V. 1. Lord, God of vengeance, break forth, God of vengeance.
(1) This psalm, as may well be understood, is a common prayer of all God's pious children and spiritual people against all their persecutors; so that it may be prayed from the beginning of the world to the end, by all pious, godly people, whether they be Jews, or Christians, or patriarchs. For they must all suffer these two common persecutors who are accused in this psalm. First, the tyrants who persecute the body for the sake of the word, with violence; second, the false teachers, heretics and mobs who persecute souls with lies and hypocrisy.
2. Therefore we may well pray this psalm in our time against the pope, bishops, princes and rulers, who persecute us with violence in the flesh for the sake of the gospel; and against the spiritualists, who persecute us spiritually with a false and perverse interpretation of the Scriptures; just as the righteous, upright Jews prayed the same against the Gentiles who raged around them and persecuted them without ceasing, and against the false prophets who were among them, and who deceived the people with a wrong understanding of the Scriptures. Thus he speaks:
(3) O Lord, who art a God of vengeance, that is, who alone art the avenger and punisher of all wickedness, both of the flesh and of the spirit. And he puts twice "God of vengeance," as those are wont to do who speak vehemently and with great earnestness, the same saying one thing many times, that they may move God; but also beside this to indicate that he accuses two persecutors, and asks for two vengeances or punishments, both on tyrants and heretics.
4 But it is a Hebrew speech that he says: "God of vengeance", that is, who alone should and can avenge. Such way
1) Taken from Walch's old edition. In the other editions: Persecution. Our reading is confirmed by the following (s 3 z. E., but especially §7 and §9f.).
St. Paul also often uses, as Rom. 15, 13: "The GOD of hope"; item [Rom. 15, 5.]: "GOD of patience and comfort." And 2 Cor. 1, 3.: "Praised be GOD, the Father of all mercy, and GOD of comfort," that is, GOD who gives hope, patience, comfort. So also here, "GOD of vengeance", that is, he who does vengeance. For of his works the Scripture gives him names. But since no one can do such works except God alone, no one can carry the names of such works except He alone. No one can comfort, give hope, make patient," and so on, but God alone; so no one can punish sin and avenge evil but He alone. For how should men be able to avenge all wickedness, if they do not know all kinds of wickedness? Yes, that which many consider virtue, which is nevertheless evil, and worthy of vengeance; just as the wicked consider their doctrine and works good, and want to have them unspotted and unpunished, if it is nevertheless vain twofold wickedness. Therefore, the name "God of vengeance" will remain unique to God, as "God of patience" and "God of hope.
5 "Break forth," he says. For the word "hophia" means to come forth, to break heralls like a brightness, and to be seen, and to come in daylight, that every man may see it; as Moses saith, 5th book, chap. 33, 2: "The Lord came full Sinai, from Seir he went out, and from Paran he broke forth." So he also wants to say here: Tyrants and false prophets have gained the upper hand, they have come out and let themselves be seen, and they go on their way; but you keep quiet, hide yourself as if you were buried, and can no longer; for you do not defend and punish such wickedness. Therefore, we pray, break forth once, peek out, and let your face be seen against them; and that justly. For you are a God of vengeance; it behooves you to avenge and punish. Avenge thyself; for vengeance is thy work, and is now so highly needed,
Why do you hide yourself in the darkness and not let anyone see you?
(6) Here the question arises: how pious, spiritual people can only ask for revenge, because Christ says Matth. 5, 44: "Pray for your persecutors, do good to those who hate you, love your enemies"? Summa, it is against the love of one's neighbor to desire vengeance and punishment, but rather to do good and desire it, Rom. 12, 17. Answer: Faith and love are two different things. Faith suffers nothing, love suffers everything; faith curses, love blesses; faith seeks vengeance and punishment, love seeks sparing and forgiving. Therefore, when it comes to faith and God's word, it is no longer a matter of love or patience, but of vain anger, jealousy and reproach. All the prophets have done the same, that they have not shown patience or mercy in matters of faith. But because the following psalm is worse, and not only asks for vengeance, but also curses, we will leave it there, and then give a further answer.
V. 2. Arise, you judge of the earth, repay the worthy according to their deeds.
(7) As God alone is the avenger, so he alone is the judge on earth. For everything that the authorities judge and avenge is done by his command and order, as if he did it himself. But what they cannot judge nor avenge, that he does, so that it is all true that he alone is the avenger and judge on earth; as also Ps. 7:9 says, "The Lord is judge over the people." Since he is the avenger and judge, pious people ask that he rise up, that is, that he sit up in his chair as a judge, and prove his work, and not let himself be oppressed as if he were nothing. He makes it all twofold in this prayer; he calls upon God as an avenger and judge, as if it were not enough on the avenger. For he is in earnest, and asks against two kinds of enemies, as [§1] is said. And very finely he asks vengeance on the tyrants, and judgment on the false teachers. For the tyrants have no appearance and use force, therefore they are worthy of vengeance and are already condemned; but the ruffians adorn themselves and have an appearance, therefore they must be condemned by judgment and sentence.
(8) Here he does not only mean the "arrogant ones" who are arrogant in heart, but who, by persecuting and seducing (for he means both tyrants and heretics by this), have got the upper hand and prevail, as if they had already won and subdued the pious. Which is also the nature of the word "Hoffahrt" or "Hochfahrt", that it means those who ride high and hover above, and the Hebrew word "Geym" [XXXX] also reads like that, as also of God himself Moses, 2nd book, Cap. 15, 11, sings: "Der HErr fähret hoch her" 2c. that the meaning is:
9) Is it not time to judge and avenge? 1) Have you not kept silent until both tyrants and heretics have prevailed, have ridden high, have shone as the victors, and have completely subdued us, that they alone are everything, and we are nothing. And when I mention the two words "tyrants" and "heretics", I want to understand them to mean the two kinds of persecutors of all God's good children; so that I do not have to mention the pagans and false prophets in the Old Testament, the tyrants and heretics in the New Testament, and the rulers and enthusiasts in our times. For I will thereby indicate all kinds of persecutors of the Word, who have been at all times, still are, and will be, who are of two kinds, as [§ 1] is said.
V. 3. Lord, how long shall the wicked, how long shall the ungodly rejoice?
(10) That is, you let them come so far away and prevail that they are sure and are already boasting, rejoicing, singing and shouting, as if it were certain that [it] is lost with us; and you let such triumph last so long, and you watch. Would a pious man think that it is nothing with you and with your words. But God does not do otherwise; he lets them go so that we may pray. And here you see that he calls twice "ungodly" to accuse the two persecutors 2c.
V. 4. They speak freely, stiff-necked, all evildoers speak.
11 This verse cannot be given in German as it is in Hebrew, therefore
1) Jenaer: right.
we must help him. So he wants to say: Both, tyrants and heretics, have become so powerful that the tyrants wash and talk about their things freely: Thus the tyrants freely wash and talk about their things, as if their thing alone were everything, and our thing nothing at all. Similarly, the heretics have also taken to washing, so that nothing is heard but their dreams. Our doctrine and faith can scarcely be moved by this. For this is how it is, where heresies arise, they break in and increase, so that nothing else is respected or heard, as St. Paul says in 2 Thess. 2, 11: "God sends strong error among them"; and again in 2 Tim. 3, 8: "They are very contrary to the truth. Item, v. 13: "The ungodly increase in evil, deceive and are deceived" 2c.
(12) Therefore in Hebrew it is thus, They foam with speeches of old, and all the wicked make themselves washable. As a boiling pot with bubbles foams and boils over, so they foam and boil over with much washing, of which their heart is full. For it boils and boils with great heat and desire for their dreams, and can neither be silent nor listen to others.
(13) He calls their thing, of which they speak, old, that is, stiff, firm, and strong, which is not new. For what is new is not yet accepted, and does not yet hold fast, that can be bent, steered or changed; but what is old is accepted and holds hard and fast, that one is used to and likes to stay with. Old dogs are not good to tame; so no one can make old husks pious. So, the heretics are stiff and rigid on their doctrine, of which they talk a lot. So also Hanna sings 1 Sam. 2, 3: "Let the old things remain out of your mouth"; and Ps. 31, 19: "Let the lips be silent that speak old things against the righteous", that is, stiff and stiff-necked; and Ps. 75, 6: "Lift not up your horn, speak not old things."
V. 5. Lord, they have crushed your people, and your inheritance they have destroyed.
(14) This is what the tyrants do, who violently persecute the word of God, kill and torment the people for it; yes, the heretics also help and advise. He complains to God and asks for vengeance. This is what the Gentiles did to the Jews, the
Romans to the Christians, and now to us the bishops and princes. But as it happened to those, so it will also happen to these. For God cannot despise such prayer, since he is admonished that his people and his inheritance 1) will be destroyed.
V. 6. Widows and strangers they strangle, and kill the fatherless.
(15) So cruel are the tyrants and heretics, and so sure that they persecute not only the people of God, but also do not spare the most miserable among the people, as widows and orphans, to whom one should be merciful before others. It is a merciless thing about the persecutors of the word of God. For the devil rides them even more than all others. For the devil is the enemy of God's word above all other things.
V. 7 And say, The LORD seeth it not, and the God of Jacob perceiveth it not.
(16) It is not that they do not think anything of God, for there is no quarrel about God, they all confess God; indeed, the persecutors think that God is with them and that they are doing God service by persecuting the pious; but it is about the word and works of God. The persecutors do not want it to be God's word, but condemn it, and consider the pious to be boys and deceivers. Therefore they say: Let us strangle the deceivers, for their God is nothing, they lie about what they say, their God neither sees [nor] hears, 2) and will nor can avenge this on us, even if he wants to. So very certain, stiff and sure they go in their mind and unbelief. 3)
V. 8 Remember, you fools among the people, and you fools, when will you become wise?
(17) It displeases the prophet, and all Christians, that he should not be taken for God, whose word they boast of; therefore he reproaches them for the sake of God, for defending his honor, calling them "fools" and "fools among the people," when they pretend to be wise,
1) Erlanger: Ehr.
2) Wittenberger and Erlanger: "siehet weder höret"; Jenaer: "siehet noch höret".
3) Erlanger: Faith.
and are considered to be excellent teachers. But he says: They are fools and fool the people with themselves.
V. 9. He who planted the ear, should he not hear? He who made the eye, should he not see?
(18) That is, our God, whose word we have, whose work we preach, is the true God, Creator of all things; and ye blaspheme him, saying, He seeth and knoweth nothing. Rather, your God is vain and nothing, as your thoughts are; as follows. If then he is the true God, how should he give others to hear and see what is good and useful to them, and should not himself see or hear what concerns him, what is done against him or for him? Then he would have to give something that he does not have himself. But since he gives ears and eyes, you must be blind and foolish fools who do not know him, because you say that he does not see or hear.
V. 10. He who chastises the Gentiles, should he not chastise? He who teaches men what they know.
(19) That the nations and all the world should punish evil, and chasten the wicked children and boys, they have from our God, who giveth them to know and to do it. Should he not be able to punish and chastise those who do evil against him? Can you punish what is evil in your sight? Should he not punish what is evil in his sight, if you have it from him? Can ye see and hear what is evil or good in your sight, though ye be fools in his sight: should he not see and hear what is evil or good in his sight, if he giveth you both to see and to hear? even as Christ saith Matt. 7:11, "Can ye give good things unto your children, though ye be evil: should not your Father from heaven give good things unto them that ask him?" For God gives you these things and everything else you know. But such scolding does not help; they remain on their old and stiff-necked head in their vanity. Therefore, it follows:
V. 11. The Lord knows the thoughts of men, that they are nothing.
020 As if to say, It is in vain, they are not converted, they continue, and think that their
The thing they both intend against us and for themselves should go out like this. But this is the best, and our comfort, that they will be missing. For God laughs and mocks them with their clever thoughts and excellent schemes. For he knoweth that they are vain, that is, they are nothing, and shall come to nothing; who only could persevere. For it is only a little while, and their thing shall come to nothing in the sight of all, as it is nothing in himself; as the 33rd Psalm, v. 10, 11, saith unto me, The LORD bringeth the counsel of the heathen to nought, and maketh the thoughts of the nations to fail. But the counsel of the LORD endureth for ever, the thoughts of his heart for ever." And the other Psalm, v. 1. 2, also testifies that the 1) nations rage in vain, and kings rebel in vain, and princes counsel uselessly against the Lord and his Christ. For he laugheth at them, and mocketh them, because they will not bring it forth. And Ps. 21:12: "They would do thee evil, and devised devices which they could not perform." St. Paul, 1 Cor. 3, 20, puts this saying thus: "The Lord knoweth the thoughts of the wise, that they are vain." For the wise among men are the ones who are most concerned with suggestions, and they want to accomplish much, to advise everyone and to straighten out the world. But all is lacking.
Blessed is he, O LORD, whom thou chastenest and teachest by thy law.
(21) Give thanks unto God, saith he, and it is a great mercy to him that knoweth these things, that the devices and doings of the wicked are vain, and do not stand, though they be sure of the thing, and lie above, so mightily that they boast of it, and sing, and say, and wash, and chatter. But the cause of the pious must be nothing; indeed, they are killed and persecuted, as is said above [14:16].
(22) Now reason and nature can do nothing, and does not know that such a being is nothing. For it judges as it feels, and thinks no further; it cannot see that which is future and not yet there; it clings to the present. That is why he says that God must be the disciplinarian here and teach such things. And good to those whom he teaches!
1) "The" is missing in the Wittenberg and in the Erlanger.
But where does he teach it? Does he teach any particular thing to any man? By no means; but by his law he teacheth it, that is, in the holy scriptures he teacheth it unto us. There we find the proverbs and examples that tell us how the wicked do not persevere in their deeds, and how they have failed in every way. For behold, as Pharaoh, Sihon, Og, and all the kings of the Gentiles, and throughout the whole Bible, so thou findest that their thoughts have always failed them. The 73rd Psalm, v. 16, 17, also speaks in the same way.I thought to hear it, but it was a trouble to me (that is, I could not hear it by reason), until I entered into the sanctuary of God, and perceived their end"; that is, I found it in the holy scriptures, then I learned to see, not the present, but their end, and how it would go out with them afterward; then I saw that there was nothing with them, however great it seemed.
024 This is the answer to the question of the weak, when they say, Thou sayest that there is nothing in the works of the wicked, but I see that they do great things? Answer: They must begin something, but look how they end it. For their plans are not to begin, but to do. The great Alexander began many and great things, which he himself respected nothing; but his purpose and end was much greater, namely, to win the whole world; but I think he lacked it. The Romans also had it in mind to make an eternal empire, as Virgilius 2) speaks: Imperium sine fine; I mean, it was also lacking. The Turk has now also done much, and has it still much greater in mind; but the same sense must also be missing to him. How has the pope, great kings and princes been so grievously lacking this time, and still lack daily? They still do not fear God, and do not desist from their ungodly attempts, do not believe in God and do not ask Him for mercy, nor do they command Him in the matter; therefore, they are all lacking and falling short.
(25) But we are really speaking here of the wicked's wickedness, which they have against the word of God and against the righteous. For if
1) In the old editions: leret.
2) VirZ. ^.tzntzis, lid. I, v. 278.
When one wicked man fights against another, God wills it; this comfort does not belong there. For the Scripture does not comfort the wicked, nor does it give them any promise, even though the sure and presumptuous indications are always lacking there. So this is the comfort of the Scripture, that it teaches us not to see how the wicked begin, but to wait and see how they bring forth that which they have in mind. They have it in mind to destroy God's people and word. This is the cancerous process, that they themselves go to ruin, and God remains with His own, even though some are killed and persecuted at the beginning. St. Paul also testifies to the Scriptures, Romans 15:4: "That which is written is written for our learning, that we through patience and comfort of the Scriptures might have hope"; as the following verse also says:
V. 13: That he may be quiet in the evil time, until the pit be prepared for the wicked.
26) "Be still," that is, be patient, and do not rage nor be angry against the persecutors who make evil time for him. He calls "evil time" the time when tyrants and heretics rage, that is, begin their thing. For the tyrants persecute body and good. The heretics persecute soul and spirit. How can there be a good time when body and soul are in danger every day? St. Paul also says [Eph. 5:16], "For the time is evil," and agrees with this psalm, also in the next verse, which teaches us to be comforted by the Scriptures and to be patient in all kinds of persecution. This, in short, is the nature of the Gospel or God's Word. When it comes, the time is evil; for the devil cannot bear it, so he advances and arouses tyrants and heretics, so that there is never less peace, never more evil people, and never more trouble, than in the time of grace and peace; that is, when one preaches about God's grace and peace, which is done through the gospel, then one is surprised that people are so angry, more than before. But it must be so; for here you hear him complaining of evil times, and teaching to be quiet and patient, which is not needed in good times.
3) Jenaer: Patience instead of: Hope.
27. Such quietness and patience shall not be forever, for the end is already here. For the wicked will not carry it out, as it is said, "Their pit and destruction is present"; and as St. Peter [2 Ep. 2, 1.] agrees with this verse, saying, "They bring upon themselves swift condemnation." For in Hebrew this text may also read thus: Till the destruction of the wicked be digged. The words "destruction" and "pit" are almost one. Now all these things must God teach in the evil time, that one may believe that the wicked shall perish. [Reason thinks no differently, for the pious shall perish, and the wicked shall remain forever; so very desolate is it.
V.14. For the LORD will not cast off his people, nor forsake 1) his inheritance.
28 Here you hear that this Psalm actually speaks of the plots of the wicked against God's people. For God cannot leave His own, that is certain, as He says here. Therefore it is impossible for the wicked to carry out their plans, they must be lacking, unless God is not God; only that [it] is a matter of a little evil time, in which one is quiet and patient, that the wicked begin their thing, and after that they are put to shame; as also the 91st Psalm, v. 8, says: "You will see with your eyes and see how the wicked are repaid." If you do not see it here, but are killed, you will come to life again and see it in that life. But the living will also see it in this life.
Now this verse is a mighty consolation and defiance to the pious, and a terrible judgment against tyrants and heretics, whoever believes it. For it will certainly be so, even if a thousand and a thousand popes, emperors, princes, scholars, and heretics were sitting on top of each other; just as the following verse says:
V.15. For judgment will be restored, and it will be followed by all the upright in heart.
30 As much as I know Hebrew, it seems to me to read like this in Hebrew: Demi justice
will still bring back justice; that is, although in the evil time violence goes for justice, and hypocrisy for truth; yet in the end injustice and appearance will not stand, but righteousness will come and be revealed, and will put injustice to shame, and praise justice. And even though not all the world will fall to it, yet the righteous and those who are honest and upright will do so, so that justice may remain and injustice perish.
31) See the example of John Hus, who was condemned in the evil time with violence and injustice; now righteousness has been revealed, and his right is praised, since nothing could help all that the whole papacy has tried with so much banishing, preaching, burning, raving, their attempts have been destroyed. This is what happened to the Jews with Christ, and to the Romans with the Christians 2c.
V. 16: Who stands with me against the wicked? Who will stand with me against the wicked?
Here he begins to thank God for such comfort and understanding; thus he wants to say: In the raging of the wicked there was no one else to help me, I was alone and abandoned, everyone thought that it was over with me, the wicked had won; as another Psalm also says [Ps. 25, 16]: "Lord, have mercy on me, for I am alone", that is, no one comforts me, everyone despairs of me, without God alone, who is my Master and Teacher 2); as follows:
V. 17. If the Lord were not my helper, my soul would have to remain in silence.
33. it would be lost with me, the wicked would lead their way out finely and well against me, if it stood with me and lay with the people; for they all put me off, so my heart itself wriggles. But God is the one who gives me patience, teaches me otherwise, and overthrows the wicked over and against all reason. But he allows it to happen so horribly through the wicked, that he teaches me that I would be lost without his help, and I realize that my strength is nothing. So this verse with the two that follow is nothing but a thanksgiving.
1) Jenaer: his heirs.
2) Jenaer: Leader.
The word for grace, that God comforts us in evil time, when tyrants and heretics rage; as we have heard.
34 "Remaining in silence," which is called "duma" in Hebrew, is another silence, as is said above [26], namely, when a thing is no longer anything at all, which is no longer seen, nor heard, nor felt; as the dead are, who have completely passed out of sight and sight. Therefore it is taken by the Hebrews for hell, that is, for the place where the dead are (be it what it may). So he wants to say here: "My soul", that is, my life, would even have been destroyed, like a dead and buried man. For such was his mind in the evil time.
V. 18. When I thought my foot had fallen, feed me, O Lord, your goodness.
35 This is also a piece of thanksgiving, wherein he shows what thoughts he had in the evil time. Thus I thought," he says, "my foot is falling;" that is, I began to despair, and wept not otherwise, that I should perish, and the wicked endure forever. For every real trial is meant to bring a man to despair, and does not appear otherwise than that the adversaries have won and he has lost. So then "the goodness of God" comes and "comforts him," that is, he comforts him through the holy Scriptures, as it is said above [H 25] that the wicked shall not be led away, and that those who are his shall not be forsaken.
V. 19. When I had much trouble inwardly, thy consolations gladdened my soul.
The verse is almost the same as the previous one. For the previous verse reports the thoughts of despair he had in the evil time, and how he received refreshment from God's grace in the Scriptures. But this verse speaks of the various thoughts that a man has in such despair, how he wants or wants to get away. He thinks here and there, and searches all corners and holes, but finds none. So he says: "When I was in such distress, and my thoughts were beating me, seeking comfort here and there, and yet found nothing, you came with your comfort and made me happy, and kept yourself friendly.
with sayings and examples of the holy scriptures, that I may say, Blessed is he whom thou chastenest and teachest by thy law.
V. 20. Has the unholy chair also fellowship with thee, which deviseth work with commandments?
(37) Fie, what do our teachers and preachers do that they do not teach how to comfort souls with the Scriptures? How they do not resemble or rhyme with you, and their chair has no fellowship with you. You teach much differently than they do. They sit on the chair; they are teachers, they have the keys to knowledge; but what do they teach? They teach sorrow and heartache. For the little word havvoth (XXX) means misfortune and heartache; as we say in German of a boy: You will cause misfortune, that is, you will commit a misdeed, since you will encounter heartache and all evil. So that misfortune here means both, the misdeed and the punishment. So here he calls the chair Havvoth, the wretched preachers, who put people to all heartache, so that they teach and live unrighteously; thereby they fall into God's punishment. They can bind, bind up, and mislead the consciences, but they cannot comfort and refresh.
(38) So also, "they make work of commandments," that is, they make many laws, command this and that, and make much work for the people; as Christ says Matt. 23:4: "They bind intolerable burdens, and lay them upon men's necks," and all this to move God to avert such plagues and persecution, and to ward off evil with works; since they should teach patience, and trust in God's grace and mercy. Just as in our times, when there is an accident, people preach that one should go on procession, fast, do this and that. Summa, work makes not only the people with terrible commandments, but also the bells, and candles, and incense, and the like. But no one teaches patience nor God's goodness. This is what the teachers of the Jews did, as he complains here. For the word "chok" that
This is actually called the commandments, which are ordered and set daily, which are called ceremonias or outward giving, and says that the wretched chair invents and invents them; that is, God did not command them, but they spin it out of their own heads.
V. 21. They set themselves against the soul of the righteous, and condemn innocent blood.
39. they may well do so, that when they should teach comfort and God's grace, they stand so firm, and hold so stiffly over their invented commandments, that where one will not keep it, or speaks against it (as the righteous do), there is neither grace nor patience. "They arm themselves against them", all weapons, force and power they arouse against them, and this must be the greatest battle, the greatest armor, that there is not enough on the sword; but water, fire, earth, air and everything must fight against such righteous people, and "condemn innocent blood", since they think they are doing God a service by it. So nothing rhymes their chair with God's law and teachings. These are the heretics and false teachers of whom we have said above 16). But as the tyrants received their reward, so these will not escape their judgment, as will follow.
V. 22. But the LORD is my protection, my God is the refuge of my confidence.
They teach, rage, strangle as they wish, but I am safe from them and mightily defended, for God is my protection. Our doctrine must remain, their denial must perish, for God is our protection; thus we shall remain safe from them, whether here or there. For our God is our refuge, on which we defy and are safe. But judge this alone, but he will also destroy them as a God of vengeance, as follows:
V.23. And he will repay them for their wrongdoing, and will disturb them in their wickedness; the LORD our God will disturb them.
(41) There stands the final, certain judgment that God will not leave their wickedness unscented, but will disturb them all in their wickedness, so that their wickedness must cease. And this will be done by "our God," that is, by the word of God, whom they do not consider to be a god, and think that God is on their side, as we have heard above [§§ 16. 40]. He who believes this, and is taught by God, can be patient, let the wicked rage, and look to the end, and endure the time.
1) Erlanger: Judging.