Martin Luther on Psalms 121:3

Verse. 3. He will not suffer thy foote to slippe: For he that keepeth Israel will not slumber.

This verse dependeth vpon those that go before. For the Prophet, because he began with an exhortation to faith, now goeth about as it were with promises, Trust & affiance in the helpe & succour of the Lord. to moue and exhort the faithfull to hold fast this confidence & trust in the help & succour of the Lord. And very necessarie it is for vs, to exhort and stirre vp, not onely other, but our selues also, because of the present daungers and afflictions. For seeing the things which discomfort vs are present, and they which comfort vs are absent, therfore so long as the present things which vexe vs do endure, it is needefull that we should be stirred vppe with the worde and exhortation to perseuerance and pacience. For this exper[illegible: 3 letters]ce of trouble and affliction must be ioyned with doctrine & exh[illegible: 4 letters]tion. For our sight is so dimme, that we can not see these inui[illegible: 5 letters] thinges and the ende of afflictions. Therefore the flesh euer s[illegible: 2 letters]keth meanes how it may be deliuered, and when it can see non[illegible: 2 letters]as the carnall eyes can neuer see Gods maruelous helpe & deli[illegible: 3 letters]ance) then is it miserably vexed and tormented and can finde no[illegible: 1 letter]est nor quietnes. We haue neede therefore of exhortations out [illegible: 1 word] the word of God, that this streatnes of our heart may be dilated and enlarged, which he alone can doe that seeth the end of our tentations. We must heare what his word sayth, and not what our owne heart sayth, which onely seeth and feleth the beginning of tentations and afflictions, but the end thereof it can not see.

Therefore the holy Ghost here amplifieth and enlargeth the matter, that the exhortation may be the more effectuall. And here is first to be noted, that if the contrary were not, that is to say, no tentation felt or perill to be feared, then were this exhortation but in vayne. For if tentation shoulde haue an ende as soone as it beginneth, or if as soone as we feele any lacke, God should giue vs that we desire, wherefore then shoulde God promise any thing? Therefore neither is doctrine necessarie in those thinges that we know before, neither exhortation when we are out of daunger and feele no tentation. Therefore where the Prophet sayth: He will not suffer thy foote to slippe, he plainly sheweth what is the state of the afflicted. For when they feele them selues to be in daunger through the grieuousnes of tentation, their hearts are heauy and careful, least they should perish and be forsaken of the Lord for euer. Here haue they neede therfore of exhortation, that their faith faile not or be not vtterly quēched. For reason can iudge no other wise, but that a man being in this case is cleane reiected & forsaken of God, and after his owne sense feeleth that to be true which a certaine souldier was wont to say: that there are none which suffer more misery or are in greater daunger then such as serue God and their Prince faithfully.

Here is now no succour but to flie to the word of faith. And first this word pronounceth, that all they which will liue a godly life in Christ Iesu, shall suffer trouble and affliction. It setteth forth Christ for an ensample, who by the crosse entred into glory. It telleth vs that we must be made like vnto his image: that is, we must suffer with him if we looke to be glorified with him. Then we see that troubles and crosses are prepared for vs. It sheweth moreouer what is to be done and what remedie is to be fought in such afflictions: Remedies in afflictions. euen to resort to the word, to harken to the word, to rest in the word and the promise. It promiseth that tentation shall not continue with vs for euer, as our hearts doe iudge: but rather it telleth vs, that it is but momentane and short. And Christ compareth the afflictions of the faithfull to the trauell of a woman, where death and life are ioyned togither as neare as may be. For she that euen nowe sawe nothing but death, and despayred of the life both of her selfe and of her childe, as soone as the childe is borne forgetteth all her sorrowes past. Sainct Paule sayth: the afflictions of this life are not to be compared to the glory which shall be reueiled vpon vs. The iudgement of the word in afflictions must onely be followed. This iudgement of the word thou must followe, and not thine owne sense, which so iudgeth of the crosse and afflictions, that of a molehill or rather of a mote it maketh a great mountaine. So blind is reason and so vnable to iudge in matters of fayth. For that which God counteth but as a moment, a droppe, a sparcle, reason iudgeth to be euerlasting, a huge sea and a terrible fire. But thou wilt say: I finde and feele it so to be. What then? Doest thou feele or doeth God see and knowe more perfectly, thinkest thou? We must not iudge therefore according to our owne feeling, but according to that which the word of God pronounceth and iudgeth, or rather. God him self in his word.

The stories doe record that when Iulianus persecuted Athanasius and threatned his destruction, The history of Iulian and Athanasius. Athanasius so litle regarded the daunger thereof, that he likened the same to a clowde which the Sunne by litle and litle consumeth to nothing. What could be spoken more contemptuously of that outragious cruelty attempted by such a mightie Monarke and head of the Romane Empire? which rather might haue bene compared to a huge sea or a terrible fire. But as Athanasius sayd and beleued, euen so it came to passe: for Iulianus was slayne shortly after, and so Athanasius escaped the daunger. By whose example let vs learne how to iudge of our owne troubles and perills, and looke to the word of the promiser, that we depend not vpon our selues and our owne sense, but vpn the promise of the Lord. Death, pestilence, famine, hatred of the world and sclaunder, with such like, may well be resembled to an horrible tempest. And here if we follow reason, we are gone. But we must lift vppe our eyes to the hilles and harken to this voyce: I am the Lorde thy God, therefore magnifie my word, my helpe and my succour. Thus if we doe, then begin we to contemne that which to vs before seemed so huge and terrible: then the word & promise beginneth to kindle in our harts and bringeth such strength and courage, that we are able to say: Nowe, be it neuer so huge a tempest, neuer so terrible a storme, let it come. Here is God, here is his worde, I will not feare. Thus is all the rage and furie of the Deuill, yea euen sinne and death it selfe brought to nothing, and nowe is it become, as it were a mote, which before seemed to vs a mighty and huge mountayne.

Thus must we learne the distinctions of the holy Ghost. God taketh away thy wife, thy children. Thou fallest into sicknes and infirmitie of body. Thou losest thy goodes, thine estimation, the peace and tranquillitie of conscience, yea and some time, according to thine owne sense and feeling, Christ him selfe also. These are great matters in deede. But beware that whilest thou iudgest these thinges after thine owne sense, thou make not of a droppe an infinite sea, and of a sparcle a flaming fire. Though it be neuer so great which thou feelest and sufferest, yet God is greater. If God and Christ then perish not, if they still liue and reigne, what if thou lose thy wife, thy children, thy goodes, yea and thy life also? For what are all these if thou compare them to the inestimable grace of God and the riches which he hath promised in his word, but mere nothing? Therefore let vs lift vp our mindes to these heauenly riches, and let vs learne rightly to discerne betwene the crosse in respect of it selfe, that is, of the flesh and the sense of our owne heart, and in respect of God and his rich promise. Which if we consider as it is in it selfe and without Christ, what trouble is so small that shall not vtterly ouerthrowe vs, and so shall euery trouble be vnto vs intolerable. But if we behold the same in respect of God with the eyes of faith, though our afflictions and calamities seeme neuer so great and greeuous, yet the super abundant mercy of God in Christ swalloweth them vppe all. Who albeit he suffereth vs to be afflicted for a litle season, yet shall the ent[illegible: 1 letter]e be full of ioy and comfort. So sayth the Prophet Esay: For a litle while haue I forsaken thee. This momentane and short time, to the flesh seemeth an eternitie. But (as I said) our carnall eyes doe but deceiue vs. Therefore we must iudge according to Gods promises concerning inuisible things, and see what God hath said in his word.

This is the exercise of faith, whereof Dauid speaketh in this place, The exercise of faith. admonishing vs to looke to the word and promise, and to lift vp our eyes to inuisible things, and thereafter to iudge, and not according to thinges present. And here experience teacheth vs what an infinite wisedom true diuinitie is, which in this life we can neuer fully and perfectly attaine vnto. For to what sudden mutations this life is subiect, we see. To day aliue and in good health, to morrow dead and gone. Yea how infinite are the troubles, calamities, tentations and daungers wherewith our life is tossed as a shippe on the sea, which so terrifie vs that heauen and earth are to little for vs, yea the whole creature is to vs a very hell. This is the nature of flesh: which Satan moreouer so inspireth and bewitcheth, that it seeth not God, but rather (as it iudgeth) some great and horrible mischiefe: not life, but death and destruction. But this is no iudgement, but rather a delusion of the flesh and the deuil: against the which we must fight, yea and beleue that euen in our destruction (as to vs it seemeth) God is present with vs, and in our death Christ our King liueth: in whose sight our tribulations and afflictions, yea and death it selfe are altogither, (as you would say) but one nothing: and if we compare them vnto God by the iudgement of faith, we shall feele them so to be in deede. But who hath sufficiently learned thus to doe? Somewhat we may say, Experience and practise maketh a right Christian. and teach other after a sort: but vse and experience, with inward practise and feling is that which maketh a right diuine and a true Christian in deede, so that he may be able boldely to affirme and say with Dauid: He will not suffer thy foote to styppe: that is to say, he will not suffer thee to be vtterly ouerthrowne and perish. But the flesh saith the contrary, because it feeleth, not onely thy foote to slyppe, but it selfe also to be troden vnder foote.

Beholde the sonne of God what he suffered: Behold Iohn Baptist, the virgin Mary, the Apostles, the Prophets what they suffered. Behold ye church at this day what danger it is in, what troubles and afflictions it continually suffereth. And this is the state of the godly. Upon the experience whereof ariseth this prouerbe: The more wicked, the more happy. And therefore the worlde fearing and shunning these daungers, can neuer abide the Gospell. And thus it appeareth to them not to be true that Dauid sayth here: The Lord wil not suffer thy foote to slippe: but rather the contrary, that he causeth thy foote to slyppe. Albeit it doth but seeme so (for he doth not so in deede) and that to the flesh onely: but contrariwise, to the spirit and faith it is exaltation and glory before God. They iudge that death which is suffered for the confession of the Gospell, to be a beginning of a better and eternall life, Ignominy, shame and contempt of the worlde they count inestimable glory in the sight of God. The iudgement of faith. This is the iudgement of faith, albeit the flesh thinketh otherwise. But we may not iudge after the flesh: for if we do, what needeth then the doctrine of the word? what neede exhortations? what neede the promises? Therefore we must turne the euill into good, and where the fleshe concludeth that it is continually troden vnder foote, there faith must confesse and say, that by the crosse and by these afflictions we are made like to the sonne of God & fashioned like vnto Christ: For these things are to be beleued as inuisible and also insensible, and not as things to be seene and felt.

But such as will not beleue, but follow their owne sense and feling, doe rather choose the glory & pleasures of this worlde, which so litle while endure, and so suddenly vanish away. But how miserable shall their condition be, when, after these transitory, momentane and vaine pleasures they shall find and feele nothing but anguish & torments, with weeping & wailing for euer & without end. How much better had it bene for them to haue suffered for a while with Lazarus both sicknes and pouerty, then for a little season to flourish with the rich glutton in welth and prosperitie, & with him to be tormented in euerlasting fire? This doctrine therfore pertaineth to those which desire to beleue & not to fele, that they may discerne betwene God & their afflictions, not fixing their eyes vpon the present calamities, but looking vp to the inuisible help promised in the word. For those troubles & daungers where unto ye faithfull are subiect, do in deede cause the foote to slippe: but yet so that faith wil not suffer them to fall, but maketh them able to passe ouer those rockes, be they neuer so daungerous, & to compare their momentane afflictions with those things which are infinite and euerlasting, as to God him selfe, his power, his grace, and finally eternall life, which God hath promised in Christ to them that beleue in him. To know these things it is necessary, that we may be able to comfort both our selues and our brethren when Satan beginneth to rage, when troubles arise, when for the words sake we are hated, spoyled, persecuted and put to death. In these daungers whither shall we runne? God is greater then all our afflictions and calamities. Euen this must be our refuge: to say and confesse that God is greater then all our miseries: And albeit we perish, or rather seeme in our owne sence so to doe, yet God perisheth not, and therefore we must assuredly trust in his goodnes, mercy and power, and the sence and feeling of the spirite must be exalted (as ye would say) aboue the feeling of the flesh and of our owne hart. Thus they that will not doe, let them follow their own lustes and pleasures, and yet let them be sure that they shal drinke vp the dregges of the cuppe: wherof the godly drinke but a part, as the Prophet saith. Psal. 75.

Notwithstanding many times the godly doe finde also temporall helpe and deliuerance. For God doth not so neglect his seruaunts that he will leaue them vtterly destitute of comfort in this life. Dauid being driuen out of his kingdome was restored to the same againe. Ezechias stricken with a deadly disease, recouered and was restored to perfect health. The Iewes also dispersed and scattered among the Gentiles, were brought home againe. And euen here also faith hath her proper office, to waite and looke for this helpe and succour: for it commeth not by & by when we haue neede thereof or when we desire the same. Now, as the godly in such daungers find not alwayes help and deliuerance: euen so the wicked doe not alwaies prosper, but euen in this life are horribly plaged for their impietie. The kingdom of the Pope hath flourished long, and yet we see that much of his power wealth and riches is diminished, and the terrible vengeance of God is ready to fall vpon him and his for their impietie. Our nobilitie and gentlemen at this day contemne the ministery, plucke away the liuings of the Church, and spoyle the poore pastors and ministers therof: But the time will come (I nothing doubt) when one Pastor shall be more regarded then x. such gentlemen. And thus God sheweth and will shew his iudgement in the defence of the godly, euen by corporall or temporall punishment vpon the wicked. Therefore we ought so much the more strongly to cleaue to the word, and to hope and looke for succour, lifting vp our eyes from this sensible misery to Gods inuisible help and succour. Such things as hereafter followe in the Psalme, tende to the same sense and meaning: for the meaning of the spirite is, aboundantly with counsell and exhortation to edifie the Church.