Martin Luther on Psalms 122:1

The 122. Psalme. I reioyced when they said vnto me, &c.

This Psalme is a thanks giuing for the excellent gift of the worde of God. The argument of the Psalme. Which vertue is therefore the more rare to be found, for that the worde is euery where so horribly contemned in the worlde, not onely of the rude multitude, but also of those that will be counted both learned and wise: whose blasphemous tongues are sharpened against this most precious and incomparable benefite, not onely in speaking contemptuously and spitefully of the Gospell, but also imputing to the holsome worde of life, what so euer mischiefe reigneth in the members of Satan, as seditious sectes, auarice, filthy life, and such like. It is therefore the greate goodnes of the Lord that in this horrible infidelitie there are yet some which reuerence the word, which gladly heare the word, which delight to talke of the word and workes of the Lord. This Psalme therefore was not written to those dogges and swine the Papistes, heretikes and persecutors of the worde, but to the elect soules and holy mindes, which exult and reioyce for this heauenly visitation, wherby the day spring from on high, through the tender mercie of our God hath visited vs, lying in the shadowe of death, as Zacharie saith. For albeit that all men haue the word, and all heare the sound of the Gospell, yet herein they differ, that some haue the word only: some acknowledge and feele them selues to haue it and therefore doe reioyce and giue thankes vnto God for ye same, where as other delite rather in their riches and in the pleasures of this life, then in that heauenly word, which bringeth euerlasting life and saluation. Therefore S. Paule counteth it for a speciall grace of God, not onely to haue the giftes of God, but also to acknowledge them, to delight & reioyce in them, and to be thankful vnto God for them.

A singuler gift of God to acknowledge how in estimable a benefite it is to haue the word. But amongst all the giftes of God, the gift of his holy word is the moste excellent, and if we take away the word, what doe we else, but take away the sunne out of the worlde? For what is the world without the word: but euen hel and the very kingdome of Satan, although there be in it neuer so many wise men, learned, welthy, and mighty? For what can all these doe without the word? which alone bringeth life and comfort to the soule, peace and quietnes to the conscience: which alone keepeth vs in the fauour of God: without the which there is no religion, & so no God: whereby also the world is preserued: For without the word and Christ: the world could not stand the twinckling of an eye. Albeit therefore there be many and wonderful giftes of God in the world, giuen for the vse of man, yet the only gift which conteineth and preserueth all the other, is the word of God, which pronounceth and witnesseth to our consciences that God is our mercifull father: which also promiseth vnto vs remission of sinnes and life euerlasting. Now, if we should lack these comforts, what comfort were it I pray you for vs to liue? yea this life, to vs were no life at all. But these thinges are spirituall, and the knowledge thereof is so much the more hard for vs to attaine vnto, because it springeth not out of our owne hearts, but commeth from aboue. But now to the Psalme.

When this Psalme was written, the temple was not builded, but the tabernacle of Moises yet still remained: The tabernacle of Moises. which, allbeit it continued not in one place nor in one tribe (for it was also in Silo and Gibion) yet had it one certaine promise, that where soeuer it were, there would the Lord be present, heare the prayers of his people, accept their sacrifice and shewe him selfe mercifull, as the text sheweth: VVhere so euer I shall set a memorial of my name, &c. Therefore so long as it was in Ephraim in the city of Silo, the name of God was there called vppon, the word of God was there heard, and the Lord was there worshipped with faith, prayer, and sacrifice, &c, vntill at length, when impietie and idolatrie began to encrease, the arke was caried out of Silo into the host against the Philistines, and of them was taken. But when the Philistines for this prophanation were diuers wayes plaged, the arke was translated to the Gabaonites. When it had bene there a while, Dauid brought it home into his owne citie, as it is written, 2. Reg. 6. and there it came into his minde to build a temple vnto the Lord. For it was not meete (thought he) that he should dwel in a house made with Cedar trees, and that the Lord and King of heauen should dwell in a tabernacle couered with skinnes. And this purpose at the first semed good to Nathan the prophet: but afterward he was admonished of God by reuelation, that Dauid should not build the temple, for that was reserued for his sonne Salomon to doe, which was a peaceable Prince and not giuen to warre as Dauid was. Herewithall was added that ioyfull promise of the eternall posteritie of Dauid and his true sonne Christ, 2. Reg. 7. Dauid therefore in this Psalme, as it seemeth to me, intreateth of the first part of this promise: wherein he reioyceth, not onely for him selfe, but also for the whole people of God, for that God had appointed a place in Ierusalem both certaine & permanent, wherein he would be worshipped.

Albeit therefore that Dauid doth here partly signifie that house which Salomon afterwarde built, yet specially he treateth of the fruite that should come of the building of that temple, namely that the word of the Lord should there be published, prayer made, and sacrifice offered. This is that ioy and gladnes which Dauid so notably setteth forth in this Psalme, whiles he beholdeth the inestimable goodnes of God towards his people, in giuing to them the knowledge of his worde, in reuealing his face vnto them, in perswading their hearts of his good will towards them.

The Papists dispute much of God, but without the word & the true knowledge of God. They neither teach nor yet once thinke what yt wil of God is towards vs, or what he will do wt vs, for, say they, we know not whether god loue vs or hate vs. And to this end they blasphemously allege this saying out of Ecclesiastes: No mā knoweth whether he be worthy of loue or of hatred, The meaning of this place is, that man knoweth not by these outward things, that is by prosperitie, or aduersitie, whome God doth fauour or hate. Eccl. 9. wt other like. For what is it to talke of God, if thou knowe not what his will is towards thee, & to what end he hath ordained thee? They yt knowe not God thus, kn[illegible: 1 letter]w him not at all. It is the word of God therfore that certifieth vs of the will of God towards vs, what pleaseth or displeaseth him, what he would haue vs to doe, and what he wil do with vs. The barbarous & brutish ignorance wherof hath brought forth all those monstrous idolatries in the kingdom of Antichrist.

Theft which is forbidden by ye law of God in the 7. commaundement, is thought to be but a smal sinne in comparison of the rest, as murther, horedom, &c. Notwithstāding, suppose that this commaundement were not: what great enormities, what horrible impieties would ensue? We should become like rauening wolues & beares, VVhat inestimable benefits the word bringeth. destroying and deuouring whatsoeuer they may come by: yea-like vnto swine, which when they come to their draffe & swill, if euery one could deuour so much as might suffice al, they would leaue none for the rest. Therefore, that our goods are in safety, yea rather all that we haue is not spoyled and taken from vs, it is the benefite of the seuenth precept. What a life would this be if our wiues were not in safety, if our children were vncertaine, if men might resist the Magistrate, and do what they list? would it not be a continuall hel? That we inioy therfore true & godly matrimony, that the common welth and the lawes are preserued, The benefits of the second table. in which and by which we liue in safety, rest and quietnes, all these are the benefites of the second table. But let vs ascend to higher matters▪ What were this life if ye first table were not? The benefits of the first table. if there were no Sabbots, no Church, no place wherein the word might be published & taught? if there were no knowledge of God, no inuocation of God, but euery man had his peculiar idoll to worship? These are farre greater and more horrible euils, then those that are committed against the second table, and yet so much the lesse regarded because they are spiritual. But if we had the eyes of the spirite, and did see how many soules Mahomet & the Pope do cary vnto hel, it should be muche more greeuous vnto vs then if we were euery houre in daunger of losing both goods and life.

We ought first therfore to reioyce for these smal benefits which we inioy by the second table, whereby both our goods and bodyes are in safety. The spirituall giftes which God giueth by his word. Small benefites I call them in comparison of those which we inioy by the first table, wherby God so abundantly openeth the treasures & riches of his mercy towardes vs in reueiling him self vnto vs, in certifiyng vs what his wil is towards vs, what he hath decreed to doe and how to deale with vs, in giuing vs his word, faith & the holy Ghost, in hearing our prayers & increasing dayly the Church by his word. These things are so great, that no hart can conceiue them, no tongue can expresse them: wherby our soules are deliuered from the tyranny of the deuil, whereby we inioy peace & tranquillitie of mind, & a good conscience, whereby also we attaine and retaine the true knowledge of God, & whereby many are instructed to eternal life. These things Dauid beholdeth with the eye of faith: these things he deepely wayeth & considereth wt him self, & therfore is stirred vp to thanks giuing, which the inward ioy of hart cōpelleth him vnto. For such are thākful in deed, which doe embrace y• graces & gifts of God, & reioyce in the giuer. But such as fele not this ioy, albeit they set forth this psalm wt piping & singing, wt organs and mincing musicke neuer so much, yet are they vnthankful, because they do not vnderstand these benefits.

These things I doe therefore recite, that all men may beware of that detestable impietie and headspring of all mischiefe in the Church of God, the contempt or lothing of the word: for that is an horrible apostacie and a falling away from God. When men are once come to this lothing of y• word, it is not possible that any true or sincere cogitation of the spiritual life or remission of sinnes should enter into their heartes. But alas, we see that there is nothing at this day more common. For how wickedly doe the nobility, gentlemen, rich & welthy, yea and all other inferiour sortes of men at this day contemne the word of life, the gospel of saluation, the ministery & ministers, more esteming their earthly possessions, wealth and pleasures, then all the sweete comfortes of the gospel? These ye children of God are compelled to behold as Loth did the Zodomites, not onely despising, molesting, and spitefully intreating them: but also liuing in all fleshly liberty, and doing what they list. It was an horrible thing for Dauid to fal into adultery & murther: but how much more horrible is it, thus to offende against the first table, as the Angels did, and therefore were cast out of heauen? But Dauid repenting returned vnto God & found mercie. And here the godly are so much the more in daunger of this euill, by how much the fall is more easie. For this venime so secretly infecteth the soule and so creepeth in by litle and litle, that it can not almost be perceiued.

I call it a contempt of the word, not onely when the word is despised, derided, persecuted, but also when it is negligently and vnreuerently taught, heard, and learned, according to the saying of the Prophet Esay: This people honour me with their lippes, but their heart is farre from me. And this is the difference betweene those that are infected with this poyson, the comtempt of the word I meane, and the children of God, that as they are wholy bent to seeke and aduance the glory of the euerliuing God: so are these either inflamed with a diuilish desire to maintaine & set forth damnable doctrine, wicked opinions, and false worship, being wholy giuen ouer to serue the god of this world and their god Mammon, seeking with greedines and pleasure their owne perdition & damnation, and so albeit they are already wholy possessed in the kingdom of the deuill, yet are they merry and ioyfull: but the end shall be such as for their horrible example is set forth in the story of the Sodomites. Let vs pray vnto God therefore that he will preserue vs from this impietie, and let vs learne to sing this Psalme with gladnes and thankes giuing vnto him for this inestimable benefite of his word and the pure knowledge thereof, whereby Christ the onely sacrifice for our sinnes and the sure hope of eternall life, is reueiled vnto vs. Let vs continually exercise our selues in reading, hearing, The word must be continuall[illegible: 1 letter] taught exercised & practised. and meditating of this word, and let vs neuer think that we haue attayned sufficient knowledge and tast thereof. In deede this word is so plenteously set forth in these our dayes, that it may seeme to bring with it a lothing and contempt in many: but it is not enough an hundred times to haue read it, and a thousand times to haue heard it, as in the daungerous time of tentations by experience we feele. Wherefore let vs abhorre the damnable impietie of lothing and contemning the word of life, and let vs embrace that most soueraigne vertue which is called the Reuerence of the word. For Satan sleepeth not, and in deede he is neuer so strongly armed against vs, as when he seeth that we loth and contemne the word, or presume of our owne knowledge.

Verse. 1. I reioyced when they sayd vnto me: we will goe into the house of the Lorde.

The like saying he hath in the 60. Psalme. God hath spoken in his Sanctuary, therefore I will reioyce. Wherein is conteyned a comparison betwene his kingdom and other mighty and welthy kingdoms of the worlde. A comparison betwene the Gentiles & the Iewes. As if he should say: My kingdom is but a small and a weake kingdom if you compare it with the power of other kingdoms of the world. But this haue I that all Kings and kingdoms haue not, namely, that in my kingdom the Lord him selfe, the King of all Kings speaketh out of his holy Sanctuary: therefore my kingdom is the kingdom of God, and therein I reioyce? Euen so here, sayth he, I reioyced: And why? Because it was sayd vnto me: we will goe into the house of the Lord. That is, God hath promised that we shall be that people which shal enter into the house of ye Lord. And should not this cause my heart to reioyce? For when I behold all other nations, I see them goe into the house of the deuill, and the temples of Idols: I see they know not the true God, neither doe they worship him. Great cause haue I therefore to reioyce, because I haue the promise of God that I shall goe with my people into the house of the Lorde.

Dauid sheweth him selfe here to reioyce and be glad for 2. causes: not onely that the Lord had appoynted a place wherein he would be worshipped, euen the holy hill of Sion: but also because he had the consent of his people so obediently to ioyne with him in the true seruice & worship of the Lord. Often times the Lord had before promised by Moises that he would appoynt such a place for his Sanctuary as should be certaine and stable for euer: and yet aboue a thousand yeares togither the Arke of the Lord was caryed hither and thither from tent to tent, Paralip. 17[illegible: 1 letter] from habitation to habitation, hauing no certaine place to rest in: But afterwardes it was shewed vnto Dauid, that the Lord would haue it remaine in the hil Sion, and that he would haue there a temple builded, wherein he would be worshipped. By this example we are admonished that we haue double cause to reioyce when so euer the Lord doth not onely incline our hearts by his holy spirite to the obedience of his word: but also doth draw other vnto the same with vs, that we may be al ioyned togither in ye fellowship of faith. We see ye stubburnes of mans heart to be such that the greater number alwaies murmureth when so euer the Lord speaketh: and therefore no small cause haue we to reioyce when we all consent togither in one spirite and and one mind in the true seruice and worship of the Lord.

These wordes: I reioyced when they sayd, &c. seeme to be very simple and to conteine in them no great matter. But if you loke into the same with spirituall eyes, there appeareth a wonderfull great maiestie in them. Which because our Papistes can not see, they do so coldly and negligently pray, reade, and sing this psalme and other, that a man would thinke there were no tale so foolish or vaine, which they would not either recite or heare with more courage & delight. These wordes therefore must be vnfolded & layd before the eyes of the faythful. For when he sayth we will goe into the house of ye Lord: what notable thing can we see in these words, if we doe but onely beholde the stones, tymber, gold and other ornaments of the materiall temple? But to goe into the house of the Lord signifieth another maner of thing: namely to come togither where we may haue God present with vs: heare his word: cal vpon his holy name, and receiue helpe and succour in our necessitie. Therefore it is a false definition of the temple which the Papists make: that it is a house built with stones & tymber to the honour of God. What this temple is they them selues know not. For the temple of Salomon was not therefore beautifull, because it was adorned with gold and siluer and other precious ornaments: but the true beautie of that temple was, because in that place the people heard the word of the Lord, called vpon his name, found him mercifull, giuing peace and remission of sinnes, &c. This is rightly to behold the temple, and not as the visured Bishops behold their idolatrous temple when they consecrate it.

These are then great causes of ioy and gladnes: to haue access vnto the Lord: to heare this consolation, that he is our God, which will heare vs, which will deliuer vs in the time of trouble, which will forgiue vs our sinnes, and at the last will giue vs euerlasting life. For these great benefites (sayth Dauid) we giue thanks vnto God, and we reioyce that we may come togither into that place wherein God worketh all these things by the power of his word, For it is the word alone whereby we knowe God, whereby we come vnto God, and whereby he bestoweth these great benefites of his fauour and loue vpon vs. Thus Dauid vnder these wordes: The house of the Lord. comprehendeth God him selfe, his name and his word, wherevnto the Sabboth is dedicated, in the which we should rest from other busines and harken vnto the Lord speaking vnto vs. What Dauid meaneth by the house of the Lord. This is to go into the house of the Lord, and for this benefite to reioyce and giue thanks vnto him. For this is an inestimable benefite and cannot be comprehended of the wicked: But the godly onely doe know the word and what benefite they receiue thereby. And this the Lord also requireth of his people when he so often commandeth in the law yt they should come togither, that they should reioyce before the Lord, they should praise and magnifie his name for his benefites and greate mercies so plentifully poured vppon them. And to this Dauid also prouoketh vs by his owne example, that with reuerence, and as it were with an admiration we should exult and reioyce before the Lord.