Martin Luther on Psalms 125:3

Verse. 3. For the rodde of the wicked shall not rest on the lotte of the righteous, lest the righteous put forth their hand vnto wickednes.

Here the Prophet plainly declareth that the people which rest vnder this defence and protection, are afflicted and subiecte to all miseryes and calamities as touching the fleshe: although they be compassed about with such high and mightie mountaynes as touching the spirite, as Satan can neuer surmount, yet touching the flesh and the olde man, they lye open on euery side to the dartes of Satan and of the worlde: For God by these meanes will afflict and exercise the flesh, that sinne & the foolishnes of the flesh may be mortified in them, and that spirituall wisedome and the inward man may encrease. This is the cause why we are, according to the flesh, as a broken hedge, and as a citie whose wals are cast downe, and so lyeth open to the enemy on euerie side. Wherefore there is no sort of men so vile and abiect which do not thinke that they may doe what they list against the true professors of the Gospell. Hereof come such intollerable iniuries, horrible blasphemies, cruel torments, and bloody slaughters of the Saincts of God. For the flesh hath no walls, no munitions to defend it, but the spirite. Therfore the flesh is in daunger to al stormes and tempests, broken & troden downe of the wicked, as Esay sayth chap. 51. VVhich haue sayd vnto thy soule: Bow downe that we may go ouer. Thou hast layed thy body as the ground, and as the streete to them that went ouer. These afflictions we must needes suffer and by patience ouercome them, & withall we must beware that by these outward afflictions the inward man be not weakened or ouercome resting in this assured hope and trust, that the Lord will neuer forsake vs, but that we are in the bosome of the father, and are closed within most sure and strong holds. So that now, although our goodes, our wiues, our children, yea and our liues also be taken from vs, yet we shall neuer be spoyled of our Christ, by whome we are so surely defended that in the middes of all our tentations he will make away for vs to escape, or else geue vs strength to beare them.

Thus we see what consolations the holy Ghost setteth forth vnto them which beleue the word. For vnto such as looke for a better life then this, all thinges are here full of calamities and miseries. Death followeth death, as Paule sayth, and we continually dye. One tentation followeth an other vntill at the length by the death of the flesh all miseries shall cease and haue an ende. This verse therefore maketh much for our comfort, admonishing vs that we must suffer many troubles: yet so, that at the length we shall be safe and sette at libertie from them all, though not in this life, yet in the life to come and in eternall life. And why should we not thus boldely promise vnto our selues, remayning vnder this diligent custody of the Angells, yea of the Lord him selfe, which is alwayes round about his people. But here (as before I sayd) we haue neede of fayth, that we may iudge herein, not according to our present troubles and tentations, but according to the word of promise. And what should we neede any promises if there were no tentations? which tentations whether they be within in the spirit or without in the fleshe, the time shall come when we through Christ shall haue full victory hereof, as this verse full of sweete consolation doth promise vnto vs.

Notwithstanding this promise seemeth incredible both to vs which suffer, and also to them which persecute and afflict vs. For if we behold the same with our outward eyes, what can be more false? yea the contrary seemeth to be most true. Behold our Sauiour Christ, was he not so forsaken, hanging vpon the crosse, that the rod or scepter of the wicked rested vpon him? Did it not rest likewise vpon the Prophets, the Apostles and other holy Martyrs? This matter then, if we consider it with our outward eyes, hath an other meaning then the wordes doe import. For they promise that the scepter of the wicked shall haue no power ouer the godly, and yet all stories and examples doe testifie the contrary. Therefore the holy Ghost calleth vs backe to the purpose & counsell of God reueiled in his word, and commaundeth vs to wey and consider, not what we suffer, and with our outward eyes behold, but what is decreed with the Lord in heauen. And he that can so sequestre him selfe from the beholding of his afflictions and tentations, and yeld him selfe wholy ouer to the will of God, & there rest, is a right diuine: yea he that is ignorant hereof, in true diuinitie knoweth nothing at al. For what knoweth he which is ignorant that God is such a God as will not suffer the godly to be oppressed of the wicked? For seeing he hath sayd: I am the Lorde thy God, he will neuer suffer that which is his owne to be wrested either by the world or by the gates of hell out of his hands. If he then abide and continue, they shall also continue for euer which are his. Thus to beleeue and thus to lay hold on thinges inuisible, is true diuinitie and true spirituall wisedom in deede, whereupon we may ground this proposition out of the inuisible counsell of God: God hateth the wicked & loueth the iust, ergo he will damne and destroy the wicked, and wil deliuer and saue the iust. And here we see that which is the chiefest thing in all the Psalmes and Prophets, to spring out of the first precept: I am the Lorde thy God.

Now haue we to learne how we may apply this verse rightly and to our comforte. For true diuinitie consisteth in vse and practise. We are vexed on euery side with cruell Bishops, wicked Princes, and others which hate the word of God and the doctrine which we professe. But these are very trifles, if ye compare them with those vexations which Satan, sinne and our owne infirmitie raise vppe in our consciences. We must learne therefore thus to iudge of all these thinges, that they are the rodde or scepter of the wicked: and to set the Lorde against them, reueiling his will here in his word, and pronouncing that he will not suffer the scepter of the wicked to rest vpon the godly. Seeing then the same Prince promiseth thus much vnto vs which hath all thinges in his hand, what can we require more? For the will of God is certaine, that though he suffer vs to be afflicted, yet will he not see vs troden vnder foote or perish. Thus must we apply these sweete consolations.

What the rodde signifieth in the scripture it is wel knowne. Children when they are yong are corrected with a rodde, & when they waxe bigger with a wand or a cudgell, and if they will not so amende, then followeth the yron rodde. Hereof it commeth that the rodde signifieth all power and rule whiche is for the amendement and correction of such as doe offende. So is it taken in the 110. Psalme. The Lord shall send forth the rodd of thy power out of Sion: That is to say, thy kingdome: For there he signifieth such a rodde wherby kingdoms and people are gouerned. On this wise the holy Ghost permitteth here to the wicked, dominion and tyranny ouer the godly, which they are compelled to suffer. Like as we are compelled not onely to see but also to suffer the tyranny of Antichrist and the power of his kingdom, persecuting destroying & murthering the Christians, and raging against them with all kind of tyranny. Yea we are compelled moreouer to suffer the tyranny of Satan vexing and terrifying my heart and the hearts of the brethren which beleue in Christ. This dominion or tyranny the holy Ghost calleth the rodde of the wicked, and comforteth vs: that as the Lord liueth their tyranny shal fall and shall not rest vpon the lotte of the godly.

The lotte of the iust is as much to say as the portion, that is, the number or congregation of the iust. Like as Christ calleth them the little flock, and Paule, the poore Saincts. Ouer these, sayth he, although the tyrannes doe rule, yet shalt not their power endure. Although the persecutors of the Church doe oppresse the faithfull, yet shall they not doe so alwayes, neither shall their counsells haue that successe which they desire. For they thinke to roote out this doctrine for euer: but that shall they neuer be able to doe. Therefore albeit ye suffer in the meane time, faith the holy Ghost, yet know ye, that my will is, that they which beleue in me shall neuer perish but shall be preserued to life euerlasting. Here then haue ye whereunte ye may trust in all your tentations.

But behold the reason which the holy Ghost here vseth to proue that the scepter of the wicked shall not rest vpon the iust. God is moued saith he, to helpe and defend the iust. For else it might so come to passe that God should haue no Church at all, and the iust should put forth their hands to wickednes. So we finde in Ieremy that before the people were deliuered into the handes of the Babylonians, they had a promise that after seuenty yeres they should returne againe to Ierusalem, because they should not be brought into doubt of Gods mercy and so vtterly despaire, and falling away from God, should turne to gentilitie: As it is in the Psalme, lest the godly should turne to folishnesse, that is to say, should blaspheme and become impatient. This is the cause why God ioyneth the promise of the word with the execution and performance of the deed: or else the godly should be driuen to desperation. We see how many are cast downe with aduersity by the losse of goods, wife, children and other things which are deare vnto them. Except therefore their mindes were raised vp againe and comforted, first with the worde and promise, and then with the performance and execution of the same, many would say there were no God. Therfore God must needs shew him selfe to be a God, not onely in word but also in deede.

Dauid had great promises of God, and yet by his owne sonne he was driuen out of his kingdome and so persecuted that he was compelled to flie away barehead and barefoote. This was a sore tentation. Wherefore the great and ample promises made vnto him could neuer haue raised him vp & comforted him againe, except God had in deede deliuered him out of this greate misery and affliction. Euen so if we had no more but the promises of God to support vs against the Papistes and aduersaries of the word, yea if God did not in deede fight for vs and defend vs against their tyranny, we should be swallowed vp with sorrowe and brought euen to desperation. God therefore worketh both wayes: he raiseth vp with the word and promise, and deliuereth out of troubles and afflictions by execution of the deede, that according to the saying of S. Paule, the tentation should not be aboue our strength, but should haue an ende, and we learne by our owne experience that the first commaundement: I am the Lord thy God, is most certayne and infallible. Therfore when he saith: Least the iust should put forth their hand to wickednes, it is as much as if he should say, least the iust shoulde turne away from God and fall to gentilitie. For God hath a double care ouer the faithfull: first that they be not ouercome, but may ouercome the tentation: and this he doth by the word and promise. The second is that the tentation be not perpetuall. Euen so must we be vndoutedly perswaded that besides the infallible promises which we haue of ye good will of God towards vs, and in the end of euerlasting life, we shall be also deliuered, and our aduersaries destroyed, albeit we can see no maner of way or possible meanes howe it may be done. This is it then that this verse here setteth forth, that God is so carefull for the safety of his people that he seemeth to feare least they shoulde put forth their hand to wickednes & fall away from him, whereby it might came to passe that he should haue no people & so there should be no God. For God is the God of the liuing, and therefore he must needes haue a people. Wherefore there must euer be some remayning which may praise and worship him. If there must needes be such a number remayning, God must of necessitie make an ende also of tentations.

But here we must beware that we doe not appoynt the time of this deliuerance. For before that come, God will haue vs tryed to the vttermost and brought to that extremitie, that all our hope and trust shall be vtterly spent & we at the poynt of desperation. Now, when we are brought into this case that we can see nothing but desperation, then, euen then God sendeth comfort, in death he sheweth life, and euen in damnation he bringeth saluation: briefly of nothing he maketh all thinges, and when all hope of remedie is past, then beginneth he to worke, and frameth all newe agayne in most perfect wise. Thus can not the God of this world doe. This is the singular worke of God therfore, that when thou thinkest thy selfe cleane cast away and vtterly forelorne, euen then thou shouldest be most sure and safe and most gloriously shine as the day starre in the firmament. These things are easily taught, but by experience we finde and feele how farre they passe all reason and power of man, & how hardly we can beleue that God maketh all thinges of nothing, that he is carefull for vs, whether we be afflicted in the flesh or in the spirit, and that he is more mindefull of our deliuerance then we our selues can be. These thinges therefore must be often & diligently taught that we may learne that heauenly wisedome which the first commandement setteth forth vnto vs, namely that our God is suche a one as of olde thinges is wont to make all new, Olde things are passed away: behold all thinges are become newe. of poore to make rich, of despised glorious. And this last we would all gladly haue, but that wil not be except contempt and pouertie doe goe before.

Here haue we then a singular promise and consolation. As if he should say: the rodde of the wicked greeueth you, but be of good comfort my people and patiently endure it, for I wil not suffer the tentation so farre to preuaile ouer you that your confidence and trust in me shall vtterly faile you. Stormes and tempestes shall arise and your daungers shall seeme so great as though the waues should presently swallowe you vp: But I will not suffer you to perish. I wil bridle their rage and make an ende of the rodde of the wicked. If Satan & your owne conscience doe accuse you as most wicked and vnrighteous, yet will I not leaue you destitute of my righteousnes. Thus doe tentations teach vs the true vse and meaning of the first commaundement, the which none without afflictions and tentations shall rightly knowe or vnderstand.

Moreouer we are here admonished of the great daunger that followeth these afflictions & tentations, which they that through impatiencie forsake the word and faith, doe fall into. Therefore the Lorde here sheweth him selfe so carefull for his people, leste they should fall into this danger. For their state which haue once forsaken the word, is much more perilous then it was before: and into such (as our Sauiour Christ pronounceth in the Gospel) doe enter seuen spirites much more wicked then the first. We must therefore patiently suffer and perseuere in all tentations, and rather abide all extremities then once shrinke from the word of life, lest we be possessed with seuen spirites more wicked then the first. And moreouer we must assuredly trust (as we are taught in this verse) that so long as we haue a desire and a purpose so to doe, the Lord will neuer forsake vs or suffer vs to fall into this impietie. For here haue we a manifest promise and a liuely description of the Lordes singular care and prouidence ouer vs, namely that he is mindful of the end of our tentations and afflictions▪ so that we onely continue constant and patient vnto the ende▪ And if the heathen Poet sayd: Virgil. Endure and reserue yourselues for more happy thinges, how much more should Christians diligently stirre vppe them selues with mutuall exhortations to patience and perseuerance, whether they outwardly suffer in things perteyning to the body and to this present life, or inwardly in conscience. For we haue a God which euen in death, in hell, and in the middes of all our sinnes can saue and deliuer vs.