Martin Luther on Psalms 125:3

Verſe 3. For the rod of the Wicked ſhall not reſt on the lot of the Righteous, leaſt the Righteous put forth their hand unto Wickedneſs. Here the Prophet plainly declareth, that the People which reſt under this Defence and Protection, are afflicted and ſubject to all Miſeries and Calamities as touching the fleſh; altho' they be compaſſed about with ſuch high and mighty Mountains as touching the Spirit, as Satan can never ſurmount, yet touching the Fleſh and the Old man, they lye open on every ſide to the Darts of Satan and the World; For God by theſe means will afflict and exerciſe the Fleſh, that Sin and the fooliſhneſs of the Fleſh may be mortified in them, and that ſpiritual Wiſdom and the inward man may increaſe. This is the cauſe why we are according to the Fleſh, as a broken Hedge, and as a City whoſe Walls are caſt down, and ſo lyeth open to the Enemies on every ſide. Wherefore there is no ſort of men ſo vile and abject which do not think that they may do what they liſt againſt the true Profeſſors of the Goſpel. Hereof come ſuch intollerable injuries, horrible blaſphemies, cruel torments and bloody ſlaughters of the Saints of God. For the Fleſh hath no Walls, no Munitions to defend it, but the Spirit. Therefore the fleſh is in danger to all Storms and Tempeſts, broken and troden down of the wicked, as Iſaiah ſaith, Chap. 51. Which have ſaid unto thy Soul, Bow down that we may go over. Thou haſt layed thy Body as the ground, and as the ſtreet to them that went over. Theſe afflictions we muſt needs ſuffer and by patience overcome them, and withal we muſt beware that by theſe outward afflictions the inward man be not weakened or overcome; reſting in this aſſured hope and truſt, that the Lord will never forſake us, but that we are in the boſom of the Father, and are cloſed within moſt ſure and ſtrong holds. So that now, altho' our Goods, our Wives, our Children, yea and our Lives alſo be taken from us, yet we ſhall never be ſpoiled of our Chriſt, by whom we are ſo ſurely defended, that in the midſt of all our Tentations he will make a way for us to eſcape, or elſe give us ſtrength to bear them. Thus we ſee what Conſolations the Holy Ghoſt ſetteth forth unto them which believe the Word. For unto ſuch as look for a better Life then this, all things are here full of Calamities and Miſeries. Death followeth Death, as Paul ſaith, and we continually die. One Tentation followeth another, until at the length by the Death of the Fleſh all miſeries ſhall ceaſe and have an end. This verſe therefore maketh much for our Comfort, admoniſhing us that we muſt ſuffer many troubles; yet ſo, that at the length we ſhall be ſafe and ſet at Liberty from them all, though not in this Life, yet in the Life to come, and in Eternal Life. And why ſhould we not thus boldly promiſe unto our ſelves, remaining under this diligent Cuſtody of the Angels, yea of the Lord himſelf, which is always round about his People? But here (as before I ſaid) we have need of Faith, that we may judge herein, not according to our preſent troubles and tentations, but according to the Word of Promiſe. And what ſhould we need any promiſes if there were no tentations? which tentations whether they be within in the Spirit, or without in the fleſh, the time ſhall come when we through Chriſt ſhall have full victory hereof, as this verſe full of ſweet Conſolation doth promiſe unto us. Notwithſtanding this promiſe ſeemeth incredible both to us which ſuffer, and alſo to them which perſecute and afflict us. 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 Saviour Chriſt, was he not ſo forſaken, hanging upon the Croſs, that the Rod or Scepter of the wicked reſted upon him? Did it not reſt likewiſe upon the Prophets, the Apoſtles, and other holy Martyrs? This matter then, if we conſider it with our outward eyes, hath another meaning then the Words do import. For they promiſe that the Scepter of the wicked ſhall have no power over the godly, and yet all ſtories and examples do teftify the contrary. Therefore the Holy Ghoſt calleth us back to the purpoſe and Couſel of God revealed in his Word, and commandeth us to weigh and conſider, not what we ſuffer and with our outward eyes behold, but what is decreed with the Lord in Heaven. And he that can ſo ſequeſter himſelf from the beholding of his afflictions and tentations, and yield himſelf wholly over to the Will of God, and there reſt, is a right Divine; yea he that is ignorant hereof, in true Divinity knoweth nothing at all. 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 ſaid, I am the Lord thy God, he will never ſuffer that which is his own, 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 ever which are his. Thus to believe, and thus to lay hold on things invifible, is true Divinity and true ſpiritual Wiſdom indeed, whereupon we may ground this Propoſition out of the inviſible Counſel of God; God hateth the wicked, and loveth the juſt, ergo he will damn and deſtroy the wicked, and will deliver and ſave the juſt. And here we ſee that which is the chiefeſt thing in all the Pſalms and Prophets, to ſpring of the firſt Precept: I am the Lord thy God. Now have we to learn how we may apply this verſe rightly and to our Comfort. For true Divinity conſiſteth in uſe and practice. We are vexed on every ſide with cruel Biſhops, wicked Princes, and others which hate the Word of God and the doctrine which we profeſs. But theſe are very trifles, if ye compare them with thoſe vexations which Satan, Sin, and our own infirmity raiſe up in our Conſciences. We muſt learn therefore thus to judge of all theſe things, that they are the Rod and Scepter of the wicked, and to ſet the Lord againſt them, revealing his Will here in his Word, and pronouncing that he will not ſuffer the Scepter of the wicked to reſt upon the godly. Seeing then the ſame Prince promiſeth thus much unto us which hath all things in his hand, what can we require more? For the will of God is certain, that though he ſuffer us to be afflicted, yet will he not ſee us troden under foot or periſh. Thus muſt we apply theſe ſweet Conſolations. What the rod ſigniſieth in the Scripture it is well known. Children when they are young, are corrected with a rod; and when they wax bigger, with a Wand or Cudgel; and if they will not ſo amend, then followeth the Iron rod. Hereof it cometh that the rod ſignifieth all Power and Rule, which is for the Amendment and Correction of ſuch as do offend. So it is taken in the 110 Pſalm. The Lord ſhall ſend forth the rod of thy Power out of Sion: That is to ſay, thy Kingdom; For there he ſignifieth ſuch a rod whereby Kingdoms and People are governed. On this wiſe the holy Ghoſt permitteth here to the wicked, Dominion and Tyranny over the godly, which they are compelled to ſuffer. Like as we are compelled not only to ſee but alſo to ſuffer the Tyranny of Antichriſt and the Power of his Kingdom, perſecuting, deſtroying and murthering the Chriſtians, and raging againſt them with all kind of Tyranny. Yea we are Compelled moreover to ſuffer the Tyranny of Satan vexing and terrifying my Heart and the Hearts of the Brethren which believe in Chriſt. This Dominion or Tyranny the Holy Ghoſt calleth the rod of the wicked; and comforteth us, that as the Lord liveth, their Tyranny ſhall fall, and ſhall not reſt upon the Lot of the godly. The lot of the juſt is as much to ſay as the Portion, that is, the Number or Congregation of the juſt. Like as Chriſt calleth them the Little Flock, and Paul, The poor Saints. Over theſe, ſaith he, although the Tyrants do rule, yet ſhall not their power endure. Although the Perſecutors of the Church do oppreſs the faithful, yet ſhall they not do ſo always, neither ſhall their Counſels have the ſucceſs which they deſire. For they think to root out this Doctrine for ever; but that ſhall they never be able to do: Therefore albeit ye ſuffer in the mean time, ſaith the Holy Ghoſt, yet know ye, that my will is, That they which believe in me ſhall never periſh, but ſhall be preſerved to Life Everlasting. Here then have ye whereunto ye may truſt in all your Tentations. But behold the reaſon which the Holy Ghoſt here uſeth to prove that the Scepter of the wicked ſhall not reſt upon the juſt. God is moved ſaith he, to help and defend the juſt. For elſe it might ſo come to paſs that God ſhould have no Church at all, and the juſt ſhould put forth their hands to Wickedneſs. So we find in Jeremiah, that before the People were delivered into the hands of the Babylonians, they had promiſe that after ſeventy years they ſhould return again to Jeruſalem, becauſe they ſhould not be brought into doubt of Gods Mercy, and ſo utterly deſpair, and falling away from God ſhould turn to Gentiliſm; as it is in the Pſalm, leaſt the godly ſhould turn to fooliſhneſs, that is to ſay, ſhould blaſpheme and become impatient, This is the cauſe why God joyneth the promiſe of the Word with the Execution and Performance of the Deed; or elſe the godly ſhould be driven to Deſperation. We ſee how many are caſt down with Adverſity by the loſs of Goods, Wife, Children, and other things which are dear unto them. Except therefore their minds were raiſed up again and comforted, firſt, with the Word and Promiſe, and then, with the Performance and Execution of the ſame, many would ſay there were no God. Therefore God muſt needs ſhew himſelf to be a God, not only in Word but alſo in Deed. David had great promiſes of God, and yet by his own Son he was driven out of his Kingdom, and ſo perſecuted that he was compelled to fly away barehead and barefoot. This was a ſore Tentation. Wherefore the great and ample Promiſes made unto him could never have raiſed him up and comforted him again, except God had indeed delivered him out of this great miſery and affliction. Even ſo if we had no more but the promiſes of God to ſupport us againſt the Papiſts and Adverſaries of the Word, yea if God did not indeed fight for us and defend us againſt their Tyranny, we ſhould be ſwallowed up with ſorrow, and brought even to Deſperation. God therefore worketh both ways; he raiſeth up with the Word and Promiſe, and delivereth out of troubles and afflictions by Execution of the deed, that according to the ſaying of St. Paul, the tentation ſhould not be above our ſtrength, but ſhould have an end, and we learn by our own Experience that the firſt Commandment, I am the Lord thy God, is moſt certain and infallible Therefore when he ſaith, Leaſt the juſt ſhould put forth their hand to Wickedneſs, it is as much as if he ſhould ſay, Leaſt the juſt ſhould turn away from God and fall to Gentiliſm. For God hath a double care over the Faithful; firſt, that they be not overcome, but may overcome the tentation; and this he doth by the Word and Promiſe. The ſecond is that the tentation be not perpetual. Even ſo muſt we be undoubtedly perſwaded, that beſides the infallible promiſes which we have of the good Will of God towards us, and in the end of Everlaſting Life, we ſhall be alſo delivered, and our Adverſaries deſtroyed, albeit we can ſee no manner of way or poſſible means how it may be done. This is it then that this verſe here ſetteth forth, that God is ſo careful for the ſafety of his People, that he ſeemeth to fear leaſt they ſhould put forth their hand to Wickedneſs, and fall away from him, whereby it might come to paſs that he ſhould have no People, and ſo there ſhould be no God. For God is the God of the living, and therefore he muſt needs have a People. Wherefore there muſt ever be ſome remaining which may praiſe and worſhip Him. If there muſt needs be ſuch a Number remaining, God muſt of neceſſity make an end alſo of tentations. But here we muſt beware that we do not appoint the time of this deliverance. For before that come, God will have us tryed to the uttermoſt, and brought to that Extremity, that all our hope and truſt ſhall be utterly ſpent, and we at the point of Deſperation. Now, when we are brought into this caſe that we can ſee nothing but Deſperation, then, even then God ſendeth Comfort, in Death, he ſheweth Life; and even in Damnation, he bringeth Salvation: briefly, of nothing he maketh all things, and when all hope of Remedy is paſt, then beginneth he to work, and frameth all new again in moſt perfect wiſe. Thus cannot the God of this World do. This is the fingular work of God therefore, that when thou thinkeſt thy ſelf clean caſt away and utterly forlorn, even then thou ſhouldſt be moſt ſure and ſafe, and moſt gloriouſly ſhine as the day Star in the Firmament. Theſe things are eaſily taught, but by Experience we find and feel how far they paſs all Reaſon and Power of man, and how hardly we can believe that God maketh all things of nothing, that he is careful tor us, whether we be afflicted in the Fleſh or in the Spirit, and that he is more mindful of our deliverance then we our ſelves can be. Theſe things therefore muſt be often and diligently taught, that we may learn that Heavenly Wiſdom which the firſt Commandment ſetteth forth unto us,Old things are paſſed away; behold all things are become new. namely, that our God is ſuch an one as of old things is wont to make new; of poor, to make rich; of deſpiſed, glorious. And this laſt we would all gladly have, but that will not be, except Contempt and Poverty go before. Here have we then a ſiugular Promiſe and Conſolation. As if he ſhould ſay, The Rod of the wicked grieveth you, but be of good Comfort my People, and patiently endure it, for I will not ſuffer the tentation ſo far to prevail over you that your Confidence and truſt in me ſhall utterly fail you. Storms and Tempeſts ſhall ariſe, and your Dangers ſhall ſeem ſo great as tho the Waves ſhould preſently ſwallow you up: but I will not ſuffer you to periſh. I will bridle their Rage and make an end of the rod of the Wicked and Unrighteous, yet will I not leave you deſtitute of my Righteouſneſs. Thus do Tentations teach us the true uſe and meaning of the firſt Commandment, the which none without afflictions and tentations ſhall rightly know or underſtand. Moreover we are here admoniſhed of the great danger that followeth theſe afflictions and tentations, which they that through impatiency forſake the Word and Faith, do fall into. Therefore the Lord here ſheweth himſelf ſo careful for his People, leaſt they ſhould fall into this danger. For their ſtate which have once forſaken the Word, is much more perillous then it was before; and into ſuch (as our Saviour Chriſt pronounceth in the Goſpel) do enter ſeven Spirits much more wicked then the firſt. We muſt therefore patiently ſuffer and perſevere in all tentations, and rather abide all Extremities then once ſhrink from the Word of Life, leaſt we be poſſeſſed with ſeven Spirits more wicked then the firſt. And moreover we muſt aſſuredly truſt (as we are taught it this verſe) that ſo long as we have a deſire and purpoſe ſo to do, the Lord will never for ſake us or ſuffer us to fall into this impiety. For here have we a manifeſt promiſe and a lively deſcription of the Lords ſingular care and providence over us, namely that he is mindful of the end of our tentations and afflictions, ſo that we only continue conſtant and patient unto the end. And if the Heathen Poet ſaid, Endure and reſerve your ſelves for more happy things, how much more ſhould Chriſtians diligently ſtir up themſelves with mutual Exhortations to Patience and Perſeverance, whether they outwardly ſuffer in things pertaining to the Body and to this preſent life, or inwardly in Conſcience. For we have a God which even in Death, in Hell, and in the midſt of all our Sins, can ſave and deliver us.