
1820 L. xix, Ws-237. Au[1. on the 15 songs in the higher choir. Ps. 122, W. iv. 2485-2489. 1821
Cato's saying is indeed, if everything else would be simple (ceteris paribus), correct, but you tell me: Where is then the pure heart of which he says? or what is it? Here one answers that it is the restraint of the passions, another says it is ideas or thoughts about GOD, still others answer otherwise. So nothing is said. God does not want one to serve Him with external things. For those who want to overturn ungodly or foolish statutes must approach it in such a way that they come well equipped with the word of God, and that they have reason from the word above all things. Whoever does not consider the word well, must necessarily prefer Rome, as the mightier city, to Jerusalem; he must think that the Greeks are wiser than the uneducated Jews, for that is how the Gentiles regarded them. But what about the fact that Rome, as powerful as it is, does not have the word and promises of God? What about the fact that the Greeks, along with the other nations that have the glory of wisdom, also lack the word and promises of God? So the pure heart that they conceive and speak of is unholy, because they are without God's word.
Thus the priesthood cannot be overthrown with holy water and consecrated salt, as those wise people thought, who could teach nothing but that salt is salt and water is water, therefore it can do nothing for the blessing of the soul; similarly, plate shearing on a monk is a shearing of the head, therefore it can do nothing for godliness. This means to ridicule monasticism and the consecration of the priesthood, but not to abolish it. But these things are annulled when one asks where a promise of God is given for the plate, for the consecrated salt and the holy water? where is that which David says: "I rejoice in that which is spoken to me"? For you must have him who speaks from heaven, that is, God, who commands and promises; if you do not have him, whatever you order is in vain. In thine eyes it seemeth to be ordained; it seemeth to be salt and
Water be consecrated; but it is not thou of whom the Scripture saith [Ps. 33:9], If he speak, it shall be done; if he command, it shall stand." Thus a priest of the Jews had his garments; the priests of the Gentiles perhaps dressed either more deliciously or more simply. Here it is not a matter of what reason judges, but rather of the fact that the Jews dress their priests according to God's commandment, while the Gentiles do not follow the word of God, but their reason. Thus the papacy is almost nothing else than the foolish work of anointing the priests (as they call it, while in the New Testament this name [of an anointed one] is attached to no one but Christ alone), with garments, with churches, with holy vessels. But also under the law the priests were anointed, the garments, the temple, the utensils of the temple; but ours anoint without God's command, those did it with God's command. Therefore, the anointing of the Jews in the eyes of the whole Church and the angels was something exceedingly glorious, while the anointing of the Papists in the eyes of God and the Church is more abominable than any filth or filthiness.
Therefore, it is not necessary to say that God is not served by external things; for this reason, everything that is external must not be laughed at in the service of God. For when God speaks of a splinter, the word gives the splinter as great a significance as if He spoke of the sun. Therefore, it is ungodly to say that the water of baptism is only water, since the water of baptism has the word with it and is similar to a glowing or fiery iron, which, as it is in fact iron, is also in fact fire, and does everything that fire tends to do. But only the godly see and recognize the word in water; a cow or a dog sees only water. Such dog- and cow-eyes bring such disputants to the holy things, who judge the ceremonies only as they see them, but they bring no ears to hear whether they have God's promise or command.
Therefore David praises his Jerusalem. Looking at the walls and other buildings, Rome is far nobler and more worthy that
But if you look at the word, you will see that this earthly Jerusalem is in the bosom of God, and all its stones are more precious than all gold and precious stone. So, if you follow the eyes, you will see that Mary is with child and is carrying a child like other young women; for what should the eyes judge otherwise? But if you follow the word that says that she is pregnant by the Holy Spirit and that she is carrying the Son of God in her womb, by whom heaven and earth were created, is there not an enormous difference shown here between Mary's pregnancy and all other pregnant women? Here everything is human, but there everything is divine, and it is rightly said that Mary is a sanctified temple of God, in which God Himself dwells bodily, and it is rightly said that her body (uterus et latera) is a heavenly body. Thus there is also a tremendous difference between the church and the Gentiles, not, of course, as far as outward appearance is concerned (for according to this there may perhaps be a preference among the Gentiles), but the church has the word; according to this it must judge when it baptizes, when it teaches, when it distributes Holy Communion, when it comforts, punishes, absolves, puts under ban 2c. The Gentiles have no word from God about their religion and all their works.
So David praises his Jerusalem that it is built, first spiritually, because there is the kingdom and the priesthood, -the word and the service of God; then also physically, that it has walls and houses, peace, laws 2c. But he does not speak of this in particular, so he adds: Jerusalem is being built to be a city, so that all may participate in it at the same time (in participationem omnium simul), that is, that the people may come together there for worship. For there was no place in all the world, nor is there any place in any holy nation, where the people should assemble for worship, but in the one place, Jerusalem, and that not according to human will, but according to divine will, since God Himself commanded and ordained it so. For it is, as it were, an interpretation of the word in the second book of Moses [Cap. 20, 24.]: "In which place I will call My name.
I will create a place of remembrance," as if he wanted to say: This place is Jerusalem, where the people of God must gather, where God dwells, where all in all distresses come together to call upon Him, to hear Him, to sacrifice to Him 2c. Therefore, you see where it comes from that even when they prayed in other places, they turned their faces toward Jerusalem, because they knew that this place was chosen so that God would hear the prayers of His own there. This is the honor of this place, which no honor in the world can equal. Therefore it is called in Matthew [Cap. 4, 5.] "the holy city" and here it is praised so gloriously by David, although it was desecrated by the Gentiles afterwards for the sake of sin. But why do people gather there?
V. 4: When the tribes go out, the tribes of the Lord, to preach to the people of Israel, to give thanks to the name of the Lord. 1)
Because the things, of which the prophet says, are hidden to the judgment of the reason, therefore the Latin interpreter could not translate clearly. But it is clearly the same opinion with what is written in the second book of Moses [Cap. 20, 24.]: "In the place where I will establish the remembrance of my name, there I will come to you." But "memorial" means the whole service of God with the word, that is, the preaching of the promises and the law, the service of the priests, not only in the legal sacrifices, but also in the supreme sacrifice of the preaching of the name of God, in which the spiritual consolations were held forth of the victory over death and sin, and the temporal consolations of the kingdom and world government. These gifts he praises, as he says of your going out, and makes the contrast: Other cities may be more prosperous in wealth and power than my Jerusalem, but this is the city to which the tribes go out, not par excellence, as there may be tribes in other nations, but "the tribes of the Lord", which the Lord himself chose to be his people, and he their God, above all other peoples on earth.
1) Vulgate: IHue eniin aäseenäsnt tribus Domini, in testimoninm Israeli, et aä eonütenclnm noinini Domini.
1824 m> 239-241. Au[1. on the 15 songs in the higher choir. Ps. 123. w. IV, 2492-2494. 1825
whole earth. Furthermore, he does not exclude the Jews (proselytos) who had joined this people from the Gentiles. For he says par excellence of those who go out to hear the word and call upon God, as what follows shows:
"To preach to the people of Israel, and to give thanks to the name of the Lord." These two pieces indicate nothing else than that a place in Jerusalem was appointed by God for the teaching and praying of the Word. But this should be written in golden letters, that David says of no other places of worship than these two. He does not say that the temple was intended by God for the slaughter of sacrificial animals, for the offering of incense, or for the offering of food and drink, so that each one might show gratitude to God with his gifts. He mentions nothing of this, although it was commanded that these sacrifices should take place in the temple alone; he only remembers the sermon and the thanksgiving or the prayer. This was undoubtedly condemned by the sacrificers among this people as an exceedingly harmful heresy, that he did not speak differently of the service of God; just as our papists cannot stand it when we teach that church building is cursed (anathemata), that gold and silver ornaments on them are not worship. Therefore, if David were to preach today about our churches as he does about his temple, he would be condemned and burned as a heretic, because he neglects all the great splendor of the tabernacle, all the outward worship, as if he did not see it, and although he does not rebuke it, he nevertheless says that the main thing in the worship of God is to hear and call upon God. Of our papists it is certain that they did not build monasteries and other ecclesiastical buildings for the sake of it, nor did they teach to build them so that God's word would be heard; the main thing was that masses would be held there and that they would accumulate great riches while appealing to the eyes with this magnificent adornment. Daniel Cap. 11, 38. seems to have prophesied of this, when he says: "He will honor his god Maussim with gold and silver."
The churches may be decorated honestly, but this thing must have a measure. This is the most important thing that David praises in his tabernacle, and what we should look for in our churches, that the tribes go out to preach to the people of Israel, that is, to teach and hear God's word. For the Hebrews have many words by which the office of teaching or doctrine is signified, as they also have many words by which they express "wrath" and "rejoice." To speak, to promise, to confess, to sit, to judge, to witness, to teach, all these mean almost the same thing as with us the word to preach or to make an edifying speech (con- cionari). But the word "witness" has a beautiful derivation (etymologiam). For the teachers are, as it were, witnesses among the people to an unknown thing, which is not seen nor felt, but only believed. Then witnesses are also those who hear the word; for when they hear, they bear witness against the devil and the kingdom of the world, against sin and death, then also against the rebels, the adulterers, the murderers, the false brothers 2c., for GOD, for the glory of GOD, for the kingdom of GOD, for peace, obedience, chastity, love 2c. For GOtt is invisible. Therefore, when one hears those who teach, one hears GOtt. For He can be heard only through witnesses, and, as Paul calls it, His ambassadors, for he says [2 Cor. 5, 20.], "We are GOD's ambassadors." Thus the thing about which men are instructed in the church is also invisible and not present, and it is therefore grasped by the testimony of the Word alone. Thus the whole Gospel is a testimony; it speaks of absent persons and things and is a sermon of faith. This is what I wanted to say about the word "testify" for the sake of the simple.
This is why David boasts that his Jerusalem was built for the purpose of preaching the word of faith there, so that people might be instructed about the will of God, so that they might know what God intends to do with His own, how He intends to punish the impenitent.
1) Wittenberg and Jena: "ineoAuita"; Erlangen: evAnitae.
The preacher calls this sermon "a testimony to Israel". He calls this sermon "a testimony to Israel," that is, such a testimony that is preached to the people of Israel who are gathered there. 1) For he distinguishes this people from all other peoples, as also in another Psalm [Psalm 147:20], where he says, "He does not do so to a Gentile." Therefore, we too should recognize this benefit and consider it the highest good that in our Wittenberg and in other places, as in Jerusalem at that time, the Word of God is taught purely, that the promises of God are heard, on which the godly base themselves with hope and confidence; Likewise, the threats by which the wicked are called to repentance, but the godly are preserved in the fear of God and in the slaying of the old man, being assisted by the Holy Spirit, whom the Father pours out through Christ and for Christ's sake on those who accept this testimony.
This is a part of true worship, that we learn what is the most excellent way to serve God, and to render to God the service by which He is most pleased, namely, to teach the Word of God and to hear God through His witnesses. And this is also the reason why the devil desires to hinder nothing so much as the preaching of the Word and the hearing of the Word. Therefore, as we have heard in the first Psalm [of the songs in the higher chorus, Ps. 120:2], he stirs up lying mouths and false tongues, he stirs up the world so that it undertakes to suppress the godly with sword and force; finally, he also tries against ourselves to do away with this service of God through contempt and weariness, where, on the other hand, he suffers with equanimity that churches are built and decorated. For he knows that his strength and power will not be broken by such things. But when eternal life is preached, the forgiveness of sins and the righteousness that is given to us through Christ, this teaching destroys his kingdom. That is why he rages so much and tries everything that he thinks could hinder the course of the word.
The other part of the service is that
1) Erlanger: xraeäieitur instead of: xrneäleatur.
one gives thanks to the name of the Lord. This is an activity, the other a suffering behavior (activum - passivum). For the first thing is to receive the word or to be taught by the word. For although this is despised in the world, yet God so greatly esteemed it that all the temple utensils and all the manner of dress that was in the law and in the temple were figures and models of this ministry. But after we have heard the word, the next thing is that we also give thanks to GOD. This second service is directed by David, as he praises his Jerusalem. And here again it is to be noted that he is silent about the sacrifices and the slaughter. Though, as I said before, he does not reprove these things, yet he has a mind that discerns well, and esteems all the rest as chaff and broken pieces, and praises these emerods, the word and its fruit, thanksgiving. If he had named the slaughtering of oxen and similar things, it would not have been in the capacity of each one to have been able to serve GOD with this kind of service. Therefore, he demands what all have and can do without great expense; and yet very few do it. He did not condemn the building of the temple, which would be done by Solomon, but desired it most. But here you see the reason why he desired it, namely, first, so that the word of God would be taught there, and second, so that God would accept our prayers there, our thanksgivings and our praise for the benefits we have received.
But why does he use this expression, that he rather says: "to give thanks to the name of the Lord", than: to give thanks to the Lord? Because they had nothing there but the name of the Lord and the mere word. God was not seen personally, but He had established the memory of His name there through the word and the promise; therefore it was also called "the house of the Lord" [1 Kings 8:10], because God had given testimony through His word that He would dwell there [Ps. 132:13 ff]. In this way, baptism in the New Testament is rightly called baptism or the water of the Lord, because the word of the Lord is there that God wants to be there and be effective. Thus, the oral word is rightly called the
1828 L. XIX, 243-245. Au[1. on the 15 songs in the higher choir. Ps. 122. W. IV, 2487-2500. 1829
The word is called the word of the Lord, even though it is spoken by a man, because the Lord promised that he would be with the word and work through it. Thus David declares that the noblest and greatest service of God is to teach and hear the word and to give thanks for it.
After this also follow the works of the second table, that one should help the poor according to his ability, that especially the mighty should use their goods, so that the church servants can wait for their office. These works also have their promises, that the Lord says [Matth. 25, 40.] that what we have done to the least of these is done to him, and that he who receives a prophet graciously will receive his reward. On the other hand, the judgment of the wicked will be all the more severe because they direct all their actions to the suppression of the word. In this way the divine services are to be well distinguished, or the most important parts of the worship of God from the less important ones, so that each one is placed in proper order and in its proper place. For this means to teach purely and rightly, and not to throw everything into confusion, as the unlearned and godless papists do.
So far we have heard how the prophet praises the inexpressible gift and benefit of God, namely the word, and gives thanks for it. For only this is a gift of which one recognizes and knows that it is God's gift. The whole world, as we see, has abundance and enjoys daily the benefits of God to the full, and yet this blindness remains in the hearts that they do not believe that they are gifts of God. Therefore, the world enjoys them no differently than the swine enjoy food and drink. But David sees that he has been given a kingdom in which the pure word and the pure worship of God are going on. He recognizes this gift and is therefore so full of joy, and praises his Jerusalem that it is the city where people come together, that is, that it is the place appointed by God for people to gather there to hear God's word and to give thanks to God; apart from this place, one cannot find God. For the pagans, of course, have
did not have the will to serve false gods or idols, but since they did not have the word of God and this hearing of which David speaks here, they could not find God. From this it is easy to see how terrible a sin it is to despise the word or to be weary of it. For this surpasses all the abominations of Thyestes (omnes Thyestes) and everything that is only horrible in all tragedies, that a human being, such a vain and weak creature, rises to such hopefulness that when the divine majesty speaks and most kindly invites us to listen, he still does not want to hear. And yet we see that among all classes of men nothing is more common than this sin.
But this happens for the sake of the larva, that God no longer speaks in His majesty, as He once spoke on Mount Sinai, where the people almost died of fright [2 Mos. 20, 19.]; and yet, how short a time lay between, when they forgot the Lord and murmured against Him and Moses! In this majesty he no longer speaks, but speaks through a teacher, through the father, the brother, the schoolmaster; therefore he is despised. That now Sodom was consumed by fire that fell from heaven is appalling. That the whole world perished by the flood of sin is also terrifying. The daily examples of crimes, such as patricide, cannot even be heard without tremendous shock to the heart. But however this may be, it is far more serious and frightening to despise God who speaks to us, which almost the whole world does, not only those who pursue the word with obvious violence, but also those who are among us, and in the beginning received this teaching with great applause. For how many are those who spend more effort on foolish fables than on holy sermons? on the pursuit of money than on the pursuit of words?
David therefore exhorts us in this Psalm to gratitude and appreciation of this supreme benefit, and warns us to beware of despising God. Although no one who wants to have this name is a despiser of God, it is nevertheless certain that all those who despise God are despisers of God.
who despise the Word of God or the worship of God, who in our time disturb the congregations with new teachings, but boast with a full mouth that they seek God's glory. But they are all in this sin, for they esteem their thoughts higher than the Word of God. But how much more desirable is it to suffer pestilence, famine, sword, how much more tolerable is it even for David to become a murderer and an adulterer, if only the reverence for the word remains, which repentance necessarily entails, than to fall into despising the word? For this is the greatest wrath, as against it is the greatest grace to have the word with David, and to know how great a gift it is.
Now it is indeed presented to the world in great abundance: it is taught in the churches, it is written in books, it is presented in psalms and hymns, it is also painted on the walls, but what happens? The authorities take care of other things and ridicule our anxious concern to spread the word; most of the princes and kings pursue it in an ungodly manner and curse it; the citizens neglect it, the peasants love their Jáchymovs more than all the sermons and pastors; yes, we ourselves snore. Do you think that this could please GOtte? After that, when we are harassed by the Turks, when there is a fear of grain theft or war, we complain. These are indeed great evils that afflict the world today, but what is it compared to crucifying the Son of God and spitting out your Savior with a very sure heart? For what is that but to receive the word of God, which is revealed and offered to you for the sake of your salvation, disrespectfully, and to prefer peace, money and other very small advantages of this life? Those who do this, and yet with a sure heart disregard such a great sin, may not care for the punishment of being devastated, robbed and killed by the Turk! But this we do not do; we make our dangers very great; why then do we not also make the dangers of the kingdom of God great? Why do we not also grieve over the contempt of the Word, as we do over the
grieve because of the tyranny of the Turk? For it is certain that sins shall receive their wages, death and other punishments which God inflicts. Thus Paul says [2 Thess. 2, 10. f.]: They have not accepted the word of truth, therefore God has sent them powerful errors, which make men's hearts foolish with great power. Likewise the 109th Psalm, v. 17: "They did not want the blessing, so it will remain far from them."
Therefore, to say briefly what it is about: Just as it is the highest joy and the highest good to hear and know that God speaks to us, proclaims grace and peace, so there is nothing sadder, nothing worse, than to see the contempt of the Word, than to reject God, who desires to speak to us, and to spit at Him as dung. No man can bear to be so despised as God must daily tolerate. For he is patient, and waits for conversion or repentance, but at last he punishes severely, as the fall of the synagogue and the destruction of Jerusalem is an example. For obviously Christ indicates this cause of such great calamity, that Jerusalem did not recognize the time in which it is afflicted [Luc. 19, 44.]. We are therefore to learn, warned by these examples, that it is the highest gift when one can hear God speak, and when He, as a mother does with her children, sweetly speaks (confabulantem) to us. For this is what David praises when he mentions it, that the tribes go out to the place where the people of Israel are witnessed to, that is, where the Word is taught, and those who hear it say Amen to it and give thanks to God. This is the city that should be adorned with emeralds, this is the people of whom Christ says [Luc. 8, 15.]: "Blessed are they that hear the word of God, and keep it in a fine good heart." Here is the kingdom of heaven, here is paradise, here are the gates of heaven open. Now follows:
V. 5 For there sit the seats of judgment, the seats of the house of David.
Augustine was troubled by the Hebrew way of speaking, as it is even ridiculously said that the seats or the chairs sit.
1832 L- XIX. 247-250. Au[1. on the 15 songs in the higher choir. Ps. 122. w. IV, 2502-2505. 1833
But it is a common image that the Hebrews say "sit" for remain, as 2 Kings 2:2. Elijah says to Elisha [Vulg.], "Sit here," that is, remain here. It could therefore have been translated in Latin thus: There are, remain, are found the chairs for judging, that is, the Lord has blessed this place that there should be judges. This can be understood of the world government and the church at the same time, although he is speaking mainly of the church. But it is a common way of speaking that the Hebrews put "judge" for teach. The meaning is therefore this: This is the glory of this people, that in this city there is a seat or chair where the word of God is taught, consciences are instructed, people are governed to blessedness. Thus it is said in the first Psalm, v. 5: "The wicked do not remain in judgment," that is, they do not persevere in the teaching of faith, but invent their opinions, therefore they are scattered like chaff. I think that even today these expressions are used in the Hebrew way: the Roman chair, the chair of Mainz, the chair of Trier 2c. And it is true that in these places they were chairs of the Lord; but now, because of ungodly doctrine and idolatry, they are chairs of Satan and seats where the scoffers sit.
This is therefore the correct meaning: In this place the word of the Lord is fulfilled, who promises that he will establish a memorial of his name. For here is, here dwells God; therefore here is life, blessedness, forgiveness of sins, righteousness; the tyranny of Satan is extinguished and removed 2c. For all this he says, calling it a seat of judgment, that is, the administration of truth, the service of faith, the voice of divine majesty, as GOD speaks with His people 2c. For, as I have said, "judgment" denotes the pure doctrine, which of the grace of GOD, of good works, of authority, of civil laws, teaches men rightly. Where this is, there are the chairs of judgment, as we can also boast today of our Wittenberg because of the wholesome teaching, by which men are taught rightly from the Word about righteousness, about sin, about grace, about the
Faith, from obedience to parents 2c. This teaching is like a sun by which the churches are illuminated. On the other hand, where the word is not, there are the chairs of unrighteousness and Satan. For the word establishes and makes the chair, but is not made by the chair, as the popes ungodly claim.
But that he repeats: "The chairs of the house of David", this is the reason that he looks at the promise, made to David, that the seat of the tabernacle or the temple of his son should be built in Jerusalem, where judgment should take place, that is, the consciences should be comforted, frightened, instructed by the word of God. This is what David praises so much. That this is not so highly respected in the world, but is held in contempt, is the reason that we do not have such eyes as David had, otherwise it would happen that, just as the peasants now almost trample their pastors underfoot, they would treat them with the highest reverence. Is not a brother, through whose mouth God speaks to you and calls you to the eternal goods, to be highly respected and honored? But men do not consider this, they admire more the money and the splendor of the world than these rays of divine light and the most beautiful stars, as Daniel calls them [Dan. 12, 3.]. But it behooves us not to make ourselves equal to the world, and to recognize these gifts with David and pray that God may rather strike us with pestilence, famine, sword or wars, than let us fall into such contempt against His Word and its servants as we experience and suffer in the present world.
V. 6. Wish Jerusalem happiness: may it be well with those who lent you.
David first saw in the spirit this appalling contempt of the word or ministry of preaching; then he also saw that the honor of this gift could not be preserved by human power or diligence; therefore he turns to stir up hearts to prayer that this gift may be preserved, as if to say, "It is indeed the chair of divine judgment here, but how few there are who can use the same with due honor and
Most of the world hates him and wants him to be overthrown. Therefore I admonish you at least, you little host, that you be favorable to him, that you wish and ask for peace, that you greet him peaceably and lovingly and say: God bless you from Zion 2c. For this means to ask for that which is for peace, to wish that Satan does not hinder the course and the fruit of the word.
The cause of this exhortation is this, that as long as this city flourishes, you have God speaking, saving, giving victory against all the attempts of Satan, against sin, the terrors of the conscience 2c. Who, therefore, should not pray that these gifts may be preserved? And yet David learns that the kings of Syria, of Egypt, the Ammonites, and other neighboring nations hated no plague so much as Jerusalem, and the worship that was in Jerusalem. Therefore, he prays and wishes that all would have such eyes as he himself had, just as we nowadays exhort the popes and bishops, because they have the goods of the church, to use them for the spreading of the true service of God and the Word. But we learn that they do and intend the exact opposite, namely, how they would like to eradicate the Word and all our churches from the ground up. Therefore, this remains a prayer of a few people who recognize the gift of the Word and prefer it to all the treasures and power of the world.
Furthermore, this is a Hebrew idiom [in the Vulgate]: "Ask what is for peace" [instead of: "Wish for happiness"], because peace denotes what is good, wholesome and useful. Hence the greeting, "Peace be with you," that is, well be with you, good things befall you. But this verse has a beautiful fervor (affectum) in it, as if David wanted to say: Ah, why then do you hate this city, in which GOD dwells with us, talks with us, gives all blessings, spiritual and bodily? But this is the very reason why the devil and the ungodly hate it, because they cannot stand the Word and the true worship of God. The devil would rather have the parents sacrifice their children, he would rather have Mammon worshipped instead of God, he would rather have the children sacrificed than God, he would rather have the children worshipped than God, he would rather have the children sacrificed than God.
He also warns that other shameful deeds will be committed. Because the Word warns and guards against these things, he hates and curses them.
That he adds the wish: "May it be well with those who love you" is easy to understand. For he wishes all blessings to those who are favorable to the word and this chair of judgment, that God will again do them good. And this wish is also very necessary. For we have learned that those who accept the right doctrine are in danger in many ways; indeed, because today some do not rage against us as the popes and bishops would like, they too are in danger, and must experience even unjust disfavor (voluntates) from others. I am silent about those who teach the word and try to spread it; they are subjected to all curses. It is not hidden how the popes and the bishops feel, namely that they would rather endure the rule of the Turk, the devil and all evil spirits with equanimity than to see us remain unharmed. Therefore, the Church needs this prayer at all times, that the Lord will let those who love the Word and the service of God, or who are not opposed to it in any way, have abundance and be showered with all goods.
V. 7. Let there be peace within thy walls, and happiness in thy palaces.
What the Latin interpreter has translated: in virtute tua, is more correctly translated thus: "Let there be peace within your 1) walls." For after the prophet has admonished all who promote and are favorable to Jerusalem that they should not wish her ill, nor hate her, nor persecute her, he now turns to the city itself, and not only wishes her well, but also indicates to others a form of such wish. The short epitome, however, is that he asks that the service of God may flourish, and the ministry of the word be defended, and the ministers of the word be preserved against the false prophets, likewise that harmony may remain among the teachers; then also.
1) Erlanger: tua instead of: tuos.
1836 D-xix, 2S2-2S4. Au[1. on the 15 songs in the higher choir. Ps. 122. W. iv, 2507-2510. 1837
that the world government and everything that belongs to it will be directed correctly. But daily experience teaches how necessary this prayer is. For where these two things are, namely worldly peace and harmony in the church, there is nothing more that could be asked for. That is why the devil opposes so fiercely, so that he disturbs this peace on both sides. That is why there was such a large number of false prophets among this people, and always such a large number of rebels, as the histories testify. Therefore, David, instructed by experience, prays for these two pieces, without which the world is truly a desert and barren sand.
Very close to us is the example of the times when we lived under the pope, before the light of the Gospel. Because the right teaching of the Word was missing, dear, what could all the theologians, monks, priests, lawyers and physicians accomplish? What verse in the whole Psalter did they understand correctly? Therefore, it happened that they could not even resist the obvious impieties and idolatries that took place in the places of pilgrimage, where they approved of palpable abominations and obvious silliness and forced the people to worship them. If anyone contradicted them with a single word, the monks would call him out as a heretic. So completely true is it that when the word is lost, the whole world is caught in the densest darkness, and cannot but abuse God's gifts. Scotus, Thomas and others had great gifts, but did they not completely misuse this gift for godlessness? Thus the jurists have misused the glorious gift of secular laws for their lusts and contempt of the Creator. Thus the physicians, among others, have generally despised godliness and admired that lovely delusion of Epicurus: Eat, drink, play, after death there is no pleasure. Thus it was necessary that people without the word either fell into obvious godlessness, combined with the highest security, or into despair. If this happens, what is the use of riches? of great gifts? of great power and other things that the world admires and seeks? This is what Da
vid, and as an excellent poet he closes his poem with the wish that this Jerusalem may have peace, and the faithful servants in the church be preserved, and godly princes in the world regiment.
In general, it happens that this wish remains only a wish, because very rarely we see that it is fulfilled. Because it never happens that a whole people is improved. That is why David said: "Let there be peace within your walls", but it did not happen. For with human powers this cannot be maintained. Thus, if our cause had been in our will and in our powers, we would never have suffered the sects opposed to our teaching to arise. But this is governed by God in such a way that even the devil does not rest. Therefore, prayer is necessary, and what this prayer does not attain, no human wisdom can attain. Therefore, in addition to the need to persevere with teaching, work, and effort, prayer must also be added if this fruit of peace is to follow otherwise; and yet it will happen that not (to put it this way) the whole circumference will follow, but only the center, that is, the greater part will always resist; but the little host, as Christ speaks [Luc. 12, 32], accepts this peace and loves it; just as it never happens in the world regime that all follow the prestige of the laws; it is enough if there are only some, the rest must be kept in check by punishments.
V. 8. For the sake of my brothers and friends, I will wish you peace.
Here David shows the common complaint of all those who are at the top, both in the church and in the world regiment as well as in the household, that always the greater part is so completely wrong and evil that the hearts of the good are often stirred to despair. He who teaches in the church and is most eager to heal the infirmities of men sees that the greater part is only more provoked to it. When a godly authority carries out its office with the greatest diligence, it finds people who oppose it with great zeal and do the opposite.
part. It is the same in housekeeping. How often are you deceived by servants whom you thought would perform their duties with the greatest fidelity? When people experience such things, they are provoked to anger and impatience. A person who teaches in the church thinks of another profession in life, a person in authority would like to throw off the whole care for the community in such a difficult situation, a householder praises the monastic life, which does not seem to have such a complaint as those have to suffer who have to feed wife, children and servants. This impatience is, as it were, born with us, and yet it cannot be otherwise. For we have the devil for an enemy, who neither by day nor by night ceases to sow discord and harmful delusion in the church, disobedient and rebellious citizens in the world government, careless and unfaithful servants in the household.
Here, therefore, with David, one should have patience and not look at the greater part, which is always evil, but at the brothers and neighbors. Thus Paul says in the second letter to Timothy, Cap. 2, 10: "I endure all things for the elect's sake." For if these were not, who would desire to teach in the church? But these the Lord has strewn, as it were, as precious stones in the very deepest muck. Therefore, you should not think that you are preaching only to the precious stones, which one would certainly wish. But reason does not suffer this, since they are placed in the midst of the muck. So, if you are appointed to a civil authority, to a householder, first of all consider this, that it will not happen, that everything is only precious stones, gold and silver. That is enough for you if you see only one vein of silver in a whole mountain, as happens in mines; that is enough for you if you find only one or two small gems in a very large pile of mud. For the greater part in the church is always heretical and godless, the lesser part in the world regiment is obedient and loves virtue. That is why everything is full of troubles, because the most wicked successfully work against the most beautiful undertakings and advice.
But for this reason, do not leave the place and position in which the Lord has placed you, do not disobey God for this reason, and do not throw away from yourself the care that is commanded you. Think like this: God has said to me to be a ruler; he has set me to be a ruler of the people, of a family 2c.I will not abandon this profession, for then I would sin against my God, to whom I owe obedience; but even if the greater part should be evil, I will still carry out my office for the sake of the elect; for the sake of my brethren and neighbors I will pray for peace, I will exhort my own, I will do as much as I can, not for the sake of the great multitude, but for the sake of the brethren who shall be made partakers of our teaching. Among the nobles, among the peasants, among the citizens, among the adversaries, there are some good people, or at least those who are not completely wrong; for the sake of these, I will speak what is best before God and men 2c.
This is how I interpret this verse, that it may be a comfort to the secular and ecclesiastical authorities against the great multitude of wicked people and the troubles they cause to the godly. Our monks do not understand this at all. For they do not know any other trouble except that which they bring on themselves by not respecting the marriage state, namely, the rut of unchastity; but they do not feel the ecclesiastical and those of the worldly regiment. Because the prince of the world does not oppose them, but gives them everything abundantly, it is easy for them to rule. But now, through the Word, the churches are being purified, and the authorities are being properly instructed about their office; Satan rages in the palace as a mighty one, until a mightier and stronger one comes over him. In these troubles the heart must be fortified, and it must be remembered that, just as it was not begun at Satan's command, neither, if he opposes it, must it be thrown away, or that the profession must be abandoned, but that we must first serve our Lord, and then also our brethren and our neighbors, whom we often neither see nor know. For this reason, the churches must be instructed, the
1840 L.xix.M f. Au[1. on d. 15 songs in the higher choir. Ps. 122. w. iv. 2513-2515. 1841
But the commonwealth must be governed, not for the sake of the world, which is not worthy that a thief should be hanged, or a murderer's head cut off. But the Lord in heaven and the brothers and neighbors on earth are worthy of this office of authority, as follows:
V. 9. For the sake of the house of the LORD our God, I will seek your best.
The first reason why he prays and desires good is that he may serve the brethren, not the ungrateful and perverse world; the second is that God may also be served, and the house preserved, in which God speaks, prayers heard 2c. This should be profit enough for the godly; if some evil ones despise this or even dare to harm the godly, they will have to suffer severe punishments for their contempt and godlessness. Let this be enough for us, that we have sought the salvation of our neighbor and the preservation of the worship of God. For by the house here we must not understand stone and wood, but the service which was performed in this house. For it was not such a house in which nothing was done: the people prayed there, the Word of God was taught there, but God heard the prayers and gave answers (oracula), as is also said above [at v. 1.
But why does he add: "of our God"? Of course, so that it may be recognized that he speaks of such a God, who had made this circumcised people his people. This is also the reason why he does not, as the world does, seek to bring misfortune upon the people, or let his courage sink through the troubles of the world and church government, but after he is called to be prophet and king of this people, he endures and comforts himself with these two things: that he serves the brethren, then also his Lord, that he is not a useless servant, since he bears fruit to God, that he may be praised, and to his neighbor, that he may be saved. In this way we must also think that, even though not all are good and
We must be satisfied that at least some of them are good. If not all churches accept our doctrine, it should be enough for us that there are at least some who bear fruit for God and the brethren; for it will never happen that all become good. Whoever cannot bear this, let him become a monk, then he will certainly not have to suffer any hardships. Therefore we should remember that we should pray with David for the sake of the brethren and the house of the Lord, who, as this psalm shows, rightly recognized the power and honor of the word. Therefore he gives thanks, therefore he rejoices, not because of the amount of gold and silver, which he did not lack, but because of the word and the service. When these are there, all other damages can easily be healed. For then God remains, and the salvation of the brethren is sought; what more do we want than this? On the other hand, if the Word is not there and there is no proper worship, then we have lost God, mercy and the salvation of the Church or the brethren at the same time, and nothing remains but the blasphemous crowd, which is condemned.
Therefore David admonishes us in this psalm that we should learn to honor the word and seek its progress through faithful prayer, and not be frightened even if the majority is ungodly. Therefore, let others be godless at their peril, but let us give thanks to God that he gives peace and godly teachers who govern the churches with the Word. For where this is not, there must necessarily be troubled consciences, idolatry, ungodliness, murder, adultery, and similar abominations, which the Lord JEsus will turn away from our churches, and he will preserve for us this rest, the people who hold the priesthood and kingdom in honor. For these two words, though in common use and known, contain much more in them than the world and our adversaries understand. Therefore, they cannot pray for the preservation of these things, which they do not recognize.