We know well how God instituted the feast of Easter for the people of Israel, in which they were to annually praise His wonders and give thanks for the redemption that He had brought them out of Egypt, as Exodus 12 says. Therefore, this psalm looks to me as if it was made for such a paschal feast, that David wanted to set up a way for the crowd, and give them the words in their mouths, how they should give such praise and thanks, and thus let this psalm go out, which the Jews could have sung, where they came together at each other, or over the paschal lamb.
2) Although such a paschal feast and paschal lamb was taken away by our Lord Jesus Christ, and he himself became our paschal lamb in its place, and instituted a much higher paschal feast, 1) so much higher and greater is the redemption, since by his going from this world to the Father, 2) that is, by his going to the Father, he has become our paschal lamb.
1) Erlanger: set.
2) Erlanger: from the.
The Lord's Passion, Death and Resurrection (which is the right Passover or Easter) has defeated our enemy, the devil, death and sin, and has brought us out of the right Egypt into the right Promised Land, namely to eternal life. Although (I say) such an old paschal feast is now long gone, the psalms and scriptures that speak and sing of it are not completely dead or in vain, but we can draw on them and use them for our feast, as we do everywhere else in the scriptures. And St. Paul Gal. 4, 22. ff. also refers to Sarah and Isaac and Jerusalem etc. and points to us Christians and to Christianity, saying that we are the right Isaac, Christianity the right Sarah and the right Jerusalem; for all things were taken from the Jews and given to the Gentiles, as Christ says Matth. 21, 43: "The kingdom of God shall be taken from you and given to the Gentiles" who bear its fruit.
3 Accordingly, we may well draw, interpret, and sing this Psalm from the holy
Sacrament; and does no harm at all, but rhymes well, that it would be sung under the Mass for Introitu or otherwise; is also short, and has beautiful words. For our Easter is, as often as we say Mass, 1) preach and perform the Sacrament; and now it is Easter every day with us Christians, without that once a year, for the old remembrance, special Easter is kept; which is not unjust, but fine and praiseworthy, that one also keeps the time at which Christ died and rose again, although one does not keep the remembrance of his suffering and resurrection bound to such time, but may do every day as he says: "As often as ye do these things, do them in remembrance of me" [1 Cor. 11, 24. ff].
(4) Therefore I have taken this psalm before me to interpret, for the sake of those who do not know better, that we may also sing such a song with understanding in our masses or at the sacrament. And so that it may be the easier to understand, I will first explain the understanding that the people of Israel had about their paschal lamb; for our understanding will be the better for it. So David taught his people with this psalm to praise God and give thanks for his good deeds and words, especially in the exodus from Egypt:
V. 1. I thank the Lord with all my heart.
(5) But before that he puts this word, "Hallelujah," which means, Praise the Lord, and is just as much as if one were to begin to praise God, to exhort and provoke one another. As if we Germans in the church, or one among us, began to say, "Let us praise God"; just as the preachers in the pulpit exhort us to sing, "Now we pray to the Holy Spirit"; or, "Christ is risen"; and the like. So here David also addresses his people: HalleluYes, that is, praise the Lord; or, let us praise the Lord; or, we 2) will praise the Lord; namely, thus: "I give thanks unto the
1) Erlanger: have.
2) In the Erlanger, "we" is doubled.
Lord with all our heart" etc. What then is thanksgiving, and wholeheartedness, let us save on our understanding.
In the council of the sincere and in the community.
(6) There he shows where and in what place this psalm is to be sung; not in the streets, roads or markets, but where the pious come together in particular; (3) as the children of Israel came together at the paschal feast in the houses, as much as was necessary for the paschal lamb; so that it may be a civil, fine, honest assembly, in special places, and yet not a secret corner nor an assassin's grotto. For the word sod [XXX], which I have rendered "council", means a secret conversation and council, which some hold in other places, such as the councilors in the council house, the canons in the chapter, the princes in the council chamber. There is neither a corner nor an assassin's grotto; for it is well known publicly where they are with one another, and the place is not secret; and yet the trade is so far secret that not everyone must be present, but only those who belong to it. Therefore he adds, "and in the congregation," that is, in the crowd, where some are publicly with one another; and yet it is a council, because no one is there except those who belong to it.
(7) So the children of Israel were gathered together at the passover from time to time in public, and often in houses with one another. But because they acted the paschal lamb, since no Gentile had to be present, such their assembly was a council, and like a secret conversation or action, and calls it a "council of the sincere," that is, of the pious and holy. The "sincere", or recti, are actually called those who do not pretend, but do what is right, not respecting any person, favor, money, honor, or anything else. 4) Not that they are all sincere. Not that they are all sincere and pious who are among them, for there was Korah and many bad boys among them [Num. 16, 1. ff.], but that there were some pious and holy ones among them; just as any parish church or parish is holy, even though there are many false, wicked parishioners in it. Also mostly because that such office or ordinance is not holy.
3) Erlanger: came.
4) ichtiges - anything.
It is also called the counsel of the pious, which God has given to the pious to keep, and it was established for the sake of the pious and not for the sake of the wicked.
(8) Thus the meaning of this verse is, that every man the child of Israel should tell where they eat the passover: I thank the Lord here in this public assembly, since we are especially with one another as in secret council, and no Gentile nor stranger need be present.
V. 2. Great are the works of the Lord, sought out for all their pleasure.
(9) This is the first praise in which they praise God in general, above all His wondrous works and creatures, none singled out by name; as is the way of the prophets when they want to praise a special work, that they begin high and in front, and praise God in many other works as well; as we Christians also do. But he says, "These are great and glorious works. But this no one sees except the pious who are to sing this psalm. Therefore he says that such great works of God are sought after according to all the desire of those who are pious, that is, one must meditate on the works of God and look at them carefully, and then one will find how wonderful and great they are, so that a heart will see in them all wonder, delight and joy. How this happens, we want to save until our interpretation.
V. 3. His deeds are praise and adornment, and his righteousness endures forever.
10. This is the other piece of praise; there he approaches the paschal feast or paschal lamb, but nevertheless for the other time he grasps in general all God's works, not of creation or miraculous works, but all his orders and foundations, which he has set up by his word and command, as there are father and mother status, priest status, Levite status according to the law of Moses, servant and maidservant status, marital status, master and subject status, Sabbath and feasts, worship and church law and the like; which are all his works or his business, for he hath commanded and appointed them.
11. also says that such are God's business and pen "praise and adornment", that is,
Beautiful and fine, praiseworthy and beautiful, so that those who know them are to be praised as being of a fine class. But the wicked know them not, and despise them. And such ranks, where they are right, are right in the world, and the righteousness of God is there; but where such ranks are not kept, that is unrighteousness. Now God holds over such estates that they must remain (otherwise the world could not stand), 1) although many do and rage against it. Therefore he says that his righteousness will remain forever. All sects and righteousness, invented by men, perish at last; but these estates remain, and maintain justice in the world. More about this later.
V. 4. He has made a memorial of his wonders, the gracious and merciful Lord.
Here he comes to the third piece of praise, namely the paschal feast, which he especially means in this psalm, and also remains on it until the end. But he uses heartfelt, devotional words: "The gracious and merciful Lord," 2) which are nothing but fiery words of a grateful heart. As if he said: "Oh, how gracious and merciful God you are, who out of such causeless mercy, without any merit on our part, have instituted this Easter for us, in remembrance of the miracles you performed for us in Egypt, so that we may not forget you or depart from you. O, how faithfully you have meant this for us etc.
V. 5 He gives food to those who fear him; he remembers his covenant forever.
(13) Here he begins to give thanks and praise to God, especially for the blessing he does at the Easter feast and with the paschal lamb, and tells the fruit, why God instituted the Easter feast. First, he says that he gives us a food, namely the paschal lamb, wafers etc., which is not a common food, like all other food, but holy, and given only to the God-fearing, who know that they please God with it, and eat it in his grace, as he sanctifies, blesses and consecrates it with his word and command. That it is called food for
1) These brackets are set by us.
2) Erlanger: "God.
the godly, for in such food one seeks more of God's honor and obedience, neither the belly's pleasure and fullness; otherwise one could prepare better and more food. But this is to be food for the godly, in which they are sure to honor and obey God.
14 The other blessing is that he remembers his covenant forever, that is, he makes and commands that on Easter they remember his ten commandments and promise that he will be their God and send the Messiah. And such remembrance continues forever, year after year, so that one does not forget his blindness, or get other gods; so that on this Easter feast one not only eats, but also preaches, and learns to know and trust in God.
V. 6. He proclaims to his people the power of his works, that he has given them the inheritance of the Gentiles.
(15) The third blessing is that on the feast of Easter God preaches to his people how with great power and strength he overthrew Pharaoh the king and drove out the nations from the land of Canaan and set his people in it, so that they may learn from it, as from mighty examples, to believe and trust him more in all things.
V. 7. The works of his hands are truth and right; all his commandments are righteous.
(16) The fourth blessing, to proclaim and praise God for the daily work that God does among the people, namely, to punish the wicked; as when He caused Korah to devour the earth [Num. 16:31], to burn some with fire [v. 35], to stab some with serpents [Cap. 21:6]. Item, that he plagued the whole nation with war, pestilence, famine, and other adversities, under which the good had to suffer with the wicked. For where God does not do this, 'there remains neither fear nor discipline among the people, and the mob becomes so wanton that no one can keep either peace or justice, both in the temporal and spiritual realms. The worldly authorities are too weak for him; so they do not pay attention to the sermon. Therefore, God must keep the rod in his hand over all this, and confidently cast it, so that they may
must keep peace with fear. And such work, that is, keeping the mob in fear and peace, is probably as great as striking and driving out the enemies.
Therefore, he calls such works "truth and justice. For although they are hard and sharp to look at, they are still right and good, and God does right and good with them. For they preserve the right and ensure that the truth remains, that is, a righteous being in the people, otherwise there would be vain, false, wicked boys, and the lowest would go to the top.
(18) The fifth benefit, that they also proclaim and praise God for having such fine, righteous teachings from God, namely, the Law of Moses, that is, the constant commandments of God, that is, everything that God has commanded them; these are righteous teachings, 1) and there is nothing false or deceitful in them, they are fundamentally right and good. This he says against all the gods and doctrines of the heathen, even against all the doctrines of men; for they shine, and yet are hollow and false.
V. 8. Forever and ever shall they be preserved, and done in truth and right.
(19) The sixth benefit is the greatest of all, namely, that God forcibly preserves the Scriptures and His Word among the people. For what good is it that even such fine, thorough teachings are there, where they are not preserved and remain for and for? For the devil opposes them without ceasing, with the power of kings and rulers, with the cleverness of the wicked, and with the false lives of the saints. God still preserves His word, so that it remains forever.
The seventh blessing, that God receives such teaching not only in the book or in the pulpit, but also in the work and life, so that many of the people may become devout through it, and live and do according to it, not hypocritically or falsely, but in truth, with a righteous heart, and outwardly with honest, sincere confession and conduct. This is what he means here: "done in truth and right", for which one gives thanks to God in the church.
1) In the original here and several times in the following "teaching" instead of: Teaching.
V. 9: He sends salvation to his people, he gives his covenant forever, his name is holy and honorable.
(21) The eighth good deed, that in time of strife or war he does not forsake his people, but helps them to conquer against their enemies, and though they are sometimes beaten and taken captive, yet again he delivers them; as all this may be written out at length in the histories.
(22) The ninth blessing, that he should keep his covenant for ever, is that he hath determined that his covenant with the people shall continue, and shall not cease nor be broken, because of the wicked, disobedient, false people, nor because of any man's ingratitude, who keepeth not the covenant. But he will keep it, and for his sake spare you. And this benevolence is the reason, cause and source of all the above-mentioned benevolences, because for the sake of his covenant he does everything, since he said he would be their God.
(23) The tenth blessing, that his people are highly honored because of this divine rule and nature, and have a glorious name among the nations, as they were promised by Moses [Deut. 26:19], that they would become higher than all the nations, and that God would make them famous and renowned in the whole world; as has happened, that they also have the honor and glory above all the previous blessings and goods. But he calls it God's name, just as above [v. 2 ff.^] he also ascribes all works and what is good among the people to God. For they have it from God, and it is all God's; therefore they also have the name from Him, and it is His name.
I call the word terribile from my German "hehr", which in Latin is called metuendum, reverendum. As when one considers an image, church, festival, sanctuary or the like beautiful and noble, and immediately opposes it with worry and seriousness. Thus the name of the Lord is not only holy in itself, but is also held high by men, even though many blaspheme and despise it.
V. 10. The fear of the Lord is the beginning of wisdom; it is a fine prudence of all who do it; its praise endures forever.
(25) It is not well said, "the fear of the Lord," for the Lord does not fear anyone. But how shall we do? We must give way to the Hebrew language and allow it. But it is the opinion: After he has thanked and told all the good deeds, he finally adds a wish and a mean admonition. As if he should speak: Because the name of the Lord is so holy and honorable, oh that all the world would do him such honor, and think well of him, of his works and of his words. For if one is to become wise, it must be through the word of God; but he who wants to become wise through the word of God must not despise it, as the world does, but must certainly believe that it is the word of God, and therefore, that it is the word of God, he must hold it high and honourable, as God Himself; then it comes in, and makes wise, prudent people.
(26) But lest there be a false, hypocritical, idle wisdom or fear of God, he adds, that it must not be proved by deed, saying, All this is fine prudence, and wise men are made of it; but then such prudence and wisdom is fine, if a man do and live by it, and not alone talk of it with his mouth. For such seek and have temporal honor and transient glory from it; but those who prove it by deed have eternal honor and imperishable glory from it.
27 Let this be said of the first understanding of this psalm, as David and the people of Israel used it at their paschal feast; and I well believe that the present Jews themselves could not have nor give such an understanding, as they no longer rightly understand anything in Scripture, but Moses' covering 1) is on their hearts, says St. Paul 2 Cor. 3:15. Nevertheless, it is fine to have the psalm also according to its old and first understanding, as the dear fathers and prophets used the same.
1) Erlanger: "Furdecke."
This can never be done better than at Mass, since we must celebrate the memory of Christ and give thanks to God, and we cannot do it with better words and ways, indeed, nowhere so with good ones as this Psalm does.
29 We must also include this psalm in our mass if it is not to stand alone and in vain in the Psalter. The Jews, even if they understand it, may not sing it, since they are deprived of almost all the benefits of God that are praised in it; they have neither temporal nor spiritual rule. So the Turks and the Tatars cannot sing it either, but only the Christians, who not only have such benefits of God, but also recognize that they are God's benefits and not human fortune.
(30) So now this psalm of thanksgiving goes freely throughout the world, where Christians are at mass together. It is no longer in the narrow land of Canaan, but in a small corner of the world; it has now become larger and resounds more widely; indeed, it has now become quite a confitebor, or psalm of thanksgiving, and goes forth in full swing and power. And sing: Hallelujah, let us praise the Lord. This is a word of the Holy Spirit, and His trumpet, to awaken and exhort Christians to give thanks to God with this psalm, as follows.
Aleph 1.
[I thank the Lord with all my heart.
(31) So I will divide the Psalm into 22 verses, as it is divided in Hebrew, since it is arranged according to the number of the Abc, and such a short verse is made for each letter. This is the true virtue and highest service of true Christians, that they give thanks to God and do this with all their heart; which virtue no other man on earth is able to do. The world is full of hypocrites, who say with their mouths, I thank the Lord; but it is not from the heart, "can also (as St. Paul says 1 Cor. 12, 3.)
No one can call Jesus a Lord except in the Holy Spirit. But he who is to give thanks to God must recognize and confess from the heart that it is only God's graces and gifts for which he gives thanks. Now, no one can recognize God's gifts by his reason, but the Holy Spirit must show our hearts, as St. Paul teaches in 1 Cor. 2:12: "We have received the Spirit of God, that we may know what has been given us by God."
Who does not know, they say, that all we have are gifts of God? And it is true, they know it all, and more than all; therefore St. Paul is also a great fool, that he may say that the Holy Spirit belongs to it, if one is to know such things. And yet they are such excellent people, who not only know it without the Holy Spirit, but have also long since torn it in their shoes before the Holy Spirit was born, and prove it finely by the fact that they know it. When God's gifts, such as wealth, power, honor, and a mansion, are present, they are so proud and hard that they defy the whole world; but when they are not present, they are such despondent rascals that the whole world becomes too narrow for them. Now, if they thought it was God's gift and not entirely their own, they could not insist and defy it so much, for they would have to think that it was not their own and that God could well take it away from them. Again, if they considered it to be God's gifts, they would not be so despondent and doubtful in times of need, for they would think that God could well give it to them.
(33) But now they do as thieves and robbers do, and though they have not stolen nor robbed, but have received it from God, yet they use it and act as if they had stolen and robbed it, and had not received it from God; they do not give thanks, nor do they serve God with it, but they serve themselves and their god, the devil, against God. Just as a thief and robber does not give thanks, nor does he serve with the stolen good the one whose good he has stolen or robbed. Therefore they are neither thieves nor robbers, but act as thieves and robbers. For even if a servant defies a great deal, and stands up with his mouth that he has his master's goods and gives thanks for them, he nevertheless serves with them.
The thanks of the servant will be a bad thanks; and the fact that he boasts a lot, knowing that they are his master's goods, will condemn him all the more, because he gives thanks with a lying mouth, and blasphemes with the deed, desecrates and mocks.
(34) Therefore it is said here, give thanks with all your heart, that it may be a heartfelt, thorough, right thanksgiving, and not say with your mouth, Deo gratias, and with your heart, Non est Deus; it is art, and the art of the Holy Spirit, to give thanks from the heart, or to say Deo gratias. And whoever can say it from the heart, you must not care for him to be proud, stubborn, wild and fierce, or to do against God with his goods; but if he does, know that he is lying as wide as his mouth is, as deep as his throat is, when he gives thanks to God, or says Deo gratias. It is a twofold ingratitude, in addition a lie, blasphemy or mockery. As if a feudal lord were to say to his feudal lord, "I thank you, and know that you have lent and given me the property, but would do the worst with such property against the feudal lord if he could; would that not be a fine thanksgiving and confession? With the mouth he confesses it for the lord's gift; with the deed he continues as if he were his lord's overlord and had everything from him himself, just as a thief or robber would also give thanks to whom he had stolen or robbed; that would be nothing other than mocking to the detriment.
Beth 2.
In the council of the sincere and in the community.
35 It is said above [§§ 6. 7] that such a council and congregation is a public, honest assembly in a special place, where not everyone has to be, as in the street or marketplace; also something special is done there, where also not everyone should be, as with us the churches are, and especially the choir, which from time immemorial has been specially built and set apart for this purpose, so that the sacrament is performed there and Christ's memory is kept; as also still happens in public masses. And is an assembly of the sincere or pious. For there must be living saints,
where the Sacrament and God's praise is done from the heart, because it cannot be done without the Holy Spirit, as St. Paul says [1 Cor. 12:3]. And just as he wants to give thanks with all his heart, so should the assembly be of the sincere or pious, 1) that is, those who mean well and do not pretend and deceive with a false heart.
Now mark this verse well, and write it with large letters, that this psalm's praise, or the remembrance of Christ (of which he sings), should be done publicly in the multitude and in the Christian assembly, so that the corner masses and their own special sacrificial masses may be condemned; as Christ himself also says, not to one alone, but to the multitude, "Do these things in remembrance of me. And St. Paul calls it a gathering for the Lord's Supper, and also says that one should proclaim the death of the Lord [1 Cor. 11:18 ff.] But to whom does a corner priest preach? He does not preach to him, but has to do with the sacrifice, that he may make atonement for his son through his holy, devout prayer. But it is said here: "I give thanks to the Lord in the counsel of the upright, and in the assembly." This is how it should be called and remain.
Gimel 3.
[Great are the works of the Lord.
(37) This is also the first praise of Christians, that they praise and give thanks to God for all His works that He has created, and praise Him as the only Creator and Master of all that is in heaven and earth, not only because He created it, but also because He created it all for our service and benefit. The sun and the moon must give us light day and night, the sky must give us rain, clouds, shadows and dew, the earth must give us all kinds of plants and animals, the waters must give us fish and innumerable necessities, the air must give us birds and breath, the fire must warm us and also give us innumerable uses. And who can tell it all? There is no other way to speak better, than with these short words: "Great are the "works of the
1) "or pious" is missing in the Erlanger.
The Lord", and cannot be sufficiently spoken of until eternity, even if the leaves and grass were like tongues. For who alone can praise the work, even consider that he created us body and soul from nothing, and keeps us alive daily, and protects us against so many devils and so many dangers of life?
Daleth 4.
Requests to all their pleasure.
038 Then he sheweth how few there are of the pious that regard or look upon such works of the Lord, wherefore they neither praise nor give thanks, neither can they say, Great are the works of the Lord; but are accustomed to them, and, like an old house of smoke, are in need of them, and do roar therein, as a sow in a hog's sack. O, they say, is this so great a thing that the sun shines? Fire warms? Water gives fish? Earth gives grain? Cow bears calves? Woman bears children? Chicken lays eggs? it happens every day.
(39) You, dear rude fool, therefore it must be small that it happens daily? But if the sun did not shine for ten days, it should become a great work. If there were no fire on earth, but in one place, I mean, it should also become more delicious, neither all gold and silver. If there were only one well in all the world, I think that a drop of water would be worth more than a hundred thousand guilders, while wine and beer would be a waste. Otherwise, if God made all women and children of legs, like Hevam [Gen. 2:22], and if there were only one that bore children, I think that all the world, all kings and lords would worship it for God. But now every woman is fruitful, she is nothing. If a juggler could make an eye that would live or see a cubit wide, help God, where would he become a lord on earth! Yes, whoever could make a leaf or a blossom on the tree would have to be above God, and have all the world full of wonder, praise and thanksgiving.
40. but is it not a grievous thing about the accursed ingratitude and blindness of men, whom God has filled with so rich, great
The people who are surprised at the miraculous deeds they do, and do not look at them or thank them for them, much less marvel at them or rejoice in them, but where, for example, a juggler comes who walks a tightrope or sells monkeys, they can marvel, praise and glorify him.
41 Therefore he says here that the works of God are great, but only in the eyes of the sincere, in the eyes of the sincere they are "sought after for all pleasure. For they think about the works, look at them, marvel at them with all joy, so that they have to give thanks from the heart, and say: "Well, this and this is an excellent, great, beautiful, glorious work. For they think, as often as they look at a work of God, how it would stand if it were not there. Death makes life noble, darkness praises the sun, hunger kisses the dear bread, sickness teaches what health is, and so on: the not makes that they must praise the being.
42 And this is also called "to inquire of the works of the Lord," to inquire, to consider, to consider them well, and how it should look if it were not created. There you can see all the wonder and delight in it. But only the sincere do this, as the 92nd Psalm, v. 5, says: "Lord, you give me joy in your works." The despisers, however, sing this verse thus: "Bad and low is what God does, and despised to the point of weariness and displeasure.
He [X]. 5.
[His deeds are praise and adornment.
(43) This is the other praise and thanksgiving, as stated above [§10], for all the works that God ordains among men, as there are all kinds of ranks and offices, or commands.
(44) Here one's heart shall laugh for joy when he finds himself in a state that God has established or arranged, and he shall give thanks with leaping and jumping for such a divine work, because he hears and is certain that his state before God is called praise and adornment. "Praise" means that which is praiseworthy and beautiful; "ornament" that which is adorned with jewels. And this is how the Hebrew language calls the beautiful clothes, as in Ex 28:2. God gave Moses to give Aaron clothes for praise and adornment.
That is what Germans call pretty, beautiful clothes, like those made of good cloth, colors, colorful, and with jewelry. There you have it, that a servant, maid, son, daughter, husband, wife, lord, subject, and what is more in divinely established ranks, they are (where they wait of the same rank) as beautiful and adorned before God as a bride at the wedding, or a dock at the high feast.
(45) But the foolish, blind world does not see this, but despises such ranks so shamefully that it must grieve a pious heart. No, she says, what shall I do in the lowly worldly state? I want to serve God and become a monk, a nun, a priest, a hermit. From such prudence, the world has become so full of monasteries and convents, so many different orders and orders, that it criminates and teems with spiritual people. This must have been called a beautiful and fine thing; so they applied this verse to themselves and sang thus: Our work is praise and adornment. They not only took away the praise and adornment of God's work, but also defiled, desecrated and blasphemed it. For it should have been called worldly, dangerous, damning status and life. But their state has been vain salvation and sure blessedness. These sang the verse thus: God's doings are shame and disgrace, unclean and foul.
46 But now the gospel has come again, and praises God again in such his work and pen, and brings praise and adornment back to these estates, and exposes the filth of those men's pen, that they must stand there naked and with shame.
Vau [X]. 6.
And his righteousness endures forever.
These divine estates and orders are ordered by God so that there may be a constant, orderly, peaceful being in the world, and so that justice may be preserved. That is why he calls it "God's justice" here, which is constant and remains always for and for, which the jurists call natural law. For if God had not established these states Himself, and maintained them daily as His work, then it would not be possible for
No spark of right would remain for a moment, but every servant wanted to be master, maid wanted to be wife, farmer wanted to be prince, son wanted to be above father and mother. Summa, it would be worse among humans than among wild animals, since one always eats the other; for God has not ordered such a pen among them. And if men, by their own right, should so order and comprehend, they would never be able to meet it. The emperors and their jurists have enough to do with the secular law, so that they can rightly seize the goods that are due to such estates; what would become of them if they were to order the estates themselves and the natural law? For this reason, the rights of men are not so constant, nor do they remain forever, nor do they pass through all the world, but it is said: Novus rex, nova lex; when an empire is changed, its rights also change. But these estates of God go and remain through all kingdoms, as far as the world is, and to the end of the world.
(48) And this verse should be especially well remembered, and we should gladly praise God with it, in that we have God keeping peace in the world, and controlling the turmoil. For the fact that there is not unceasing turmoil and strife comes from the fact that these states are God's work and foundation, which He holds fast, and allows His work and foundation to be challenged with turmoil and disobedience, but not to be overthrown or reversed. It is said that his justice or righteousness remains forever. And if one wants to thank God for temporal peace, this verse belongs to it, with the next one before it, namely, that it is God's work to have different estates in the world, and that they establish justice or righteousness, and thus preserve peace.
49. although this understanding in these two next verses belongs more to the first, previous understanding, to the regiment of the children of Israel, when worldly authority and outward priesthood was, than here among the Christians, because Christ has neither ordered nor established anything in his Christianity from worldly authority, but rather forbade, and his Christians are called, to give to Caesar what is Caesar's [Matth. 22, 21.], than to him who is already established beforehand by God, I have nevertheless described it as-.
1) Therefore they want that on earth there is no people among all men who understand and can teach so well what worldly estates are, as the Christians; they know it, and teach it alone, that they are divine estates and foundations, therefore they alone can give thanks and pray for it in their churches. Otherwise, all reason despises them as dangerous estates, and as having arisen contrary to God's will and command.
50. but our right understanding of this 2) verse is that we thank God here for the ministry and work of Christ and His apostles, who are the right emperor and they the right princes in the spiritual state, to lead the preaching ministry, here in these spiritual offices, to help the souls from sins, death and devils; there is the right adornment and praise, these are beautiful, lovely) fine states; as also St. Paul says from the prophet 4) Isaiah [Cap. 52, 7]: "How lovely are the feet of those who preach the gospel. Paul says from the prophet 4) Isaiah [Cap. 52, 7.], Rom. 10, 15.: "How lovely 5) are the feet of them that preach the gospel." Against this adornment and adornment all the world's adornment is vain dung.
(51) But it does not seem so, because it is condemned for vile, erroneous and seductive states, as we read in the Gospel and see before our eyes. Therefore Christians alone praise and give thanks for it: they recognize it, and see such beautiful adornment and praise well, as manifold, rich, beautiful gifts of right heavenly wisdom, understanding and art, together with all virtue, the Holy Spirit has put on it, and puts on it daily.
And here is the true, eternal righteousness, which does not remain eternal here on earth alone, but rather is eternal there in that life before God. This righteousness is preached, taught and preserved through such spiritual offices, even though it is quite void before the world, and (as it thinks) must soon perish, so that no more impermanent, transient righteousness is before its eyes; but it must nevertheless remain eternal. For it is founded on an eternal rock, on Christ's grace and righteousness, and not on the work of men.
1) In the old editions: "Get Widerumb".
2) Erlanger: this verse.
3) Erlanger: "pretty".
4) The words: "St. Paul from the Prophet" are missing in the Erlanger.
5) Erlanger.], "pretty".
(53) And hereby this verse reproves the loose, rotten rights of men, as of monasteries and convents, with their cobwebs and chaff, that is, with their rules and statutes. For just as he gives thanks to God and praises His monasteries and estates, so he condemns and rejects the monasteries and estates invented by men. Therefore he must also condemn and reject their right or righteousness, as they do not remain forever, but always change, diminish and increase, and are always inconsistent; as they themselves confess and must do in the spiritual right. They still sing this verse: "Our right remains forever, God's righteousness does not have to be. And even if they could remain at the end of the world, they still serve only in external, self-chosen things, as in clothing, food, places, gifts, which pass away and are not valid in that life, nor before God.
Zain [X]. 7.
[He has made a memorial of his miracles.
(54) Then comes the sacrament or mass, which is the memorial of Christ, instituted for us Christians in the New Testament, to which this psalm chiefly refers. For that memorial of the Jews has long since come to an end and has been abolished by Christ. And notice the fine name, so that he calls the sacrament, and says: "A memorial of his miracles"; as Christ himself also calls his memorial, since he says [Luc. 22, 19.]: "These things do in my memory." [1 Cor. 11:24, 25] And it is a blasphemous sacrilege to have made of the mass and sacrament a sacrifice, which one has done for another, and sold among themselves, in order to merit future grace and help, when it ought to be a memorial, which each one is obliged to do for himself, in order to receive the previous grace given and received.
55) The children of Israel themselves did not consider their paschal lamb a sacrifice; they did not sacrifice it, but, as the text says, Exodus 12:4, they slaughtered it; neither did they eat it for one another, nor did they sell it among themselves; each one ate it for himself, in remembrance of the Lord.
of the deeds of God. Hence it is called a memorial of the miracles of God; which memorial also no one has done for the other, but each for himself. And we unholy, ungrateful heathen make of our remembrance a sacrifice and work, which one may do and sell for the other; thus leaving his miracles, and seeking new miracles, which he should do with us, and forget him.
What is "remembrance"? And what are the "miracles of God" that we are to remember in our Easter feast? It is to publicly praise, preach and confess the unspeakable miracles that God has done for us through Christ. Namely, we were condemned in sins, lost in death, imprisoned under the devil; from which he saved us by his blood and death, from sin to righteousness, from death to life, from the devil to God. These are other miracles than the old ones, when he redeemed the children of Israel from the earthly Egypt, from the temporal death, and from the power of the mortal Pharaoh; and he redeemed a little with it, namely the children of Israel. But here is an eternal redemption from all eternal sins, death and devils, and many are redeemed with it, even the whole world. And what shall one say much? There is no likeness here, but as heaven and earth, as temporal and eternal are not to be compared, so also those old miracles are not to be compared to these miracles; for they are hardly a model or sign against these true miracles.
(57) Alas, and alas for our shameful, accursed ingratitude! Those in the Old Testament kept their paschal feast, the remembrance of their miracles, so diligently, so devoutly, so earnestly, that all the books of the prophets are full of them; they made psalms, sang and sounded them, and did all the splendor and glory with them, even though they had no more than the sign and model of our paschal feast. But we, who have righteous miracles, are nevertheless so lazy and lackadaisical, cold and crude about our Easter feast, that we also pay very little attention to the sacrament, and do not oppose it in any other way, as if we were allowed to be nothing at all. And when we hear that Christ has redeemed us with his blood, it moves us just as if Hans had been the one to tell us.
Booby hears that a chicken lays eggs. What miracle is this (he says), it happens every day. So here, too, there is no joy, comfort, thanksgiving or wonder when one hears of Christ's suffering. O what is this new! Who does not know this? I have known it for a long time. And so the dear Christ, with his precious blood and his immeasurable miracles, must be a small thing.
For this reason he has again justified us, and for such damned, infernal ingratitude he has caused us to suffer a strong insanity, so that the mass has been turned into a sacrifice, and Christ's memory has been concealed, until we have had to console, rejoice and marvel not only at our own works, but also at the works of others, and have made monks and priests princes and lords over us, with our bodies and goods. O righteous judge! Whoever despises your memory, and does not console, rejoice, marvel, praise and thank your glorious miracles in God's name, shall be justly comforted and marveled at the foul plates, the stinking caps, and all the abominations of human holiness, in the devil's name, and shall have hellish fire and eternal damnation in addition; over which he must lay his body and goods on earth. This is how such ungrateful, lost people shall be punished.
Here, before and above all the works of God, as stated above [§41], these miraculous deeds should be sought for all pleasure. Here we should reflect, diligently look at and consider what glorious, lovely works these are that Christ has redeemed us from sins, death and the devil. Here we should reckon how we would be if such miracles had not been done for us; what a misery it is to suffer for one sin alone, or for an evil, troubled conscience for one hour. What misery is it to be stuck in death's throes for a day? What a plague is it to be possessed with the devil for a week? And what is all this against the eternal, but a mere nothing?
(60) It is all vain, great things and wonders. The person who does it is the eternal Son of God, and the Holy One of all saints. The need and thing is manifoldly great, much and eternal. There are many people to whom it happens, namely the whole world. So is the
The way and form also manifoldly great, because he has done it through the most bitter, most shameful, most miserable suffering. Summa, in eternity one will not be able to wonder and contemplate enough; and we blocks and stones respect it just when we hear it, as if a rotten apple falls from the tree; on the other hand yawn: O have you not seen more that a rotten apple falls from the tree? Over this some persecute it and condemn it as heresy and sedition. But we will have to pay for it honestly, and we have already begun.
Heth [X] 8.
The gracious and merciful Lord.
Here give tongues and feathers, whoever has tongues and feathers; here sing and sound, whoever can sing and sound, if one would take hold of these words a little. Oh how this is spoken so warmly and kindly for the poor, afflicted sinners and miserable, frightened consciences. For here you hear that he has not instituted his memorial or sacrament out of anger or disgrace. It is not meant to be a poison for you, nor does he want to devour you or be behind you with a club when you go to the sacrament, but he lets himself be called "the gracious and merciful Lord", so that it should be all grace and mercy. He does not put badly his name, GOtt or HErr alone, but "the gracious and merciful HErr". For the name, GOtt and HErr, have something terrible in them, because they are names of majesty. But the surnames, gracious and merciful, have vain comfort and joy in them. And I do not know whether God can be called more lovely in the Scriptures. He would so gladly press it into our hearts with such sweet speech that we should accept and honor his memory with joy and love, with praise and thanksgiving.
(62) Should it not hurt a Christian's heart when he sees the mass being treated so blasphemously and shamefully? Some even deny it, and make vain bread and wine of it. Some sell it, and handle it for the stinking belly. Some make a work of it, so that they frighten the consciences and make them stupid. And none of you let it remain in grace and mercy.
Heartiness, as it is, and the Psalm shows here. And just as God has left His supreme love and grace behind for us in this, so people commit the most shameful, worst abominations with it. For I do not think that a more shameful abomination has come on earth among Christians than the mass market; it will also be the last, that I truly know. Thus the world must do the greatest dishonor to the highest grace of God, otherwise one would not sufficiently notice in lesser pieces of God's grace that it is the world and its God is called the devil; but in this it must be grasped that it honestly carries out its God's will.
63 Therefore, if you are afraid to go to the sacrament, and your conscience frightens you as if you were unworthy of it, put this verse in your heart and mouth, and you will hear and feel how warmly he calls and entices you, and is there waiting for you, having opened his hands and heart and everything, so that you may receive and receive grace and mercy. He does not want you to flee from him and be afraid, but to flee to him and go to him with all confidence. He is called in this place no other name than "the gracious and merciful Lord". Give him no other name in your heart; make him no other name in your conscience; you do him wrong and the greatest harm, and yourself the greatest harm. For if thou call him otherwise, or think otherwise of him in thy heart, thou makest him a liar, and condemnest this verse, believing thy false heart rather than God himself, and such his tender, sweet words, and thereby making thyself an idol unto thee, and worshipping thy heart, and fearing thyself; as it is said, He is afraid of his own shadow.
Whoever would like to have tablets placed on the altar should have Christ's Last Supper painted and these two verses: "The gracious and merciful Lord has established a memorial of his miracles," written around it in large golden letters, so that they stand before the eyes, so that the heart remembers them, and so that the eyes must praise and thank God by reading them. For since the altar is arranged for the sacrament to be performed on it, it would be impossible to
The other images, of God or Christ, may well be painted in other places.
65 In this verse, not only is the fruit and benefit of the sacrament expressed, that it is a gracious, merciful institution in which one should seek and find grace and mercy, but also the memory of Christ is praised. For what is Christ's suffering but the same grace and mercy that is offered, given, and communicated to us through the Sacrament? "Grace" is that He has shown us all benefits, through His blood has brought us from sins to righteousness, from death to life, from the devil to God. "Mercy" is that he forgives our sin without ceasing, spares and bears our ingratitude and all the evil in which we are still stuck as long as we live in the flesh. All of which he once purchased for us through his suffering, and daily offers and gives through his memorial or sacrament, also driving us up to it with such sweet and kind words.
(66) But again, to the saints of works, who make a sacrifice and merit of the memorial and sacrament, and otherwise teach vain works, he cannot be gracious nor merciful. For they do not let it remain in his memory, therefore he must be angry and fierce with them, they want to have it so, and turn this verse thus: He has instituted a sacrifice, the strict and serious judge. For they want to propitiate him with the mass, as an angry tyrant; do not seek to receive grace and mercy from him in vain, but sacrifice and give him their own work, that they may appease his anger. And as they think him an angry judge, so they find him; as they think, so it befalleth them. For if he is to be gracious and charitable, he must do it to those who need it. If he is to be merciful and patient, he must also do it to those who need it. But they do not need it, for their actions and nature are pure holiness and right, and they have no need of grace or mercy, but have so much other holiness for themselves that they can sell it to others, and sacrifice and earn it for them. What should then the gracious and merciful
How can the hearty Lord manage this? He must have poor sinners, wretched consciences, afflicted hearts, where he can apply his grace and mercy, to his praise and glory.
Thet [X]. 9.
[He gives food to those who fear him.
Here he begins to describe how the memorial of Christ proceeds and what is done in it. First, he gives thanks that God gives food, and such food as is for the godly, and not for the belly. There is indeed bodily bread and wine, and bodily food; but it feeds not the body, but the soul, for it is not bad bodily bread and wine, but the true body and blood of Christ, as he says, "This is my body, this is my blood," ordained by his word that it should feed the soul in faith unto eternal life.
68 And it is a necessary addition that he says, "those who fear him," for the sake of the wild, crude people who need the grace of God for their courage and to cover their wickedness; they run to it with foolishness, without discipline and timidity, like swine to the trough. Ah! they say, it is all grace and mercy, so I will also go, I must not be afraid, he will not devour me. Just as if the Sacrament was instituted for show or play. For they have neither hunger nor thirst for grace, pay no attention to sin, do not mend their ways, are secure and without gloom, in a good and easy spirit. Such raw and impenitent hearts do not find this food, even though they have received the Sacrament, but must be those who fear God, that is, who are afraid of His wrath and anger, who have sorrowful and troubled minds, of which we have said and heard much elsewhere.
Iodine [X]. 10.
He remembers his covenant forever.
69 Secondly, in this sacrament one keeps the memory of his covenant, which Christ instituted in it. Therefore the verse says that he does it, and remembers his covenant. For it is not our foundation nor our work, but his alone, and he does it.
through and in us. For he does not speak of the secret memory in the heart, but of the public, oral memory, of which Christ says, "Do these things in remembrance of me." Which is done through the preaching and word of God, which is his memory, which he established, as was said above [§ 14], and also lasts forever until the end of the world, and is therefore in the sacrament not only food, but also the word of God.
But "his covenant" he no longer calls the ten commandments or the old law, but the new testament, the gospel; as he himself says, "This is the cup of the new testament." For testament and covenant is One Thing in the Hebrew, and is called Berith [XXXX], wherein He so connects Himself with us, that whosoever believeth on Him should be saved through His blood and suffering, which He holds out to us through the Gospel. And is not otherwise than as the two preceding verses say, "a memorial of his miracles" which he did for us. And this is the covenant which all the world challenges and condemns as the highest heresy. For they will not suffer us to be saved without works, through faith alone in Christ alone; and would have long since perished and been forgotten, if he had not stood so firm over it, and let us remember him. But he will not and cannot forget it, but remembers it, and still lets the gospel remain on earth, in the midst of so many mobs, insanity, the doctrine of men, tyrants and devils. For where would we have it now, if Christ had not preserved it from the time of the apostles until this time? Whether the sophists have trampled it underfoot, put it under the bank, despised and condemned it, it has remained through him who remembers it forever.
Caph [X]. 11.
[He proclaims to his people the power of his works.
71 Thirdly, in this remembrance he proclaims to us the mighty and powerful miracles he performed for us, when he drowned our sins in his blood, strangled our death in his body, and overcame and subdued the devil's power by his death and resurrection; and all of this without
He did it by himself alone, and in himself alone. These are other miracles than the old ones, when he drowned king Pharaoh in the Red Sea, struck king Schon, and strangled king Og. Of these mighty miracles the Christians have eternally to preach; though they preach it not (saith he), but the Lord preacheth. For he will not let it be our work, as it is not ours, but he has instituted it, and also gives spirit and grace to it, and he himself does it through us.
Lamed [X]. 12.
That he may give them the inheritance of the Gentiles.
72) Fourthly, he makes such preaching so strong and powerful that through it the Gentiles are converted to Christians, as has happened since the time of the apostles, and still happens daily. For we are all born Gentiles and not Jews, who have had the gospel until now. But in the New Testament he does not give inheritance to the Gentiles bodily, as he gave to the children of Israel, but spiritually, that is, where before Gentiles were, dwelt and inherited, there are now Christians; as the 2nd Psalm, v. 8, also says: "I will give you the Gentiles for an inheritance." All this happens through the preaching of his powerful miracles, and the Gentiles are driven out spiritually with it and their idols are destroyed; because his word is fruitful and does not come back empty, Isa. 55, 11.
Mem [X]. 13.
[The works of his hands are truth and justice.
Seventy-three: The fifth. So far he has spoken of the doctrine, now he comes to the works. God has some special 1) works of his own, which are also preached in the Christian church. These are not the works of creation, mentioned in the third verse; nor are they the positions and offices that he does through men, mentioned in the fifth verse; but they are works that he does himself, and they are called the works of his hands, just as a potter makes a pot with his hands;
1) Erlanger: sonder.
and is our Lord's handiwork, and we are his clay or glue; he is the carpenter, we are the wood. The work is the dear holy cross, which must follow the teaching of the gospel.
Here he is carpentering and working on us, courting and carving us, so that he kills the old man in us, along with his wisdom, prudence, holiness, yes, with all his vices, and thus prepares us perfectly, so that we are a fine new creature. For this he must take great axes, hatchets, saws, wedges (for it is an old dehnic 1) bellows and rogue, the old Adam), that is, evil tyrants, devils, red spirits, false brothers, hunger, pestilence, disease, dungeon, rope, sword. And who can tell them all?
Such work of God lasts until death. It is through such work that Christianity has become so great and strong. Through it the dear martyrs have gone to heaven. Through it the holy fathers have been enlightened in the Scriptures. Through it, experienced, skillful Christians became useful to advise and help in all things. Through this they become bold and equipped to fight against the devil and sin. This makes them capable of all good works. And in sum, by this faith is exercised, the gospel is sharpened, and Christians become a righteous work and new creature of God.
This is a work that we suffer from God, and do not do; therefore it is called "the work of his hands," and is almost to be preached among Christians, that they may follow Christ in his suffering and become like him. For he was also made and prepared, not only to deliver us from the devil, but also to be an example for us to follow (says St. Peter [1 Ep. 2, 21]) and to become like him, Rom. 8, 29.
Now this work almost hurts Adam, and all reason in all the world does not consider it to be God's work, it must be called the devil's, and those who suffer such must not be called God's work, but must be abandoned by him; so it is 2). Against such
1) dehnisch (denisch, denesch) - stretchable, tough.
2) So the Wittenbergers; Jenaers and Erlanger: siehets sichs.
He calls such works, truth and right, judgment, and so they are also praised among Christians. "Truth" means that which is faithful, certain and righteous, since there is no falsehood or deceit in it. "Right" is that which we call just, or not unjust. This is so much to say: Whichever Christian is thus carpentered and prepared by God, is and becomes a righteous new creature of God, in which no false appearance or hypocrisy remains, but becomes vain truth and righteousness with him. So it does not happen to him unjustly, but quite rightly. For he has the old Adam in him, who is allowed such carpentry; and if he were not carpentered in this way, he would be wronged, and would never become a true, righteous Christian; the old mischievousness would remain too strong in him, and would be an appearance and a shadow of a Christian.
78 We use to say this in few words: Dear friend, that God punishes us like this, or deals with us like this, is right, we have well deserved it. So it does us no harm, but rather pacifies us so that we become all the more pious. For ruth makes pious children, God means well with us as a faithful father, and much more like that. For Christians know how to teach the fruit and piety 3) of the cross. But the world and reason cannot do this, but, however little it suffers, it cries out about violence and injustice, that it does not deserve it, that evil is done to it for good; and so henceforth it knows how to emphasize its innocence and merit, and to blaspheme and desecrate such God's work, becomes neither better, nor a truly righteous man out of it, but much worse, and full of false, evil deceit, to avenge itself. Therefore, it is not everyone's art, but only the Christian's, to sing this verse, and to give thanks and praise in tribulation and suffering.
Now 14.
All his commandments are righteous.
79) Sixth, he also praises the other doctrines and teachings that God has given to Christians, which are, according to faith, the following
3) In Luther, "Frommen" is masculine.
1090 Eri. 4o, "3I-2Z3. Interpretations on the Psalms. W. v, is^-isss. 1091
Doctrine of love and good works. And is one opinion with the interpretation, so above [§ 18] is said. For the doctrine of Christians does not deal with children's works, as the hypocrites and teachers of men do with their commandments concerning food, clothing, houses, and such like outward gestures, which are of no use and help no one, but with righteous works, which are honest to God and useful to the neighbor, as they do good, help, counsel, forbear, spare, teach, pray, and the like. And, indeed, it is right to give thanks and praise to God for such grace and teaching, since we are sure that it teaches righteous good works that endure forever before God and the world. For we see well, and have experienced well, what misery it is to be caught and afflicted with the teachings and works of men, groping in darkness, doing much, and yet not knowing what one is doing, or how one's turn is with God, and in addition everything and everything is lost, in vain and condemned.
Samech [X]. 16.
[V. 8.], Forever and ever they shall be preserved.
80] The seventh grace is that he not only gives fine, righteous doctrine, but also receives it, as is also said above [§ 19]: Non minor est virtus, quam quaerere, parta tueri, it is as great grace that he receives such teaching as that he gives it. For it is a sign which all devils and all the world contradict [Luc. 2, 34.], and do not rest until they overthrow it with so much violence and cunning, with so much heresy and doctrine of men; and though many fall away deceived, yet it remains. It is said: "God's word remains forever" [Is. 40, 8]. And if God had not held so firmly and strongly, not a word of the entire Holy Scripture or Gospel would have remained, and neither baptism nor the sacrament would have been left, as it happened with the Turks. The devil would have eliminated them from the world long ago. But praise and thanks be to you who preserves them, and even if the tyrants burn and cut much, as they did and still do, they still have to let it stay, says this verse.
On [X]. 16.
Done in truth and sincerely.
81. eighth, praise and thanks be to God that he not only preserves his teachings in the book and on the preaching platform, or in the oral word, but also gives grace that they be done and lived by, that they not only be preached, but also be done in deed. For there must be devout Christians and living saints on earth who have pure faith and do righteous good works; as the article of our faith demands, "I believe a holy Christian church," which cannot be false, and yet would have to be false, if there were no more living saints on earth who believed and kept God's commandment. But that they are still on earth is not by human power, but by divine grace. For he does not say, "They are done," but, "They are done." He does not praise men, but God alone, that such teachings are done; it is he who does and speaks all things in us, as John 15:5 says, "Without me you can do nothing;" and Paul [Gal. 2:20], "But Christ lives in me."
But the fact that he adds, "In truth and sincerely," has the opinion that such commandments are done among Christians righteously and not falsely in appearance, and also of right, simple opinion. For truth he sets against the hypocrites, who also pretend to keep God's commandment, and yet are all sham and pretense, doing nothing from the heart, but forced, for fear of hell or punishment; but where the heart is not in the work, there is no truth nor right work. And I think that we Germans translate the Hebrew word Emeth [XXX], veritas, truth, thus: right. As when we say: This is the right God, this is the right gospel, this is the right church; so that we indicate against the false church, [against a false] gospel, [against a false] 1) God the true God, the true church, the true gospel; so also, the true works against the false works we call the right works. But the word, Jaschar, which is called in Latin aequitas, rectitudo, and I in German "auf-".
1) The bracketed words are added by us.
Right" means so much that a Christian does not do good out of favor, nor for reward, nor for the sake of some person's reputation, but out of a free, pure, right, simple heart; does not seek his own, nor love or harm anyone, but does good only for the glory of God and the good of his neighbor, not as the hirelings and the selfish and ambitious do. That "truth" is against works done without heart; "sincere" against works from a selfish heart that is bent on itself. These two words St. Paul uses to call simplicitatem et sinceritatem, as he teaches us to be simple and sincere children of God [1 Cor. 5:8].
Phes [X]. 17.
[He sends redemption to his people.
In the ninth place, he praises God that he does not leave his Christians always in torment and torment without ceasing, but controls the tyrants, or gives gracious princes and peace to his wretched children, as Lucas writes in Acts 9, 31. 9, 31, that after the persecution that arose against St. Stephen, the church was at peace everywhere, and built itself up in the fear of God etc. For if the church were to be stuck in persecution without ceasing, and not occasionally take a breath of air and refresh itself, it would finally become too weary and would fall, as the 125th Psalm, v. 3, also says: "The Lord does not let the heap of the wicked remain above the heap of the righteous, lest the righteous stretch out their hand to unrighteousness." And Paul often boasts that he has been delivered many times from many tribulations and hardships. A Christian must truly know that his suffering will come to an end and will not last forever; otherwise he would be like a damned Judas who would despair and blaspheme God. That is why St. Peter [1 Ep. 1, 6] calls it "a little suffering", and Psalm 8, 6 "a little time of God's lack", so that a Christian may look over his affliction and grasp the end.
Habest. [X]. 18.
He gives his covenant forever.
84. tenth, he praises God for not throwing away his Christians, whether they are weak in faith or not.
or are frail and alive. For Christianity may err and fall short, but it does not remain in error or sin. On the other hand, it has the covenant of grace, in which Christ has become a mercy seat for it, and always holds out forgiveness of sins, which it grasps with faith, as the article says: "I believe the forgiveness of sins"; and seeks and obtains with the Lord's Prayer, saying: "Forgive us our trespasses. For all Christianity is not so without spot and wrinkle here on earth, but there it shall become so, says St. Paul; nor is it so holy in itself that it is without sin, but in Christ it is holy, in itself it is still full of sin; as St. Paul teaches powerfully Rom. 7:18. that in his flesh there is nothing good. If there is nothing good in Paul's flesh, and he is a captive servant of sins, who is one of the best and holiest members of Christianity, how should not all Christianity in lesser members have sin in the flesh and serve sin? All the saints must pray this verse, Psalm 19:13: "Who can see all the faults? Lord, cleanse me from the secret ones." And Psalm 25:11: "For thy name's sake, O Lord, be merciful to my sin, for it is great."
Therefore, it is dangerous teachers and harmful speeches to make articles of faith from the work or word of the holy church. For the church itself does not judge itself according to its own work and word, but according to the word of God; it knows well that it can err and fail, and must correct and change such errors and mistakes according to the word of God, which alone cannot err. Therefore, it is not a good thing to throw out a word or work of the holy church without God's word. There one is not at all guilty of believing it as an article, but one should hold it or let it be suspected as a wrinkle or stain, that is, an error or fault of the holy church, as it cannot be without sin and fault in this life, and should judge and amend it according to the word of God, and thus burn the hay, straw, and wood, so that it may nevertheless remain blessed on the ground of divine word, as through the fire, as St. Paul teaches 1 Corinthians 3:3. Paul teaches 1 Cor. 3, 13. ff.
86) So this verse says that God is to be praised, who has not based His gracious covenant of forgiveness of sins on our merit, but on His word, and has commanded and still commands that He should stand firm and forever, not falling down when we sin, nor rising up when we are pious, but standing for Himself at God's command, that we may go to Him every moment and always find forgiveness of sins. For since there is eternal sin in our flesh as long as we live on earth, and since there is no end nor cessation of sin and error, we must indeed have eternal and everlasting forgiveness, so that we may not live under wrath because of sins, but under grace because of forgiveness. Behold, this is "his eternal blind," which he holds fast, not wavering, that our heart may be sure that his sins shall not condemn it; whereof we shall praise and give thanks unto him in all the churches.
Kuff [X]. 19.
His name is holy and noble.
(87) Eleventhly, from such holy and glorious works he has a great and glorious name, for he who has the deed should also have the name and the honor. Although his name has been spread throughout the world, it is not held sacred and honorable anywhere except in the council of the upright, or among Christians, among whom alone his miracles are recognized and praised; they had his name beautifully and honestly, not only with verbal praise, but also with heartfelt recognition. For they know that they shall have neither honor nor name from such miracles, leaving him only such name and honor, with fear and humility. That is, to keep his name holy and honorable. But those who want to be something, and seek glory or name, if they are nothing, desecrate and dishonor his name, as the hypocrites and hopeful saints do, who praise themselves more and more, and not some work of God; of which more is said elsewhere.
(88) But we have the great, unspeakable honor of being able to live according to such God.
We are called by His name, baptized into it, and called by it, so that His name and ours become one name, as we have such a God who does such great things for us, from which we are called God's people, God's servants, God's inheritance, God's kingdom, God's temple, God's work, and many other names; for which names we are also held holy and honorable, not in the eyes of the world, but in the eyes of the saints, and in the eyes of all the angels in heaven. And so we not only have such great wonders of God, but also such a holy name and glorious honor. For it is an exceedingly worthy and glorious honor when a man may boast of God that he is God's servant, child, people, compared to which honor of all bets is nothing. But the world does not respect such honor, seeks honor from men, as Christ says Jn 5:44: "How can you believe, taking honor from one another?"
89. Where are they now who would have honor, yet do not know how to get it? always seek and find nothing. If you want honor, leave all honor to God alone, and keep nothing but shame before Him. Despise thyself, and let thy deeds be nothing, and hallow the name of God, and give glory to him alone. Behold, as soon as thou doest this, thou art already full of honors greater than the honors of all kings, and abideth forever; for God adorneth thee and honors thee with His name, that thou must be called God's servant, God's child, God's work, and so on. What more should God do to you, who gives you such a temporal and eternal lattice, as well as the highest, even His own name and eternal honor? I mean, he should be worthy of heartfelt thanks and praise; who can ever thank and praise enough for such pieces of one? Yes, the competition blasphemes and persecutes both his work and name, and remains only in the council of the pious such praise and thanks.
Resch [X]. 20.
[Fear the Lord is the beginning of wisdom.
After the praise and thanksgiving for all the miraculous deeds of God, he concludes the psalm with an admonition and teaching. As if he should say:
Quis sapiens et intelligens haec? Where are here 1) wise people who understand such thing? It is great wisdom, where one knows such. But how does one come to it? The world does not respect it, therefore it must remain mad. But if one wants to begin to become wise, he must fear God; he must take it for God's word, and then all things will be learned. For this is the certain error, that many people hear the word of God (which is the vain wisdom of God), and yet learn nothing from it, because they consider it to be a word, but not the word of God. For they think they can do it as soon as they hear it; but if they thought it was certainly God's word, they would certainly think thus: "Well, God is wiser than you, and will say something greater: 2) "Dear man, let us listen with earnestness and with fear, as it is fitting to listen to a God. Behold, the heart sows and wants to become wise, for it wants to hear God's word with earnestness; for God can teach them all things by his word.
91. But the rough, impudent hearts think: O, what shall I hear? I already know it well, and better than he who says it; I have long heard it well. Behold, these are despisers of God, who do not fear Him, nor do they take His word for God's word; therefore they cannot learn anything nor become wise. For he who sincerely holds God's word to be God's word knows well that he will remain his disciple and disciple forever; the others become masters of God's word in the first flight, judging and judging it freshly, until they finally get so far away from it that they condemn it as heresy. As the fear of God is the beginning of all wisdom, so again the contempt of God is the beginning of all foolishness. So the prophet wants to teach us with this verse that we should hear his words with fear and seriousness, so that we will become wise to understand his song. For "to fear God" is to fear and honor his word, for without God's word we cannot have God.
1) Wittenberg and Jena: the.
2) Erlanger: Great.
Harness 21.
This is a fine wisdom of all who do it.
This is said against such false hypocrites and despisers, who think themselves so wise that they have learned God's word, and know all that they hear; as now the race is full, not only of those who do not fear God, but also of those who pretend to fear God, and know how to talk much about it, and yet live and strive against it in deed, and when it comes to a meeting, they deny and persecute it. Of them St. Paul says Titus 2:16: "They say that they know God, but in deed they deny Him"; and 1 Corinthians 4:20: "The kingdom of God is not in words, but in power"; and Christ Matthew 7:21: "They shall not enter into heaven that say unto me, Lord, Lord; but they that do my Father's will." David is speaking to the same masters 3) and thin ones, and says: "Yes, you are wise and know everything; but that would be fine wisdom, if you would also do it with your life.
Thau [X]. 22.
Their glory endures forever.
Then he touches their heart, that they seek nothing but their own praise, profit and honor in the word of God; therefore they learn nothing but to talk about it and not to live by it, just as St. Paul says in Gal. 6:13 that such launderers seek vain honor. But the glory will not last long, and will leave a stink behind in the end. But he who lives according to the word of God has eternal praise and honor from it, whose glory has no end; for he is adorned with God's name (which is eternal), and adorned with divine honor, which has no end, as is said above 88. 89]. For this, God our Father, in Christ Jesus, help us by His Holy Spirit, amen.
3) Walch and the Erlanger: Meisterklügeln.