Anno 1530.
[A Psalm Assaph.]
1. God stands in the community of God, and is judge among the gods.
How long will you judge unrighteousness and prefer it to the wicked? Sela.
3. judge the poor and the fatherless, and help the wretched and the needy to justice.
4. save the poor and lowly, deliver him from the hand of the wicked.
(5) But they know nothing and respect nothing; they walk in darkness. All the foundations of the land must fall.
(6) I have well said, Ye are gods, and all the children of the Most High.
007 But ye shall die as men, and fall as one among princes.
8. arise, God, and judge the land, for you inherit among all the nations.
Preface.
1. In times past, when popes, bishops, priests and monks had such a regime that they could force and drive kings and princes with small banners wherever they wanted, without any resistance or opposition; Indeed, kings and princes were not allowed to harm a hair on the head of a monk or a priest, as the same breadworm was, but they had to suffer that even on the pulpit a rough ass could outflank kings and princes, and atone for his lust for them with all his might. And such things still had to be preached, so that no one was allowed to rebel against them. And the secular authorities were completely under the spiritual giants and tyrants, that such
The people of the city were so powerful that some of the canons prevailed. So powerfully prevailed the one canon: Si quis suadente etc.. For this there was no understanding nor instruction as to what secular authority was, and how far it was separated from the spiritual regiment. Therefore, the secular lords knew nowhere to take revenge on the clergy, except that they were out of all measure hostile to them, spoke evil after them, and, where they could, showed secret treachery, or saw through their fingers that others did it.
2. But now that the gospel has come to light and makes a clear distinction between the secular and the spiritual state, and teaches that the secular state is a divine order that everyone should obey and honor, they are happy to be free, and the ecclesiastical tyrants have to pull in the pipes, and the game is immediately reversed, that now again pope, bishops, clergy and monks have to fear and honor the princes and lords and the nobility, give and give, fast and celebrate, and worship almost like their gods at their feet. Oh, this tickles them so well that they do not even know how wantonly they want to abuse such graces and freedom. And yet they pursue the gospel (through which they have become such gods and lords over the clergy) for appearance's sake, as if they wanted to protect and defend the clergy. But woe to the protection that comes so dear to the clergy that life and limb would hurt them over it, even though what happens to them is right.
(3) Above this, in order that they may give more thanks to the gospel, they will henceforth also give thanks to the Lord.
*This text was published in Wittenberg by Nickel Schirlentz in 1530 under the title: "Der HXXII. Psalm, Ausgelegt. Mart. Luther. Wittemberg itIVXXX.", and was reprinted in the same year in Nuremberg by Georg Wachter. In the collective editions, this writing is found: in the Wittenberg (1553), vol. Ill, p. 406d; in the Jena (1566), vol. V, p. 147d; in the Altenburg, vol. V, p. 277; in the Leipzig, vol. VI, p. 271 and in the Erlangen, vol. 39, p. 224. As early as September 1530, a Latin translation by Vincentius Obsopous was published by Johannes Secerius in Hagenau in one volume, which also contained an interpretation by Joh. Agricola of the Epistle to Titus and a ckispositio orntionis by Melanchthon of the Epistle to the Romans. In 1531, Jnstus Jonas at Wittenberg published a Latin translation made by him under the title: Lnarratio xsalini TXXXII. The latter is included in the Latin Wittenberg edition (1549), tom. Ill, iol. 538d. We reproduce the text according to the Erlanger, which brings the original print, comparing the Wittenberg, the Jena and the Latin.
not suffering that the same should punish their unrighteousness and willfulness, have now brought up a new little matter, and pretend that whoever punishes them is rebellious, and rebels against the authorities, ordained by God, and speaks to their honor. So, because they are free from the tyranny of the clergy, and cannot be punished by them, they now want to be free from the gospel (which has set them free) and unpunished, and finally, so that they can do everything they desire without hindrance and unpunished, without shyness and fear, and with honor and glory, so that they may become the noble, praiseworthy people, as St. Peter 2 Ep. 3, 3. Peter 2. Ep. 3, 3. of 1) says: "At the last time scoffers will come, who live according to their will, and do what they please" 2c., which now goes by force.
4) Such little disciples were also among the Jewish people, as this 82nd Psalm indicates, who also had for themselves the saying of Moses, 2 Mos. 22, 8. 9. where he calls the overlords and judges gods, and says: "If a matter cannot be decided, one should bring both parts before the gods", that is, before the judges 2c. They used this saying as a cover of shame and as a protection of their evil, against the preachers and prophets, and wanted to be punished by them, boasted against their 2) punishment and preaching, and struck them before the head with this saying: Wilt thou punish us and teach us? Do you not know that Moses calls us gods? You are a rebel, you speak against God's order, and you preach too close to our honor. You shall listen to us, learn from us, 3) and let us punish you. Shut up, or you will be punished. All the same, as the same squires Ps. 12, 5. also say: "It behooves us to speak, who is it that will be our lord?" Item, in the 11th Psalm, v. 3: "What should the righteous do to us?" And in the 4th Psalm, v. 7. "Who is he that should show us better things?" And in many more places; as if they should say, We suffer no master nor punisher; we are the gods, we shall be heard 2c. Against such Junker this Psalm is made and speaks:
1) So the Wittenberg and the Jena; "von" is missing in the Erlanger. Jonas: Ue Huo.
2) Erlanger: the same. The Wittenbergers and the Jenaers have our reading.
3) Erlanger: "teach".
V. 1. God stands in the community of God and is judge among the gods.
5. he does not confess or deny that they are gods, does not want to be rebellious, nor to weaken their honor or authority, as the disobedient, rebellious people do, or as the mad saints, the heretics, and the fanatics do, but makes a proper distinction between God's authority and their authority. He wants them to be gods over men, but not over God Himself. As if he should say: It is true, you are gods over all of us, but not over all of our God. For God, who has set you up as gods, does not want to have thrown himself and his deity under your deity, and does not let you be gods for that reason, so that he should no longer remain God; but he wants to remain supreme, a judge over all gods.
Moses calls them gods for the reason that all offices of authority, from the lowest to the highest, are God's order, as St. Paul teaches Rom. 13, 1. And King Jehoshaphat in the 2nd book of Chronicles [Cap. 19, 6.] says to his officials: "Watch, and judge rightly; for judgment is of God." Because it does not come from human will or authority, but God Himself establishes and maintains all authority, and where He no longer holds it, it all falls away, even if all the world adheres to it, therefore it is called a divine thing, divine order, and such persons are also called divine, divine or gods, especially where the divine word and command also comes about the establishment, as in the people of Israel the priests, princes, kings were appointed by oral command and word of God.
(7) From this we can see how high and glorious God wants the authorities to be, that people should be obedient to them as His officials, as well as to Himself, and be subject to them with fear and all honor. For whoever will set himself against, or disobey, or despise those whom God Himself calls by His name, and calls them gods, and hangs his honor on them, that whoever despises them, disobeys them, or sets himself against them, despises and disobeys them, and at the same time sets himself against the right supreme God, who is in them and speaks and judges through them, and is called their judgement.
His judgment? What they gain from this is shown by St. Paul, Rom. 13, 2, and experience also shows abundantly.
(8) And all this is written because God wants to establish and maintain peace among Adam's children, for their own benefit, as St. Paul says in Romans 13:4: "She is God's servant, for your benefit. For where there is no authority, or where it is without honor, there can be no peace for me; where there is no peace, there remains no food, and neither can live or keep anything from the other's iniquity, thievery, robbery, violence and vice. Thus, there will be much less room to teach God's word and to train children in the fear of God and in discipline. Because God does not want the world to be desolate and empty, but has created it for people to live in and work and fill the land, as Genesis 1:26, 28. and all this cannot happen where there is no peace, he is forced, as a creator, to maintain his own creature, work and order, that he must appoint and maintain authorities, and command them with the sword and laws, that they should kill and punish all who disobey them, as they also strive against God and his order and are not worthy of life.
(9) But again, as on this side he resists the discord of the mob, and therefore casts them under the sword and laws, so also on the other side he resists the authorities, that they should not abuse such majesty and authority for their will, but for peace, for which it is established and maintained by him. But so far that he will not allow the mob to raise their fist against them, or to take up the sword, as if they wanted to punish and judge the authorities. No, they shall refrain from doing so; God will not and has not commanded them to do so. Therefore they shall not be judges themselves, nor avenge themselves, nor do iniquity and violence; but He Himself, God, will punish the wicked authorities, and set and establish laws or rights for the authorities; He will be judge and master over them, He will find them well, better than anyone else can find them; as He has done from the beginning of the world.
10 This is what this first verse says: "God is standing in the community of God, and is
Judge among the gods." As if to say: Let no one dare to judge, punish, or master the gods, but be quiet, keep peace, be obedient, and suffer. Again, the gods are not to be proud and wanton, for they are not gods in the mob and overlords of the congregation, as if they were alone and wanted to do as they pleased. No, not so; but God Himself is also there, and will judge, punish and rule them; and where they disobey, they shall not escape. "He standeth in his congregation"; for the congregation is also his. Again, he judges the gods; for the authorities are his also.
(11) Because they are both his, he takes care of both of them, and wants to be respected and feared by both of them, so that the congregation will be obedient to the authorities for the sake of God; and the authorities will act justly and peacefully, also for the sake of God, so that things will go well in this life, in the fear and obedience of God. Which part, however, will not do its part, but if the congregation is disobedient and the authorities wanton, they shall both be guilty of death before God and shall be punished; the congregation by the authorities, the authorities by God, who can put down the rulers from the throne and cut off their root by name and memory, as the examples well indicate.
12) Notice that he calls all the churches or ordinary assemblies of God communities, as they are God's own, and he takes care of them as his own work, just as he calls Jonah 1:3, Nineveh also a city of God. For he created all the churches, and creates [and] also brings them together, nourishes, increases, blesses and sustains them, gives them fields, meadows, cattle, water, air, sun and moon, and everything they have, even body and life, as Gen. 1, 29. says. For what do we and all the world have that we do not take from him without ceasing?
(13) But even though experience should teach us this, he must also say this with few words, and publicly confess and boast that the churches are his. For the foolish, clever reason, together with all the wise men of the world, know nothing at all that a church is God's creature and order.
but does not think otherwise, that it is possible for a people to keep together and live with each other, just as murderers, robbers and other evil groups (which are the congregations of the devil) throw themselves together to disturb the peace and God's order. But the believers, who know the article of creation from Genesis 1, believe this, even though weakly, and never think or speak much about it. David, however, knows it almost well, since he speaks Ps. 24, 1. 2.: "The earth is the LORD's, and they that dwell therein; for he hath founded it upon the seas, and built it upon the waters." And his son Solomon in the 127th Psalm, v. 1. 2.: "Where God does not keep house and city, there build and keep in vain, both builder and keeper." Now what should the worldly wise know about heavenly things, who do not know such things, in which they live and float.
14 Since such churches are God's work, as He creates, nourishes and increases them daily, so that they sit at home, beget and raise children, this word is first of all a great, sweet comfort to all who find themselves sitting in such a church, for they are certain that God takes care of them as His work and creature, cares for them and also protects and nourishes them. As can also be seen in the deed. For who could have or keep a cow or a penny if God did not give, help and care for it? And from this every one should admonish himself to be thankful for such glorious freedom, and to be all the more willing and obedient to everything that is commanded him by his authorities, and to be glad that in such a community he is worthy to eat bread and to live. For this word "God's community" is a precious word, and whoever finds himself in it would be ten times better than if he were written in the Roman community, which was a great, glorious thing on earth, but reason does not respect it.
(15) Secondly, it is also a terrible word of warning against the wicked, wanton gods or authorities; for they must hear here that they are not set over wood and stone, not over swine and dogs (of which God has no authority), but over God's congregation, and are afraid that they will go against God Himself.
Where they do wrong, they do wrong. For the churches are not as their own as swine and dogs, which God has freely given to them for their own, but he is and will also be in them, and shall be called his church. So that everything on both sides may be done in the fear of God and humility, so that the subjects may look to God and be gladly obedient for His sake; and the authorities may also look to God and keep justice and peace for His sake.
16) But especially such fear and humility towards one another should be in the church, which was not only founded and created from the word of Genesis 1, but which is also confirmed and ordained by the special word of God. As the congregations of the people of Israel were manifoldly confirmed by Moses and chosen and set apart above all others, of which this Psalm also speaks primarily, and calls them above all others God's congregations, as those called His inheritance, His possession, His kingdom, His priesthood in all the prophets. Although in the same congregations of God there were the most angry and furious gods, and the most wanton, proud and rebellious 1) people than they could be on earth; as this Psalm well shows, and the histories well testify.
17 These are also our authorities in the faithful testament, all of which are also confirmed by Christ anew with special words, as he says Matth. 22, 21: "Pray to Caesar what is Caesar's", and 1 Petr. 2, 13.and Rom. 13:1: "Let every man be subject to his rulers"; and much more of Proverbs, that henceforth this Psalm concerns our rulers as well as the Jews, just as all the other Scriptures of the Old Testament are henceforth given to us as well as to the Jews. Therefore also in our churches such fear and humility, both of gods and of subjects, should be the more abundant. But it will also remain with us and even go, as this psalm sings, which says nothing good of the gods and their virtues.
18. so that the same proud gods
1) Erlanger: "stirring up"; Jonas: seäitiosissimiis popntiis.
If they are deprived of glory and defiance, thinking that no one should judge them or punish them, or that they should be called rebellious, a stake is put in front of them and the shillelagh is put by your dog, so that they should be punished severely, confidently, and severely punished, as this psalm does. For he speaks here: "God stands in his congregation and judges the gods," that is, he punishes them. For he retains the supremacy and judgment over them, and does not make them gods in such a way that he would abolish his deity with them, and let them do as they please, as if they alone were God above God, but he wants to have them subject to his word; they shall hear this, or else they shall have all misfortune. It is enough that they otherwise have authority over all, but over God's word they shall not. For the word of God establishes and makes them gods, and puts all things under them; therefore they shall not pass over the same, which is their instigator and founder, but shall be subject unto it, and shall be judged, punished, created, and governed by it.
(19) Yes, where is God? Or, how can we be sure that God is the one who reproves and punishes like this? Answer: You hear here, "that he stands in the church. Where his church is, there you will find him, for there he has appointed his priests and preachers, whom he has commanded to teach, admonish, punish, comfort, and in sum, to practice the word of God. Where God's word is commanded, God's office is to punish. But how the word of God is commanded to be preached in all the world and in all places, I must not tell here, because I think one can see the church and preaching stands before one's eyes, which are all standing on the ground, Matth. 28, 19. 20.: "Go and preach to all the Gentiles, and teach them to keep what I have commanded you." Would to God that there were faithful people who held such an office and carried it out faithfully and honestly and, alas, did not abuse it so shamefully and harmfully. But abuse does not destroy the office, the office is still right; just as the secular authority remains a right, good office, even if a knave has it and abuses it.
20. but notice that such a preacher, by whom God punishes the gods, should "stand
in the community". He should "stand", that is, be firm and confident, act sincerely and honestly against them 1); and "in the community", that is, publicly, freely, before God and men. Thus two vices are degenerated; the first is called unfaithfulness. For many bishops and preachers are now in the preaching ministry, but they do not stand and serve God faithfully, but lie or otherwise play their jokes. These are now the lazy and useless preachers who do not tell the princes and lords their vices. Some because they do not respect it at all. Such lie and snore in their office, do nothing that belongs to their office, without filling the room like swine, where otherwise good preachers should stand. This is the great multitude. But some hypocrites and flatterers, and strengthen the evil gods in their will, as they now rage and rage against the gospel, and incite and provoke their princes and lords to blaspheme and murder 2c. Some also fear the skin, fearing they must lose life and property over it. All these do not stand, and are not faithful to Christ.
Twenty-one: The other vice is called "after-talking. For the whole world and every corner is full of people, both preachers and laymen, who from time to time speak evil after their gods, that is, their princes and lords, and curse and reproach them, but not freely in public, but in corners, and among their groups. But this does nothing but make things worse; it serves no purpose except to set a secret fire, so that the people are incited to disobedience, rebellion, discord and contempt for the authorities. But if you are in office, and do not want to punish your gods publicly and in private (as your office demands), then also let your secret after-talk, scolding, judging and complaining, or do not have a good year. If you are not in office, let your punishments and judgments be public and secret, or the devil is already your abbot and must not become one. For God has forbidden secret judging, or if there is no office, Matth. 7, 1. ff., and wants those who are in office and called to it, that they should freely punish and judge their gods publicly.
t) "sie" is missing in the Erlanger, but is in the Wittenberger and in the Jenaer.
2) So the Wittenbergers and the Jenaers; Erlanger: you are.
22 Therefore also here the first verse says further: "He is judge among the gods." "Judge is he, and punisheth the gods; but he doeth it as a judge that hath command and office to do it, and doeth it not as an assassin and a hypocrite in the corner among the rods, but among the gods themselves, he may freely tell them in their sight. He does not say, "He is a blasphemer or an afterreader," but "a judge among the gods. Mark this well. For because the overlords sit highest, everyone sees and hears their vices and faults most of all; and because they are seen most of all, there is no common vice but to speak evil of the overlords. And this is what everyone does most gladly, because he forgets his own evil; and even if all virtue were otherwise in its master, and they can see only one evil and fault, like a splinter, while they are full of evil beams, the splinter is still seen in the height of all virtues, and the beams are not seen in the deep basic soup of all evil.
(23) Now then, this first verse shows that it is not seditious to punish the authorities when it is done in the way mentioned here, namely, that it is done publicly, freely and honestly by divinely commanded authority and by the word of God; but it is a praiseworthy, noble, strange virtue, and a special, great service of God, as the Psalm proves here. That would be rather seditious, where a preacher does not punish the vices of the authorities. For in so doing, he makes the mob angry and unwilling, and strengthens the wickedness of the tyrants, and makes himself guilty of all of them, for which God would be angry and cause a plague. Otherwise, where the lords are punished as well as the mob, and the mob as well as the lords (as the prophets do), neither can put anything on the other, and must suffer with each other and take it for good, and be content with each other.
(24) For these are poisonous and dangerous preachers, who take a part alone before them, scolding the lords, that they may tickle the rabble, and court the peasant, as the Muenzer, Carlstadt, and other enthusiasts do; or again, scolding the rabble alone, that they may
and serve well, as our adversaries do. But it is said that both parts are hewn into one pot and made into one dish, one as well as the other. For the preaching office is not a servant of the court or of the peasants; it is God's servant and bondservant, and its command goes over lords and bondservants, 1) as the Psalm says here, it judges and punishes the gods. And this is also what the word judicat means, judges, scilicet judicio et jure, that he does it as it is due and right; not according to his own favor or disfavor, but according to the law, that is, according to God's word, which respects neither difference nor respect of person.
V. 2. How long will you judge unjustly and prefer the wicked person? Sela.
(25) These three verses, and indeed the whole psalm, should be painted by every prince in his chamber, on his bed, above the table, and also on his clothes. For therein they find how high, princely, noble virtue their rank can practice, that indeed worldly authority, after the office of preaching, is the highest service of God and most useful office on earth. Which should ever comfort and stimulate a lord to lead his estate with joy, and to practice such virtue in it. For how can they be praised more highly than that they are called and are gods, and that the works and virtues of their office are not only princely or royal, nor only angelic, but divine virtues?
26 Again, they find how ungodly, unprincipled, even inhuman, and vilely devilish iniquity they commit, and are the most pernicious people on earth, where they leave such their office and virtue, and do the contradiction, that they may be called not gods, but devils, as they certainly are, though they sit in the office of gods, and use the name in vain.
27 Now let us see one by one what great virtues they can do. The first is that they can establish justice for the godly and control the wicked, as he says: "How long will you judge unjustly and prefer the wicked to yourselves? Who
1) Jonas: Mrvos. Erlanger: Servant.
but can count how many rich virtues and benefits follow from this few first virtues? For where God's word is protected and handled, that it is freely taught and learned, and no room is given to the rotten and false doctrines, or is not helped over against the God-fearing teachers, what greater treasure can there be in the land? God must dwell there as in his own temple. Many kings and princes have founded great, glorious churches and built temples. And if a king could build a church of pure gold or of precious emeralds and rubies, what would all such great, glorious things be compared to a right, pious, God-fearing pastor or preacher? He can help many thousands of souls, both to eternal life and in this life. For he can bring them to God through the Word, and make of them competent, skillful people, serving God honestly, and also salutary and useful to the world. But a church or temple cannot make a man like that; indeed, it cannot help anything anywhere, but stands there and lets it help and adorn itself.
But who is he? And where are the eyes that may see such virtue in a lord or prince? It shines and glitters nothing, and is a very small thing to look at, to nourish or protect a poor, pious priest or preacher; but to build a jam church, to give golden jewels, to serve the dead stones and wood, that glitters, that shines, that is called royal, princely virtues. Let it shine, let it shine; but my unglamorous priest does the virtue of increasing God's kingdom, filling heaven with saints, plundering hell, robbing the devil, warding off death, controlling sin; Then he instructs the world, and comforts every man in his station, preserves peace and unity, raises up fine young people, and plants all kinds of virtue in the people; and in short, he creates a new world, and builds not a perishable, wretched house, but an eternal, beautiful paradise, where God Himself delights to dwell.
29. all these things can be made a part of by a pious prince or lord who nourishes or protects such a priest; indeed, it is the entire
The priest could not remain without his protection and expense, so no gold mountain or silver mountain in any country can compare with this treasure. Therefore, no mountain of gold or silver in any country can be compared to this treasure. But blessed must be the eyes that know such things; yes, also blessed the fists that can do such things.
(30) The other virtue, that they help the wretched orphans and widows to justice and promote their causes. But who can tell all the virtues that follow from this virtue? For this virtue comprehends all works of righteousness, as that a ruler, lord, city, have good rights and manners, and that all things be well ordered, and also be kept above them in all estates, trades, crafts, transactions, services, works, lest it be called populus sine lege, a people without rights. For where there are no rights, there are poor people, widows, orphans, there is no farmer so low, he can make a valuation; and then applies with buying, selling, inheritance, lending, paying, borrowing, and the like nothing else, because who can throw the other over the rope, rob or steal, rob; and all this over the poor, over widows and orphans most. Who can now calculate what these alms are, which such a lord does without ceasing? For with this he not only feeds the parish priest (of which above
27 f.] but as many subjects as he has, and may well be called the father of them all. Just as the pagans of old called such pious princes fathers and saviors.
(31) Now behold what a hospital such a prince can build, and may make neither stone nor wood, neither builders nor endowment nor pension for it! It is, of course, a deliciously good work for him to endow a hospital and help poor people; but when it becomes so large that the whole country, and especially the right poor, enjoy it, then it is a mean, quite princely, yes, a heavenly and divine hospital. For few people enjoy that hospital, and sometimes false, bad boys under beggar's name; but this hospital receives 1) only the right poor, as widows, orphans, guests, and other abandoned people. In addition receives
1) get - to come.
Let every man, whether he be rich or not rich, have his food and goods, that he become neither a beggar nor a poor man. For if the right were not preserved, no one could keep anything before the other, and all would become beggars, perish and perish. And as many as are not beggars or become beggars, so much does the overlord provide in this hospital. For it is the same work and virtue and alms, if one helps someone, that he does not have to become a beggar, as if one gives and helps the one who has become a beggar.
32 Behold, who is it that sees or respects such virtue in this state of the gods? What reason would seek it therein? It does not shine and glisten, therefore it is not valid. But if a prince or princess were once to go to a hospital and serve the poor there, and wish their feet 2c. (as one reads of St. Elisabeth, and as some great people still do in French-speaking countries), oh, that would be a splendid thing that glistens, and can open eyes and make one boast about all virtue. And it is true that one must and should praise it as a great, beautiful, but still as a human virtue; but what is it against this divine virtue, since a prince without ceasing does greater and more services to all who are poor, or otherwise should become poor? No one praises or extols this, for no one knows it or respects it.
For this reason the heathen also say that righteousness is such a beautiful virtue that neither the sun, nor the moon, nor the morning star can be so beautiful. And summa, according to the gospel or spiritual office, there is no better treasure on earth, no greater treasure, no rich alms, no beautiful endowment, no fine good than authority, which establishes and upholds justice; these are called gods. God has placed such great virtue, benefits, fruits and good works in this state, for he did not call them gods for nothing. Nor does he want it to be a lazy, idle, idle state in which only honor, violence, pleasure, or vain selfishness and willfulness are sought, but he wants them to be full of great, innumerable, unspeakable, good works, so that they may be partakers with him of divine majesty, and help him to do vain divine, superhuman works.
(34) The third virtue is that they may protect and guard against iniquity and violence, that is, make peace. Thus the emperors themselves have divided their office into these two parts, saying, An emperor or prince shall be armed with laws and weapons. That is why they paint on their letters that they have a book and a sword in their hands, to indicate that they should administer justice and peace. Justice is wisdom, which must be first among the two; for to rule by force without wisdom is not lasting. They also have crowns of gold on their heads, that they may know how they have been set up as gods by God, and not by themselves, that they should be his fellow servants.
35 But who can tell all about this third virtue, its benefits and piety? One would have to tell before what peace is good for and what harm unpeace does. But who on earth is so eloquent and so high-minded that he will refrain from telling both these things? For all that peace is good for, God creates for us through such gods, and all that peace can do harm, God prevents for us through such gods. Now we have from peace our body and life, wife and child, house and yard, yes, all limbs, hands, feet, eyes and all health and freedom, and sit securely in this wall of peace; it is probably half a kingdom of heaven where there is peace. Again, if you had the Turk's money and goods, and were sitting in strife, all your goods could not provide you with so much that you could have a happy bite, a quiet drink of water, but there is worry, fear, and danger everywhere, if things turn out well. If it gets worse, there is blood, fire, robbery and all kinds of misfortune, so that peace can be counted as half a hell, or the prelude to hell and its beginning.
(36) But peace can help you make a morsel of dry bread taste like sugar, and a drink of water like malt liquor. And what do I fool, that I should tell the profit of peace, and the harm of strife? So much more would I count the sand of the sea, or the leaves and grass of the forest. Christ himself Matth. 5, 9. compares peace to the kingdom of heaven, and says: "The seeds of peace
shall be called the children of God. But God's children do not belong in the world, just as peace does not belong in it.
37 Now behold, all such virtues also lie in heaps in this state; nor are they seen, for they also do not shine. They cannot shine with great goodness and abundance. But the empty, loose, and vain works that shine, they have the appearance.
38 For I must remember here my monks and priests, who have the fame and name that they carry heaven with their divine service, and are of course the great whale, Kunz Hildebrand, who carries the world on his tail, as the peasants say. But what are they all compared to a man who lives in such divine office? They are the Bracken, 1) who lie on the cushions and whistle with their butts. Or, lest I speak too near to their honor, I consider that they are as useful in the world as the rust on the iron. For what the rust does for a carpenter's tool, they also do in the world, or in this divine state. Yes, I will take the very best among them, as the hermits have been, St. Hilarion, Jerome, and whoever else they are, who have great names from their holy hermit life. If it should apply to change and desire, then I would rather be a pious scribe or faithful shoemaker here, with these gods, than be a two-faced Hilarion there, or Jerome among the angels; whether my little pen or penny would not shine so excellently before the world, as that gray beard and wrinkled skin, I did not ask much, if I would only be found to be a member of all these divine three virtues of authority, of which we have now said.
39 See now what an imperial, even a heavenly castle such a prince can build to protect his subjects. It is indeed good and necessary to have strong cities and castles, good armor and weapons against the enemy, but it is nothing to be counted among them if a prince builds a castle of peace, that is, if he has a desire for peace and keeps peace with his subjects. For this they say
1) Bracke - dog.
The Romans themselves, the greatest warriors on earth, said that to wage war is to fish with a golden rod; if it were lost, the fishery could not pay for it, but if it were caught, the cost would far exceed the gain. One must not start a war or struggle for it; it will probably come all too soon, uninvited. Keep peace as long as you can, but it should not remain, even if you buy it for all the money that would go to war and be won through war; victory never repays what is lost through war.
(40) Behold, these are the three chief virtues of the gods touched upon in these three verses, any one of which in particular can make the whole world full of good and salvation. The first verse demands the first virtue, that the gods or rulers and lords should honor God's word above all things and promote teaching the same, saying, "How long will you judge unjustly, and prefer the ungodly person?" The ungodly and false teachers always have a great appearance and prestige before reason and the world, and also know how to present themselves well, both to lords and to the populace, so that they strengthen and spread their poison and error. For, as St. Paul says in the sixth Galatians, v. 12, 13, their comfort and defiance is not in God, therefore they must seek human comfort and defiance. This is the meaning of the verse "preferring a person", or looking at a person, where one chooses doctrine not out of love for the truth, but out of lust for the person against the other, which vice St. Jude also rebukes the ungodly in his epistle, v. 16.
The other verse teaches the other virtue, that they should establish and administer justice, so that the poor, the miserable, the widows, the orphans, may not be oppressed, but may come to their rights and remain in their rights, saying:
V. 3. Judge the poor and the fatherless, and help the wretched and the needy to justice.
42. for [by^ thus actually saying, to justice they shall help, he intimates that judges and courts are indeed there; but it is according to favor or friendship, out of envy.
714 Eri. 3g, 24^247. interpretations on the psalms. W. v, ivso-vW. 715
or revenge, so that he who is vainly wrong must often be right.
43] The third verse teaches the third virtue, that they should guard against violence and harm, and resist iniquity, punish the wicked, and let the sword pass over the wicked, that peace may be kept in the land, saying:
V. 4: Save the poor and lowly, deliver him from the hand of the wicked.
44 In the previous verse he calls it right, in this one the hand, indicating that there he is speaking of wrong, and here of wrongdoing. For the two also go together in the world, namely injustice and violence, as one says: He does me violence and injustice. Injustice is done by judgment or with the mouth; violence is done with the fist and with iniquity; a ruler and lord shall control both.
45 These are now these three verses, which comprehend all the princely virtues, which may well be called virtutes heroicas, chivalrous virtues, which are thus called and praised in Hercule, Hector, Achille, and in other great sirs and lords, because they have fought great battles, murdered much, and have honestly proved their manliness and joyfulness by fighting. We let that happen. But here open your eyes to me, and behold the man who is one of these gods, and may control injustice and sacrilege (I will be silent about the first virtue, to promote God's word), stand against knaves and husks, protect and save the pious and the poor, administer discipline and peace in the land. This man does not beat Hector, or Achillem, or other great giants, but he beats even greater, monstrous giants, namely all the devils with all their evil. Dear, there must be a heart worthy of nine hearts; there must also be loyalty that surpasses all loyalty.
46 And that we conclude these three verses. Such a man should have the three divine offices and names with honor, that he should help, nourish, save, and therefore be called a savior, father, and kind one. For by the first virtue, if he promotes the word of God, he helps many to blessedness, so that they, delivered from sins and death, attain salvation. By the other virtue, when he administers justice, he feeds all his subjects like a father.
his children. For, as it is said (§ 31), if justice did not stand, no one would keep anything from the other. By the third virtue, when he controls iniquity and punishes the wicked, he protects the poor and keeps the peace, so that he is a right honest man or knight, and leads yellow spurs cheaply. For I respect that knight comes from save, and from your word save afterwards became knight; a right, fine name for princes and lords.
47 For we find how our ancient Germans gave fine names to princes and lords, as in the Saxon language "Ludewig," praesidium, arx populi, but Wig means a castle, or fortress, where one has refuge, and where [one] can go in time of need. Thus a prince should be a "Ludewig", that is, the comfort and refuge of the people. Item, "Heger", 1) therefore, that he should guard, satisfy, protect and protect his land and people. Hermann", whom the Latini misuse and call Arminium, is called a "Heermann", dux belli, who is capable of army and battle, to save his own, and to go in front, to risk his life and limb over it. So also from saving they have called their overlords saviors or knights, that they have saved their lenttein from adversity. And so they are admonished by the name of their office, rank and virtue. Such and such names they have undoubtedly been moved to give by the work and virtue they have seen and experienced in the princes.
(48) Such virtues shall they have and practice, saith he; but how is it? There is a contradiction, and three devilish vices go on among the gods, against these divine virtues; for the world is perverse, and perverts all God's gifts and goods. It does the same with these divine offices. For the very princes and rulers who should promote the word of God, most of all reject, forbid and persecute it, but instead promote the false, harmful teachers, as we read that the kings of Israel and Judah did. King Ahab 2) and
1) "Vod" from "voden", which is, to cherish, nourish, rear. Vod ("Bodo") is a nourisher, herdsman, shepherd. Walch, old edition, vol. XIV, 1306.
2) Erlanger: "Ahaz." There, Walch's correct reading "Ahab" is noted as a variant, and yet the wrong reading is retained.
his queen Jezabel fed at eight hundred prophets of Baal and drove out all the prophets of God for it, so that even the one Elijah could not stay in the land. So [has] also happened until now, and still happens now. The world full of monks and priests could be supported, also the princes and lords could be lifted up; but a Johannem Hus or Leonhard Kaisers cannot be tolerated. And this verse goes by force, that they judge unjustly, that is, they abuse and pervert their office, and prefer the wicked person, that is, they promote the wicked, and hinder the godly.
Who can tell what abominable evil and harm such a prince or lord does? who thereby drives so many souls into hell and deprives them of eternal bliss that he might well be called not God but the devil, who helps God build and fill not a heaven or paradise, but hell for Beelzebub. How small are the sins of a common man or woman against the sins of the Lord. For what evil can a thief, a murderer, an adulterer do against that which such a prince does? Here it is said, truly, that great thieves cause petty thieves to be executed, and great murderers cause petty murderers to be killed. For as it is said, "A wise man does no small foolishness," so also a great man can do no small evil; just as again, they can do no small wisdom and virtue, because they are put in the position where they must do great things, whether good or evil. Just as there is no greater, nobler treasure on earth than a godly overlord, so there is no more shameful plague on earth than a godless overlord.
(50) So it is also with the other virtue, to administer justice, to help the poor and the fatherless; as daily experience and common complaints well testify. And in Germany, in particular, it happens that one prince hinders another, one nobleman another, one city another, and all together one hinders the other, so that even if one part would like to be righteous, it cannot come to that before the other, and must leave injustice to the other.
1) Luther writes this name soon Keyser, soon Keiser, soon Kaiser. In this place the first edition has: Keser, likewise the Wittenberg and Jonas.
It is as if Germany were populus sine lege, a people without laws, and there is almost no distinction between the estates and offices. A prince is emperor, he is also a merchant and trader. Likewise, a count is a prince, a nobleman is a grass, a burgher is a nobleman, a peasant is a burgher, a servant is a master, a maid is a wife, a disciple is a master; everyone is what he wants, and does what he desires, holds himself as he pleases. What good and right comes out of this for the poor bunch, that can well be found. And who can tell all such virtues or describe them sufficiently?
(51) It is the same with the third virtue, to save the poor. There is no punishment nor discipline, no fear nor timidity; all kinds of courage, both among peasants and nobles, have come to the highest, so that wherever one speaks against it, they only become the angrier, and do the more to spite and annoyance; for they see and know that [it] goes to them in this way and remains unpunished. And almost now is the time when the prophet Amos [Cap. 5, 13.] says of them, "It is a time that even a wise man must be silent." For if one wants to speak against it, then they do not act differently, as if it were indicated to them how they may make it worse. How could it become worse, if neither silence nor speech helps? If one is silent, they get worse from day to day; if one speaks against it, they get worse still; so the poor and miserable must suffer and remain unsaved. This is all the fault of the princes and overlords, who have allowed these things to fall to such an extent that they are now unable to defend themselves, even though they would like to. But one will come, who will drive away such wanton tickling, and who will break the dear juggernaut, honestly. For it has come too high; we make it too much, that the sack must tear, and the rope break. God help his own, amen.
The question here is: Because the gods or authorities, in addition to the other virtues, should promote the Word of God and the preachers, whether they should also prevent and punish the repugnant teachings or heresies, because no one should nor can be forced to believe? Here the answer is: First
There are also some heretics who are rebellious, who publicly teach that one should not suffer authority. Item, that no Christian may sit in a position of authority. Item, that one should not have anything of one's own, but run away from wife and child, leave house and yard, or keep and have all things in common. These are to be punished by the authorities, without a doubt, as those who publicly strive against worldly rights and authorities, Romans 13:2. For they are not only heretics, but as rebels they attack the authorities and their rule and order, just as a thief attacks other people's property, a murderer other people's bodies, and an adulterer other people's spouses, all of which is not to be suffered.
(53) Secondly: Where some would teach against a public article of faith, which is clearly founded in Scripture, and is believed in all the world by all Christendom, as those who teach the children in the Creed: as, if any would teach that Christ is not God, but an evil man, and hold like another prophet, as the Turks and the Anabaptists do, they shall not suffer either, but shall be punished as public blasphemers; for they are not evil only heretics, but public blasphemers. Now it is the duty of the authorities to punish the public blasphemers, as one punishes those who otherwise curse, swear, revile, blaspheme, reproach, defame, slander 2c. For such teachers, with their blasphemy, defile God's name and take away the neighbor's honor before the world. In the same way, the authorities should punish, or not punish, those who teach that Christ did not die for our sins, but that each one should be enough for himself. For this is also a public blasphemy against the gospel and against the common article, when we pray in faith thus, "I believe the forgiveness of sins"; and "in Jesus Christ, dead, risen" 2c. Item, whoever teaches that the resurrection of the dead, and eternal life or hell is nothing, and the like; as the Sadducees and Epicureans, who are also now becoming many among the great wise men. For by this no one is urged to believe, for he may well believe what he will. Only the teaching and blasphemy is forbidden to him, so that he wants God.
and deprive the Christians of their doctrine and word, and yet will do so to their detriment under their own protection and together with all worldly use. He will go where there are no Christians and do it there. For, as I have said, he who wants to live among the citizens must keep the city law, and not desecrate and defile it, or be insolent. Thus we read that the holy fathers in the Concilio Niceno did: as soon as they heard the Arian doctrine read, they all hissed in unison, and would not hear it nor let it come to proof or responsibility, but condemned it immediately without all dispute as the public blasphemers. Moses in his law also commanded to stone such blasphemers, yes, all false teachers [Deut. 13, 1. ff]. So also here one should not do much disputing, but also condemn such public blasphemy unheard and unanswered; as also Paul gives Titus the third, v. 10, that one should avoid a heretic and let him go, if he is admonished once or twice; and Timothy he reproves the quarreling about words and disputing, which does nothing but turn the listeners wrong [1 Tim. 6, 20]. For such common articles of all Christendom have already been sufficiently heard, proved, and decided by the Scriptures and confessions of all common Christendom, confirmed with many miraculous signs, sealed with much blood of the holy martyrs, attested and defended with all teachers' books, and no longer need mastering or beating.
54 Thirdly: If it happens that in a parish, city or dominion the papists and Lutherans (as they are called) shout against each other and preach against each other about some articles, since both want to have the Scriptures for themselves, I would not like to suffer such discord, and my Lutherans should also gladly resign and remain silent where they notice that they are not gladly heard; as Christ teaches Matth. 10, 14, and let themselves be forced to preach; as I do. For I easily desist where they will not hear me, and all my preaching and writing I have been forced and compelled to do. But if no one here wants to, or perhaps, for the sake of office, cannot give way or remain silent, then let the authorities do so and interrogate the matter,
and whichever part does not agree with the Scriptures, it is commanded to be silent; as the great emperor Constantine did, and had his governor Probum interrogate Athanasium and Arium against each other and recognize the matter. For it is not good to let repugnant preaching go out to the people in a parish or parish; for from it arise mobs, discord, hatred and envy, even in other secular matters.
55 Fourthly: Where, however, some cry out against each other over such articles, since both parts confess that [it] is not Scripture, but old custom or man's law, arising besides and apart from Scripture, as plates, holy water, seasoning, and such unnecessary things more, which are confirmed neither with miraculous signs nor martyr's blood, then one should by no means suffer such bickering in the pulpit, but command both parts that they have peace. For what the Scripture does not have, preachers should not quarrel about before the people, but should always drive the Scripture. For love and peace go far beyond all ceremonies, as St. Paul also says that peace should have precedence over everything, and it is unchristian that peace and unity should give way to ceremonies. If this does not help, then one is commanded to be silent who, without Scripture, insists on the ceremonies as necessary for salvation and wants to entangle the consciences.
(56) What I say of public sermons, I say much more of sermons in corners and secret ceremonies, for these are not to be suffered in all things; otherwise a man may read and believe what he will in himself. If he does not want to hear God, let him hear the devil. But as for certain articles of Scripture, they are both to be preached publicly and also to be read and taught in houses to the servants. With all this, no one is forced to believe, but peace is made for the congregation from troublesome minds, and the preachers are controlled from their evil deeds, who sneak into the houses without being called and sent, and let out their poison before the priest or the authorities find out. These are the thieves and murderers, as Christ tells us in John 10:8, who fall into strange churches and take hold of a strange office that is not commanded but forbidden to them.
57 A citizen is obligated, if such a sneak comes to him, before he hears the same or has him taught, to report it to his authority and also to the parish priest, whose parishioner he is. If he does not do this, he should know that he, as a disobedient man to his authorities, is doing against his oath, and as a despiser of his parish priest (to whom he owes honor) is acting against God; he himself is guilty of this and also becomes a thief and a prankster with the sneak, as the 50th Psalm says. Psalm, v. 16-20, says of such teachers of the angles: "God said to the wicked, 'Why do you proclaim My judgments and take My covenant into your mouth, when you hate punishment and throw My words behind you? When you see a thief (that is, a thief of souls, Joh. 10, 8.), you run with him and have a part with the adulterers (that is, with the superstitious and heretics). You let your mouth speak evil and your tongue speak falsehood. Thou sittest and speakest against thy brother, and slanderest thy mother's son."
58 If Muenzer, Carlstadt and their companions had not been allowed to creep and crawl into strange houses and churches, where no one had sent them, nor had they been ordered to do so, all the great misfortune would have remained. But that the apostles also first went into strange houses and preached, they had orders, and were appointed and sent to preach in all places, as Christ said [Marc. 16, 15.]: "Go into all the world, and preach to all creatures." But after that, no one has such a common apostolic command anymore, but every bishop or pastor has his certain church district or parish, which St. Peter 1 Petr. 5, 3. also calls cleros for this reason, that is, parts, that every one is commanded his part of the people; as St. Paul Tito also writes. Paul Tito also writes that no one else or stranger, without his knowledge and will, shall be subject to teach his parishioners, neither secretly nor publicly; and no one shall listen to him in body and soul, but shall announce and report to his pastor or authority.
59 And this is to be held firmly, that no preacher, no matter how pious or righteous he may be, should preach among the people of a papist or heretic priest, nor should he preach in secret.
722 Erl. 39, 254-287. interpretations on the Psalms. W. V, losi-iass. 723
The priest is not commanded to teach without the knowledge and will of the priest. For he is not commanded. But what is not commanded is to be left undone. We have enough to do if we want to do what is commanded. Nor does it help them to pretend that all Christians are priests. It is true that all Christians are priests, but not all priests. For beyond being a Christian and a priest, he must also have an office and a commanded church. The bernf and command makes parish priests and preachers. Just as a citizen or layman may be learned, but is not therefore a doctor, that he may read publicly in the schools, or submit to such an office, unless he is called to it.
(60) This is what I have had to say about the sneak preachers and assassins, of whom there are now so many, to warn all pastors and authorities to watch diligently, to admonish and command their people to beware of such runners and boys, and to avoid them as certain messengers of the devil, unless they bring good news and testimony of their calling and command from God, for such work, in such churches. Otherwise, they should not be allowed or heard, even if they wanted to teach the pure gospel, or even if they were angels and a veritable Gabriel from heaven. For God does not want anything done by their own choice or devotion, but everything by command and calling, especially the ministry of preaching; as St. Peter says, 2 Petr. 1, 21: "This you should know for the first, no prophecy has ever been produced by human will, but the holy men of God have spoken, driven by the Holy Spirit."
For this reason Christ did not want to let the devils speak, since they proclaimed him the Son of God and spoke the truth [Lnc. 4, 34. 35. Marc. 1, 24. 25.], because he did not want to allow such examples to preach without a profession. Let every man therefore remember: If he will preach or teach, let him prove the calling and command which impels and compels him, or else keep silence. If he does not want to, then the authorities should order such a boy to the right master, who is called Master Hans; this is then his right, as he certainly has a riot, or even more trouble in mind, to cause among the people.
62 Here you might say to me: Why do you teach with your books all over the world, since you are a preacher in Wittenberg alone? Answer: I have never liked to do it, nor do I like to do it yet; but I was forced and driven into such an office in the first place, since I had to become a doctor of the Holy Scriptures, without my thanks. I began as a doctor, then by papal and imperial command, in a common, free high school, as befits such a doctor according to his sworn office, to interpret the Scriptures before all the world and to teach everyone; thus, after I came into such an office, I had to remain in it; I cannot yet go back or leave with a good conscience, even though the pope and emperor banished me from it. For what I have begun as a doctor, made and appointed by their command, I must truly confess to the end of my life, and now I cannot remain silent nor stop, as I would like to do, and am so tired and unhappy about the great unpleasant ingratitude of the people.
63 Even though I am not such a doctor, I am nevertheless an appointed preacher, and may well have taught my own with writings. Whether or not others have desired my writings and asked me for them, I am obliged to do so, for I have nowhere penetrated myself with them, nor have I been desired or asked by anyone to read them; Just as other more pious pastors and preachers write books, and neither prevent nor force anyone to read them, and also teach and run with them in all the world, and yet do not, like these loose, unappointed boys, sneak into foreign offices without the knowledge and will of the pastors, but have a certain office and command that drives and forces them.
(64) But would anyone persuade me further that such blasphemers should not be punished, nor should they be resisted; for we suffer and tolerate the Jews, who blaspheme our Lord Christ and his mother, together with all the saints and Christians, both with doctrines and speeches? Answer: They also have their punishment, that they remain outside of Christendom, and do not have to come under any worldly rule. Neither do they suffer it from them, where they publicly
They are much less likely to blaspheme among Christians in public preaching or by preaching from the corner, as these poisonous lurkers do, who do not want to blaspheme anywhere except among those who have been baptized and are called Christians; they do not want to be unworthy of this in the eyes of the world, as the Jews are, but to be praised and honored as the most infamous. But if they went, or remained, where there are no Christians, and no one heard them, as the Jews, they should be blasphemed among the stones and trees, in a forest, or in the depths of the sea, or in a fiery oven.
(65) Further, perhaps some will sly against me and pretend that with such teaching I am confidently strengthening the tyrants who persecute the gospel, opening windows and doors. For since they consider our gospel to be heresy and blasphemy, they will now first of all adorn themselves and pretend that their conscience and office compel them to punish us as blasphemers 2c. Answer: What do I ask about this? If we were to leave out necessary teaching for the sake of the tyrants, we would have had to leave out the whole gospel long ago. If they do the right thing, they will find it, and I will let them take care of it. They knowingly use their power in worldly matters as well to harm and hinder others in the most courageous way; what wonder is it that they do us wrong? Since they, like the blind, cannot see our teachings, and, like the senseless, cannot hear them. Thus the kings of Israel slew the true prophets; yet the commandment was not to abolish or to hide from stoning the false prophets. But pious authorities will punish none, for they see, hear, know, and know that blasphemers are. That's enough of that, let's go back to the Psalms.
V. 5 But they do not perceive it and do not respect it, but walk in darkness. All the foundations of the land will fall.
This verse laments and says that, unfortunately, the gods leave their office and virtue, and do the antagonism of vice [as said above 48 ff]. But they shall not have done it in vain. He wants to overthrow them, that
They are sure that they will fall, but they do not believe it until they hear about it. Yes, they probably have their mockery when one says of them this piece: "The foundations will fall down." For they feel that they are firmly seated and have power; and as the text itself says, they are called "the foundations of the land," that is, rocks and stones, on which the land and dominion stand and rest. For as Christ in his kingdom is the cornerstone, rock, or foundation upon which the church is built and stands, so every ruler or lord of his country or people is a cornerstone, rock, and foundation; as such a manner of speaking is almost common in Scripture, that kings and princes are called rocks or corners; as when Isaias calls the king of Egypt a rock of the people, and the like.
67 So he meets their defiance with this, and speaks with great dread: Even though you sit firm, and are all rocks and foundations in the land, I will overthrow you and push you over, and you will fall down and perish. And if you look at the histories next to this, you will find heaps of how God overthrows, throws, hurls, exterminates and savagely deals with the tyrants and godless kings and lords, so that he may make this verse come true, which they do not want to believe. Read in the books of the kings, and see how he cut off Jeroboam, Ahab, Joram, Ochosias, 1) kings. Likewise also among the Gentiles, the emperors Julius, Nero, Domitianus 2c. Our times should also give enough examples, if one wanted to consider it or look at it; but one forgets it all and does not respect it, and this verse must be their liar forever, until they learn how certainly true it is.
(68) They deserve such downfall, because they do not accept it, do not respect anything, and "walk in darkness. These are the three above-mentioned vices. The first one, that they do not accept God's word to promote anything. If only they had what they want; where God and His word remain, they do not inquire so much. If he wants to be a god and promote his word, he may do so himself; they have much to ask.
1) Ochosias (in the Vulgate), which is Ahaziah, 2 Kings.
They have nothing else to do than to exercise their virtue and office. For this purpose they do not accept it at all, so much that they do not like to hear it and learn it, so that they may know what it is. And, what is even worse, they persecute it, condemn it outrageously, and deal so carelessly with such destruction of souls and with the killing and murder of right preachers, as if it were a game or a joke to deprive people so miserably of body and soul, and then want to have done God a service.
(69) The other vice is that they do not respect even the secular government to provide justice and protection for the poor and miserable. Not only are they careless and negligent in this, but they also plague their subjects themselves with violence and injustice, or see through their fingers that it is done by others; and yet no one should and must say that it is unjust, so that they may soon become ripe for punishment, and complete their wickedness and close the register.
The third, that they walk in darkness, and live in such a godly state and office for themselves alone, just as if they had received the authority that they should seek and do their benefit and honor, their lust and will, their pride and splendor, and not owe anyone to serve or help with it. This then is a purely worldly, dark life, since they do not know what they should do or what 1) they should do; but go about like the blind, who govern themselves only by feeling and groping. So these also do what they feel and what they desire; they also see no further than what their office demands. Therefore they must fall and perish as they deserve.
Now, a human heart should be greatly shocked when it hears what kind of judgments and speeches are made in heaven about such tyrants. For this verse shows clearly enough that they have the honor before God and all the angels that they are considered despisers and persecutors of God's word, frevele.
1) All German editions have converted this "Was" of the original into "nicht". Jonas, however, has recorded the original reading: Ignorant, ndi sint, ^niit rant, ant <gnüt ipsis Avrenctnin et taewuckulir e-x Dki inunüuto.
and incompetent rulers, and those who are blind and walk in darkness, and shall be overthrown in a short time. The whole heaven is full of such words, and the earth also is full of them through this verse. But they have armed themselves against this with a strong, thick unbelief, which creates a stony heart and an iron head in them, so that they do not pay attention to such words and wait for their judgment with defiance and pride. Let them go to the devil, because they do not want anything else.
V. 6. I have said that you are gods, and all of you are children of the Most High.
Seventy-two: There it is written that they are gods and are called gods; that they confidently exalt themselves, defy and insist on such their power. He confesses that they are gods and have power. And this is also true. But this is shameful, that they do not recognize from whom they have it, but proceed with it as if they had it from themselves, and want to do with it as they wish, neither serving God nor men with it, but wanting to be free gods, without all God and above all God.
(73) Here he is to speak into such iniquity, saying, Ye know very well that ye are gods, and that ye have power: how soon have ye learned and grasped it! But when will you also learn from whom you have it? Where am I? Where are my commandments, which I commanded you? You have not commanded it, but I, I, I have said it, that you are gods; my command and my word makes and orders you gods, and keeps you in it, not your word, wisdom or power. You are made gods by my word, like all creatures, and not gods yourselves, or born gods, like me. If I had not named and commanded, your none would not be God. Mine is all such power, authority, property, honor, land and people, and everything that belongs to it; I have given it to you, you have neither acquired nor won it yourselves. But how finely you thank me for it, that you reject me together with my words, and think badly of no God.
74. How, they say, shall we not know that we have it from thee, and take thee for our God? Let that be far from us. You know
otherwise, see our title, in which we publicly boast and confess this: We N., by the Grace of God King of N. We N., by the Grace of God, Duke of N. We N., by the Grace of God, Prince of N., and the like. So you hear that we confess to have received our authority by the grace of God; what more do you want? It is true, the words are right and good, and princes should write so. But do you know me a people, of whom the prophet says Isa. 29, 13: "This people honors me with their mouth, but their heart is far from me"? And Christ Matth. 7, 21: "They shall not all enter into the kingdom of heaven that say unto me, Lord, Lord; but he that doeth the will of my Father" 2c. And Paul 1 Cor. 4, 20: "The kingdom of God is not in words, but in deeds."
(75) What good is it, then, that you speak highly of yourself and profess that you are a lord of God's grace, when your heart and your whole life are no different than if you had no God and were a free lord of yourself, who had all power to do against God's commandment, according to all your will? For he who does not respect or keep God's word does not respect or keep God Himself. For whoever honors or has God must have Him in and through His word; otherwise it is impossible to attain, have or know God. Since the gods do not respect or have God's word and command, they do not have God. If they have no God, they must have become gods of themselves, and this verse must be a lie and false: "I have said that you are gods." See now how many princes and lords there are who use such a title: "We, by the grace of God," 2c. with a right heart and a truthful mouth. The several parts bear witness to their own necks, that they falsely and shamefully lie to God, blaspheme and desecrate His holy name with it, as they use it as a sound cover for their tyranny and wickedness; of which there would be much to speak.
(76) One might wonder why he calls such wicked people, whom he scolds so harshly, children of God or of the Most High, since God's children are called holy believers in the Scriptures? Answer: It is a great wonder that he calls such wicked people children of God or of the Most High.
It is more that he calls them gods than that he calls them children of God. But it is all in the word, "I have said." For we have often said that God's word sanctifies and gilds all things to which it is put. Therefore, such states, which are established with God's word, are all called holy divine states, although the persons are not holy. As, father, mother, son, daughter, master, wife, servant, maid, preacher, pastor 2c. are all holy divine positions, and yet within them the persons might well be boys and husks. Thus, because God establishes and grasps the authority here with his word, they are called gods and God's children for the sake of the divine state and God's word, and yet they are bad boys, as he complains and scolds here.
V. 7. Therefore you will die like men and fall like one among princes.
Because they do not want to honor God with their deity, as he commands, but act as if they have nothing from God and everything from themselves, he threatens them here that he will punish them and punish them so that they will lose their deity. He wants to depose them and strip them of their deity, so that they die and perish, not as gods or as children of God, but as men, so that they both, in life and death, are like men who are without God's word and will be lost. For the Word of God makes a hasty distinction among Adam's children. Those who have God's word are called and are not bad people, but holy people, God's children, Christians 2c., but those who are without God's word are bad people, that is, in sins, in death, trapped under the devil forever, and are without God at all. Therefore it is a bad fame in the Scriptures who is called "man" or "man's child", and is a terrible, horrible dread that the evil gods should die and perish like men, that is, be eternally lost.
78) So this piece also: "And shall fall 1) as one of the princes. Here he does not call them children of God or gods, but changes the name, and calls them badly merely
1) Erlanger: become.
"Princes." As if he should say: A prince who is without God and without His word is certainly lost, and when he falls and perishes, he loses the divinity, that is, God's command, and perishes, as tyrants are wont to perish. But they do not believe this terrible doom and judgment either, but they want it and have to experience it. All histories are full of examples.
V. 8. God, arise and judge the earth, for you inherit among all the nations.
The people are too wicked, and the lords always disgrace God's name and word, because they abuse their divinity so shamefully. Therefore, he asks for a different regime and kingdom, where things are better inside, where people honor God's name, keep His word and serve Him. This is Christ's kingdom. Therefore he says: Oh God, come yourself and be judge on earth, be yourself king and Lord, because it is lost with the gods. For to you also belongs the kingdom among all the nations, in the whole world, as it is promised in the Scriptures.
This is the kingdom of Jesus Christ; this is the true God, who came and judges Himself; that is, He is the ruler of all the earth [Ps. 8:7]. For no empire is so far
gone among all Gentiles, as Christ's, and may be understood by none other than Christ Himself, this verse. This same God is a natural God, to whom it is not said: I have said that you are God, but freely thus: "God, arise and judge the earth" 2c. For Christ rightly implements the three divine virtues mentioned above: He promotes GOD's word and preachers; He establishes and upholds justice for the poor; He protects and saves the wretched; He punishes the ungodly and tyrants. For in Christianity there is worship, justice, peace, righteousness, life and blessedness 2c. Of which kingdom of Christ the gospels and epistles of the apostles preach and testify abundantly, therefore it is not necessary to speak of it here any longer.
81 Thus we see that above worldly righteousness, wisdom and authority, even if they are divine works, there is still another kingdom necessary, in which another righteousness, wisdom and authority can be found. For worldly righteousness has an end with this life, but the righteousness of Christ and his own in his kingdom remains forever. To this end, may the same King, our dear Lord and God, Jesus Christ, with the Father and the Holy Spirit, help us and keep us in the one, natural, eternal Godhead, praised and blessed forever. Amen.