Here is my translation of Johannes Brenz’s summary of the Holy Gospel for Quinquagesima (Luke 18:31–43) as found in his Postilla (pg. LXIX). Square brackets and footnotes are my own notes and additions.
Summary of This Gospel
In this Gospel we learn:
First, where all the prophecy of the prophets has looked for the most part, and in which places Holy Scripture deals with the suffering and resurrection of our Lord Jesus Christ. [v. 31–33]
Second, to this end, the Gospel is not a new doctrine. [v. 31–33]
Third, why Christ preached concerning His suffering. [v. 31–33]
Fourth, that human reason darkens the bright clear truth in such a way that man cannot see it. Likewise, why the weakness of the apostles is held before us, namely, that we learn to know ourselves and give God alone the honor. [v. 34]
Fifth, the blind beggar is dealt with, where it is to be noted how the Law of the Jews at that time was no longer observed.1 Also, that one ought not turn away the hand from any needy person, so that God may bless us. [v. 35–43]
Sixth, why tribulations are sent to us, namely, not only on account of our sins, but also that God’s work and glory may be revealed in us. [v. 42–43]
Seventh, the blind man teaches us how we ought to grasp onto Christ, whom we ought to follow in every trial (Anfechtung). [v. 35–43]
Later in the sermon (pg. LXXII), Brenz will cite Deuteronomy 15[:7–11], Leviticus 19[:9–10], and Deuteronomy 14[:28–29] to show Israel’s obligation to care for the poor. Many places from the prophets could also have been cited which speak about Israel despising the poor (e.g., Isaiah 3:14–15, Ezekiel 22:29, etc.). ↩︎
The following is my translation of Aegidius Hunnius’s introduction and sermon outline for the Epistle of Quinquagesima (1 Corinthians 13:1–13) from his Postilla (Vol. I, pg. 276–77). Square brackets and footnotes are my own notes and additions.
Explanation of This Text
In [St. Paul’s] epistle to the Galatians we read, “Beloved in Christ the Lord, in Christ Jesus neither circumcision nor uncircumcision counts for anything, but rather faith which is active through love” [Galatians 5:6].1 With this short quote, the Holy Spirit teaches that Christians in the New Testament under Christ’s kingdom are such a free people, who are weighed down neither with circumcision nor other Mosaic laws and ordinances which belonged to the Levitical Divine Service (Gottesdienst), but rather are relieved and freed from all this through Christ; and that nothing further or more is laid upon them other than true faith and unfeigned brotherly love. These two parts hang upon one another in such a way that although faith alone in Jesus Christ justifies and saves, nevertheless, the same [faith], when it is upright is soon busy, effective and active through true love (on the other side, where it does not have to deal with God in man’s justification, but rather with the neighbor). Thus, after the abolition of the Mosaic ordinances, all of Christianity rests upon faith and love as the two chief pillars. It rests upon faith indeed as that which brings the sinner to righteousness before God’s judgment and grasps salvation in Christ Jesus; but it rests upon love as that which heartily loves God the Lord for the received grace of salvation and in common life does good to the neighbor through its praiseworthy works and beautiful fruits.
Since at other times faith is much and often dealt with, we will this time hear from St. Paul’s words concerning love.
First, how [love] is necessary, and how a Christian indeed may not go without it in his walk, life, and being.2 [v. 1–3]
Second, how the Holy Spirit through St. Paul pen depicts love in its nature and characteristics. [v. 4–7]
Third, how the same [love], above many other gifts and virtues remains and endures into eternity. [v. 8–10]
Hunnius’s entire introduction seems to be a reflection of what is said in the Epitome of the Formula of Concord: “We believe, teach, and confess that the contrition that comes before justification, and the good works that follow it, do not belong to the article of justification before God. Yet one is not to imagine a kind of faith that can exist and abide with, and alongside of, a wicked intention to sin and to act against the conscience. But after man has been justified through faith, then a true living faith works by love (Galatians 5:6). Good works always follow justifying faith and are surely found with it—if it is true and living faith [James 2:26]. Faith is never alone, but always has love and hope with it [1 Corinthians 13:13].” (FC Ep III.11) ↩︎
Concerning the necessity of good works (or love), see FC SD IV.7–12. ↩︎
The following is my translation of Aegidius Hunnius’s introduction and sermon outline for the Holy Gospel of Quinquagesima (Luke 18:31–43) from his Postilla (Vol. I, pg. 288). Square brackets and footnotes are my own notes and additions.
Explanation of the Gospel
In today’s Gospel, a journey of the Lord Christ is described to us, when he undertook to go up from Galilee to Jerusalem shortly before the last Passover, in order to present Himself obediently to the heavenly Father as a pure sacrifice. And the Evangelists have written down with diligence what Christ spoke and did on this journey. For besides Luke, Matthew and Mark have also recorded this history in its parts and circumstances, who recall with diligence both the conversation the Lord Jesus had on the way with the disciples and what kind of divine miracle He worked on a poor blind man near Jericho, whom He made seeing at his humble and pleading prayer [see Matthew 20:17–19, 29–34; Mark 10:32–34, 46–52].
First, we will hear the Lord Christ’s prophecy concerning His impeding suffering and death. [v. 31–33]
Second, how the disciples received such preaching. [v. 34]
Third, concerning the sign He did on the blind man at Jericho. [v. 35–43]
The following is my translation of the notes and useful applications for the Holy Gospel of Quinquagesima, Luke 18:31–43, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.
V. A prophecy concerning Christ’s suffering and death. (v. 31–34)
VI. The history of [the healing] of a blind man. (v. 35–42)
Annotated Text
31. Now He took to Himself the twelve (the twelve apostles), and said to them, “Behold, * we are going (now on this journey) up to Jerusalem (because the time of My suffering has drawn near, I will also draw near to the determined place of My suffering), and all will1 be fulfilled that is written by the prophets concerning2 the Son of Man (about3 My suffering, death, and resurrection).
* Matthew 17:22ff. (Matthew 20:17; Mark 10:32)
1 * Soon now, when I this time, as the last time, shall take Myself there.” Previously when He had preached the same, he spoke only of it in general (see Matthew 16:21, 17:12–22, etc.).
2 Greek: “in” [There is no preposition in the Greek, but τῷ is in the dative case.]
3 * “through or with My…” [I wasn’t sure what this getting at.]
32. For He will be * handed over to the Gentiles (to Pilate, the Gentile governor, and his soldiers), and He will be mocked and shamed (kept in the most disgraceful and shameful way with words and deeds), and spit upon;
* Matthew 27:2
33. and they will scourge and kill Him, and the third day He will rise again.”
(Joshua 2:19)
34. * But they understood none of this, and the saying was hidden from them, and they did not know what it was that He had said (because the disciples, in the supposed worldly kingdom of Christ, had imagined pure joy and good days for themselves, they could not agree with Christ’s suffering, death, and resurrection).
* Luke 9:45
35. Now it happened, when He (Jesus) came near (on His journey) to Jericho,1 * a blind man sat on the way and he was begging.
* Matthew 20:29–30; Mark 10:46
1 * Before he had yet entered the city (Luke 19:1). But the like, as is usual, are found again at the conclusion (see Matthew 20:29).
36. Now when he heard the people that were passing by (and following Christ in heap), he inquired what this was (what the tumult that he heard signified).
37. Then they preached to him, “Jesus of Nazareth is passing over.”
38. And He called and said, “Jesus, you Son of David (You who are the Messiah and the Savior of the World, the one promised to David and born from his lineage according to the flesh), have mercy on me (help me out of pure grace and unmerited compassion)!”
39. But those passing by warned him that he should be silent. But he cried out much more, “You, Son of David, have mercy on me!”
40. Now Jesus stood still and called for him to be brought. Then when they brought him near to Him, He asked him,
41. and said, “What do you what me to do for you?” He (the blind man) said, “Lord, that I may see.”
42. And Jesus said to him, “Be seeing; * your faith has helped you.”
* Matthew 9:22 (Luke 17:19)
43. And immediately * he was seeing1, and followed Him, and praised God. And all the people who saw this praised God.
* Psalm 146:8
1 Greek: “saw again” [ἀνέβλεψεν] (for he was not born blind, as the one in John 9:1ff., but had lost his sight through an accident; the same also goes for v. 41).
Useful Applications
V. DOCTRINE: Concerning the joyfulness and desire of Christ to suffer and die for us, because He had previously known all His suffering, and nevertheless willingly went to Jerusalem where it would happen. (v. 31) VI. CORRECTION: That we ought to call upon Christ with all our heart for spiritual illumination as this blind man did for bodily illumination. (v. 40) COMFORT: Christ, the Light of the World, will not allow anyone to lack who does not willfully shut his eyes (as he testifies with this cure). (v. 41)
The following is my translation of Aegidius Hunnius’s introduction and sermon outline for the Holy Gospel of Sexagesima (Luke 8:4–15) from his Postilla (Vol. I, pg. 266). Square brackets and footnotes are my own notes and additions.
Explanation of the Gospel
This sermon, as it is presented to us in the parable just read, the Son of God has spoken not only for Himself, but rather has also commanded it to His hearers with special diligence, when He cried out and said, “Whoever has ears to hear, let him hear!” [Luke 8:8] With this saying, as with the sound of a mighty trumpet, He awakens sleeping hearts to diligent attentiveness, seriousness and devotion for the hearing of His sermon, because there such matters are handled upon which the well-being and salvation of all the world depends, since once again, He describes the occasion of the high works of God and His Kingdom upon earth in parabolic way and opens the mystery of how it happens that not all hearers of the Word are converted and improved unto eternal life.
So then, let us present out hearts and ears, and indeed examine with a wakeful mind what God’s Son, our Lord and Teacher Jesus Christ has taught and preached to us concerning these important points. Let us not listen superficially, as the people did, who after hearing the parable, withdrew again without any investigation after spiritual understanding.1 Rather, let us persevere in the sermon of Christ with His disciples until we have heard the explanation from His mouth and have made use of it.2
1. First, we will hear the parable recounted in itself [v. 4–8].
2. Second, we will hear how the disciples desire that the parable might be explained to them and that Christ offers Himself to this end [v. 9–10].
3. Third and last, we will consider and contemplate the explanation of Christ [v. 11–15].
“Every poor sinner should therefore attend to the Word, hear it attentively, and not doubt the Father’s drawing. For the Holy Spirit will be with His Word in His power, and will work by it. That is the Father’s drawing. The reason why not all who hear the Word believe, and some are therefore deeply condemned, is not because God had begrudged them their salvation. It is their own fault. They have heard the Word in such a way as not to learn, but only to despise, blaspheme, and disgrace it. They have resisted the Holy Spirit, who through the Word wanted to work in them, as was the case at the time of Christ with the Pharisees and their followers.” (FC SD XI.77–78) ↩︎
Note the italicized portion: “The preacher’s planting and watering and the hearer’s running and hearing would both be in vain and no conversion would follow it if the power and effectiveness of the Holy Spirit were not added [1 Corinthians 3:6–7]. The Spirit enlightens and converts hearts through the Word preached and heard. So people believe this Word and agree with it. Neither preacher nor hearer is to doubt this grace and effectiveness of the Holy Spirit. They should be certain that when God’s Word is preached purely and truly, according to God’s command and will, and people listen attentively and seriously and meditate on it, God is certainly present with His grace.” (FC SD II.55) ↩︎
Here is another brief translation of Johannes Brenz’s sermon outline for the Gospel of Sexagesima (Luke 8:4–18) as found in his Postilla (pg. LXIIII).
Artwork found in Brenz’s Postilla (1556), pg. LXIIII
Summary of this Gospel
In this Gospel, we learn:
First, that the doctrine of the Gospel is not the cause of all misfortune and evil, but rather Satan and our sin.
Second, what Christ’s doctrine is, namely, concerning the Kingdom of God.
Third, that our unbelief and malice are a cause that we cannot understand the Gospel.
Fourth, the hearers of the Gospel are dealt with, namely, that there are four kinds.
The first are those who according to the Gospel remain knaves (Buben) as before; and here is taught how these ought to conduct themselves so that they do not perish.
The second are those who receive the Gospel with joy, but as soon an evil wind comes, they have no faith; how these may be preserved is also taught alongside.
The third are those who because of anxiety, sustenance, or the riches of this world cannot grasp the Gospel; how these should act so that they may come to eternal life is also indicated.
The fourth are those who hear the Gospel and keep it, who will be saved.
Fifth, it is also taught how there is no estate higher before God and of more worth than another.
Last, that the Gospel, where it is preached, does not depart without fruit.
The following is my translation of Aegidius Hunnius’s introduction and sermon outline for the Epistle Reading of Sexagesima (2 Corinthians 11:19–12:9) from his Postilla (Vol. I, pgs. 255–256). Square brackets and footnotes are my own notes and additions.
Explanation of the Epistle
Beloved in the Lord, all ambition and fame-seeking was foreign and far from St. Paul; he sought his honor not in himself, but rather in God and in His Lord Christ. As he writes to the Galatians in the sixth chapter: “Far be it from me to boast, except concerning the cross of Jesus Christ” (Galatians 6:14).
But the false teachers who had snuck into the Christian congregations undertook to diminish this precious worthy apostle and make him despised among the Corinthians, which Paul would have suffered and gotten over silently if the contempt were about His person alone. However, the deceitful evil enemy most of all desired to bring the Gospel into contempt and to make wide room and opportunity for the false apostles with their unsound doctrine, so that they could come forward with it into the marketplace and sell their unfit evil truth as good, their false doctrine as pure evangelical truth, thereby falsifying the pure doctrine, leading astray the simple, and murdering souls, indeed, even wrecking the Gospel with eternal harm to many people.
Thus, the holy teacher and apostle Paul was urged by necessity to recount in an extensive record what good he did in regard to the Gospel, how much he suffered and endured over it, also that he had studied and learned his doctrine through a heavenly revelation in the paradise of God. He did all of this not for himself for his own boast, but rather for the praise, honor, and glory of God, for the advancement of the Gospel which he preached, for the edification of the Christian congregation in Corinth as well as in other places, and, on the other hand, for the annoyance the devil together with his scales, and for the detriment, destruction, and demise of his damned kingdom.
We will listen to the beloved apostle and summarize this text into two chief points:
First, how he does not make himself equal to the false apostles from Judaism only on account of his origin and blood [v. 11:22], but rather also far surpasses them in his labor and tribulation he suffered for the Gospel [v. 11:23–29], and thus boasts of his own weakness [v. 11:30, 12:5, 9].1
Second, how he also boasts of the power of God, namely, the glorious revelation that happened to him in the third heaven [v. 12:1–5], and boasts of the doctrine which he learned there to properly save its reputation against the diminishment of his enviers.
“Troubles are not always punishments or signs of wrath. Indeed, terrified consciences should be taught that there are more important purpose for afflictions, so that they do not think God is rejecting them when they see nothing but God’s punishment and anger in troubles. The other more important purposes are to be considered, that is, that God is doing His strange work so that He may be able to do His own work… Therefore, troubles are not always punishments for certain past deeds, but they are God’s works, intended for our benefit, and that God’s power might be made more apparent in our weakness. So Paul says God’s strength “is made perfect in weakness” (2 Corinthians 12:9).” (Ap XIIb.61, 63) ↩︎
The following is my translation of the notes and useful applications for the Holy Gospel of Sexagesima, Luke 8:4–15, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.
4. Now, when a great people were with one another, and had hastened to Him (Christ) from the cities, He spoke * by a parable (to thereby clarify the dissimilarity of the hearers of the divine Word):1
* Matthew 13:3; Mark 4:2
1 † However, He used this parable on a good occasion to so great a crowd of various kinds of people, and for the most part from the countryfolk, who were present.
5. “A Sower went out to sow His Seed; and as He sowed, some fell on the way was trampled, and the birds among the heavens devoured it.
6. And some fell among the rocks, and when it came up,1 it withered because it had no moisture (no dampening, from which it could have been rooted more deeply and grown further).
1 Greek: “after it had come up” [καὶ φυὲν]
7. And some fell among the thorns, and thorns grew up with it and choked it (before it ripened).
8. And some fell on a good land, and it came up and (some) bore * a hundredfold fruit.” When He said this, He called out, “Whoever has ears to hear (and received the gift from God to grasp and to understand), let him hear (let him diligently pay attention to it and be mindful of it in his heart as to what I mean with this parable).”
* Genesis 26:12
9. Now His disciples asked Him and said, “What does this parable mean (what is signified by it)?”
(Matthew 13:10)
10. Now He said, “To you it is given to know the mystery of the Kingdom of God (this and other hidden spiritual things which God has revealed in His Word and Gospel); but to the others (those who despise such mysteries and do not allow their right understanding to be seriously applied to themselves) in parables (with success, nevertheless, from their guilt, because they do not concern themselves further with it), * that they do not see it (do not understand what they ought to know for their salvation), even if they see it (even if they, with their external eyes, see my miracles, which I perform to strengthen their faith and to make them righteous and saved through faith), and do not understand, even if they hear (what I preach to them).
* Isaiah 6:9–10; Matthew 13:14; Mark 4:12; John 12:40; Acts 28:26 (Matthew 11:25; 2 Corinthians 4:3)
11. But this is the parable (its right understanding): The seed is the Word of God.
12. Now that which is on the way, are those who hear; thereafter the devil comes and takes the (heard) Word from their hearts (tears it out of the heart or hinders it so that it does not come into the heart rightly; when the people in matters of religion are always doubting, when they secure and accustomed to sin, eagerly hear something new and splendid, sleep during the sermon and evade it with strange thoughts, do not allow themselves to be moved toward correction, etc.), so that they do not believe (draw no right, living, and active faith from hearing of the divine Word) and (thus, in the lack of true faith) are not saved.
(1 Peter 1:23; Hebrews 4:2)
13. Now that which is on the rock (the rock on which the seed of the Divine Word was sown), are those who when they hear receive the Word with joy (because they hope to have good days with it); and they have no root (the Word of God does not take deep root in their hearts, therefore there is no endurance along with their faith); for a time (so long as it goes well with them) they believe, and at a time of temptation (when cross, tribulation, and persecution break in) they fall away (from the Word of God and from saving faith).
(2 Timothy 2:10)
14. Now that which fell among the thorns (the hearers, among whom the seed of the Word was sown as among thorns), these are those,1 who hear it, and go (secure) among the cares, riches, and pleasures of this life (as soon as they have come from Church and heard God’s Word, they run and race, strive and scheme after temporal goods, vain honor, the pleasures of this life, the lust of the eyes, the lust of the flesh, and proud living, 1 John 2:16, so that these are their foremost concerns) and (with these anxieties, the seeds of the heard word) are chokedand bring forth no (ripe) fruit (so that the seed cannot bring forth any fruits of faith and good works within them).
(1 John 2:15ff.; Sirach 31:1ff.)
1 Greek: “but as concerns that which fell among the thorns, these are such who” [τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὗτοί εἰσιν]
15. But that which is on the good land, these are those who hear (as well as understand) the Word and * retain it in a decent, good (upright) heart (purified from strange thoughts, greed, evil lust, envy, hatred, etc.), and bring forth † fruit (through a holy and godly life) in patience (so that they do not allow themselves to be turned away from God and His Word by the cross, temptation, and persecution, or by the nuisances of the world).”
The following is my translation of the notes and useful applications for the Old Testament Reading of Sexagesima, Isaiah 55:10–13, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.
III. Consolation in the power of the divine Word, what it will work in the repentant. (v. 10–13)
Annotations
10. For just as the rain and the snow fall from heaven and do not return from there, but rather water the earth (very richly), and make it fruitful and increase so that it gives seed to sow and bread to eat;
11. Thus shall the * Word, which proceeds from My mouth also be. It shall neither return to Me empty, but rather do what pleases Me, and shall succeed in that for which I sent it (shall nevertheless be effective at all times in the hearts of certain men).
* Acts 12:24 (1 Corinthians 2:4ff.)
12. For you shall set out in joy (from your spiritual captivity), and be led in peace (into your heavenly eternal Fatherland).1The mountains and hills shall exult with glory before you, and all the trees in the field will clap with their hands (all creatures shall themselves, as it were, rejoice with you).
1 Hebrew: “be brought to this (to the Church of Christ as a gift of the Lord; see Isaiah 18:7).”
13. The fir will grow instead of the thornbushes, and the myrtle instead of the briars (the Gentiles, who were unfruitful, withered thornbushes and briars before their conversion shall be made fruitful through the Word of the Gospel and through the Holy Spirit for all good works); and it shall be a name and eternal sign for the Lord that shall never be eradicated (the call of the Gentiles and the salvation of the Church will bring redound to the eternal praise and glory of the divine name, and also be a mark of the power and saving truth of the Gospel).
(Isaiah 41:19; Matthew 16:18)
Useful Applications
III. DOCTRINE: Concerning the abundant power of the preached Word of God in the conversion and salvation of men. (v. 10–11) CONSOLATION: That God will not withdraw from His Church until the end of the world. (v. 13)
The following is my translation of the notes and useful applications for Psalm 137 as they are found in Das Weimarische Bibelwerk (1877). The reading is not assigned for Septuagesima, but the seventy days of Lent recall the seventy years spent mourning in Babylonian Captivity. Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.
I. A lament of the Israelite people over the mockery of the Babylonians. (v. 1–6)
II. A prayer to God for help against the Edomites. (v. 7)
III. A righteous curse against the kingdom of Babylon. (v. 8–9)
Annotated Text
1. By the waters of Babylon (Hiddekel or Tigris—Genesis 2:14, Daniel 10:4; Euphrates or Phrat, Genesis 15:18, Jeremiah 2:18; Ulai, Daniel 8:2; Chebar, Ezekiel 3:15; Sud, Baruch 1:4; and others) we sat down and wept, when we remembered Zion (we were in our good estate in the land of Israel, especially the beautiful Divine Service in the temple at Jerusalem, which alas, is no more).
2. Our harps (and other musical instruments, which we Levites were accustomed to using in the carrying out of Divine Service,1 and which we had taken with us into our misery as a memorial) we hung upon the willows, which were there (which grew by the waters in the land of Babylon;2 we could not use such stringed instruments from great melancholy).
(Isaiah 24:8; Ezekiel 26:13)
1 * With other of our brothers, for music was very common among the Israelites throughout, according to David’s example when he still herded the sheep.
2 * Here, however, they are set against the fruitful trees in the land of Israel.
3. For the same people who held us captive called us to sing and to be joyful1 in the midst of our howling, “Dear friend (they said mockingly), sing us a song from Zion!” (They wanted to compel us to this with force, to take their little courage out on us; but we were by no means willing to consent to them, for…)
1 Hebrew: “And those who had robbed us (indeed, who had made our land and cities into stone houses) demanded that we should play for them a jolly little piece of music.”
4. How should we sing a song of the Lord in a foreign land (where there is neither altar, nor sacrifice, nor anything else that belongs to orderly Divine Service)?
(1 Chronicles 26:7)
1 Hebrew: “In the land of a foreign lord or god.”
5. If I forget you, * Jerusalem (If I should do something to please the idolatrous enemies that could bring about your dishonor and mockery); let my right (hand) forget (my hands must stiffen and die, so that they could never move a finger or grasp the harp).
* Jeremiah 51:50
6. My * tongue must cling to my palate (my mouth must become silent before I would sing some of our beautiful Psalms to please the idolaters and thus profane and desecrate them; it must never again go well with me) if I do not remember you, if I do not let Jerusalem (even in this great misery) be my highest joy1(thus, that I will in no way allow myself to be turned away from the confession of the name of God which was practiced in the temple, even in the midst of the Babylonian idol worshippers, Jeremiah 50:2, 38; 10:3, 11; Baruch 6:3, etc.; but rather, remain steadfast in it and steadily call upon God the Lord for the restoration of His city, house, and Divine Service).
* Ezekiel 3:26
1 Hebrew: “Exalt as my highest (or greatest) joy”
7. Lord, remember the children of Edom (our unfaithful wicked neighbors, who rejoice in our misfortune and have special pleasure over it) on the day (of the punishment and destruction of the city) of Jerusalem, who then said, “Raze it! Raze it to its bottom!” (let them only be swept away with the brooms of destruction, Isaiah 14:23, that justice comes upon them)
8. You * destroyed daughter of Babylon (O Babylon, Babylon, you who are now a flourishing kingdom and people, but are near to ruin, destruction, and devastation as such has been proclaimed by the prophets of the Lord, Isaiah 13:14, 21, 44, 45, 47; Jeremiah 50–51; Habakkuk 2–3), good be to the one who repays you as you have done1 to us.
* Isaiah 13:19
1 Hebrew: “repaid” (indeed according to our sins, and as a rod of God, but with our own [human] wrath mixed in, Habakkuk 3:15)
9. Good to the one who (among other horrible anxieties and humiliations) * takes your young children,1 and dashes them on the rocks (against the rock crags; good to those who carry out thus, for they will certainly accomplish it by God’s righteous judgment and bring it forth successfully, Jeremiah 50:25, 34; 51:30; as powerful and secure you are even now and as you are considered insurmountable, Jeremiah 51:53).2
* Isaiah 13:16; Revelation 2:23
1 Hebrew: “grasps or seizes with both hands” (Judges 16:3)
2 † That this Psalm was first made after the captivity agrees better with the prophetic Scriptures and the unbelief of the readers, who, if it had been made known to them beforehand, would not have been so greatly surprised at the threatened [Babylonian] deportation.
Useful Applications
I. DOCTRINE: That persecuted and oppressed people, in their great misery, beyond all of this must experience all kinds of mockery from spiteful enemies. (v. 1–3) CORRECTION: That one ought to remain steadfast at the time of persecution and ought not let go of the fear of God. (v. 4–6) II. WARNING: Against devilish joy over the misfortune of others, especially of the Church. (v. 7) III. DOCTRINE: That tyrannical persecutors in the Church will finally be repaid like for like [by the Lord]. (v. 8) DOCTRINE: That often, according to God’s hidden judgment, young children also must also take part in the punishment of a land. (v. 9)
PATTERN OF SOUND WORDS 