Martin Luther on Psalms 130:3

Verse. 3. If thou Lorde wilt streitly marke what is done amisse. O Lord who may abide it?

This verse in our diuinitie is well knowne, Dauid prayeth that his sinnes may be forgiuen and his iniquities not marked, therefore he denyeth all righteousnes of workes before God. neither doe I seee how either our aduersaries, or Satan him selfe can auoyde it. For what can they say? or what haue we here that may moue vs any way to doubt? As for Dauid, it is witnessed of him that he was a man after Gods owne hart: and in deede he is a singular example to all posteritie in all kind of godlines. For although, through the murther of Vrias and his adultery with Barsabe he is not with out reproch, yet how great was his humilitie when the Prophete reproued him, and how feruent was his faith when he raysed him vp againe? Beholde moreouer his singular patience in affliction, his carefull and continuall trauell for the amplifying and adnauncing of the kingdome of God, of the true seruice and worship of God. What should I say more? Dauid hath not many fellowes, whether ye consider his life and his faith, or the witnes pronounced of him by the Lorde him selfe: and yet he notwithstanding so excellent and so holy a man is compelled plainely to confesse his imperfection, saying: If thou Lorde wilte straitly marke what is done amisse, O Lord, who may abide it? Is not this then absolutely to deny all the righteousnes, puritie & holines of men, what so euer they be? Likewise in the 31. Psalme thus he speaketh euen of those whom he calleth godly and holy: For this shal euery one that is godly pray vnto thee, that is, for pardon and forgiuenes of their sinnes. Where are they then that so highly extoll the righteousnes of workes, seeing that Dauid him selfe in the sight of God simply renounceth and reiecteth his workes and all manner of righteousnes, and onely desireth that the Lord would not streitly marke his iniquities.

But in deede our aduersaryes talke now somwhat more moderately in this matter then heretofore they haue done. For they doe not now deny that faith iustifieth, but yet they say that that faith which iustifieth must be furnished with charitie. Thus like pies & parrets they chatter and prate that they them selues doe not vnderstand. But furnish faith how so euer ye list, yet is this a general sentence: If thou Lord, wilt straitly mark what is done amisse, O Lord, who, who may abide it? Surely no man liuing. For if any man had bene able to abide it, then Dauid, no doubt, had bene able, being so holy a man, so perfect in the word of the Lorde, so often and so many wayes exercised and tryed with afflictions, to confirme and stablish him in faith and in the feare of the Lorde. For I doe not thinke that emongest all the Papistes there is any one so impudent, that will not thinke him selfe farre inferiour to Dauid: and yet Dauid saith, that righteousnes commeth not by workes. For, sayth he: If thou wilt marke what is done amisse, no man shall bee able to abide it, or to stande in thy sight, O Lorde.

Wherefore let no man trust that by his owne merites or righteousnes he shall be able to stande against the terror of death and the iudgement of God. Neither doe I suppose that emongest our aduersaries there is any suche as dare presume to enter into the iudgement of God trusting vpon his owne righteousnes: and yet they teach, The Papistes teach that which they them selues doe not. commaund and exhort other so to doe. But we teach a contrary doctrine, leading the Church from this false trust, to a trust and confidence in the merite and death of Christ, and for this cause they condemne vs as heretikes. Is not this extreme malice? They will not doe them selues that they teach other to doe. For when death cōmeth, they dare not trust to their owne merits, and yet will they force other so to doe, or most cruelly condemne them for heretikes. Thus we are taught by the experience of all such as are not vtterly voyd of vnderstanding, that no man liuing, ouercommeth by his owne works or righteousnes in Gods sight: and yet the whole nature of man, when it is not vnder tentation, still looketh vnto workes and seeketh meanes how it may by them please God. But here is set forth vnto vs a simple and a plaine doctrine: If thou Lord will marke what is done amisse, none shall be able to abide it? Who would then desire to enter into iudgement, that he may be ouercome, condemned & cast away for euer.

This is therefore the summe and effect of all togither, We must rest onely & wholy vpon the trust and confidence of the mercy of God. that we all (Dauid, Peter, Paule, &c.) were borne, that we are, that we liue and we die sinners. But this is our glory, our health and safetie, that when by the Gospel we be instructed of the mercie of God and merite of Christ, we leape ouer the boundes of the lawe and out of our owne workes, as it were into an other world, and into a newe light, and comming vnto God with boldnes, we say: O Lorde, we can not contend with thee in iudgement, we can not dispute with thee as touching our righteousnes or vnrighteousnes: but if thou wilt marke our iniquities, if thou in iudgement wilt demaunde whether we be righteous, then must we needes perish. Wherfore we appeale from thy iudgement, vnto the throne of thy mercie. If we haue done any thing well, it was thy free gift alone. Looke vpon vs therefore with the eyes of thy mercie, and not with the eyes of the iustice of thy iudgement: For if thou doe not pardon our iniquities, and close thine eyes that thou behold them not, we shall not be saued, &c.

This light of doctrine we see that Dauid followed euen in the darkenes of the lawe. By Christ alone we obteyne remission of sinnes: Therefore onely faith where by Christ is apprehended, iustifieth vs. But our case is nowe much better, for as much as we see these thinges clearely sette before our eyes in the newe Testament. For what teach we else at this day, but that we are saued by fayth alone in the death and blood of Christ? that by the merite of Christ onely, our sinnes are couered and taken away, according to that saying: Blessed are they whose sinnes are forgiuen. Forgiuenes of sinnes then is that heauen vnder the which we dwell through our trust and confidence in the merite of Christ. For he that beleueth, shall not be condemned, but shall passe from death to eternall life. Dauid addeth here no expresse mention of Christ, and yet because he hopeth for mercie, therefore he loketh straight to this mercie seat that afterwards should more clearely be reueiled in the new Testament. For ye see that he signifieth no lesse, but if God should marke his iniquities, he must needes dispayre. For without remission of sinnes or knowledge of grace, what haue we to rest vppon? What safetie may we finde? They therefore that put not their trust herein alone, that by the death of Christ their sinnes are taken away, and Gods eyes closed that he wil not see their sinnes, must needes perish. For this onely do the Scriptures set forth, that our life resteth wholy and alonely in the remission of sinnes, and in that the Lord will not see our sinnes, but in mercie couereth them, and will not remember them or lay them to our charge: So that we must acknowledge & confesse that we know nothing but the righteousnes of Christ: Not that we should not now worke and bring forth the fruites of a holy life: not that there is no sinne in vs, or that God doth not hate the same: but because God sayth and promiseth that he wil not marke our transgressions, because we beleue in Christ and put our trust in him. This shield whosoeuer holdeth out for his defence, and hideth him selfe vnder it, them God accepteth as his children, because they haue a Sauiour: but they that haue not, are driuen to despaire. For what can all their workes, their merites, their righteousnes doe, seeing Dauid sayth: If thou marke our iniquities, O Lorde, who shall be able to stand in thy sight? In this verse therefore consisteth altogither, which hereafter followeth.