useful to pray for the word of God against the great enemy of it, the pope and man's doctrine, translated by D. Martin Luther.
Issued about October 1521.
The Hebrew tongue has twenty-two letters, and the prophet in this psalm has made eight verses on each letter, all eight of which suck on the same letter; thus he has prepared a spiritual, divine game, which should be practiced daily. But special attention should be paid to the word "your", which is found in almost all verses, or in each of them evenly, so that he can tear us away from the teachings of men, and to God's
doctrine. Therefore, one should also follow with the heart, and if the same word is spoken, show an aversion in the heart to the teachings of men, and an eagerness for God's words. One must also understand all his words as if he were standing before God between his enemies, who seek him with force, cunning and all the power with which he has to deal with the teachings of God and men.
*The introductory thoughts to the writing "Von der Beichte, ob die Pabst Macht habe zu gebieten" (Walch, St. Louis Edition, Vol. XIX, 817 f.) are taken from the 119th Psalm, and during the preparation of this writing the desire arose in Luther to make this Psalm accessible to the congregation also in German and to provide it with some notes. At first he was undecided whether he should append it to this writing or whether he should publish it separately (St. Louis edition, introduction to the 19th volume, p. 38 p), but he decided in favor of the former, because, as he says in a letter to Spalatin of August 6, 1521, "a part of it was located with the last part of the writing of the confession from the same sheet. The fact that the Psalm is not found in the first copies printed by Johann Griinenberg (the Weimar edition confirms our assumption in the 19th volume, 1. above, that this was the first printer, and not Lufft [De Wette and M. Leuzj, not Lotther [Erl. Ausg.s]) in Wittenberg, but only in later ones, may be explained in this way: The printing of the scripture, which Luther had already sent to Spalatin on June 10, was immensely delayed. On August 15, Luther had only the first three sheets in his hands, and was very unhappy about the delay and also about the poor printing work. So it seems that it was decided to let the Confession alone go out for the time being and to deliver the Psalm later. Before the end of September, the scripture was sent out together with the one against Latomus. Accordingly, we will probably have to set the completion of the psalm in October. For (as the Weimar edition reports, Vol. VIII, p. 133) the original printing of the Scripture of Confession appends the Psalm interpretation on special sheets, with a blank page left in between; the signature, however, is here, just as in the subsequent Lotther editions, a continuous one, so that this Psalm is to be regarded as definitely belonging to the Scripture of Confession. Only in two reprints, which were published without indication of place and time and without the name of the printer, the psalm is missing. We are not able to decide whether the individual editions listed by Walch and in the Erlangen edition according to Olearius No. II and No. 34 really find such, or only parts separated from the Scripture; but through the Weimar edition we are able to state that the edition of the 119th Psalm published by Johann Gutknecht in Nuremberg in 1529: "Der Hundert und neüntzehendt Psalm, das vns Gott bey seinem Wort erhalt, vnd nit abfallen lassen, zu beten. Interpreted and interpreted by D. Martin Luther" w. is not identical with our writing, but significantly expanded and reworked, the psalm in a new translation and with much more extensive explanations; likewise, that the Latin edition of 1527: Ootonarius vuvick?su1. 6XIX. Lx Ildruso versus. Llur. Initiier. Wittern, is not, as it might seem according to the Erlanger, a mere translation of our Scriptures, but a specimen of Luther's attempts to create a new Latin translation of the Bible. The eleven marginal glosses in it do not match those in the Psalter edition of 1521. The Weimar edition promises a special treatment and rendering of the "Octonary" in its place. This psalm is called the golden alphabet of David, because it is written according to the 22 BucWabM of the alphabet. To each of these letters eight verses are assigned, therefore it is called "Ootouurius", uulüzUM each of these eight verses begins in Hebrew with the same letter: the first eight verses with Aleph, the WMW eight with Beth etc. The title of our writing in the original edition invented by Johann Grünenberg in Wittenberg in 1521 (on the leaf with the signature "H") reads: "Der Hundert vnd achtzehend Psalm nucMckZOßettm für das wortt gottis tzur heben" Widder den grossen feynd des selben, den Bapst vnd menschen lere, vorteuHM durch D. Martinum Luther." In the "Gesammtausgabe" our psalm is found attached to the writing of dep Wchchta: in the Wittenberger (1554), vol. VII, p. 276; in the Jenaer (1564), vol. I, p. 52OP; in the AltenbipM M. I, p. 805 and in the Weimarschen, vol. VIII, p. 186; separately from this writing: in the Leipziger, BdzsW WV; bn Walch, vol. V, 1816 and in the Erlanger, vol. 41, p. 92. We give the text according to the WeimarschenÄuKguH", except that we do not put Luther's marginal glosses at the end of each octonary, but we use the printing order WalWMhchalten, which is also found in the Wittenberg and in the Erlanger edition.
X Aleph.
Blessed are those who are completely healthy in the way, who walk in the laws of God.
a) Those who need nothing more for your commandments are thus completely and sufficiently pious.
nesses,b ) who seek him with all their heart.
b) That they are not taken away from them by the doctrine of men and hatred.
in its way. c)
c) How presumptuous the teachers of men are.
hold very. d)
d) That one waits for her alone.
keep your commandments.
e) That they are not prevented and crooked by human doctrine.
who: I look out for all your behests. f)
f) Otherwise, human doctrine becomes vain shame.
Hearts,g ) when I learn the judgments of your righteousness.
g) Otherwise, they praise themselves with crooked, selfish hearts.
me not too much. h)
h) This is when he not only causes to suffer, but also to fall away through suffering or lust.
The word "wholesome" [in the 1st verse] means spiritual wholeness and integrity, which St. Paul often uses to Titus and Timothy [1 Tim. 1, 10. 6, 3. 2 Tim. 1, 13. 4, 3. Tit. 1, 9. 13. 2, 1. 2. 8.] as he calls the sound word, sound doctrine, sound faith, sound believers, that is, those who have no defect, not mending with other doctrines of men, whom he calls "infirm circa quaestionem," etc. [that is, "those who are sober in questions," 1 Tim. 6:4].
X Beth.
In what can a young man purify his path? When he keeps according to your word.
a) Which is otherwise taught with much wisdom, and yet nothing helps.
I have sought you with all my heart; let me not lack your blessings. b)
b) By blinding their glistening.
(3) I have kept your words in my heart; therefore I will not be a sinner before you. c)
c) But I must also be a heretic before them, so that I do not let their teaching into my heart.
4. give me your blessings, Lord God,d ) teach me your commandments.
d) For they have maligned thee in me for thy commandments' sake.
5. by my lips I have proclaimede ) all the judgments of your mouth.
e) Have not kept silent for fear of their violence.
(6) About the way of thy testimonies I am as glad as any man would be about riches alone. f)
f) This teaches persecution for your words; but it is enough for me that I do not sin in your sight.
7 I will interpret your statutes and see your ways. g)
(g) Whether they reproach me with their nature, and forbid thy word.
I will keep your commandments, I will not forget your words. h)
h) As they do by addition of their doctrine and works.
The little word "interpret" in the 7th verse means to bring forth and to strike out, so that the opinion comes to light clearly, as those do who gloss and comment. Thus God's word should be driven out and expurgated, cleaned up, brought out over the doctrines of men, so that they become disgraceful.
Gimel.
1. forgive your servant,a ) so I will live, and I will keep your words.
a) That they may see by this that I lead your truth, and that their thing is wrong.
to the miraclesb ) at your law.
b) For without the cross and miracles, no one may be pious.
Do not hide your secret from me.
c) Have no inheritance but your word, therefore let me have it.
20 4. my soul is crushedd ) with longing for your judgments at all times.
d) As a thing is pounded in a mortar, so the temptations over your word pound me.
maledeiet, they are missing at your behest. e)
e) Although they mean much differently, they meet it alone, and I shall miss.
Shame,f ) for I guard your testimonies.
f) So God's word must be despised and blasphemed.
against me, and thy servant shall put forth thy commandments.
g) For great Hansen fall to them, and from me.
24 8. my adherence is to your testimonies, and they are my councilors. h)
h) They stick to the great and wise, my strength and counsel are your word.
The little word "to hold" in the 8th verse of this and the previous letter means that when someone is presented with many things, and he holds to one and does it, so that he shows what pleases him. Thus wisdom says Proverbs 8:31: Deliciae meae, "I hold and do myself unto men"; and Genesis 4:4, 5: Respexit Deus etc., "God did and did hold unto Abel and his sacrifice, but unto Cain and his sacrifice he did and did not", and is a fine little word.
X Daleth.
Earth,a ) make me alive according to your word.
a) I have been completely destroyed and lie in ashes before the world, which goes up in the air.
26 2. my ways I have declared,b ) and you have answered me; teach me your commandments.
b) Whoever confesses his sin, God forgives him, 1 John 1:9, which the wicked do not do.
3. make known to me the way of your statutes, c , so I will interpret your wonders.
c) It does not teach itself from us, especially in the time of the cross, it may good God to a master.
4. my soul has been drippingd ) with sorrow; straighten me according to your word.
d) She has cried herself quite1 ) skinny and tired, so bad I have.
5. let the way of falsehoode ) depart from me, and grant me your law.
e) Who is almost forced to do so by nature and by evil teachers.
6. the way of faithf ) I have chosen, your judgments I have imagined.
f) Faith and truth are one thing here; without faith, everything is a lie.
7. to your testimoniesg ) I cling, let me not be put to shame. h)
g) Not to doctrines of men.
h) Do not make me ashamed of myself.
8. the way of thy counsels will I walk, for thou hast enlarged my heart. i)
i) Made funny, comforting and cheerful.
X He.
1 O Lord God, teach me the way of your commandments, and I will keep it until the end. a)
a) Do not fall away through love nor suffering.
2 Understand me, and I will keep thy law, and will keep it with all my heart. b)
b) This may not happen in human teachings.
3. guide me on the path of your commandments,c ) for in him stands my desire.
c) Teachings of men seek only their honor, Gal. 6, 13. and their desire is crooked.
4. incline my heart to your testimonies, and not to the benefits. d)
d) All teachers of men are selfish, Rom. 16, 18.
5. convict my eyes, so that they do not see the vain,e ) make me live in your way.
e) One must be under the vanity, but should look closely at it, although they are very irritating, especially the glitter of the teachings.
1) In the original: "unß"; for this schstst stie Wittenberger and the Jenaer have "ganz". The Weimar one offers: "unß [?]"; the Erlangen one has "uns" in the text.... .
so that he may fear you. f)
f) No fear, vain presumption is in human teachings.
get, because your dishes are good.
g) That it will not remain on me and I will fall away.
40 8. perceive, I long for thy statutes, make me alive in thyh ) righteousness.
h) Not in mine, nor the people's.
1 construction.
your mercy,a ) your salvation according to your speech.
a) Without which no commandment work is good.
word; for my hope is in your words. b)
b) Therefore, I will command you not to avenge me.
43 3. and let not the word of truth depart from my mouthc ) too much, denu for thy judgments I wait.
c) The "depart" is so God by guilt lets come from someone what he has, as from an unworthy owner, as He says Matth. 8, 12. [21, 43.] "The kingdom of God shall be taken from you."
44 4th And I will keep thy law continually from time to time for ever.
45 5. and I will walk in the breadth,d ) for I have sought your statutes.
d) In comfort and good conscience, without fear, which conscience those do not have.
nissen before the kings, and does not want to be disgraced. e)
e) Will not do that of which I am ashamed, even before kings, so clear is your word.
f ) which I love.
f) Will nevertheless not rely on kings, but keep me etc.
48 8 And lift up my hands unto thy commandments, which I love, and will interpretg thy commandments.
g) Clean out, freely strike out, no one shy than who have a porridge in their mouths.
The word in the other verse, "the word," means in Hebrew as much as how it stands about the thing, what the reason is, what the thing is, and is said as much: I will not reproach myself with my blasphemer, not give one curse for another, but let him! blaspheme; "I will answer the word," wants to say what and how the thing is in itself. Thus 1) Proverbs 27:11: "Learn wisdom, that thou mayest answer the blasphemer the word," that is, the trade, the thing; and St. Paul Col. 4:6: "That ye may know how ye ought to answer every one."
X Zain.
1. remember the word done to your servant, for which you made me wait.
2. the same is my comfort in my humiliation,a ) for your words make me alive.
a) That2 ) I will be nullified and oppressed.
3. the naughty deceiveb ) me too much, from your law I incline not.
b) Pretend to be good, so that they turn a lot of me, and do it with great diligence.
4. I have remembered your judgments from of old, O Lord God, and have been comforted. c)
c) For he has never yet finally forsaken the righteous.
5. storms have possessed med ) from the wicked, who forsake thy law.
d) The Gleißner storm always around their thing, against the truth, which goes gently.
Your commandments are my song in the house of my pilgrimage. e)
e) This life is a pilgrimage, our dwelling is not here, God's word alone is our comfort.
7 I have remembered your name in the night, O Lord God, and I will keep your law.
8. the same has become my own,f ) for I will guard your statutes.
f) Have no other god.
1) In the original: you.
2; Instead of "Das" in the original, it should probably be read "Da". This marginal gloss will be a closer description of the "humiliation". This is how Wittenberg understood it, offering "(consolation) When I am too not and oppressed." Walch has regarded the gloss as a description of consolation, and has therefore inserted a "not": "Daß ich nicht zunicht" rc.
The little word in the 3rd verse, "to deceive", means that one deceives God's word and teaches human doctrine under God's name. This is what all gospelers do beyond measure, they do not stop, they have deceived everyone, Ps. 1, 1: In cathedra illusorum non sedit.
X Cheth.
so be that I keep your word.
a) That is why I also have to suffer hardship here, but those have enough.
view from the bottom of my heart, have mercy on me according to your speech.
59 3 I have considered my ways, and will turn my foot unto thy testimonies.
60 4. I have hastenedb ) and have not delayed to keep thy commandment.
d) To raise and stand still is to go back into God's ways, and to be silent is as much as to teach contrary.
I have not forgotten your law.
c) He has turned away many hearts from me with their glittering and lists, who forget yours through such glitter.
62 6. at midnight I will rise to praise you for the judgments of your righteousness.
fear, and keep your statutes.
d) As they suffer, I also suffer, as St. Paul says f2 Cor. 11, 29.].
64 8. Your mercy, O Lord God, is full upon the earth,e ) teach me your commandment.
e) And, unfortunately, no one wants to accept, pursue them to it.
X Teth.
a servant, according to your word. a)
a) Not on my merit.
1) From here to the end of the psalm, the word "YOUR" is printed in capital letters in all inflections, with a few exceptions.
2. teach me good order and knowledge,b ) for I have believed your command.
b) For no one knows how much we err, until the cross teaches how far we are from God's commandment; otherwise we walk in our own will, and know it not.
Before I was humbled, I failed, but now I hold your speech.
You are good and kind; teach me your commandments.
5. the wicked have brought falsehood upon me;c ) I will guard thy statutes with all my heart.
c) They preach and hold their lies before me; I shall hear them and receive them with violence.
6. her heart is thickened,d ) like the fat of lard, I will keep thy law.
d) In their own teachings, which they like so much.
(7) It is good for me that thou hast humbled me, that I may learn thy commandments.
e) That I may know myself as I have sought myself in all things.
8. good is the law of thy mouth unto me,f ) above all thousands of gold and silver.
f) That I may seek you and yours henceforth.
The other verse wants this: This life may not be without an outward way of giving, so he asks that God teach him such a way that he does not fall on it as if it were the right reason, and remains in knowledge and right distinction of the outward and inward being.
X Iodine.
1. your hands have made me and prepared/) make me understand, so I learn your command.
a) I am your own, do not let me have foreign teachers.
2. those who fear you look at me and rejoice,b ) that I wait for your words.
b) The pious see me gladly and rejoice in me; but to those I am death in their eyes.
3. I recognize, Lord God, that your judgments are righteousness, and in faithc you have humbled me.
c) Truth.
76 4. let your mercyd ) be my comfort, according to your speech to your servant.
d) Not my works; for that is contrary to faith and truth, wherein I am humble.
77 5. let thy mercy come upon me, and I shall live; for to thy law will I cleave.
78 6. that the insolent may be put to shame; for they wrong me with falsehood. e) But I will interpret thy statutes.
e) Pervert my teaching, and falsely pretend to adorn themselves.
fear you, and those who recognize your testimonies.
f) The wicked turn all the others back.
80 8. let my heart be wholly soundg ) in thy statutes, that I be not put to shame.
g) Without blemish, simple, which must not be allowed all kinds of human doctrine and patchwork, as is said above in the first verse of the first letter.
X Caph.
n part, upon thy word have I persevered.
a) From great desires through persecution.
of your speech,b ) and say: When will you comfort me?
b) That the enemies storm so strongly against it,
83 3. for I have become like a wineskin in the smoke,c ) of your commandment I have not forgotten.
c) Withered and useless in the sight of the world, that makes persecution.
Servant? When will you pass judgment on my persecutors?
d) When will my time also come, that I may also rightly stand? Your time is every day.
85 5. the naughty have charged me with display,e ) which was not according to your law.
e) As one serves at table, so they dress up their things so that they seem delicious, and they press down mine.
1) In the original: my.
6. all your command is faith/) with falsehood they persecute me, help me.
l) Currency.
7 They have made me near all on earth, and I have not forsaken thy statutes.
008 According to thy mercy make me alive, and I will keep the testimonies of thy mouth.
In the 5th verse "the insolent" are those who are bold and pleasing to themselves, driving without fear, as the pope and his do. These are called by St. Paul Tit. 1, 7. αυθάδης, of the
The same 2 Petr. 2, 10. it is also called "αυ&άδεις, who respect themselves and despise others, drive safely, as if they could not err; as then is of all Gleissner kind, drum they are often called in this Psalm.
X Lamed.
Lord God, always and forever your word exists in heaven. a)
a) Whether it will be pursued on earth.
2. from one generation to another your faith remains,b ) you have prepared the earth, and it stands.
b) Whether it does not appear before the world.
3. to your judgments they stand today, for all things serve you. c)
c) All things are beneficial to the pious, Rom. 8, 28, although it seems that you do not need anyone as much as the enemies of the truth.
4. if it were not for my adherence to your2 law, I would perish in my humiliation.
5. always and forever I will not forget your statutes, for through them you have made me alive.
I am yours, make me blessed, for I have sought your statutes.
7. the wicked wait for me to bring me, your testimonies I understand.
8. all omnipotence I have seen an end,d ) your command is very broad.
d) They will stop one day, I know that.
2) In the original: yours.
O Mem.
It's my display all day long. a) a) That I make it out and bring it to day.
98 2. you have made me wise over my enemies by your commands,b ) for it is always and forever mine.
b) For the same is divine wisdom; but the enemies have human wisdom, their own doctrine.
99 3. above all my teachers thou hast made me wise1 ) for thy testimonies are my display. c)
c) Because they run up, do not think about it, so that they may well emphasize it, as I do; therefore, that they teach me, they themselves do not understand. One must think about it and interpret it.
100 4. over the old onesd ) I am understanding, because your statute I guard.
d) Age does not help from any foolishness, where it does not go in God's commandments; however, they raise their age high, as if it should be enough with that, that they are the old ones, the teachers, the supreme ones, I should therefore be wrong. Not so etc.
101 5. all paths of wickedness have I forbidden my feet to keep thy words.
for you have instructed me.
Talk, more than the honey of my mouth.
104 8. from your statutes I have become understanding, therefore I hate all paths of falsehood.
It is to be noted that in this many times he is praised that he has sought, loved, kept etc. God's commandment and the like, and yet again asks that he may and will keep, know, love and do them. This seems to be contrary to each other. But it is to be understood thus: When he stands against his opponents who persecute him for the sake of God's commandment, he justly boasts that his way is right and good. But he prays that he may continue in it, and increase more and more in the sight of God, before whom no one is sufficiently pious.
1) In the original: "geschiede", which the Wittenberg edition has resolved by "geschickt". Our resolution is confirmed by the Middle High German word: geschidecheit". Cf. Dietz s. v. Gescheidigkeit.
Well.
1 Your word is a lamp to my feet and a light to my path.
002 I have sworn and purposed to keep the judgments of thy righteousness.
3. I am very humbled, Lord God, make me live according to your word.
4. let the free speeches of my mouth be pleasing, O Lord God, and teach me your judgments.
5. my soul is always in my hand,a ) and your law I have not forgotten.
a) That is, in danger, must wait all the hours of them of the death, that it seems that my soul is not in your hand, since it is well kept, but in mine, since it can be taken all the hours.
6. the wicked have laid ropes for meb ) and I have not strayed from your statutes.
b) Their teaching and glistening.
7. i have prayedc your testimonies always and forever, for they are the joy of my heart.
c) I respect not having an inheritance otherwise.
8. I have inclined my heart to do thy commandments always, even unto the end.
The fourth verse, about the "free", is to be understood from the teaching of God, which is free, makes free and willing from all human laws, which only make captive consciences. Now the verse does not only imply that God allows such things to please him, but also that such preaching of freedom is pleasing to everyone, and displeases the captious preaching of men.
0 Samech.
1. I am an enemy of the weblings,a ) and I love your law.
a) Which weave hither and thither, and go like the tops of trees 2) from the wind, of which Paul Eph. 4, 14: "Let us not weave hither and thither from all manner of vine of doctrine" rc. Only the one, constant ear of faith should bmrewi us on Christ, the rock.
You are my protection and shield; I rely on your words.
2) "Kipfe" - top.
115 3 Depart from me, you evil-doers; I will guard what my God has commanded me.
116 4. keep me according to thy speech, and I shall live; and let me not be ashamed of my waiting.
117 5. sustain me, and I shall be saved; and I will keep thy commandments alway.
lack of your commandments, for falsehood is what they raise. c)
b) As Christ says Matth. 5, 13: "The salt, if it has lost its flavor, is of no use, but that people run over it. So here he means that such a people is of no use, because it is trampled under by the teachings of men; as one says of useless people: one should protect a weir with it, or fill evil ways with it.
c) Exalt, praise their teaching and work.
the sweepings thrown out, therefore I love your testimonies.
I have bristled at your terror, and at your judgments I have feared.
In the 7th verse the Hebrew word "Schabab" 1) has become German, and means reprobate thing, as sweepings, cinders, chips, foam, chaff, pomace etc., and reads thus: You have shababt them like the sweepings, and what everyone throws away, that they are of no use, but to fill dams and weirs with them, that one runs over them. Though they think otherwise, as if they alone were chosen. They are Shabab.
Ain.
righteousness;a ) do not handb ) me over to my mockers. c)
a) I have done what is right and just.
b) The "surrender" here means in Hebrew, to put the adversaries to rest, which we say in German: Let them not cool their weary on me, or let them not lay their head gently on me, as they intend.
c) These are those who want to be right by force, and should not be called wrong nor force what they do right?) who must therefore have harm and wrong to it, two misfortunes at once. But those who publicly use unlawful force are not of this kind.
1) Hos. 8, 6. Here in this verse is MPY, Schlacken (Weim.).
2) "Right" has dissolved the Jenaer by: "righteous".
2. be thou surety for thy servant for good, that the wicked mock me not.
(3) Mine eyes are all become after thy salvation, and after the speech of thy righteousness.
4. do unto thy servant according to thy mercy, d) and teach me thy commandments.
d) Not according to my merit, though I am of the right road against my enemies.
5 I am your servant; give me understanding, and I will know your testimonies.
6. it is time for you, O Lord God, to do this) they have broken your law. e) e) With their laws and teachings.
(7) Therefore I love your commandment concerning the gold and the gold of the passover. 3)
(8) Therefore I have judged myself completely according to all your statutes; all the paths of falsehood I hate.
In the other verse, when he makes God his guarantor, but for good, it is as Judas accepted his brother Benjamin on his faith to keep him. So here he desires that God would receive him and stand for him for his own good: Best against all enemies. But if God stands for us and answers, who will complain?
O Phe.
1. your testimonies are vain wonders,a ) therefore my soul keeps them.
a) For he who is to keep them must live strangely, so that everything goes differently than it appears.
2. the door of your wordsb ) enlightens and understands the lowly. c)
b) That is, when they are opened, they blind the scholars first of all.
c) The simple-minded, who are persuaded, are not great in their prudence.
(3) I have opened my mouth and breathed, (d ) for I long for your command.
d) When he is afraid according to your words and consolation.
4. behold me, and have mercy upon me according to the judgment of the lovers of thy name. e)
e) Which your dishes hold.
3) "Pasengold" of l2, purified gold.
133 5. direct my footsteps according to your speech, and do not let some trouble rule over me. f)
f) "Trouble" according to the prophets means the good life without faith, since it is vain trouble and no good conscience.
Deliver me from the scorn of men, and I will keep thy statutes.
Servant, and teach me your commandments.
136 8. but mine eyes have left rivers of water, that theg ) keep not thy statutes.
g) The Adversaries.
X Zadik.
tiga ) is your dish.
a) Strack and bad, do not look at the person when they presume.
ner testimonies, and the faith b ) very much.
b) Currency.
my anxieties forget your words.
c) That is, it has made me disgruntled and bitter, so that I am almost dying.
140 4. Thy speech is very approvedd ) than by fire, and thy servant loveth it.
d) Therefore, it suffers no addition of human teaching.
I have not forgotten your statutes.
e) That is, small and small.
f) They charge that their thing is old, I wanted to teach them new thing, and come new therefore, they spurn me.
always and always,g ) and your law is the truth.
g) Glittering righteousness lasts only temporally before men.
To keep closed is at your command.
144 8. the righteousness of your testimonies is always and always, understand me, so I live.
It is to be noted that this psalm goes almost entirely to the first commandment, which teaches that we should honor God. There the two people are divided. The pious know that one must honor God with faith, and not build on anything, but leave all things inwardly and outwardly. The pious do not know this, and think that they honor and serve God with many works; therefore they make many laws that hinder faith; and so their actions go against all of God's word, speech, laws, commandments, and testimonies, so that one cannot say enough about them; for they remain on their works and laws.
X Cuff.
I have cried with all my heart, answer me, O Lord God, and I will keep your commandments.
I have cried unto thee, make me blessed, and I will keep thy testimonies.
(3) I came before in the morning, and cried out; I waited for thy words.
4. my eyes have come before in the morning awakening to interpreta your speech.
a) To clean out and display reason etc.
5. hear my voice according to your mercy, O Lord God, according to your judgments make me alive.
6. my persecutors draw near to iniquity, and have turned away from thy law. b)
b) That is, they seek God here and there, but leave faith in the queue; thus they only get further away from Him and deeper into sin, the more they want to be saved by works and laws.
7. you are near,c Lord God, and all your commandments are truth.
But God is near, must not seek Him far, in the heart He is found by faith.
8. i have known thy testimonies before,d ) that thou hast established them for ever.
d) Above all things, knowledge of your commandments, which I do not preside over, is my first, noblest and best. For the knowledge will be eternal, as the testimonies are also rc.
Res.
and save me, for I have not forgotten your law.
a) To look with diligence and with a while means "to look".
154 2. judge b) my cause, and save me; to thy speech make me alive.
b) Between me and my widow; for God alone must be the judge here.
for they do not seek your commandment.
156 4. Your mercies, O Lord God, are many, according to your judgments make me alive.
much, from your testimonies I do not incline.
ächter, c) and made me angry, for they do not keep your speech.
c) Those who go above pay no attention to such things, let it go, and still want to be pious, holy, do not accept it before their being, in which they are drowned. Now it almost hurts when a thing is great, and it should be seen that they do not accept it, to whom it is most due. I am called so: "Hans does not respect his."
Look, Lord God, I love your statutes; according to your mercy make me alive.
160 8. the head of your word is truth, and eternal is all the judgment of your righteousness.
X Schin.
Cause, and my heart is afraid of your word,
a) Everything that is authority; for the multitude, the greatness, the height, the power, the reason, the wisdom, the riches are all against the commandment of God.
who finds much robbery (that is, spoil).
163 3. I am an enemy of falsehood, and I am afraid of it; b) but I love your law.
b) Which is the highest good for the Gleissners.
4. seven timesc ) of the day I have praised you for the judgments of your righteousness.
c) That is, often uud many times.
5. those who love your law have much peace, and they are not troubled .d
d) The gospel also vexes the truth, and every thing that is not theirs; but neither does sin vex the faithful, but helps them all things for good, Rom. 8:28.
6 I have waited for your salvation, O Lord God, and your commandment I have done.
7 My soul has kept your testimonies and loves them very much.
008 I have kept thy statutes and thy testimonies. For all my ways are before your eyes.
X Taph.
1. my praisea ) come near, Lord God, before your face, according to your word make me understand.
a) Or my prayer with praise.
2. let my supplication come before your face; according to your speech deliver me.
3. my lips will foamb ) your praise, for you have taught me your commandments.
b) As a pot over the fire foams and overflows with heat, so out of great love he preaches the word of God freely.
4. my tongue will answer your speech,c ) for all your commands are righteousness.
c) For by God's word one should answer, as Christ did to the tempter in Matth. 4, 4. 7. 10.
5. let your hand help me, for I have chosen your statutes.
(6) I desire, O Lord God, thy salvation, and to thy law do I cleave.
7. let my soul live, and it will praise you, and your judgments will help me.
008 I have erred as a lost sheep; seek thy servant, for I have not forgotten thy command.