Martin Luther on Psalms 127:3

Verse. 3. Behold, children are the inheritance of the Lord, and the fruite of the wombe his rewarde.

Not onely the wordes, but also the phrase and manner of speech are diuine and heauenly, which the holy Ghoste and the Scripture here vseth. The meaning then is this: Behold, this is the wisedome, this is the rule and the meane to iudge rightly of housholde gouernment and matrimony, that children are an heauenly inheritance, that is to say, the gifte of God, and that the fruite of the wombe, that is, what so euer is borne of the wombe, is a rewarde, that is to say, the gifte of God. It is not besides the purpose, if, here for a difference yee sette children in the first place as the malekinde, and in the second place the fruite of the wombe, as the femalekinde of all liuing creatures, but specially of mankinde. But all commeth to one thing, that is to say, to be a Father or to be a Mother is not the worke of man, but of God. And albeit the husband begetteth childrē by his wife, & the wife conceaueth by ye man, yet both are the gifts of God, and both are the blessing of God, as the text saith: God created male and female. He created them (saith the Scripture) to signifie that they are not their owne gouerners and creators, but both male & female are the creatures of God. Afterwardes he addeth more ouer: and he blessed them, saying, increase and multiply. Out of this place of Genesis is this verse of the Psalme taken. For in that God giueth vnto vs children, it is no worke of ours, but it is the blessing of God. Notwithstanding the world, although it hath continuall experience of this blessing, doth neither vnderstande, nor consider the same. For the procreation of children, because it is a dayly benefite, and a continuall blessing, is nothing estemed. Thus the world walloweth in voluptuousnes, filthy lust and pleasure, and these inestimable benefites wherein it liueth and walketh, it neither knoweth nor regardeth.

This is moreouer to be noted, that God did not so confusely blesse man as he blessed other creatures: but he adorned man with a peculiar blessing, to the ende we might vnderstand, that it is the gift of God to haue sonnes & daughters, and that neither the husband shoulde attribute to him selfe any thing as though he made his wife friutefull, nor the wife should attribute any thing to her selfe as though she conceaued through her owne strength and the benefite of nature: but should learne that these are in deede heauenly and diuine workes. Therfore some times we see that healthfull and bewtifull women coupled with strong and healthfull husbands, and liuing in great wealth and pleasure, are barren and fruiteles notwithstanding. Whereby God would show, that to beget and to bring forth children is the blessing of God, & commeth not of the power of man or the strength of nature. Contrarywise an other man that liueth poorely, & hardly can get a good meales meate, hath a house full of children. It is a true saying therefore of the Germanes, when they speaking of their children doe say: God hath giuen me childrē. But although this saying be in euery mans mouth, yet are there very few that know what this blessing is, or esteme it as they should doe, because it is ouerwhelmed and darkened with inordinate lust and other filthines of the flesh, with labours and trauells, with troubles, miseries and calamities. These thinges (I say) doe hide and darken this heauenly benediction, so that it seemeth to be now not a benediction, but rather a malediction. For when parents dye and leaue their children without help and succour, when men see their children or their wiues stubborn, intractable and disobedient, &c. it seemeth to them that the malediction far passeth the benediction. Wherefore the Scripture calleth vs back to the consideration and beholding of the matter it self and the substance of matrimony, which is the blessing of God, that in beholding the same we may ouercome what miseryes and calamities so euer we finde in matrimony.

And here appeareth our infirmitie and incredulitie. For this is the nature of vs all, that one discommoditie doth greeue vs more, then an hundreth commodities can make vs to reioyce. We see that he which hath an healthful body is more troubled with a push or a byle in his knee or in his elbow, then ioyfull for the health of his whole body besides: according to the Dutche prouerbe: If thou cary a man to Rome vpon thy shoulders, and hurte him neuer so litle when thou settest him down, thou losest all thy thankes. Example hereof we see also in vnthankfull children, that when their parentes haue brought them vp with great charges, either they desire the death of their parents, or else they are disobedient, and forget all the benefites bestowed vpon them. So it commeth to passe also in matrimony, that the benediction of God is darkened and ouerwhelmed with the malediction, as the worlde counteth it. The holy Ghost therefore doth here notably set foorth and amplyfie this blessing, to the end we should rather behold the author and creator him selfe, then those troubles wherewith this holy kinde of life is hid and ouerwhelmed. Let vs therefore diligently set forth this word and in that let vs rest which we reade in Genesis: And he blessed them. With this worde let vs arme and confirme our selues against those troubles and calamities, and say: If this our calling & kind of life be the blessing of God, I wil reioyce in the Lord the giuer of this blessing, how so euer the matter fall out, be it well or euill, and I will assuredly perswade my selfe that this worke pleaseth God. For I know that my wife, my children, my house & family are the giftes of God, that thou maist write this title [it is the gift of God] vpon all that thou hast and doest possesse, and thus wrapping the blessing of God and diuine Maiestie in thy kinde of life, thou shalt ouercome all troubles and calamities be they neuer so great.

They that lack or neglect the worde and are without the feare of God, can not be thus perswaded of the state of matrimony, but they thinke that man and wife are coupled togither by fortune, and that children are begotten and borne of them euen as of swine. When they haue them that bring them vppe in wealth and pleasure. Some time it commeth to passe also that the children of wise, excellent and notable men doe myserably degenerate, as many examples doe witnesse both in holy and prophane histories, and as commonly we see also at this day. Wherefore the holy Ghost calleth vs backe to the word of God, that we should learne that our bodyes are not our owne, but that if thou be a man, thou shouldest thinke that what so euer is in thee pertaining to a man, is the gifte of God: and euen so that children are Gods blessing and his gifte, and not thyne owne. Wherefore continue thou the creature of God, and perswade thy selfe that thy life and thy body, in that thou art a man, doe please God. Then mayest thou without any great trouble and with a good conscience enioy those thinges which God hath giuen thee, namely thy life, thy wife, thy children and thy goods, and if any troubles come, thou mayst ouercome them also by comparing the same with the other benefites, which thou shalt finde in thy kinde of life to be more & much greater, then all the troubles and calamities are besides.

Moreouer by the name of children he signifieth not onely the fruite of the wombe, but also what so euer is necessarye for the bringing vp, the clothing, and the nourishing of the same. For he that giueth and createth children, giueth and createth also with them necessary sustenance to feede & to nourish them, or else they can not continue. To some therefore God giueth more, to some lesse, yet so that he suffereth none to perish through famine, except it be to shewe his iudgement vpon some. Moreouer, children doe bring with them generally euē in their birth by a diuine working of God, what so euer is needefull for their sustentation, that they should not perish through necessitie. And although some times it hath so happened that mothers haue deuoured their children, yet a few examples do not take away this general rule. For these were speciall examples of the wrath and of the plage of God. It is one thing to speake of God as he is offended and sendeth plagues, and an other thing to speake of him as he gouerneth and nourisheth vs. Wherefore we see the children of such as liue miserably with bread and water to haue healthfull bodies, liuely, and well liking. Againe we see many folkes children which liue in great wealth and pleasure, to goe like ghostes, leane, pale and pining. And why so? because children are the gift of God, whom God him selfe hath created: Wherefore he giueth those things withall, which children can not lacke, as the first creation of man doth declare. For before that Adam was formed of the earth, God the maker of the earth prepared the same as a house for him to dwell in. And this house he left not empty and vnfurnished, but replenished it with all kindes of wealth, riches, and all good thinges, that he might shew vnto vs the posteritie of Adam, that he would be our father, would keepe, guide, and gouerne vs, and giue vnto vs all thinges plentifully, so that we would beleue.

Likewise, whiles the childe liueth yet in the mothers wombe, it is not able to helpe it selfe, but is nourished by God alone. For what is it able to doe, which lyeth yet without any sense? After it is come into the world, it hath the mothers breastes to nourish it, as a founteyne ordeyned to that ende and purpose: It hath bathes to wash it, it hath clothes to lappe it in, it hath the cradle to lye in, and such other thinges as it hath neede of. Moreouer, there are not onely women at hande to doe what so euer is necessarie about the infant, but Angells also, The ministery of Angells about yong children & infants. as many notable examples doe witnesse: And to what ende are all these things done? To shewe that God will preserue his giftes and benefites. Wherefore children are here to be taken, not for children onely, that is, for flesh, skynne and bones, but for all other thinges that perteyne vnto children. In like manner by the wife and the husband we must vnderstand, not their bodies onely, but their habitation, meate and drinke, apparell, and all other thinges necessary for the maintenaunce and gouernment of a family. And these are the excellent giftes of God whether they bee great or small: For God doth not distribute them to all men alyke: Notwithstanding although they bee but small, yet in that they are the giftes of God, they are great and liberall. For like as we rather esteme and regard the rewards of Princes by the boū tifull heart and minde wherewith they are giuen, then by the valewe and worthines thereof, be they neuer so small: euen so although God hath giuen vnto thee but a small portion poorely to susteyne thee and thyne withall, yet lette the good will and the blessing of God content thee, and thereupon rest, because thou knowest assuredly that God loueth thee and of loue hath giuen the same vnto thee: which if he take from thee againe, thou shalt be more able to beare it patiently, because thou knowest it to be, not thine owne, but the gift of God. Thus is thy mind quiet & at rest, Philip. 4. whether thou haue plenty or whether thou lacke. When thou doest thus cloth and apparell, and (as a man would say) incorporate God with his owne benefites, then doe those benefites become more large and plentiful, how smal so euer in outward appearance they seeme to be.

This may suffice as touching ye meaning of the Prophet. Now it remaineth that we should say some thing concerning the grammaticall sense and signification of the wordes: which, because of the Hebrew phrase and maner of spech, is somewhat obscure. For where the Prophet sayth: Children are the inheritance of the Lord, we may say: Children are the gift of God. For in the Hebrew tongue this word inheritance hath a large signification. Inheritance the Hebrewes doe call the land diuided among the people by Iosua. Hereof it commeth that this word is applied to all donations and free giftes. For the land of Canaan was giuen only to the children of Israell. Whereupon all possessions, proprieties, and free giftes are called inheritance. So is it sayde in the Psalme: Thy lawe is mine inheritance, that is, a gift which thou hast giuen vnto me. We vse this word otherwise, for that which is giuen to vs by our parents. But in the Hebrew tongue it is taken for a gift or a portion giuen of God.

Where he sayth: and the fruite of the wombe is his rewarde, we may say: Children are the bountifull, and the free gift of the Lord. It is a repetition of that which goeth before. As if he sayd: The benefite which we receiue of the Lord, as it were by inheritance, is children: the gift which the Lord bestoweth vppon the godly and proceedeth from his liberalitie, is the fruite of the wombe: So that inheritance and reward signifie both one thing, that is to say, the gift and liberalitie of the Lord. So we reade Ieremy 31. Refrayne thy voyce from weeping & thyne eyes from teares: for thy workes shall be rewarded, sayth the Lorde. Also Matth. 5. Reioyce and be glad, for great is your reward in heauen. Likewise 1. Cor. 15. Be ye stedfast, for as much as ye knowe that your labour is not in vayne in the Lord, that is, it shall be rewarded.

This is the doctrine of the holy Ghost concerning the true and Christian gouernment of housholds and familyes, to beleeue that children and all thinges else are the gift of God. When we assuredly know[illegible: 1 letter] that we receiue all things at Gods hands as the only giuer thereof, then do we learne by a goodly consequence, which the holy Ghost here teacheth vs, how we may beare & ouercome all miseries and calamities: so that, if either wife or children dye, or if any other aduersities or miseries happen, we may say with holy Iob: The Lord gaue and the Lord hath taken away: blessed be the name of the Lorde. For reason being now lightned by the word, doth acknowledge Gods blessing, and giueth thankes vnto him for the same, and in aduersitie doth not repugne or repine against the will of God. Not that we can lose the giftes of God without sorowe and heuinesse of the flesh: for we doe not here goe about to comfort the fleshe, but the spirite. Albeit the very Sainctes and children of God also doe feele these troubles: notwithstanding they are not oppressed and ouercome therewith. Like as Iacob was in great anguish when he had lost Ioseph: yet he did not despaire, he did not blaspheme, but suffered this calamitie patiently, because he knewe that, as Ioseph was the gifte of God, so he was taken away againe also by God. He therefore that hath a minde thus prepared and instructed, shall not be ouercome with any troubles or calamities, be they neuer so greeuous. But it is not enough to learne these thinges by hearing and by reading of bookes onely, but experience and practise thereof is also required, without the which this housholde gouernment can neuer be learned, this blessing of true and christian matrimony cannot be vnderstand: As we may see in those which setting God aparte, behold nothing else but fortune and chaunce. These men, when they enter into matrimony to no other ende but to liue in lust, wealth, and pleasure, Note the end of those men that are not thankfull to God for their wealth and welfare, but attribute all to fortune and chaunce. and to aduaunce their children by their wisedom and policie, to great riches, honour and dignitie, do find that all things fall out cleane contrary, so that both they, their wiues, childrē and riches doe miserably perish, because they are ignorant that there is no successe without the blessing of God. On the other side, they that inioy these giftes as the blessing of God, with thankful harts for the same, although they fal into many troubles and afflictions, are not withstanding of a quiet and cheerefull conscience.