trying to storm heaven and overturn boulders will disappear the same way. Let us only be quiet for a while and pass by; when we turn around, they will all be gone, if only we trust God.
37. Preserve your piety, and behold what is upright. Then at last such a man will have peace.
This is equivalent to what Paul says in Titus 2: Just be true in simple faith toward God, and walk uprightly and honestly. Let the wicked be wicked, and you will see that eventually you will have peace and get along well. Where we say in our language: "He is getting along well, he is prospering, everything is fine for him," and in Latin valere, bene habere, and the like, there Hebrew customarily says "to have peace." Thus in Gen. 37:14 Jacob said to his son Joseph: "Go to Shechem to your brothers, see whether there is peace for them and for the cattle, and come back to tell me"; that is, he was to see whether they were getting along all right. This is the source of the greeting in the Gospel (John 20:19):
"peace be with you." That is a Hebrew way of saying what we would say in German as "God give you a good day, a good morning, a good evening!" When we take leave of someone, we say: "Farewell. Good night. May all go well with you!" That is the meaning of "Peace be with you." Thus when the wicked man is done for, the righteous and believing man will get along well, and from then on there will be nothing but peace.
38. But transgressors shall be altogether destroyed; the posterity of the wicked shall be cut off.
This is how the tables are turned: the righteous abide and do well, but the apostates are destroyed and do badly both here and hereafter.
These two verses might also be understood as applying to the teachings, heritage, and possessions which are left behind by the two parties. Then the meaning Would be as follows. What the righteous leave behind abides and prospers, as verse twenty-six said that the children of the righteous will also have plenty. But everything that the wicked leave behind disappears and vanishes from sight, as Ps.
109:13 says: "His memory will be blotted out in the second generation." We can see this very thing happening in our everyday experience.
39. The salvation of the righteous is from the Lord; He is their refuge in the time of trouble.
Now he gives the reason for what he has said in the preceding two verses. The salvation of the wicked comes from themselves, and their refuge is their own power. They are great and numerous, rich and powerful. They do not need the refuge and salvation that come from God. But the righteous, who must turn their gaze away from everything visible and tangible and trust God alone, have no salvation or refuge except that which comes from God. He does not forsake them, and He does for them what they believe and trust Him to do, as this last verse describes in conclusion:
40. The Lord helps them and delivers them; He delivers them from the wicked, and saves them, because they take refuge in Him.
Look, look, what a rich promise, what a great consolation, what an abundant admonition, if only we trust and believe! First, God helps them in the very midst of evil. He does not leave them lying there but stands by them, strengthens them, and preserves them. Secondly, He not only helps them but delivers them and enables them to escape. For the precise meaning of this Hebrew word is "to escape misfortune and to get away from it."10 And as a vexation to the wicked he mentions them by name and says: "He delivers them from the wicked." They may not like it; but their rage will not do them a bit of good, though they believe that the righteous man will not escape them and will surely be destroyed. Thirdly,
He not only delivers them but goes right on helping them, so that they do not remain in any trouble, no matter when it comes. And He does all this because they have trusted in Him. Thus He also says in Ps.
91:14–16: "Because he cleaves to Me in love, I will deliver him; I will protect him, because he knows My name. When he calls to Me, I will answer him; I will be with him in trouble, I will rescue him and honor him. With long life I will satisfy him, and show him My salvation."
Oh, such shameful disloyalty, mistrust and damnable unbelief! We refuse to believe these rich, powerful, and comforting promises of God. When we hear a few threatening words from the wicked, we begin to tremble at the slightest threat. May God help us to obtain the true faith which we see the Scriptures demanding everywhere! Amen.
A Psalm of David for Jeduthun to sing high THAT is, this psalm was composed by David and arranged for Jeduthun and his associates to sing
"high," that is, with a clear voice. We read in 1 Chron. 25 that David appointed certain singers to sing "high" with clear cymbals or bells, and others to sing "low" with harps, before the golden ark. Thus he composed and had others compose special psalms for each choir.
1. My soul is silent before God, for from Him comes my salvation.
David was a man of considerable training and experience. While he was being brought up and trained at the court of King Saul, he had seen much corruption. The nobles at court curried the kings favor for the sake of money and honor; they put all their reliance on the king's good will, and to please him they would do whatever he wanted, regardless of the laws of God or man. Therefore David himself had to take many hard knocks from them when they saw that the king was hostile to him and wanted to kill him. Similarly, Herod arrested Peter and persecuted the Christians in order to please the Jews (Acts
12:3). Even now we can see that conditions at the courts of the mighty are the same as they have always been. When the sycophants and opportunists see that something pleases the princes and lords and that they stand to make a profit from it, they blithely say and do whatever they think will make a good impression. It does not matter to them whether the poor man and the righteous man stands or falls as a result, just so they become rich and powerful. Indeed, this sort of thing happens not only at the courts of the mighty but in every station in the world. Such is the consistent way and manner of the world. People curry favor in order to make a profit, and they put their reliance on human favor and help. Meanwhile they pay no attention to God and do harm to their neighbor, although they lay claim to piety, to the Word of God and righteousness, as if they were the best people in the world.
David composed this psalm as a salutary instruction and warning against such wicked scoundrels.
He instructs us here not to depend on men, not even on lords and kings, but only on God; and he warns us that if we do, it will end tragically. Thus he also says in Ps. 146:3–4: "Put not your trust in princes, in a son of man, in whom there is no help. When his breath departs, he returns to his earth; on that very day his plans perish." It is as if he were saying: The favor of men is inconstant. Friend today, foe tomorrow; or, as the saying goes about princes in particular, "The favor of a prince is as fickle as April weather!"11
But even if it were constant everywhere in life, still their life is not sure for a single hour. Then why do you depend on them? On their account you neglect God, who abides forever, and you offend both Him and your neighbor.
Thus he is using himself as an example here. In Saul's time he saw many who depended on Saul and on his account did things that vexed both God and man; but when Saul was dead, they turned against him, as the son of Doeg came after the death of Saul and tried to curry favor with David by claiming that he had killed Saul.12
Therefore he says here: "I have no intention to place my trust in princes or other men, as the wicked sycophants do. I am perfectly willing to be obedient to the king, to serve him, to seek and advance his best interests, to supply my aid and counsel, and to stand by him with my life and property. But to depend on him so that he might make me rich, powerful, or blessed—that is not for me! For tomorrow the weather may change completely, and he will persecute me. (And this is exactly what did happen. At first David was Saul's favorite servant, but then he became his worst enemy. So he learned by experience that the favor of princes is as fickle as April weather, especially when the princes are not God-fearing but wicked.) If, to please my lord, I had done something against God and men, where would I be now, with God and men both hostile to me? Away with the favor of men and of princes! All I want is the favor of God. If I have the favor of God, the favor of men will come soon. And if it does not come, then to the devil with it; the favor of God is enough for me. But if I were to lose the favor of God, the favor of men would finally depart too. I would go to the devil along with my prince, forsaken by both God and men. Therefore I have done well and have made the right choice."
When he says: "My soul is silent before God," this is a Hebrew way of speaking, equivalent to this:
"The silence of my soul is toward God or for God. That is, I am silent, and I subject myself to the wicked, who strut and boast of their reliance on men and lords. But I entrust myself to God. It is of Him that I boast and strut, but so quietly and privately that they do not realize it and think me a fool because I do not join them in their ambition, flattery, and greed." Oh, what a rare bird such a courtier is! Yet Saul, the wicked king, had such a courtier; and David was like a rose among the thorns in the midst of these rascals at court. Undoubtedly there can still be a righteous man at court, but he must also be among the thorns and always be prepared to be stuck.
"For from Him comes my salvation," he says. That is: My friend, there is no one who will help me but God; He is sure. From Him, from Him, it says, from Him comes my salvation, that is, all my happiness, riches, prosperity, and whatever I need and should have. But the wicked say: "My holy father, the pope, my most gracious lord, the emperor, my most gracious King of France, my most gracious Lord of Mainz, my most gracious Lord of Saxony, etc., will help me." Yes—provided that they do not die tomorrow or do not need the aid and counsel as much as you do, or more!
2. For He is my Refuge, my Salvation, my Defense; therefore I shall stand.
Yes indeed! As long as you believe this, you are really safe, even though it were to rain and snow nothing but Turkish and Tartar sultans and angry kings and princes, with all their power, for nine years without interruption, and all the devils besides!
I have used the word "Refuge" for the Hebrew צּור, which means "a rock." For we call "refuge" that on which we depend and with which we are comforted. Thus he wants to say now: I know that my salvation comes from Him. Why? Because I have not selected any man, no matter how great, mighty, or rich he might be, as my boast, my refuge, my comfort, and my salvation; nor have I set my heart or my hope on any man. But for this I have chosen God, from whom alone all my happiness and salvation is to come and will come.
He calls God his "Rock" or his "Refuge" because he sets the sure and certain confidence of his heart on Him. He calls Him his "Salvation" because he does not doubt but believes that God will help him with happiness and salvation, though Saul and all men should forsake him and refuse to give him anything, even a place to stay. He calls Him his "Defense" because he hopes and is sure that God will defend him against all evil, though Saul and all his sycophants should seek to destroy and kill him.
What a fine soul it is that can sing such a song to God! But also what a rare soul it is! As a matter of fact, one finds the courts, cities, and lands full of people who are sometimes willing to sing such a song to the bigwigs for a mere ten gulden or even a smaller pittance.
3. How long will you set upon a man to shatter him, all of you, like a leaning wall, a tottering fence?
If I had to use myself as an example, I would correct this psalm by striking out this verse. But the command is (v. 5): "Let my soul be silent before God." David had experienced the cleverness of those who curry favor with lords. As long as the kings favor was beaming, there was nothing more glorious to them than David, and everyone wanted to be David's loving friend. Meanwhile their heart was saying:
"How I wish the devil would take you right now, so that I could replace you as the kings favoritel" But as soon as the king grew hostile to him, what they had been thinking came forth. Everyone sought to pay court to the king and to do his best for David's destruction. None of them were idle; no, all of them were ready to kill him with their own hands. Then the saying went around the court, especially if the king or his informer was listening: "Oh, if the pestilence, St. Vitus' dance, or some other curse would only overtake that scoundrel!" This is what he means when he says here: "How long Will you set upon a man" and all try to bring on his death? It is as if he were saying: "Why is it that a man means so much to you, and God means so little, that for the sake of a man you are willing to commit murder and spend day and night plotting it? Right now it is easy for you, because I am like a leaning wall and a tottering fence.
When a wall or a fence is almost touching the ground, it does not take much to finish the job."
Thus when a prince, lord, or other bigwig oppresses a man, the wall and fence begins to lean. Then the ambitious little men come along and suppose that this is the right time for them to display their courage and win their spurs. They trample on the poor man whom they really ought to help; instead of strengthening the fence and shoring up the wall, they help to knock it down. This is what is called yanking the beard of the dead lion, which they would be afraid to touch if he were alive.13
Those who helped to oppress David when he was on the outs with Saul had to take off their hats before him when he was back in Saul's good graces. But the world never acts differently, and one should guide oneself accordingly. Christ Himself had to have someone to help smash Him when He was already being hounded to death by the Jews, namely, the traitor Judas. As He says in Ps. 41:9: "He who ate of My bread has lifted his heel against Me." So it happens and must happen, both in the spiritual and in the secular realm, that the brave heroes will take on a dead lion even though they cannot defend themselves against a live dog. This is all you can expect from a trust in men.
4. They only plan to thrust him down from his eminence. They take pleasure in falsehood. They bless with their mouths, but inwardly they curse. Selah.
- 102 All they are interested in is knocking him over and taking his place. For so it happens in the world: if someone is elevated even a little bit, people are not satisfied until they drag him all the way down. The prince of the world, the devil, is such an evil spirit that he cannot stand it if someone becomes great even physically; much less can he stand it if someone becomes rich spiritually.
They take pleasure in falsehood.
That is, to accomplish their ends they put forth nothing but falsehood. They speak lovely words, but there is nothing behind them. That is their joy and pleasure. They may act and speak with their intended victim in the friendliest manner and yet be thinking to themselves: "The plague take you!" And they will not stop until they help to destroy him. This is the meaning of: "They bless with their mouths, but inwardly they curse." In their heart they wish him all kinds of anguish, and yet they say: "I am at your service. You will always find me willing to do whatever I can." Don't count on it, and be sure to check the ingredients before you put it in the oven!
Such tricks are especially vicious in spiritual matters having to do with the Gospel. The false brethren and sectarians claim to be Christian brethren, but actually they are desperate scoundrels and fanatics. All they want to do is to soar on high and get all the glory, but their mouth is full of blessing and pious talk about seeking the truth and the glory of God.
5. But let my soul be silent before God, for my hope is from Him.
Since Saul's courtiers and the whole world and these false spirits are all so false, what is a pious heart to do? Nothing else than to be silent and still. Let them lie, deceive, and think and do evil. Commit your cause and yourself to God, and hope in Him. Let them serve men and princes with their lies and wicked deceptions; let them put their hopes there. We shall see whose hope is the best!
6. God is my Refuge, my Salvation, and my Defense; I shall not be shaken.
He repeats this verse as a defiance of the hypocrites and a comfort for his heart and ours. With it he concludes his illustration and instruction about the nature and activity of the world, so that we might be courageous in our contempt of it. You may repeat here what was said in the other verse, for the two verses are the same.
7. On God rests my salvation and my glory, the rock of my might; my Refuge is God.
Now he begins his warning and exhortation, for he contrasts God and man. It is as if he were saying:
"All right, you have heard my description of conditions in the world, and especially at court, where the world is at its highest and best. Now if you contrast God and man, you will discover exactly what I have discovered, namely, that 'on God rests my salvation and my glory, etc.' That is, God is both willing and able to help. He gives health, happiness, and salvation. You can depend on this. He is also my 'Glory'; that is, He also provides me with enough possessions, power, and prestige, all of which are glorious things." In the Scriptures "glory" means not only a good reputation but the possessions on which the good reputation is based. Thus Matt. 6:29 says: "I tell you, Solomon in all his glory was not arrayed like one of these." And Ps. 106:20: "They exchanged their glory for the image of a calf," that is, their God and their worship of God. The wicked, however, try to find their glory in mere human princes.
"The rock of my might"; that is, He is the firm foundation on which my power and authority rests.
Here, as elsewhere, "might" means the power or capacity to rule, as in a principality or kingdom. He mentions it here in order to include everything in this one verse— "my salvation," that is, all my happiness and well-being; "my glory," that is, all my property and ability; "my might," that is, all my power and authority. In sum, whatever I can have on earth—health, strength, property, glory, good reputation, power, authority, and everything else—I refuse to commit or entrust it to the emperor, to kings or princes, or to any other man; nor do I expect to get it from any of these. I shall let it stand or fall, come and go, with God. If He holds it up, it will stay, even though the whole world should want to knock it over. If He knocks it over, it will fall over, even though the whole world should want to hold it up. Therefore he says: "My Refuge is God." Not only shall I expect good from Him, but under His protection I shall bid defiance to every adversity; for I am confident that He will not forsake me. Men will always forsake you, and refuge with them is never certain.
8. Trust in Him at all times, O people; pour out your heart before Him; God is a Refuge for us. Selah.
Now since God acts this way toward me, come, follow me faithfully, and He will act this way toward us all. I have experienced it; therefore I may confidently give you this advice. Let Saul, the pope, the emperor, the king, the princes, and everybody be angry! Do not be afraid of them, but hope in God;
- 103 for He will not let you down. Again, let Saul, the pope, the emperor, the king, the princes, and everybody laugh, comfort, and make promises! Do not pin your hopes on them, and do not depend on them; for both their strength and their courage are uncertain. Strength fades, courage fails; God remains firm. In times of adversity and in times of prosperity, therefore, you may depend on God. If you are lacking something, well, here is good advice: "Pour out your heart before Him." Voice your complaint freely, and do not conceal anything from Him. Regardless of what it is, just throw it in a pile before Him, as you open your heart completely to a good friend. He wants to hear it, and He wants to give you
His aid and counsel. Do not be bashful before Him, and do not think that what you ask is too big or too much. Come right out with it, even if all you have is bags full of need. Out with everything; God is greater and more able and more willing than all our transgressions. Do not dribble your requests before Him; God is not a man whom you can overburden with your begging and asking. The more you ask, the happier He is to hear you. Only pour it all out, do not dribble or drip it. For He will not drip or dribble either, but He will flood you with a veritable deluge.
"God is a Refuge for us," our Hiding Place, He and no one else. All the others are too puny for us to pour out our hearts before them. If I were to let just one drop of my heart fall before the emperor, he himself would have to become a beggar; for he would be unable to satisfy my wish. Then why should I look to him or take refuge in him when I need to pour out my heart continually? Indeed, men are good for nothing, as the next verse says:
9. But men are but vanity, people are a delusion; in the balances they go up; they are together lighter than vanity.
You have heard what God is, but now hear what men are. They are good for nothing, he says. If you depend on them, you should know that you are depending on sheer nothing, and that it will certainly fail you. Yes, he says, if one were to put them on a balance—men on one pan, vanity or nothing on the other pan—the men would be lighter than the nothing. We Germans would render this Hebrew way of speaking with: "Men amount to less than nothing"; for what they call "vanity," that we call "nothing."
As Solomon says (Eccl. 1:2), "It is all vanity and nothing but vanity," that is, human baubles amount to nothing, exactly nothing.
Here you may ask: "What? Is humanity worth nothing, even though it is a creature of God?" I answer: David is not speaking about the creature as such but about the use of the creature. That is, humanity is certainly a good thing; but it is not put to good use. Being a prince, a king, or an emperor is also a good thing; but it is not put to good use either. In what way? Because people try to put their trust in them and to build on them. For such use they are worth nothing. Why? Because they are uncertain in their hearts and in their lives. Sand and water are a good thing too; but if I wanted to build a house on them, they would be worth nothing and less than nothing. When I drink water, however, or wash with it, then it is not worthless but a precious and useful thing; for this is what it was made for, this is its proper use. Thus also prince, king, and emperor were made to keep peace in the land, etc.; for this purpose they are creatures of God and a good thing. But for me to trust in they are worthless. He does not say: "Do not obey princes" but: "Do not put your trust in princes" (Ps. 146:3); trust belongs to God alone. You should not exchange gold for manure. Manure has its uses; but if it is palmed off as gold, it is worthless.
You see that this psalm is talking only about faith, trust, confidence, reliance—all terms which are too sublime to apply to princes and other human beings. Nevertheless, the world consistently trusts in men and does not put its confidence in God; that is, it is nothing, and it trusts in nothing.
How is it possible that men are lighter or smaller than nothing? What can be smaller than nothing? I answer: That which is obviously nothing does not deceive anyone. But anyone who trusts in that which is nothing suffers a twofold loss: first, because he finds nothing; secondly, because he loses what he has expended on it. Anyone who has a mere nothing has a simple nothing and does not expend anything on it. But anyone who trusts in men not only finds nothing but loses what he has expended on them. Thus his hope and his expense come to naught on the nothing in which he hoped. Therefore it is correct to say that a man is less than nothing. The world does not give up trusting in men; inevitably, therefore, it will vainly trust in nothing. What a high valuation to put on all of us who are called men, to say that we are less than nothing! That shows how much one of us can avail for the other!
10. Put no confidence in extortion, set no vain hopes on robbery; if riches increase, set not your heart on them.