laid out for an evening over table after the Gratias. 1536.
The Lord is my shepherd, I shall not want.
He feedeth me in a green pasture, and leadeth me beside the still waters.
He restoreth my soul; he leadeth me in the paths of righteousness for his name's sake.
Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me: thy rod and thy staff, they comfort me.
Thou preparest a table before me against mine enemies; thou anointest my head with oil, and poureth me full.
Goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord forever.
In this Psalm, David, and every Christian heart, praises and thanks God for His supreme good deed, namely, for the preaching of His dear holy Word, through which we are called, accepted, and counted among the multitude that is God's congregation or church; since alone, and nowhere else, can one find and have the pure doctrine, the true knowledge of God's will, and the right worship of God. St. David praises and glorifies this noble treasure with fine, lovely, ornamented and flowery words, and with parables taken from the worship of the Old Testament.
In the first place, he compares himself to a sheep of God Himself, as a faithful, diligent shepherd,
*) Luther interpreted this psalm one evening over the table after the Gratias. The time of the interpretation might be 1535, because Luther's words in § 77: "After this manner I have kept myself ... these eighteen years", point us to this year. LI. Georg Rörer rewrote the interpretation and published it in print under the title: "Der XXIII. Psalm, Aufs ein Abend vber Tisch, nach dem Gratias, ausgelegt, durch D. Mart. Luther. MVXXXVI." At the end: "Printed at Wittemberg by Nickel Schirlentz." In the collective editions: Wittenberger (1553), vol. Ill, p. 277; Jenaer (1568), vol. VI, p. 335; Altenburger, vol. VI, p. 881; Leipziger, vol. VI, p. 72; and Erlanger, ed. 39, p. 61. We give the text according to the Erlanger edition, which reproduces the original printing, with comparison of the Wittenberg. The Jena seems to be only a reprint of the Wittenberg.
He shall feed it in a pleasant, green pasture, which is full of delicious, thick grass; and there shall be abundance of fresh water, and no lack of it. He also leads it and guides it with a stick, so that it cannot go astray, and with a shepherd's staff, so that the wolves do not tear it apart. Then he makes himself a guest, for whom God prepares a table, where he will find both strength and comfort, refreshment and joy in abundance.
3 And so the prophet gives the word of God many names: it is called a fine, pleasant, green grass, a fresh water, a right way, a stick, a staff, a table, a balm or an oil of gladness, and a cup that is always poured out full. And do not do this in vain, for the power of the word of God is also many. For just as a little sheep in a beautiful and pleasant pasture, with green grass and cool water, in the presence of its shepherd, who guides it with a stick or rod so that it does not go astray, and with a staff so that it does not suffer harm, has its pasture and pleasure in all safety; or, as a man sitting at a table, where food, drink, and all kinds of comfort and joy are superfluous, lacks nothing at all: Rather, those who are sheep of this shepherd, of whom this psalm says, have no lack of any good thing, are abundantly provided for, not only in soul but also in body; as Christ says Matth. 6, 33: "Seek ye first the kingdom of God" 2c.
For if the word of God is preached rightly and purely, as many names as the prophet gives it here, so many benefits and fruits it produces. To those who hear it diligently and earnestly (whom our Lord God alone recognizes for His sheep), it is a pleasant green grass, a cool drink, from which they are filled and refreshed. Item, it keeps them on the right track, and preserves them, so that no misfortune or suffering befalls them. In addition, it is a constant good life for them, since eating, drinking and all kinds of joy and pleasure are superfluous; that is, they are not only instructed and guided, refreshed, strengthened and comforted by God's word, but also kept on the right path from then on; protected in all kinds of distress, both of the body and of the soul, and finally they are victorious and prevail against all temptations and tribulations,
They only have to endure a lot, as the fourth verse says. In sum, they live in all security, as no harm can befall them, because their shepherd feeds and protects them.
(5) Therefore we should learn from this psalm not to despise the word of God, but to hear and learn it gladly, to hold it dear and to cherish it, and to make our way to the place where it is found; and again, to flee and avoid those who blaspheme and persecute it. For where this blessed light does not shine, there is neither happiness nor salvation, neither strength nor consolation, both in body and soul, but only unhappiness, terror and anguish, especially when tribulation, fear and bitter death are present.
6 Although the wicked, as the prophet says, never have peace, let it be well with them or ill with them. For if it goes well with them, they become presumptuous, hopeful and proud, forgetting our Lord God altogether, insisting and defying only their power, wealth, wisdom, holiness, 2c., and worrying besides how they may preserve and increase them, and persecute and oppress others who are in their way. But if the tide turns with them, as must certainly happen at last (for the tender Virgin Mary is a very certain singer who has never lacked a single need in her song [Luc. 1, 46 ff.]), they are the most miserable and sorrowful people, who quickly despair and give up. What do they lack? They do not know where and how to seek comfort, because they do not have God's word, which alone teaches righteousness, patience and comfort when things go bad, Rom. 15, 4.
(7) This should warn us and move us, that we should not esteem anything higher and more precious on earth than this blessing, that one can have the dear blessed word and be in a place where one may preach and confess it freely and publicly. Therefore, a Christian who belongs to a church where God's word is taught: as often as he goes in, he should remember this psalm, and with the prophet, from a joyful heart, thank God for His unspeakable grace, that He has placed him, as His sheep, in a pleasant green pasture, where there is delicious grass and fresh water.
1) Erlanger: alsdenn.
is fullness; that is, that he can be in a place where he can hear and learn God's word, and draw rich consolation from it, both in body and soul. St. David understood well how precious a treasure it is to have it, which is why he can praise and sing about it so masterfully, and exalt such a blessing far above everything that is only delicious and glorious on earth, as can be seen in this psalm and others. We should learn the art of this, and, following his example, not only be grateful to God, our dear, faithful shepherd, and praise his unspeakable gift, which he has given us out of pure goodness (as David does here in the first five verses), but also earnestly desire and ask of him (as he does in the last verse) that we may remain in such goodness and never ever fall away from his holy Christian church.
(8) And such prayer is of great need. For we are very weak, and carry such treasure, as the apostle St. Paul [2 Cor. 4:7] says, in earthly vessels. So the devil, our adversary, is murderously hostile to us for the sake of the treasure; therefore he does not celebrate, but goes about us like a roaring lion, seeking how he may devour us [1 Pet. 5:8]. So he also still has a promise to us because of our old sack, which we still carry around our necks, in which there are still many evil lusts and sins. Above all this, our dear Christianity is so full of many dreadful things, that many fall away from it because of them. Therefore, I say, it is necessary that we pray and practice the pure doctrine without ceasing, and thus defend ourselves against all evil, so that we may persevere to the end and be saved.
The foolish and blind world knows nothing of this treasure and precious pearls, thinking only, like a sow or an unreasonable animal, how to fill its belly, or, if it comes to it, it follows lies and hypocrisy, abandoning truth and faith. Therefore, she sings no psalm to God for his holy word, but rather, when he teaches it to her, she blasphemes and condemns it for heresy, persecutes and strangles those who teach and confess it, for deceivers and worst of boys, than she does.
the world. Therefore, it will remain with the small group that they recognize such good deeds and, together with the prophet God, sing a psalm or thanksgiving song for them.
(10) But what do you say of those who have not been able to hear the preaching of God's word, such as those who dwell among the tyrants and enemies of the truth? It is true that where God's word is preached, it cannot go out without fruit, as Isaiah Cap. 55, 11. says [: "The word that goes out of my mouth shall not come back to me empty"]. So also the pious Christians of the same place have an advantage that is truly dear to them. For Christians esteem it very highly that they can be in a place where God's Word is freely taught and confessed publicly, and the sacraments are administered according to Christ's command. But such are sown very thinly; the false Christians are always many more than the pious ones. This large group does not ask anything about God's word, nor does it recognize it as a blessing that it can hear it without any harm or danger; indeed, it soon grows tired and weary of it, and immediately considers it a burden that it should hear it and receive the holy sacrament.
11. Again, those who have to suffer under the tyrants cry out for it day and night with great desire, and if only a small crumb of our bread comes to them, which Christ has abundantly distributed to us, they accept it with great joy and thanksgiving, and make it very useful to them, since our sows have plenty of the dear bread themselves, and many whole baskets full of crumbs, which they cannot smell for want of it; They knock it over with their trunks, rummage in it, trample it underfoot, and run over it. Therefore it goes after the proverb: If something becomes mean, then it is valid no more, and is despised, if it would be still so delicious. And such a saying is, unfortunately, especially true of the dear word. Where one has it, one does not want it; again, where one does not have it, one would like to have it. Where one has the church at the door, in which one teaches God's word, one walks under the sermon on the market and swings around the moat; where one has ten, twenty 2c. Miles to it, there one would want
gladly, as it says in the 42nd Psalm, v. 5, go with the crowd, and go with them to the house of God, with rejoicing and thanksgiving 2c.
(12) This, then, is briefly my answer to this question of those who dwell under tyrants: Blessed are they who are scattered under the Turk or the pope, who are deprived of the word, and yet would gladly have it with all their hearts, and in the meantime accept with thanksgiving the crumbs that may befall them until [it] becomes better. But if they have not far to go to the place where God's word is preached and the holy sacrament is administered according to Christ's command, they may well travel there and use the same treasure. As they do, they are punished by their godless authorities, both in body and in property. But if they live far from such places, they will not cease to sigh for it; surely our Lord Christ will hear their sighs and in time turn away their imprisonment. Again, wretched and wretched are they who have this treasure in abundance at the door, and yet despise it. The word of Christ shall be fulfilled in them, 1) When he saith, Many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven: and in them, The children of the kingdom shall be cast out into darkness. 2c. [Matth. 8, 11.] Let this be said at the beginning. Now let us briefly run over the Psalm.
V. 1. The Lord is my shepherd, I shall not want.
First, the prophet, and every believing heart, calls God his shepherd. Although the Scriptures give God many friendly names, the one the prophet gives God here is especially a sweet, lovely name, since he calls him a shepherd, saying: "The Lord is my shepherd. It is very comforting when Scripture calls GOD our confidence, our strength, our rock, our fortress, shield, hope, our comfort, savior, king 2c. For he also proves it, truly, without ceasing, with the deed of his own, that he is absolutely so
1) Wittenberger: "The word of Christ will be fulfilled in those sevens" 2c. In the following then the words: "at these" are missing. Likewise in the Jenaer, only that the words: "an diesen Sewen" are missing.
as the Scriptures portray him. But it is extremely comforting that he is called a shepherd here, and often in the Scriptures. For with this little word "shepherd", almost everything is understood, in one heap, which only good and comforting things are praised by God.
(14) Therefore the prophet speaks this word from a joyful, secure heart, full of faith, overflowing with great joy and consolation. He does not say, "The Lord is my strength," (2c.) which is also very comforting, but "My shepherd. As if to say, If the Lord be my shepherd, and I his sheep, I am very well provided for, both in body and soul. He will feed me abundantly, protect me and keep me from misfortune, care for me, help me out of all distress, comfort me, strengthen me 2c. In sum, he will do for me what a godly shepherd should do.
(15) He understands all these benefits, and more, with the single word "shepherd"; as he himself soon interprets it, when he says: "I shall not want. In addition, the other names of a part, 2) which the Scriptures give to God, are somewhat too glorious and majestic, and immediately bring with them a pang and fear when one hears them called. As when the Scripture calls God our Lord, King, Creator 2c. This little word "shepherd" is not like that, but is quite friendly, and brings the godly, when they read or hear it, a confidence, comfort and security, like the word "father" and others more, when they are assigned to God. Therefore this image is the most lovely and comforting of all, and yet very common in Scripture, that it 3) compares the divine majesty to a pious, faithful, or, as Christ speaks, "good shepherd," and us poor, weak, miserable sinners to a little sheep.
(16) But there is no better way to understand this comforting and lovely image than to go to the creature from which the prophets took this and similar images, and learn diligently from it what is the nature and quality of a natural sheep, and the office, work, and diligence of a godly shepherd. He who has good regard for these things cannot
2) Erlanger: "der andern Namen ein Theils".
3) Wittenbergers and Jenaers: "themselves".
and other parables in the Scriptures of the shepherd and the sheep, but they will also be sweet and comforting to him beyond measure.
A sheep must live only with the help, protection and diligence of its shepherd. As soon as it loses this, it is surrounded by all kinds of danger and must perish, because it cannot help itself at all. Cause: It is a poor, weak, simple little animal that can neither feed itself, nor govern itself, nor find the right way, nor protect itself against any danger or misfortune. Without this, it is also timid, fleeting and erratic by nature, and if it strays only a little and gets away from its shepherd, it is impossible for it to find its way back to him, indeed, it only runs away from him. And if it comes to other shepherds and sheep, it is not helped by this, for it does not know the voice of the foreign shepherds; therefore it flees from them and runs astray until the wolf catches it or else it perishes.
18. however weak a little animal it is, it nevertheless has the nature that it adheres to its shepherd with all diligence, comforts itself of his help and protection, and as or where he leads it, it follows, and if it can only be around him, it cares for nothing, is also afraid of no one, is safe and cheerful, because it lacks nothing at all. Moreover, it has this fine virtue in itself, which is well to be noted (for Christ praises it especially in His sheep [John 10:27]), that it hears and knows its shepherd's voice very precisely and surely, and acts according to it; it does not allow itself to be led away from it, but follows it straight away. On the other hand, it has no regard at all for the voice of other shepherds, and if they entice it in the most friendly way and whistle, it does not accept it, much less follow them.
19 Again, this is the office of a godly shepherd, that he not only feeds his sheep well, with good pasture, and the rest that pertaineth thereto, but also keepeth them from harm. Above all, he is careful not to lose any of them; but if one strays, he runs after it, searches for it and brings it back again; he is careful with the young, the weak and the sick, and waits for them,
lifts and carries them until they grow old, strong and healthy 2c. [Is. 40, 11.] It is the same in spiritual shepherding, that is, in Christianity. As little as a natural little sheep can feed, lead, govern, defend itself against danger and misfortune or protect itself, because it is a weak, and in addition completely defenseless little animal, so little can we poor, weak, miserable people feed and govern ourselves spiritually, walk and stay on the right path, protect ourselves from all evil with our own strength, provide help and comfort for ourselves in fear and distress.
20. For how shall he know how to rule divinely who knows nothing of God, who was conceived and born in sin (as we all are), and is by nature a child of wrath and an enemy of God? How shall we find the right path and stay on it, if we can do nothing else, as the prophet Isaiah says [Cap. 53, 6.], but walk astray? How is it possible that we should resist the devil (who is a prince and lord of this world, to whom we are all prisoners), when with all our strength and power we are not able to do so much that only a small leaf would not hurt us, yes, that we could forbid a powerless fly? What do we poor, miserable people want to boast of great comfort, help and counsel against God's judgments, God's wrath and eternal death, when we experience every day and every hour in ourselves and others how we can neither advise, help nor seek comfort in small, physical needs?
21. Therefore, only hurry freely: As little as a natural sheep can help him in the least, but must badly wait for all good from his shepherd, much more poorly can a man in matters concerning salvation govern himself, find comfort, help and counsel with himself, but must be assured of all this from God his shepherd alone, who is a thousand times more willing and diligent to do everything with his sheep, whatever needs to be done, than any pious shepherd in the flesh.
But this "shepherd", of whom the prophet prophesied so long ago, is Christ our dear Lord, who is much more of a shepherd than Moses, who is hard and unkind to his sheep, driving them into the wilderness,
But Christ is the good and kind shepherd who follows the faint and lost sheep into the wilderness, searches for it there and when he finds it, he gladly puts it on his shoulders 2c. Luc. 15, 4. 5. and even lays down his life for his sheep, Joh. 10, 15. This may be a kind shepherd. Who would not like to be his sheep?
23. But the voice of this Shepherd, that he may speak and call unto his sheep, is the holy gospel, whereby we are taught that we may obtain grace, remission of sins, and eternal blessedness. Not by Mosi's law, by which he makes us, who were before more than too much timid and frightened, only more timid, erroneous and despondent, but by Christ, who is our shepherd and bishop, 1 Petr. 2, 25.Who sought us miserable, lost sheep, brought us out of the wilderness, that is, redeemed us from the law, sin, death, the devil's power and eternal damnation; and by laying down his life for us, purchased for us grace, forgiveness of sin, comfort, help and strength against the devil and all calamity, and in addition, eternal life. This is a sweet, sweet voice to the sheep of Christ, which they gladly hear, know well, and act upon. But a strange voice, which is different, they do not know, nor do they hear, but they avoid it and flee from it 2c., Joh. 10, 5.
(24) The "pasture" for Christ to feed His sheep is also the dear gospel, by which souls are fed and strengthened, preserved from error, comforted in all trials and tribulations, protected against the devil's cunning and violence, and finally saved from all distress.
25 Because his sheep are not all strong at the same time, but some are still lost, sometimes scattered, wounded, sick, young and weak, he does not reject them, but has much more respect for them, and also cares for them more diligently than for the others, who have no faults. For, as the prophet Ezekiel Cap. 34, 16, he seeks out the lost, gathers together the scattered, binds up the wounded, cares for the sick. And the weak lambs, who are only young
He gathers them into his arms and carries them so that they do not grow weary, and he guides the mothers of the sheep neatly. Christ, our dear shepherd, directs all this through the ministry of preaching and the holy sacraments, as is often taught elsewhere, and in many words. For it would be too long here to describe this in words, as the prophet will also indicate in the Psalm.
26 From this you can see how shamefully we are deceived under the papacy. For Christ has not been presented to us in such a friendly way as the dear prophets, apostles and Christ himself do, but he has been presented to us in such a horrible way that we have been more afraid of him than of Moses, and we have not thought that Moses' teaching would be much easier and friendlier than Christ's teaching. Therefore, we did not know otherwise that Christ would be a wrathful judge, whose wrath we would have to atone for with our good works and holy lives, and whose grace we would have to obtain through the merit and intercession of the dear saints. This means not only shamefully lying, miserably deceiving the poor consciences, but also profaning God's grace to the highest degree, denying Christ's death, resurrection, ascension, along with all His unspeakable benefits, blaspheming and condemning His holy gospel, eradicating faith, and erecting in its place abominations, lies, and error.
If this is not darkness, I do not know what darkness is. No one has yet been able to notice it, but everyone has taken it for the truth, and even today our papists still want to be held up as right, and shed much innocent blood over it. Dearly beloved, if we can feed and govern ourselves, guard against error, obtain grace and forgiveness of sins through our merit, resist the devil and all misfortune, overcome sin and death, all Scripture must be a lie, which testifies that we are lost, scattered, wounded, weak and defenseless sheep. So we must not take Christ as our shepherd, who seeks us, brings us together, guides us, binds us, waits for us, and strengthens us against the devil. So he also laid down his life for us in vain. For, because we have done all this through un-
Interpretations on the Psalms.
If our own strength and piety can accomplish and achieve this, we must not turn to Christ's help at all.
28 But you hear the contradiction right away, namely, that you, lost sheep, cannot find yourself a shepherd. But you can go astray, and where Christ, the shepherd, did not seek you and fetch you again: If Christ, the shepherd, did not seek you and fetch you again, you would have to go to the clouds: Wolfe to be granted. But now he comes, seeks, finds, and brings you to his flock, that is, into Christianity, through Word and Sacrament, leaves his life for you, keeps you on the right track from then on, so that you do not fall into error. 2c. You do not hear anything about your strength, good works and merits, because you want to be called strength, good works, merits, to run astray, to be defenseless and lost 2c. Christ works, earns and proves his power here alone; he seeks, carries, guides 2c. you; he earns your life through his death; he is strong in all things, and defends that you do not perish, that you are not snatched out of his hand, Joh. 10, 28. To all this you can do nothing at all: that you reach out your ears, hear, and with thanksgiving accept such unspeakable treasure, and learn to recognize the voice of your shepherd, follow him, and avoid the voice of strangers.
Therefore, if you want to be well provided for, both in body and soul, pay diligent attention to the voice of this shepherd above all things; listen to what he says to you; let him feed you, govern you, guide you, protect you, comfort you, that is, keep to his word, listen to it and learn it gladly, and you will certainly be well provided for, both in body and soul.
From what has been said so far, I hope, it is easy to understand these words: "The Lord is my shepherd" 2c., namely the whole Psalm. It is briefly spoken: "The Lord is my shepherd", but very important and apt. The world insists and defies honor, power, wealth, favor of men 2c., but this one boasts of none, the": it is all uncertain and transitory, speaks briefly and well: "The LORD is my shepherd." Thus speaks a sure and certain faith, which turns its back on everything that is temporal and transitory, no matter how high and delicious it may be, and straightway turns its face and heart to the Lord, who has it
alone, and everything is and does. He, and no one else, be he king or emperor, he says, is my shepherd. Therefore he also goes out freely, in all security, and speaks:
I will not want for anything.
(31) He speaks in general of all the benefits, physical and spiritual, that we receive through the ministry. As if he wanted to say: If the Lord is my shepherd, then I will certainly not lack anything; I will have food, drink, clothes, food, slit, peace and all kinds of necessities, which only serve the preservation of this life, superfluously, because I have a rich shepherd, who will not let me suffer any lack. But first of all he speaks of the spiritual goods and possessions that God's word brings with it, and says: Because the LORD has taken me among his flock, and provided me with his pasture and his care, that is, because he has abundantly given me his holy word, he will now nowhere make it lack; he will give his blessing to the word, that [it] may be strong, and produce fruit in me; He will also give me his Spirit, who will help and comfort me in all trials and tribulations, who will also make my heart secure and sure, so that it will not doubt that I am my Lord's dear sheep, that he is my faithful shepherd, who will deal with me as with a poor, weak sheep, who will strengthen my faith, adorn me with other spiritual gifts, and comfort me in all my troubles; He will hear me when I call upon him, ward off the wolf, that is, the devil, so that he cannot harm me, and finally deliver me from all misfortune. This is what he means when he says: "I shall not want.
32 Yes, you say: But how shall I know that the Lord is my shepherd? I do not know that he is so kind to me as the psalm says; indeed, I know the contradiction. David was a holy prophet and God was a kind, good man; therefore he was able to speak well of the matter and, as he spoke, to believe it. But I will not imitate him, for I am a poor sinner. Answer: I have indicated above [§ 18] that a sheep has especially this good nature and fine virtue in itself, that it hears the voice of its shepherd.
knows well, and is guided more by the ears than by the eyes. Christ also praises the same virtue in his sheep, when he says: "My sheep know my voice. But his voice is thus, "I am a good shepherd, and lay down my life for the sheep." "And I give unto them eternal life, and they shall never perish; neither shall any man pluck them out of my hand. "2c. [John 10:12, 28.] Take heed diligently to this voice, and judge thyself according to it. If you do this, be sure that you are Christ's sheep, that he is your shepherd who knows you well and knows to call you by name. But if thou hast him to shepherd thee, thou shalt indeed lack nothing; yea, thou hast already that which thou shalt have, eternal life. Item, "you shall never perish", there shall also be no power so great and mighty that is able to snatch you out of his hand. You can be sure of this, for you will certainly not miss the voice of this shepherd. What more do you want?
But if thou forsake this voice, and turn thine eyes to see, and the old Adam to feel, thou shalt lose the faith and confidence which thou, as a little sheep, oughtest to have in him, as thy shepherd. If this thought occurs to you, now that thought, that you cannot be satisfied, but dispute with yourself, and say: Is the Lord my shepherd, why then does he decree upon me that the world, through no fault of mine, should afflict and persecute me so miserably? I am in the midst of the wolves, I am not sure of my life for a moment, but I see no shepherd to protect me. Item: Why does he allow the devil to cause me so much pain with fear and trembling? In addition, I find myself quite clumsy, weak, impatient, still burdened with many sins, feeling no security, only doubt, no comfort, only fear and trembling before God's wrath. When will he begin to prove to me that he is my shepherd?
(34) You will have these and many more strange ideas if you let go of his voice and word. But if you hold fast to them, you will not let the devil's cunning, the world's disgrace and rage, nor your own weakness and unworthiness.
You can go through it freely and say, "Let the devil, the world, or my own conscience oppose me as fiercely as they can, but I will not grieve myself to death over it. It must be so, and it shall be so, that he who is the Lord's lamb shall not be unchallenged by the wolves. Let it be as it may, boil me or roast me, and that is my comfort, that my shepherd has laid down his life for me. He also has a sweet, sweet voice to comfort me, saying that I shall never perish, nor shall anyone snatch me out of his hand, but I shall have eternal life [John 10:28]; he will faithfully keep this for me, as it may be. And if, on account of my weakness, sin or other faults still run among them, he will not cast me away for that reason, for he is a kind shepherd who waits for the weak sheep, binds them up and heals them. And so that I may be all the more certain, and not doubt it, he has left me the holy sacraments as a sign.
35 The prophet did the same to him. He was not always happy, nor was he always able to sing: "The Lord is my shepherd, I shall not want. At times he lacked much, indeed all too much, that he felt neither righteousness, God's comfort nor help, but only sin, God's wrath, terror, fear, the dread of hell, as he laments in many psalms. Nevertheless, he turns away from his feelings and takes hold of God by His promise of the future Messiah, and thinks: "Let it be as it may for me, but this is the comfort of my heart, that I have a gracious, merciful Lord, who is my shepherd, whose word and promise strengthens and comforts me; therefore I shall not want. And for this very reason he wrote this and other psalms, so that we may be sure that there is no counsel or comfort to be found in real trials. But this is the noble art, to keep God's word and promise, to judge according to it, and not according to the feelings of the heart, so that help and comfort will surely follow, and nothing will be lacking. The other verse follows:
V. 2: He feeds me in green pastures and leads me to fresh water.
In the first verse, the prophet summarizes the opinion of the entire psalm, namely, that whoever has the Lord as his shepherd will not lack anything. That is all he teaches in this psalm. Only that he further emphasizes the same with fine, flowery words and parables, how it happens that those who are the Lord's sheep lack nothing, and says: "He feeds me" 2c. Throughout the whole psalm, however, he uses words that mean something different, as they read. So, when he thinks of the shepherd, the willow, the green field, the fresh water, the stick, the staff 2c., it is easy to assume that he means something else by it, as we humans are accustomed to speak of it. And this way of speaking is very common in the Scriptures, therefore one should be careful to be accustomed to it and to learn to understand it.
37. But behold how finely he can speak: I am, saith he, the LORD'S sheep, which feedeth me in green pastures 2c. A natural sheep cannot be better than when its shepherd feeds it in a pleasant, green pasture and by fresh water; where this can happen to it, it makes itself think that no one on earth is richer and more blessed than it. For there it finds everything it may desire: a fine, thick, full grass, because it becomes strong and fat from it; a fresh water, so that it can refresh and refresh itself whenever it wants; so it also has its pleasure and joy there.
(38) So David also wants to say here that God never showed him a greater grace and benefit on earth than this, that he was able to be in the place and among the people where God's word and dwelling place and the right service of God were. For where the treasure is, there it is well, both in the spiritual and in the temporal government. As if he wanted to say: It is nothing with all nations and kingdoms on earth. They are richer, more powerful and more glorious than we Jews, and they insist on it. In addition, they boast of their wisdom and holiness, for they also have gods whom they serve. But with all their splendor and glory they are a noisy desert and wasteland, for there is neither shepherd nor pasture; therefore the sheep must wander astray, languish and perish. We
but sit and rest here, though we have many deserts around us, being safe and happy in paradise, and in a pleasant green pasture, where grass and fresh water abound, and having our shepherd with us, who feeds us, leads us to watering troughs, protects 2c. Therefore we can lack nothing.
The man has had spiritual eyes, therefore he has seen well what is the best and noblest good on earth. He does not boast of his royal glory and power. He well recognizes that such goods are gifts of God. He does not run away and leave them behind, but uses them for God's glory and thanks Him for them. But he boasts most of all that the Lord is his shepherd and he is in his pasture and guard, that is, that he has God's word. He can never forget this blessing, speaks of it with great joy and praises it far above all goods on earth. And he does the same in many psalms. For example, in 119, v. 72, he says: "The word of your mouth is dearer to me than many thousand pieces of gold and silver. Item, v. 127: "It is more precious than gold and much fine gold." V. 103: "It is sweeter than honey and honey jelly" 2c.
40 We should also learn the art of letting the world boast of great riches, honor and power 2c. For it is a loose, uncertain, perishable commodity that God throws into the Rapuse. It is a bad thing for him to give a kingdom, principality, or any other honor and good on earth to a bad boy who blasphemes and desecrates him in return. These are his little ones and his suckers, so that he may fill the bellies of the sows he is about to slaughter. But to his children, as David speaks of it here, he gives the right treasure.
Therefore, as God's dear children and heirs, we should not boast of our wisdom, strength, or riches, but of having the precious pearl, the dear Word, and thereby knowing God, our dear Father, and Jesus Christ, whom He has sent. This is our treasure and inheritance, which is sure and eternal, and better than all the world's goods. Now whoever has this, let others have money
1) In the old editions: läßts, that is: läßt sie.
But he, if he is already despised and poor in the eyes of the world, will not let himself be challenged, but will thank God for his unspeakable gift and ask that he may remain so. It is not a matter of how rich and glorious we are here on earth; if we keep this treasure, we are exceedingly rich and honored enough. St. Paul was a worthless, miserable man on earth, who was severely afflicted by the devil and the world; before God he was a noble, worthy man. He was also so poor that he had to support himself with his own hands; and yet, with such great poverty, he was richer than the emperor of Rome, and yet had no other wealth than the knowledge of Christ. "Against the same," he says Phil. 3, 8, "I consider everything (nothing on earth excluded) as damage and dirt."
May God have mercy on us, so that we too, like David, Paul and other saints, may esteem our treasure, which is the very same treasure that they had, as great and above all goods on earth, and thank God from the bottom of our hearts that He has graced us with it before others by many thousands. He might as well have let us go astray as the Turks, the Tartars, the Jews, and other idolaters who know nothing of the treasure; or let us remain stubborn as the papists who blaspheme and condemn this treasure of ours. But that he has set us in his green pastures, and provided us so abundantly with good pasture and fresh water, is all grace. Therefore we have to thank him all the more.
The prophet calls God's people or the holy Christian church a "green pasture," for it is God's pleasure garden, adorned and decorated with all kinds of spiritual gifts. But the pasture or grass therein is God's word, by which consciences are strengthened and refreshed. In this same green pasture, our Lord God gathers His sheep, feeds them in it with delicious grass, and "refreshes them with fresh water," that is, He commands the holy Christian Church to shepherd; trusts and gives it the holy Gospel and the sacraments, so that it may care for His sheep and wait for them to be abundantly supplied with doctrine, comfort, strength, and protection against all evil 2c. But those who follow the law of Moses or men
They feed the sheep not in green pastures, but in the wilderness, where they faint, and lead them to foul and stinking water, whereof they perish and die.
44 By the allegory of the green pasture the prophet wants to indicate the great abundance and richness of the holy gospel and the knowledge of Christ among the believers. For just as the grass in a green pasture is thick and full and grows more and more, so also the believers not only have God's word in abundance, but the more they need it and use it, the more it increases and grows among them. For this reason he also makes the words clear; he does not say, "He leads me once or often into a green pasture," but "He feeds me on it without ceasing, so that I can lie down, rest and live in the midst of the grass and the pasture, and never suffer hunger or any other lack. For the little word he uses here means to lie and rest, as a little animal lies and rests on its four feet. In the same way Solomon speaks in the 72nd Psalm, v. 16, when he prophesies of the kingdom of Christ and your gospel, that it should penetrate by force and come to all places, and says: "On the earth, on the top of the mountains, the grain will stand thick, and will green in the cities, like grass on the earth." But that David also speaks of the gospel in this psalm, he himself shows afterwards, when he says, "He restoreth my soul." Item: "Your rod and staff comfort me" 2c.
45 Therefore this is the first fruit of the good word, that Christians are thus instructed to increase in faith and hope, to learn to trust all their doings and being to God, and to expect from Him all things that are necessary to them in soul and body. 2c.
And lead me to the fresh water.
46 This is the other fruit of the good word. It is not only pasture and grass for the faithful, by which they are filled and strengthened in the faith, but it is also cool, fresh water for them, by which they receive refreshment and comfort. Therefore he does not leave it at that, that he said: "He feeds me on a green pasture", but also adds: "He leads me to fresh water.
Water." As if he wanted to say: In great heat, when the sun stings hard, Ps. 121, 6., and I can have no shade, he leads me to fresh water, waters and refreshes me; that is, in all kinds of tribulations, distresses and needs, spiritual and bodily, when I know nowhere to find help and comfort, I turn to the word of grace; there alone, and nowhere else, I find right comfort and refreshment, and that the same only abundantly. What he says here with flowery words of such comfort, he speaks elsewhere with dry, clear words, and says [Ps. 119, 92.]: "If your word had not been my comfort, I would have perished in my misery." I will never forget it, for you refresh me with it 2c.
47 But he still persists in the similitude of the shepherd and the sheep, which is common to all the prophets. For the Jews had their best food from sheep and other cattle, and were commonly shepherds, as David himself and the dear patriarchs were also shepherds. That is why this simile is often used in Scripture. But David speaks of this thing after the manner of the land. For the promised land is a hot, arid, sandy, stony land, which has many deserts and little water. Therefore more than once in the first book of Moses it is shown how the shepherds of the Gentiles quarreled with the shepherds of the patriarchs about the water 2c. Therefore they considered it a special treasure in the same countries, if they could have water for their cattle. In our countries one does not know anything of it, because one finds water enough everywhere. David has seen this and considers it a special blessing that he is under the Lord's care, who not only feeds him in a green pasture, but also leads him to fresh water in the heat 2c.
In short, he wants to show that as little as one can come to the knowledge of God and the truth and to the right faith outside of God's word, so little is comfort and peace of conscience to be found outside of it. The world also has its consolation and joy, but it lasts for a moment; when fear and distress come, and especially the last hour, it is, as Solomon says, Proverbs 14:13: "After laughter comes mourning, and after joy, sorrow.
comes sorrow." But those who drink of this fresh and living water may suffer tribulation and adversity in the world, but they will never lack true comfort; and especially when it comes to the meeting, the tide turns with them, so that it is said, "After a little weeping comes eternal laughter, and after a little sorrow comes glorious joy," 2 Cor. 4:17. 4, 17. For they should not weep and be sad here and there at the same time; but as Christ says [Luc. 6, 21.), "Blessed are you who weep here, for you will laugh" 2c.
V. 3: He restores my soul; he leads me in the right way for his name's sake.
(49) Here the prophet himself explains what kind of pasture and fresh water he said, namely, by which the soul is strengthened and refreshed. This can be nothing else than God's word. But since our Lord God has two words, law and gospel, the prophet makes it clear enough when he says, "He restores my soul," that he is not speaking of the law here, but of the gospel. The law cannot refresh souls, for it is a word that demands and commands us to love God with all our heart, 2c. our neighbor as ourselves. Whoever does not do this is condemned, and such a judgment is pronounced on him: "Cursed be everyone who does not do everything that is written in the book of the law" [Deut. 27:26]. Now it is certain that no one on earth does such things; therefore the law comes with its judgment in its time, only grieves and frightens the souls, and where counsel is not given, it presses on, so that they must despair and be eternally damned. Therefore St. Paul says [Rom. 3, 20]: "Through the law only comes knowledge of sin." Item, [Rom. 4, 15.]: "The law only causes wrath" 2c.
But the gospel is a blessed word, demanding nothing of us, but proclaiming all good things, namely, that God has given His only Son to us poor sinners, that He should be our Shepherd, seeking us out again who had fainted and scattered sheep, laying down His life for us, that He might thus deliver us from sins, from eternal death and the power of the devil 2c. This is the green grass, and the
fresh water, by which the Lord refreshes our souls; so we get rid of the evil conscience and heavy thoughts. This is continued in the fourth verse.
He leads me on the right road.
(51) He says that the Lord, my faithful shepherd, does not leave me to graze in green pastures and lead me to fresh water, and so refresh my soul; but "he also leads me on the right road," so that I do not go astray, go astray, and so perish; that is, he keeps me in the pure doctrine, so that I am not deceived by false spirits, nor do I fall away from it through temptation or anger. Item, that I may know how I ought to walk and live outwardly, and not let the hypocrites' holiness and austere life challenge me; item, what is right doctrine, faith and worship 2c.
Again, this is a fine fruit and power of the good word, that those who hold fast to it not only receive strength and comfort for their souls, but are also protected from false teaching and false holiness. Many do indeed receive this treasure, but they cannot keep it; for as soon as one becomes sure and presumptuous, and thinks he is sure of the thing, it is done with him; before he turns around, he is deceived. For the devil can also pretend holiness, and disguise himself, as St. Panlus says [2 Cor. 11, 14], to the angel of light. Thus his servants also pretend to be preachers of righteousness, and come in sheep's clothing among Christ's flock; but inwardly they are ravening wolves. Therefore it is necessary to watch and pray, as the prophet does in the last verse, that our shepherd may keep us in the treasure he has given us. Those who do not do so will surely lose it, and, as Christ says, it will be worse for them afterwards than it was before. For afterwards they become the most poisonous enemies of Christianity, and do much more harm with their false teaching than tyrants do with the sword. This is what St. Paul experienced with the false apostles, who led the Corinthians and Galatians astray before him, and then tore away all of Asia. We can see it today also in the Anabaptists and other red spirits 2c.
For the sake of his name.
The "name of God" is the preaching of God, by which he is praised and known, that he is gracious, merciful, patient, truthful, faithful, 2c. who, regardless of the fact that we are children of wrath and guilty of eternal death, gives us all our sin and accepts it for his children and heirs. This is his name, which he proclaims through the word, so that he may be recognized, praised and honored, and he also wants to show himself to us according to the first commandment, just as he preaches about him, as he does without ceasing. Spiritually he strengthens and refreshes our souls, and prevents us from falling into error 2c. Physically, he nourishes us and prevents all misfortune 2c.
(54) The glory that he is as he now says is given to him only by those who hold fast to his word; who believe and freely confess that they have received all the gifts and goods, spiritual and physical, that they have from God out of pure grace and goodness, that is, for his name's sake alone, not for the sake of their works and merits; for this they thank him and proclaim it to others. No trustworthy saints, as heretics and red spirits are, or enemies and blasphemers of the Word, can give glory to God. For they do not praise His name, but theirs 2c.
V. 4 Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff, they comfort me.
55. so far the prophet has indicated that those who have and love the word of God lack nothing, for the Lord is their shepherd; he not only feeds them in green pastures and leads them to fresh water, so that they become fat, strong and refreshed, spiritually and physically, but he also prevents them from becoming weary of the good pasture and the fresh water, from leaving the green pasture and going astray again into the wilderness 2c. This is the first part of this psalm. Now he teaches how those who are this shepherd's sheep are surrounded with many journeys and misfortunes. But the Lord, he says, not only protects them, but also delivers them from all trials and tribulations, for he is with them. But how he is with them, he also shows in detail.
(56) Here you see, as soon as the word comes, and there are people who accept and confess it, that the devil with all his angels comes quickly, and stirs up the world with all its power against it, to put a stop to it, and to purge out those who have and confess it. For what our Lord God speaks or does must be swept up and go through the fire. This is very necessary for the Christians to know, otherwise they might go astray and think: How does it rhyme? The prophet says above: "The Lord is my shepherd, I shall not want"; here he immediately says the contradiction, "he must walk in the valley of the shadow of death"; and in the following verse he confesses that he has "enemies"? Thereby he gives enough to understand that he lacks only too much, yes, almost everything. For he that hath enemies, and walketh in the valley of the shadow of death, seeth no light; that is, he hath neither comfort nor hope, but is forsaken of all, and all is black and dark before his eyes, even the beautiful bright sun. How is it then true that he lacks nothing?
(57) Here you must not be guided by your eyes and follow reason, as the world does, for it is impossible for it to see this rich, glorious comfort of the Christians, that they lack nothing. Yes, it certainly believes that the contradiction is true, namely, that there are no poorer, more miserable and more wretched people on earth than Christians. She also faithfully and confidently helps them to be persecuted, chased away, reviled and strangled in the most horrible way. And whoever she does this to, she thinks that she has done God a favor [Joh. 16, 2]. Therefore, outwardly it can be seen as if the Christians were the scattered sheep, abandoned by God, and already handed over to the wolves in the harbor, lacking nothing but everything.
58) Again, those who serve the great God Mammon or belly have the reputation of being the beloved sheep, who, as the Psalm says, lack nothing, whom God provides abundantly, comforts, and protects from all danger and misfortune; for they have what their heart desires, honor, good, joy, pleasure, everyone's favor, and they must not fear that they will be persecuted and strangled because of their faith. For if they only do not believe in Christ, the only right shepherd.
and confess that they believe in the devil or his mother, they also do as they please with stinginess 2c., they not only do well, but are also living saints, who hold fast to the old faith and are not deceived by heresy, which is, as David teaches here, that the Lord alone is shepherd 2c. It is such an abominable, great mortal sin to believe in this shepherd and to confess that such a thing has never come on earth; for even papal holiness, which otherwise dispenses with all sins and also forgives them, cannot forgive these alone.
(59) Therefore I say, Do not follow the world and your reason in this, which, because it judges according to your outward appearance, becomes a fool, and would have the prophet for a liar, because he says, "I shall not want. But you, as it is also said above [§32], keep God's word and promise, listen to your shepherd, how and what he speaks to you, and judge according to his voice, not after the eyes see and the heart feels, then you have won.
60 The prophet does the same to him. He confesses that he is wandering in the valley of darkness, that is, that he is surrounded by afflictions, sadness, fear, distress 2c. (as can be seen in his history and other psalms), item, that he is in need of consolation, by which it is sufficiently indicated that he is distressed, item, that he has enemies. But nevertheless, he says, if my temptations were still more and greater, and if it were even worse for me, and death was already in the jaws, "nevertheless I fear no misfortune. Not that I could provide myself with counsel by my own care, toil, work or help, nor do I rely on my wisdom, piety, royal power and wealth; for here all men's help, counsel, comfort and power are far too few. But it is because the Lord is with me. As if to say, "Because of me, I am truly weak, sad, anxious, and surrounded by all kinds of troubles and misfortunes; my heart and conscience are not satisfied because of my sin; I feel the terrible terrors of death and hell, so that I almost want to despair. But even if the whole world and the gates of hell are set against me, I will not despair; indeed, I will protect myself from all harm.
I do not fear the happiness and suffering they can inflict on me, "for the Lord is with me. The Lord, I say, who created heaven and earth, and all that is in them, out of less than a serenade, that is, out of nothing, to which all creatures, angels, devils, men, sin, death 2c. are subject. Summa, who has it all in his power, he is my counselor, comforter, slit lord and helper; therefore I fear no evil.
61) In the same way Assaph speaks in the 73rd Psalm, where he comforts the Christians against the great distress that the wicked are so well off on earth, and again the dear saints of God are plagued forever, and says, v. 25. 26: "Lord, if I have only you, I ask nothing of heaven and earth. Though my body and soul languish, yet you, God, are always my heart's comfort and my portion." But how the Lord is with him, he now further indicates, and speaks:
Your rod and staff comfort me.
The Lord," he says, "is with me," but not bodily, so that I can see or hear him. This presence of the Lord, of which I speak, cannot be comprehended with the five senses, but faith alone sees it, which certainly holds that the Lord is nearer to us than we are to ourselves. By what? Through the Word. Therefore he says: "Thy rod and thy staff, they comfort me. As if to say, "In all my troubles and distresses I find nothing on earth to help me, so that I am satisfied; only God's word is my rod and staff there, and I hold on to it and pick myself up by it, and I also know for certain that the Lord is with me through it, and through the same word not only strengthens and comforts me in all afflictions and temptations, but also delivers me from all my enemies, against the will of the devil and the world.
63) With the words, "Thy rod and thy staff, they comfort me," he returns to the likeness of the shepherd and the sheep, saying, "As a shepherd in the flesh governs his sheep with the rod or staff, and leads them to pasture and to fresh water, where they find food and drink, and with the staff protects them against all danger; so also the Lord, the true shepherd, leads and governs me with the rod or staff.
With his rod, that is, with his word, that I may walk before him in a sound faith and a cheerful conscience, that I may keep myself on the right path, and that I may guard myself against false doctrine and false holiness. Above this, he also protects me against all danger and misfortune, spiritual and physical, and rescues me from all my enemies with his rod, that is, with the same word he strengthens and comforts me so abundantly that no misfortune, whether spiritual or physical, is so great that I cannot endure and overcome it.
64 You see that the prophet does not speak of any human help, protection and comfort here, he does not draw a sword, everything is done secretly and secretly, through the word, so that no one is aware of the protection and comfort, but only the believers. And David here prescribes a common rule for all Christians, which is well to be remembered: that there is no other means or counsel on earth to get rid of all kinds of temptation, because a man throws all his concerns on God, seizes him by his word of grace, holds fast to it, and does not let it take him in any way. Whoever does this can be satisfied, whether he lives or dies, and can finally stand, and must succeed against all devils, the world, and misfortune. This, I believe, is the great praise of the dear Word, and it has been given far greater power than the power of all angels and men. St. Paul also praises it in Romans 1:16: "The gospel," he says, "is the power of God, which saves all who believe in it.
(65) And the prophet here touches the ministry of preaching. For it is through the oral preaching of the Word, which reaches the ears and grasps the heart by faith, and through the holy sacraments, that our Lord God accomplishes all these things in His Christendom; namely, that people may believe, be strengthened in the faith, and be kept in the right doctrine; item, that they may finally be able to stand against all temptations of the devil and the world. Without these means, Word and Sacrament, none of these things can be attained. For God has dealt with all the saints from the beginning of the world through His Word, and has given them outward signs of grace in addition to it 2c. This is why I speak, so that no one may be under-
If he does not do so, he will fall and break his neck. As the pope did and still does with his own, and as the Anabaptists and other red spirits do today.
(66) And the prophet, in saying, Thy rod and thy staff comfort me, is signifying something strange. As if he wanted to say: Moses is also a shepherd, he also has a rod and a staff; but he does nothing else, except that he drives his sheep with it and troubles them, and weighs them down with an unmistakable burden, Acts 15, 10. 15, 10. Is. 9, 4. Therefore he is a terrible, horrible shepherd, whom the sheep only fear and flee from him. But thou, O LORD, with thy rod and thy staff, dost not drive nor terrify thy sheep, neither dost thou afflict them, but dost comfort them 2c.
67 Therefore he speaks here of the preaching ministry of the New Testament, by which it is proclaimed to the world that Christ came on earth to save sinners and has obtained such blessedness for them by laying down His life for them. All who believe this shall not perish, but have eternal life, John 3:16, 6:51: This is the rod and staff by which souls receive refreshing, comfort and joy. Therefore, in spiritual shepherding, that is, in Christ's kingdom, one should not preach God's laws to Christ's sheep (the goats must be governed with Moses' and the emperor's rod and staff), much less man's laws, but rather the gospel, which the prophet calls in fancy words a staff of comfort and consolation, by which they receive strength in faith, refreshment in heart, and consolation in all kinds of anxieties and mortal distresses.
(68) Those who preach in this way are doing spiritual shepherding, feeding Christ's sheep in green pastures, leading them to fresh water, refreshing their souls, preventing them from being deceived, and comforting them with Christ's rod and staff (2c). And where one hears such, one should certainly think that one hears Christ himself. They should also be recognized as true shepherds, that is, as Christ's servants and God's stewards, and not mind at all that the world cries out and condemns them as heretics and deceivers. Again, those who do something else
For to preach the gospel, to lead men by works, merit, and self-conceived holiness, though they boasted ten times more of the apostles' successors, and adorned themselves with the name and title of the Christian church, and raised the dead, are certainly abominable wolves and murderers, who do not spare the host of Christ, but scatter, torture, and strangle them, not only spiritually, but also bodily; as is now seen before our eyes 2c.
(69) As the prophet above [vv. 2-4] calls God's word or gospel a grass, water, a right way, a stick, a staff, so he calls it in the fifth verse afterward a table that is prepared, an oil, and a cup that is poured out full. And he takes such parables of the table, the oil and the cup from the Old Testament, from the service of the Jews, and says almost exactly the same as he said above, namely, that those who have God's word are abundantly provided for in all things, both in soul and body; only that here he indicates this with other figures and allegories. First, he introduces the parables of the table on which the shewbread always had to lie, Exodus 25:30, 40:23, and next to it he shows what this meant and says:
V. 5 Thou preparest a table before me against mine enemies: thou anointest my head with oil, and pourest it out unto me full.
70 Here he freely confesses that he has enemies. But he says that he will defend himself against them and beat them back, so that the Lord has prepared a table before him against his enemies. Is this not a strange patron? I meant that he should prepare before him a strong wall, a strong rampart, a deep ditch, armor and other weapons that belong to the battle, so that he would be safe from his enemies, or put them to flight; so that he would prepare a table before him, at which he would eat and drink, and thus defeat his enemies. I would also like to be able to overcome the enemies without all danger, worry, effort and work, and do nothing else but sit at the table, eat, drink and be merry.
71. the prophet intends with these words: "You prepare a table before me against my
Enemies," indicate the great, glorious, miraculous power of the dear Word. As if he wanted to say: "You offer it to me, Lord, so well, and feed me so wonderfully and abundantly over your table, which you have prepared for me: Knowledge of your dear word, that not only inwardly in my heart against my evil conscience, sin, fear and terror of death, God's wrath and judgment I have rich consolation through your word, but also outwardly I become such a hearty, unconquerable hero through it, that all my enemies can do nothing against me. The more they are angry, mad, and unreasonable against me, the less I take it on myself; yea, rather, I am secure, cheerful, and of good cheer, nowhere else, but that I have thy word; That same gives me such strength and comfort against all my enemies, that when they rage and rage most fiercely, I am better off than if I were sitting at a table, where I would have everything my heart could desire, food, drink, joy, pleasures, strings 2c.
Now you hear how highly Saint David exalts and praises the word, that believers win through it and are victorious against the devil, the world, the flesh, sin, conscience and death. For where one has the Word and holds fast to it with faith, all these enemies (who are otherwise insurmountable) must retreat and give themselves up. And yet it is a marvelous victory and power, and also a rather proud, hopeful glory of the faithful, that they force and overcome all these terrible, and thus to speak, almighty enemies, not with raging, biting, fighting, striking back, avenging, seeking counsel and help here and there, but with eating, drinking, living well, sitting, being merry and resting; all of which, as I said, comes about through the Word. For eating and drinking is called believing in the Scriptures, holding fast to the word; from which then follows peace, joy, comfort, strength 2c.
Reason cannot be involved in this miraculous victory of the believers, because everything here is absurd. The world always persecutes and strangles Christians as the most harmful people on earth. If such
When reason sees it, it cannot think otherwise, the Christians lie under; again their enemies lie above, and conquer. Thus the Jews dealt with Christ, the apostles and believers, always executing them. When they had slain them, or at least driven them out, they cried out: Now that we have won, they who have done us harm no longer deceive us; now let us do it according to all our pleasure. When they were most secure, our Lord God sent the Romans upon them, who dealt with them so horribly that it is frightening to hear. Afterwards, for several hundred years, he also paid the Romans, who killed many thousands of martyrs throughout the Roman Empire, let the city of Rome be conquered four times in short years by the Goths and the Wends, finally burned and dragged down, and the Empire fell to the ground 2c. Who won now? The Jews and Romans, who gassed the blood of the dear saints like water, or the poor Christians, who let themselves be executed like sheep for slaughter, and had no other defense and weapons but the good word?
74. With these words, David shows how the holy Christian church is (for he is not speaking here of his person alone), gives it its color, and finely paints it that it is a pleasant, green meadow before God, on which grass and fresh water are superfluous, that is, that it is God's paradise and pleasure garden, adorned with all His gifts, and has His inexpressible treasure, the holy sacraments and the dear word, so that it instructs, governs, refreshes, and comforts His host.
(75) In the sight of the world, however, it has a much different appearance; it is a black, "dark valley" where neither joy nor gladness is to be seen, but only gloom, fear and misery. For the devil is violently harassing her for the sake of this treasure. Inwardly he torments her with his poisonous, fiery arrows, outwardly he cuts her in two by mobs and arousal. So he also sets his bride, the world, against her, who puts her through all sorrow and heartache with persecution, reviling, blasphemy, condemnation and murder, so that it would not be a miracle that the dear Christianity would be completely destroyed in a moment by such great cunning and violence, both of the devil and of the world. For it can
She cannot defend herself against her enemies; they are far too strong, cunning and powerful for her. Thus, as the prophet paints her here, she is an innocent, simple, defenseless little lamb, which neither wants nor is able to do evil, but is always ready not only to do good, but to take evil for it.
How is it then that Christianity, in such great weakness, can endure the wiles and tyranny of the devil and the world? "The Lord is their shepherd, therefore they lack nothing. He feeds and refreshes them spiritually and physically. He keeps her on the right track. He also gives her his rod and staff for a sword, which she wields not in her hand but in her mouth, and with it not only comforts the sorrowful, but also puts to flight the devil, along with all his apostles, however cunning and sharp they may be. Over this the Lord has also prepared for her a table or paschal lamb. When her enemies are very angry, gnash their teeth at her, become mad, unreasonable, furious and furious, and use all their cunning, strength and power to cut her down purely, the dear bride of Christ sits down at her Lord's table, eats of the paschal lamb, drinks of the fresh water, is joyful, and sings: "The Lord is my shepherd, I shall not want. These are her weapons and guns, so that she has so far beaten and overcome all her enemies; she will also by the way maintain the victory until the last day. And the more the devil and the world plague and torture her, the better it is for her; for her improvement and increase stands in persecution, suffering and death. Therefore also one of the old fathers said: The blood of the martyrs is a seed; where one is executed, other hundred rise again 2c. Several psalms sing of the miraculous victory, as the 9. 10. 2c.
By the grace of God, I have kept this way for these eighteen years. I have allowed my enemies to be angry and angry, to blaspheme and condemn me, to counsel against me without ceasing, to devise many evil practices, and to practice all kinds of wicked deeds. I have made them anxiously worry how they will kill me, how they will eradicate my, yes, God's teachings; to this I am glad.
I have not been in good spirits (but once better than the other), I have not accepted their rage and fury very much, but I have kept to the comforting place and have found my way to the Lord's table, that is, I have commanded our Lord God to lead me into it without all my will and counsel, and in the meantime I have spoken to him a Lord's Prayer or a Psalm. This is all my armor, so that up to now I have not only resisted my enemies, but have also accomplished so much by God's grace that when I look behind me and remember how things were in the papacy, I must be heartily surprised that [it] has come so far. I should never have imagined that only the tenth part should happen as it is now before my eyes. He who has begun it will also carry it out henceforth, even if nine hells and the world were still sitting in one heap. Therefore let every Christian learn this art, that he may hold to this rod and staff, and find himself at this table; when there is sadness or other calamity, he will surely receive strength and consolation against all that lies before him 2c.
The other simile is of oil, which is often remembered in the Scriptures. But it was a delicious oil, like balsam or other fragrant water, and it was used to anoint the priests and kings. Also when the Jews kept their feasts and wanted to be merry, they anointed or sprinkled themselves with such delicious oil; as also Christ indicates Matth. 6, 17, where he says: "When you fast, anoint your head and wash your face" 2c. So this oil was the custom of these people when they wanted to be merry and happy; as also Magdalene wanted to make the Lord merry, when she poured delicious nard water on his head, because she saw that he was sad [Matth. 26, 7].
79 The third similitude is of the cup which they used in their worship, when they offered peace offerings and rejoiced before the Lord. So the prophet's words, "Thou anointest my head with oil, and poureth me full," indicate the great, rich comfort that believers have through the Word, that their consciences are secure, joyful, and well satisfied in the midst of all kinds of temptations.
and afflictions, even death. As if he wanted to say, "The Lord is indeed making a strange warrior out of me, and is arming me against my enemies in a strange way. I thought he should put on my armor, put a helmet on my head, put a sword in my hand, and warn me to be careful and diligent in my cause, so that I would not be overtaken by my enemies; so he sits me down at a table and prepares a glorious meal for me, anoints my head with delicious balm, or (according to our country's way) puts a wreath on my head, as if I should go to joy and dance, and not fight with my enemies. And that nowhere is lacking, he pours me full, so that I drink quickly, cheerfully, in good spirits and become drunk. So the prepared table is my armor; the delicious balm is my helmet; the cup, fully poured, is my sword; with it I overcome all my enemies. But is not this a marvelous armor, and a more marvelous victory?
80 Thus he says, "Lord, your guests who sit at your table, that is, the faithful, not only become strong and bold giants against all their enemies, but they also become joyful and drunk. That is why you do good to them, as a rich host does to his guests. You feed them deliciously well; you make them merry and joyful; so you also serve them so richly that they become drunk. All this is done through the word of grace. For by the same the Lord our Shepherd feedeth and strengtheneth the hearts of his faithful, that they may defy all their enemies, and say with the prophet [Ps. 3:7], "I will not fear many hundred baptizing ones that are set about me." And above, in the 4th verse: "I will fear no evil, for thou, O LORD, art with me. "2c. So also, besides, yea, by the same word, he giveth them the Holy Ghost, which maketh them not only bold and courageous, but also so sure and glad, that they become drunken with great exceeding joy.
81 So here he speaks of spiritual strength, joy and drunkenness, which is a divine strength, Rom. 1, 16. and a joy, as St. Paul calls it, in the Holy Spirit, Rom. 14, 17. and a blessed drunkenness, as
People will not be full of wine, which leads to a disorderly life, but will be full of the Holy Spirit, Eph. 5:18. And this is the armor and the weapons, so that our Lord God will arm His believers against the devil and the world; namely, He gives them the word in the mouth, and the courage, that is, the Holy Spirit, in the heart.
82) With such armor they fearlessly and cheerfully attack all their enemies, defeating and overcoming them with all their might, wisdom and holiness. Such warriors were the apostles on the day of Pentecost; they stood up in Jerusalem against the command of Caesar and the chief priests, and posed as if they were vain gods, and the others all vain locusts. They passed through with all their might and joy, as if they were drunken, as some had their mockery of it, saying, "they were full of sweet wine. "2c. [Acts 2:13.] But St. Peter indicated from the prophet Joel [Cap. 3:1] that they were not full of wine, but full of the Holy Spirit, and after that he lashes out with his sword, that is, he opens his mouth, preaches, and strikes off three thousand souls from the devil at once 2c.
83 And such power, joy, and blessed drunkenness are not only manifested in believers when they are well and at peace, but also when they suffer and die. When the Jerusalem council had the apostles beaten, they rejoiced because they had been worthy to suffer shame for the sake of Christ's name, Acts 5:41 and Romans 5:41. 5, 41. and Rom. 5, 3. St. Paul says: "We also boast of tribulation" 2c. Also, many martyrs, both male and female, went to their deaths with joyful hearts and laughing mouths, as if they were going to a good life or dance; as one reads of St. Agnes, St. Agatha, who were virgins of thirteen or fourteen years, and others much more. They not only boldly and confidently overcame the devil and the world through their deaths, but were also in good spirits, as if they were drunk with great joy. Which greatly vexes the devil, when one so surely despises his great power and cunning. Also in our times many have died happily for the sake of the confession of Christ 2c. So one learns also otherwise that
many die on the bed with fine understanding and faith, and say with Simeon: "With peace and joy I go" 2c., that [it is] joy, of which I have seen much myself. All because, as the prophet says, they are anointed with the oil, which the 45th Psalm, v. 8, calls the oil of joy, and have drunk from the full cup, which the Lord pours.
Yes, you say, I do not yet find myself so skilled that I could die happily 2c. That does not hurt. David has also all hours, as said above. [David also, as said above, did not know the art, but at times complained that he was rejected by God's eyes 2c. So also, other saints have not always had a hearty confidence in God, and an everlasting good pleasure and patience in their tribulations and temptations. At times, St. Paul is so sure and certain of Christ that he would not give up for the law, sin, death and the devil. "I do not live," he says Gal. 2, 20, "but Christ lives in me" 2c. Item [Phil. 1, 23.]: "I have a desire to die, and to be with Christ." Item [Rom. 8, 32. 35.]: "Who will separate us from the love of God? Who hath not withholden his own Son, but hath given him for us all; how shall he not with him give us all things?" "Shall tribulation, anguish, persecution, the sword separate us from him?" 2c. There he speaks of death, devils, and all calamities as surely as if he were the strongest and greatest saint, to whom death was a mere joy 2c. Soon elsewhere he speaks as if he were the weakest and greatest sinner on earth, 1 Cor. 2, 3: "I was with you in weakness, with fear, and with great trembling." Rom. 7, 14. 23. 24.: "I am carnal, sold under sin," "which takes me captive." "I wretched man, who shall deliver me from the body of this death?" And Gal. 5, 17. he teaches that in the saints there is an eternal battle, of the flesh against the Spirit 2c.
85 Therefore, if you still find yourself weak and fainthearted, do not soon give up, but pray diligently that you may abide in the word and increase in the faith and knowledge of Christ. Which the prophet does here, and teaches others to do, saying:
Goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever.
86. Since the devil never ceases to torment the faithful, inwardly with terror, outwardly with the cunning of false teachers and the violence of tyrants, he asks here at the end with earnestness that God, who has given him this treasure, may also preserve him in it to the end, and says: Oh, dear God, grant that "goodness and mercy may follow me all the days of my life"; and he soon indicates what he means by "goodness and mercy", namely, "that he may remain in the house of the Lord forever". As if he wanted to say: Lord, you have begun the matter, you have given me your holy word, and have accepted me among those who are your people, who recognize, praise and glorify you: so now give me grace from now on, that I may remain with the word, and may never ever depart from your holy Christianity. So he also asks in the 27th Psalm, v. 4: "One thing," he says, "I ask of the Lord, that I would gladly have, that I may remain in the house of the Lord all my life, to behold the beautiful services of the Lord, and to visit his temple."
Here the prophet teaches and exhorts all believers by his example not to be confident, proud or presumptuous, but to fear and pray that they will not lose the treasure. And such earnest exhortation shall truly awaken and cheer us to pray diligently. For St. David, who was a prophet, highly enlightened with all kinds of divine wisdom and knowledge, and gifted with many great and glorious gifts from God, prayed so often and with such earnestness that he might abide in such good things: Much more is due to us, who are nothing compared to him, and who live at the end of the world, when, as Christ and the apostles say, it is a terrible and dangerous time, that we watch and pray with all earnestness and diligence, so that we may remain in the house of the Lord all our lives, that is, hear God's word, receive the many benefits and fruits through it, as indicated above [45], and remain in it until the end. May Christ, our only Shepherd and Savior, grant us this. Amen.