WWHtmiBPa-t-Tr-^— — i — b

YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

THE LORD IS RIGHT.
MEDITATIONS ON THE
Tf enty-Fiftn Psalm in Tie Psalter of liig Mi

BY

P. WALDENSTROM, PH. D.,
PROFESSOR OF THEOLOGY AND OF 'BIBLICAL HEBREW AND
GREEK IN THE COLLEGE OF GEFLE, SWEDEN.

TRANSLATED FROM THE LATEST SWEDISH
EDITION BY AN AMERICAN MINISTER
OF THE GOSPEL.
TKANSLATION CAREFULLY REVISED, AND SOME NOTES ADDED,
TOGETHER WITH AN INTRODUCTION,
BY
J. 'G. PRINCELL.

CHICAGO:
JOHN MARTENSON, Publisher, 205 Oak Street,
1889,

Copyright, 1889, by John Martenson.

INTRODUCTION.
A book which in its native language has created such
a stir among its hundreds of thousand readers and others
who have only heard of it, that edition after edition has
been exhausted during its dozen years of existence, and is
yet in lively demand, among a people numbering only
about four million souls, — that it has been written about
in books, pamphlets and innumerable articles in the sec
ular and religious press, — that it has been talked about
in private and in public by all classes of persons at all
sorts of gatherings, — a work which (and that means more
than anything else) has taught multitudes of souls to know,
better than ever before, God and Jesus Christ whom he
has sent, and has caused them fervently to thank God for
it and live holier and happier lives, — such a book ought
surely to be welcome among the millions who speak and
read the English language when it is made to speak to
them, at least tolerably well, in their own language. One
would have to search long and far and wide to find a book
which in language so plain and in spirit so devotional, sets
forth as does this book the Bible truths concerning the
real character of God, the nature of the forgiveness of sin,
and the varied experiences of a godly life.
In translating from the Swedish a book of this char
acter not a few considerable difficulties have been met
with. Though unpretentious as to literary style and devoid
of all learned intricacies, a certain uniqueness, a peculiar
strength, and a delightful idiomatic vividness of expression
are natural to the Author. It has been the aim and en
deavor of the translators to reproduce, as far as possible,
these traits in English dress.

4 INTRODUCTION.
The differences between the Swedish and English
Versions of the Bible have made it almost necessary to
append some foot-notes here and there in order to try
either to explain the differences or to show cause why this
or that rendering is preferred; this has seemed necessary
especially at places where the Author has deduced proof
from or put emphasis upon an expression in the Swedish
which is quite different in the English Versions. Where
the dissimilarity has been found to be slight, the change
has been put within brackets in the_ text. For all such
bracketed words or sentences the undersigned is respon
sible; but all within marks of parenthesis in the text is by
the Author. In two or three places a note has been made
on a doctrinal or exigetical point. If all these various
kinds of notes are of no particular value, I hope they will
hot seriously mar the work in the eyes or opinions of the
reader. Unless otherwise distinctly stated, the Bible quota
tions are from the English Authorized Version; therefore
the spelling and manner of printing words in these quota
tions conform to the usage in that Version.
Now a few words as to the title. Desiring to be as
literal as posible even in the translation of the Swedish
title, Herren fir from, and to retain a name most nearly
like the one by which the book is so extensively known
both in the Scandinavian and in the German languages
(the German title is "Der fferr istfromm"), it has been,
after all considerations, thought best to adopt the title
THE LORD IS RIGHT. The title is chosen from the
first sentence of the 8th verse of the psalm under consid
eration. Both the Authorized and the Revised Versions
render this sentence thus: "Good and upright is the
LORD." The word "upright" corresponds here to the
Swedish word "from," which, like the German "fromm,"
means literally "pious," and then by implication "kind,"
"devout," "mild," "tame," etc. Only the words "pious"

INTRODUCTION. 5
and "kind" could have come into consideration. But
"pious" is inapplicable to God, and "kind" comes nearer
meaning the same as the first word, '-good," in the verse
than as the second, "upright;" and this second word or
one like it in meaning is what is wanted in the title in
order both to correspond to the Swedish and to give, as
far as one word can do so, the key-note of these Medita
tion. The objection to the use of the word "upright,"
though it is frequently applied to God in the language of
the Old Testament, is this that it would both look and
sound somewhat strange and inappropriate when standing
so alone by itself and so prominent as in the title of a book.
Such is the opinion of many who have been consulted on
this point. Of the several words used in the Scriptures to
translate the Hebrew word for "upright" — • viz. jashar —
it has seemed best to use the word ''right" as the most
appropriate; that word is used as a predicate of God in
Deut. xxxii. 4, "just and right is he," exactly in the same
sence as here in the psalm. (More on this point in my
note to the title of the seventh Meditation, pages 80 and
81). That also this word, '-'right," has a certafn double
meaning, that is rather to the advantage of the title than
otherwise; for in a sencie and in a measure these Medita
tions really do show the Lord God to be right over against
all wrong notions about and accusations against him, his
truth and his ways with man. As he is right, just what he
ought to be, principled, honest, well-disposed, so "let God
be true, but every man a liar" (if he contradicts God); as
it is written, "That thou mightest be justified in thy
sayings, and mightest overcome when thou art judged."
(Rom. iii. 4).
Chicago, June 8, 1889. J. G. Princell.

PAGE.
PSALM XXV. Of David  7
MEDITATION. I. — "O my God, I trust in thee."  9
II. — The lowly shall not be ashamed  22
III. — 0 Lord, lead me in thy truth  34
IV. — "Thou art the God of my salvation." .... 46
V. — "Remember, O LORD, thy tender mer
cies."  57
VI. — "Remember not the sins of my youth.". . . 69
VII. — "Good and right is the LORD."  80
VIII. — The Lord will teach sinners in the way. . . 99
IX. — He guides the lowly aright  108
X. — "All the paths of the LORD are mercy and
truth."  128
XI. — "Pardon mine iniquity." 1  145
XII.— " " " II  157
XIII.— " " " III  175
XIV. — " " " IV  193
XV. — "What man is he that feareth the LORD?" 203
XVI. — "The secret of the LORD is with them
that fear him."  226
XVII. — "He will show them his covenant."  242
XVIII. — "Mine eyes are ever toward the LORD." . . 262
XIX. — "Consider mine enemies, for they are
many."  276
XX. — May God redeem Israel out of all his
troubles  288

PSALM XXV.
A PSALM OF DAVID.
/ Unto thee, 0 LORD, do I lift up my soul.
2 0 my God, I trust in thee: let me not be ashamed,
let not mine enemies triumph over me.
3 Yea, let none that wait on thee be ashamed: let
them be ashamed which transgress without cause.
4 Shew me thy ways, 0 LORD; teach me thy paths.
5 Lead me in thy truth, and teach me: for thou art the
God of my salvation; on thee do I wait all the day.
6 Remember, 0 LORD, thy tender mercies and thy
lovingkindnesses; for they have been ever of old.
7 Remember not the sins of my youth, nor my trans
gressions: according to thy mercy remember thou me for
thy goodness' sake, 0 LORD.
8 Good and upright is the LORD: therefore will he
teach sinners in the way.
9 The meek will he guide in judgment: and the meek
will he teach his way.
10 All the paths of the LORD are mercy and truth
unto such as keep his covenant and his testimonies.
11 For thy name's sake, 0 LORD, pardon mine iniquity;
for it is great.
12 Whatman is he that feareth the LORD? him shall
he teach in the way that he shall choose.
13 His soul shall dwell at ease; and his seed shall,
inherit the earth.

8 PSALM XXV.
14 The secret of the LORD is with them that fear
him; and he will shew them his covenant.
15 Uine eyes are ever toward the LORD; for he shall
pluck my feet out of the net.
16 Turn thee unto me, and have mercy upon me; for
I am desolate and afflicted.
17 The troubles of my heart are enlarged: O bring
thou me out of my distresses.
18 Look upon mine affliction and my pain; and forgive
all my sins.
19 Consider mine enemies; for they are many; and
they hate me with cruel hatred.
20 0 keep my soul, and deliver me: let me not be
ashamed; for I put my trust in thee.
21 Let integrity and uprightness preserve me; for I
wait on thee.
22 Redeem Israel, 0 God, out of all his troubles.

FIRST MEDITATION.
"0 my God, I trust in thee."
i. This psalm is one of the most beautiful in the
Psalter, and has, therefore, always been dear to the child
ren of God. It speaks so good, so heartily good, about
the Lord and his uprightness, or righteousness; and to
rest the uneasy heart in his righteousness, — that feels so
inexpressibly safe. Our righteousness is only piece-work,
wretched and miserable. It can give no rest to the heart.
"All our righteousnesses are as filthy rags;" and to rest
in them is to rest in death. To have peace in thinking
oneself good and righteous, to be satisfied with one's own
repentance, sorrow for sin, prayer, and sanctification, this is
a piety with which innumerable souls are deceiving
themselves. They may appear earnest, but they are build
ing their house on the sand, and then it is of no use to
decorate the walls of their house with mirrors and golden
ornaments. When the floods rush upon it, then all de
pends on the foundation, and if this gives away, then also
all wall decorations are lost. Yes, the fall of that house
will be great.
2. On the contrary, happy are they who have come
short as to their own piety, so that they must cast them
selves on the Saviour of the lost. It is indeed not pleasant,
or Jiappy, to feel oneself to be a wretched sinner, and to
come to naught in all that one undertakes in godliness.
To know how we ought to sorrow for sin, and nevertheless

16 FIRST MEDITATION.
feel our heart hard; to know how we ought to love God,
and yet feel how full the heart is of love for the world, of
covetousness, pride, and other abominations; to know how
we ought to walk in godliness, humility, meekness, love,
etc., and also how we ought to put off all defilement of the
flesh and spirit, but yet, in the meantime, daily see how
we transgress in innumerable ways, yea, how we also
may fall into gross sins, and this in spite of the admoni
tions of the faithful Spirit, — this does not feel pleasant.
But it is in this way that it is good to hear of the good
ness and uprightness of the Lord. Not as though God's
children would by the hearing of this seek rest in sin.
No, this is the way of hypocrites: with the story of grace
they would silence their consciences, in order that they
may continue in sin. On the contrary, God's children
seek, in the story of God's goodness and uprightness, help
against their sins. For them grace is important becahse
it is the only means which can cleanse their consciences,
and help them out of their misery. This we see from all
history of the saints. Of this also this psalm bears
witness. 3. David begins by saying: "Unto thee, 0 LORD, do
I lift up my soul." [The Old Swedish Version, like the
German of Luther, has the sentence, as translated into
English, thus: "For thee, O LORD, do Hong."*] These
are words by which he expresses the attitude of his heart
to the Lord. Such a longing-the ungodly man does not
know. He indeed wants to go, or get, to heaven; but he
does not long for the Lord. To be happy, this he wants;
but to be with the Lord, this is not the happiness he seeks.
No, just listen when he talks of happiness: Freedom from
suffering and trouble, the meeting with dear departed rel-
* That the expression, "lift up the soul", has the meaning
of "long for", or, "desire", is seen in Jer. xxii. 27 and xLiv. 14,
where the margin has the same literal term as here, "lift up their
soul." See Revised Version. — J. Q. P.

Verse first. ii
atives, etc., — this is what he thinks of as happiness, or
salvation. But to see God and the Lamb, to be like Je
sus, to be forever with Jesus, free from all sin, to be per
mitted eternally to praise God and the Lamb, — that is
not what draws his heart towards heaven. If there be in
him any fear of God, or if he do any works of piety, or of
devotion, it all comes from his fear of hell. Were there no
hell, he would not at all care about the Lord. Any need
of the Lord, any love for or delight in the Lord or his
will he knows naught of.
4. The children of God, on the contrary, have such
a disposition, that they long for the Lord. As also David
in another place says: "O God, thou art my God; early
will I seek thee: my soul thirsteth for thee, my flesh long-
eth for thee in a dry and thirsty land, where no water is."
(Ps. Lxiii. 1). And again: "My soul longeth, yea, even
fainteth for the courts of the LORD: my heart and my flesh
crieth out for the living God." (Ps. Lxxxiv. 2). And
again: "Cause me to know the way wherein I should walk;
for I lift up my soul unto thee" [that is: "I long for
thee"]. (Ps. cxLiii. 8). And in Ps. xci. 14 the Lord says:
"Because he hath set his love upon me, therefore will I
deliver him." The same desire, or longing, for the Lord
we see also in the words of Asaph: "Whom have I in
heaven but thee? and there is none upon earth that I desire
besides thee. My flesh and my heart faileth: but God is
the strength of my heart, and my portion for ever."
(Ps. lxxiii. 25, 26). The same mind also Peter expressed
when the Lord asked the disciples if they would go away
from him, and he answered: "Lord, to whom shall we go?
thou hast the words of eternal life." (John vi. 68).
5. Such a desire, or longing, for the Lord comes
only from a soul's having learned to know its sins. It can
never be counterfeited, or produced by artificial means.
In all outward ways a hypocrite can make himself like
a Christian, but still he will always remain a stranger to this

t2 FIRST MEDITATION.
desire for the Lord. It is only the need of a Saviour which
awakens in the heart a desire for the Lord. Therefore
we always see that, as long as sin is not felt, a man may
indeed hear the gospel, but it does not affect him. With
hearing ears he hears nothing. He may regard it as beau
tiful, he may admire it, but all the while his heart remains
averse to the Lord. On the other hand, as soon as one
gets into distress over his sins, quickly his heart begins to
cry after the Lord; and if one has found peace in Jesus,
then also he has such a desire for the Lord, that he can
no longer live without him. He may indeed often feel his
heart to be dead and cold, but to say farewell to God —
that, however, is impossible for him. Therefore, also, his
life is never so dreary and heavy as when he does not
clearly know how he stands with the Lord. The apostles
of Christ, and the other disciples, were, surely, never so
burdened as in the days when they thought that their
Lord had been taken from them. But what was it that
then so burdened them, if it was not this — that their
hearts so clung to him, that they thought they could not
live unless they might have him?
6. It is indeed very sad that our hearts can be drawn
to the Lord only through need. If any one in days of
prosperity had not at all cared about another, but had
despised him, and had been hostile to him, but afterwards,
when need came, turned to him, then he, the latter, would
very likely answer: "Nay, since you have despised me in
your days of prosperity, so now help yourself in your days
of adversity." But such is not the case with the Lord.
For him it is delightful that there, after all, is something
which can drive the lost children home again to him.
Yes, for this very reason, also, he himself sends want.
When the prodigal son came home his father indeed knew
that if the son's money had held out he would have re
mained away still longer, but nevertheless he was glad
that the son came home. Had he come before, it would

VERSE FIRST. 13
indeed have been the more gladsome to the father's heart;
but since he did not come before, it was delightful that he
came at least now. In the history of Israel, also, we see
how distress alone, time after time, could turn the hearts
of the people to the Lord; but still he was always alike
glad to attend to their want and wretchedness. Never did
he say: "Since you in the day of your prosperity departed
from me, so will / in the day of your adversity turn away
from you." Nay, he was nevertheless their Father.
Therefore it was even he who made the evil day, and put
it as a closed gate in the way of his erring people, in order
that they might turn about to him.
7. But where such a desire, or longing, for the Lord
has been called forth by distress, there also it manifests
itself in the soul's crying after God, just as David does
here and in all his psalms. He who no longer needs to
call upon God, he has no desire for him, but is dead, and is
not a Christian. The children of God have daily needs.
Now it is something bodily, now it is something spiritual,
that presses. Therefore, also, there is in their hearts a
daily crying unto God, for he is their Father, their' Re
deemer, and their Refuge. Whither should they go with
their needs if not to him? Of this it is said in a Psalm
(xLvi. 1): "God is our refuge and strength, a very present
help in trouble." Thus David says: "Be merciful unto
me, O Lord, for I cry unto thee daily" [or, "all the day
long", Revised Version]. (Ps. Lxxxvi. 3). And again: "In
the shadow of thy wings will I make my refuge, until these
calamities be overpast." (Ps. Lvii. 1). And again: "Thou
hast been a shelter for me, and a strong tower from the
enemy." (Ps. Lxi. 3). And Isaiah says: "The LORD hath
founded Zion, and the poor [afflicted, helpless, lowly] of
his people shall trust in it" [or, "take refuge in it", "betake
themselves unto it"] . (Is. xiv. 32). And again: "Thou
hast been a strength [or, a strong hold] to the poor, a
Strength [or, a strong hold] to the needy in his, distress, a

14 FIRST MEDITATION.
refuge from the storm, a shadow from the heat." (Is. xxv.
4). So Joel says (chap. iii. 16): "The LORD will be the
hope of his people, and the strength of the children of
Israel." In short: In joy and sorrow the Lord is their
strength, their rock, their fortress, their deliverer, their
God, their consolation, their shield, the horn of their
salvation, and their high tower [or, defense] , even as David
says in Psalm xviii.
8. Thus the life of the believers remains here upon
earth a life of daily looking unto the Lord, and a daily
crying unto the Lord. Not indeed as though their mouths
were always crying, but in their heart there is an unutter
able sighing. As Paul says, that when "we know not what
we should pray for as we ought", then "the Spirit
maketh intercession for us with groanings which cannot
be uttered." (Rom. viii. 26). And this cry God most
surely hears. For "the Spirit maketh intercession for the
saints according to the will of God" , says Paul (Rom. viii.
27). Yes, where no man hears a sound, there God hears
a strong cry. As he said to Moses at the Red Sea,
"Wherefore criest thou unto me?" while Moses indeed did
not say a word, but only went about oppressed in heart
and full of need. When a sick child, on account of its
weakness, can no longer speak, but only lift up its eyes to
its mother, then is this to the mother just as much as a
strong and powerful cry. And in this, as in a mirror, you
can see what the sighing of the distressed and lowly is
before the Lord. And yet a mother's heart is as nothing,
compared with the heart of God.
9. Therefore David in all his psalms gives us an
example how also we ought to turn to the Lord in all our
need. For the Lord is "the same yesterday, 'and to-day,
and for ever." (Heb. xiii. 8). And far from his being tired
of us, it is, on the contrary, his very highest and most
sincere desire, that we every day and hour bear to him all
our need and misery. Hence he is called, and he is, "a

VERSE FIRST. 15
helper in need"*, and to such a one we ought to go when
we are in need. Therefore, never any evening lie down in
your sins or troubles, but before you go to rest do bring
them, your troubles and sins, to the Lord, and when you
have brought them there, then let them lie there. Think,
if any one every night when he went to rest were to lay
a great stone upon his breast, or every morning when he
went to his work were to place a great stone on his back,
— surely it would not be strange if his work went hard
and his rest was poor. Why, one would say to him: "Put
away from you that stone!" So also here: "Cast your
cares, your sins, and all your need upon the Lord — he is
your Saviour." Needlessly to go and torment oneself is
beyond measure foolish. To have a God who is willing
to bear everything, yea, asks to be allowed to bear every
thing, — think of having such a God, and nevertheless
you go about and bear misery and troubles and cares, and
thereby destroy all your rest and quiet in the Lord, and all
power to walk in his fear andfootsteDs! Why, that is alto
gether too bad.
10. If I have a temporal matter which I cannot
understand nor manage, but which only oppresses me, and
unfits me for everything else that I ought to do, then I
am glad if any one who understands the matter and can
manage it comes to me and says: "Look here, that matter
is really destroying you. I will help you; leave it to me,
and trust me." Yes, if I find such a helper, then I become
light-hearted, and at once feel a new desire and power to
live and attend to my work, or business. And if any one
comes and talks with me about the matter, I say with
cheerfulness: "That matter is now off from me, and is put
into the hands of one who understands it. It at last be-

* The reference is to such passages as Jer. xiv. 8 ("the
saviour in time of trouble") and Dan. vi. 27 ("he delivereth and
rescueth") where the Swedish means, "a helper in need", or more
literally, "a needhelper," — /. 6, P.

l6 FIRST MEDITATION.
came too heavy for me to be burdened with it. But he
took it off my hands, and now I am doing nothing about
it, but trusting him." Yes, thus I would think and speak
if in a temporal matter I had found a reliable helper. But
who can be more reliable than the Lord? And now he
Jias promised me that I may cast upon him all my cares;
both bodily, or temporal, and spiritual, and that I may go
to him with everything, from the smallest trifles which
concern my daily bread even to the most terrible sins in
which the devil perchance has ensnared me or brought
me to fall. Yes, he also says that he will rejoice over me
to do me good. (See Jer. xxxii. 41). Then how can I act
more wisely than simply to put my trust in him, and allow
his words to mean just what they say? Of this David here
further says:
n. "0 my God, I trust in thee" [according to the
Swedish: "My God, I am hoping in thee"], (verse 2), that
is, I am trusting in thee because thou art my God. This
is true faith. Just as children in ail things trust their par
ents and rest themselves in their word without thinking
that they will be deceived, so faith here is nothing else
than such a childlike and simple trust in the Lord. Chil
dren do not carry about with them many cares: they eat,
drink, sleep, work, play, are at times obedient, at other times
disobedient, — but with any cares they do not concern
themselves. Where money is to be gotten for food, cloth
ing, etc., ¦ — with such a thing they do not burden their
hearts, but leave it all to their parents. If the parents
have said that they will take care of them, then the chil
dren believe it even so far as to the point that they them
selves forbear being anxious, and do not trouble them
selves with any cares. If the parents have forgiven them
their disobedience, then they no longer go and burden
themselves with this sin; but as the parents desire it to be
forgotten, so the children do forget it, and in a few
moments they are glad again and jump and play as if

VERSE SECOND. 1 7
nothing had happened. For they trust the word of their
parents. And if they be asked how they can have such trust
in them and their word, they know of no other reason
than this, that they are their parents. But if they be asked
how much they have to pay for such a right to trust their
parents in all things, they do not at all understand - such a
question. They have never heard of such payment
neither have they themselves ever thought of it. No, they
believe and have believed for naught, freely; and the par
ents never had any objections to their doing so. Both for
parents and for children it has been and is the most
natural thing in the world that all should be free and for
naught. 12. Thus also the Lord desires that you. in all your
need look into his word, and see how he has spoken in the
matter, and when you see it, just trust in it right away.
For the word cannot disappoint. And the more simply
you take it the better it is for you. "Yes", you say, "if I
only had faith!" No, no, say not so; but instead, say
"Amen." Think, if a poor man received a trustworthy
communication that a great inheritance had fallen to him
and he, instead of believing it and rejoicing, let his hands
fall and began to sigh, "Oh! if I only had faith!" Why,
one would be greatly amazed at such folly, and would say:
"What ails you? Do you not see how it is written?" But
equally foolish it is when we have a word of God which can
never disappoint, then, instead of believing it, to sit down
and sigh: "Oh! if I only had faith!" God would rather that
you looked to his word and let it hold good and said to
him a simple "I thank thee." For that would be the faith
which would please him.
13. Also, such a right to trust the Lord costs noth
ing. For it you need not have wrought good works nor
have any worthiness nor come with great promises. For
your worthiness lies only in this, that the Lord is your
God. And when you are most unworthy, then you can

l8 FIRST MEDITATION.
still always appeal to this, that the Lord is your God. He
at all events is the one who has created you, he who has
also undertaken to redeem you, and is not ashamed to call
himself your father, but esteems it an honor for himself
that you cling to him as your own God. This fact and
relation, that he is your God, is not changed by your be
ing sinful and wretched. Just as indeed the fact that chil
dren are disobedient cannot change the relation that their
parents are still their parents. "What are we to do?" they
would say; "they are still our children; they have sinned
and offended, so that, perhaps, none will have compassion
on them and help them; but we, we must do it, for we are
nevertheless their parents." If the Lord God would not
be the God of those who are unworthy, sinful, and wretched,
then he would be altogether without children. But with
what earnestness he considers himself the father of the lost
and fallen children, that you can see by the sacrifice he has
made for their salvation when he laid all our sins, "the
iniquity of us all", upon his only begotten Son. (See Isaiah
Liii. 6).
14. Therefore, when you get into distress in any way,
whether the distress be self-caused or not, and you see
that you cannot help yourself or get out of it, then trust
the Lord, turn to him, and say: "Dear Lord God, this and
that has now happened, thus and thus have I sinned, by
reason of which I am greatly distressed, and I cannot help
or clear myself, therefore I come to thee, for thou art my
God and dear Father; have mercy upon me, and forgive
me all my sins." But if the devil comes and terrifies you
holding up before you your unworthiness and the wrath of
God, which you have well deserved, then do you hold up
against this the fact that God delivered up his- only be
gotten Son for your salvation. If he had thought of de
stroying you because of your sins, he would not have
sacrificed that which was dearest to him to help you out
of your sins. Yes, if it had been his intention to destroy

VERSE SECOND. 1 9
you and deal with you according to your sins, then would
you long ago have been in hell. Hence, that he is still
giving you a day of grace, this is a new sermon in which
he is saying that he rejoices to do you good, and that it is
his delight to have mercy upon you. ( Of. Jer. xxxii. 41).
15. It seems indeed altogether unreasonable that I
should thus, year out and year in, keep on trusting in that
way, when yet I see and know how I daily, in many ways, sin
and deserve naught but punishment. It appears to the
heart as altogether too light and frivolous thus wholly to
trust to grace. But what am I to do? When David had
sinned with Bathsheba, ¦ — ¦ what other course had he then
than to bewail his misery before the Lord, and according to
the word of the prophet believe in grace for everything?
When Peter had denied the Lord, — what other course had
he then? It would have been better that he had not sinned;
yes, afterwards he likely would have been willing to have
given his life, if he could have had that sin undone. But now
it was all done, and then — what could he do but bewail
before the Lord his need, and believe in the forgiveness of
sins? "Yes", you say, "but such things are not often relat
ed of the saints mentioned in the word of God, but I — ¦
I fall time after time, now in one way, now in another."
Well, that is indeed dreadful, and without doubt it would
be better if you paid more heed to your life, as Paul says:
"Walk in the Spirit, and ye shall not fulfil the lust of the
flesh." (Gal. V. 16). But now it has happened again, —
if you had watched better, if you had not been so remiss in
prayer and in the use of the word of God, then it would not
have happened; no: it is altogether your own fault, but
now, however, it has happened, now you stand there again
guilty, as an offender; yes, perchance through your sin you
have brought reproach upon the Lord Jesus. What then
will you do? Do you know of any other way than again to
take your sin and need to the Lord, and again to believe
in his free grace for it all? "No", say you; "but in this way

20 FIRST MEDITATION.
one might begin to sin while trusting to grace, and then it
would be nothing but hypocrisy with all of one's piety.
Thus indeed do all hypocrites." Yes, altogether true; but
what will you do? If hypocrites destroy themselves by
abusing grace — why, it is not on that account right that
you should destroy yourself by thrusting away from you
the grace of God. Nay, here the great matter is to per
severe, — perseveringly and stubbornly to believe, in spite of
the devil and all his angels believe in grace and say:
"Nevertheless I will remain with thee, O Lord. I cannot
leave thee, I have no one else to go to, for thou alone art
my God, and thou hast promised 'to have pity on the
poor and needy, and to save the souls of the needy'." (Ps.
Lxxii. 13).
16. Here surely the devil will hurl a thousand darts,
so that you will feel yourself to be quite near to hell. On
the other hand, it will often look as if the Lord had alto
gether forsaken you, as is said in Ps/Lxxxviii: "My soul is
full of troubles, and my life draweth nigh unto Sheol. I am
counted with them that go down into the pit .... cast away
among the dead, like the slain that lie in the grave, whom
thou rememberest no more, and they are cut off from thy
hand" (Revised Version, verses 3 — 5). But do not allow
yourself to be misled and bewildered. Even if the disciples
of Moses come and say, "See, there you have it! God is
not mocked. Such is the wages of those who take the grace
of God too lightly!" — then you answer: "Yea, God knows
that it is through my own sin that I have brought on my
distress. But where shall I now betake myself? It is now
done, and who can, who will help me? May I not go to
Jesus?" — Yes, yes — we answer — you may go, you are
permitted to go to Jesus again — even for the thousandth
time; for he is "the same yesterday and to-day and for
ever." (Heb. xiii. 8). Therefore, again and again, if you
sin — Oh! may God keep you from sinning; but if you
sin — then may God keep you from going with your sin

VERSE SECOND. 21
to any one else than to Jesus. For he is the Saviour, and
to him God desires you to go in*the time when you need
help. As if he would say: "Behold, I have ordained my
only begotten Son for this work; cling to him, for he has
my commandment not to cast out any one who comes to
him and needs grace." Hence, this is the sum of it all:
Do you need any one to trust in, then trust in the Lord.
For he is the Saviour.

SECOND MEDITATION.
The lowly* shall not be ashamed.
17. David continues here and prays: "Let me not be
ashamed", that is, "let it not come to this, that I shall be
deceived in my confidence in thee." This would happen if
God did not do that which David believed that he would
do. And he adds: "Let not mine enemies triumph over me"
[the Old Swedish Version, as also the German of Luther,
renders this sentence as an illative, or 'causal, adverbial
clause to the preceding one, thus: "in order that my enemies
* The use of this word "lowly" here and elsewhere through
out these meditations requires an explanation. The correspond
ing Swedish word, occurring (in the Old Swedish Version, which
the Author follows) in verses 9, 16, and 18 of the Psalm under
consideration, in which verses the English Versions, the Revised
as well as the Authorized, have "meek", "afflicted", and ' afflic
tion", is eldnda — derivatives: elande, eldndig, eldndighet, — mean
ing generally the same as the German elend, that is, miserable
wretched, poor, afflicted, and the like. No one, however, of these
English words is quite equivalent to the Swedish, nor fully suit
able to the context of the Author's text. Most commonly the
Hebrew adjective am or anav is translated by a word of such
meaning as the ones just mentioned; the New Sw. Ver. uses gen
erally words corresponding to the English word "humble" The
English Versions use a great variety of words in the rendering of
the Hebrew, as for instance, needy, poor, humble, afflicted, meek,
lotoly, and the like. The Hebrew verb anah from which the ad
jective is derived means, literally, to be low, sunk; then figuratively
of person, to be bowed down, oppressed, suffering, helpless, wretched;
hence also, to grieve, to fast, lo afflict or humble oneself; and then

VERSE SECOND. 23
may not rejoice over me"]; as if he would say: "See, dear
Father, if thou allowest me to be put to shame in my con
fidence in thee, this will be a joy to my enemies, so that
they will clap their hands and cry, 'where now is thy God?'"
Thus also Moses remonstrated with the Lord God in the
desert, saying that if he destroyed his people this would
be a joy to the Egyptians and a matter for their derision,
from which would follow that his own name would finally
be dishonored. (See Num. xiv. ii — 19).
18. In like manner may also we say: "Dear Lord
God and Father, thou knowest how the world will rejoice
if it can cause us to sin and follow its manner of life; thou
knowest how jubilant the devil would be if thou forsake
us and leave us in our sins. But thou dost not desire —
dost thou? — that our enemies should get such a joy."
That is the right way to lay hold of God's own honor,
and if the Lord would not help for any other reason, still
for the sake of the honor of his own name he would do so.
It is a matter of a father's honor to help his child if he can;

with the metaphor carried still further, to be humble, pio
patient, meek, mild, gentle. The adjective receives all these varied
meanings. But keeping in mind the original idea of the verb, lo
be low, it seems best to use the word lowly as the adjective ex
pressing the greatest comprehensiveness in its metaphorical
sense, as well as to the state of mind or feeling about oneself
(low oi lowly in mind, i. e. humble, meek, patient, etc.), as also to
one's social condition or outward circumstances (low or lowly in
respect of others, i. e. poor, needy, suffering, oppressed, helpless).
The Hebrew word is never used in a morally bad or contemptible
sense, as are sometimes the Swedish eldndig and the English low,
miserable, wretched, and the like. (Of. Ps. ix. 12, 18; x. 12, 17;
Prov. iii. 34; xvi. 19; 2 Sam. xxii. 36, "thy gentleness", or con
descension, said of God; Is. Liv. 11, "afflicted", being the word
mostly used in the Psalms and the Prophets; Zee. ix. 3, "lowly",
about Christ). Where it may seem necessary, in order more
clearly to bring out the comprehensive idea of the term, whether
ia the Author's text or in Bible passages quoted, some of the more
or less synonymous English words will be placed in juxtaposition
within brackets, as in §7, page 13.—/. 67. P.

24 SECOND MEDITATION.
and if he does not, then the whole world looks at him and
considers him a bad father. Such facts are real rocks for
our poor prayers to rest on. Even if I am unworthy, and
my prayer is poor, yet the fact stands there, that if the Lord
does not help me he is preparing my enemies a joy, and is
bringing dishonor on his own name. But, surely, this he
will not do. If at times it even looks like it, — neverthe
less, do not be misled. In the case of Israel in the wil
derness it many times seemed as if the Lord had been
minded to destroy his people, but he never did. He chast
ened them, yea, at times he punished them terribly, but
still the covenant with Abraham he always maintained.
Likewise, when the Lord Jesus was bound and crucified,
then all his enemies were jubilant, and it looked altogether
certain that God had forsaken him. But their joy was
short. So also it will often look very sad for the people
of God, really as if the victory belonged to the enemies; but
be assured, their triumph will be short. "Rejoice not against
me, O mine enemy: when I fall I shall arise", says Micah
(vii. 8). The Lord bringeth to naught the counsel of the
enemies: he maketh their devices of none effect. (Cf. Ps.
xxxiii. 10). But to us he says: "Be still, and know that I
am God." (Ps. xLvi. 10). "I will plead and maintain your
cause; trust me."
19. Therefore it is here further said (verse 3): "Yea,
none that wait on thee shall be ashamed."* This is a
definite promise of God, repeated in many places, and con
firmed by many examples in the Scriptures. Thus says
David in another Psalm (xxxiv. 5): "They looked unto
him, and were lightened: and their faces were not ashamed''
["shall never be confounded." Revised Version]. Thus
* Thus properly rendered in the Engl. Revised Version.
The Swedish is like it, only it has the word corresponding to
"for" instead of the one for "yea". The sentence is by no means
a prayer, or a wish, as the Authorized Version has it, but a strong
affirmative declaration. — J. O. P.

VERSE THIRD. 25
says Isaiah (xlv. 1 7) : "Israel shall be saved in [or, by] the
LORD with an everlasting salvation: ye shall not be ashamed
nor confounded world without end." Thus says Paul
(Rom. ix. 33): "Whosoever believeth on him shall not be
ashamed." It has never happened and can never happen
that they who trust in the Lord shall be brought to shame,
[that is, disappointed, deluded, deceived, which is the
meaning of the Hebraistic expression to be ashamed, put
to shame, caused to be ashamed, or, brought to shame].
They may, indeed, have to go through dark valleys where
it will seem as though they were, forsaken; but ashamed
they shall never be made. When Abraham, after receiving
the promise, was suffered to go many years and vainly
wait; when, after having received the son of promise, he
was commanded to sacrifice him; then indeed it looked
dark, but he was not put to shame. When Joseph was
sold by his brethren, became a slave in the house of
Potiphar, was cast into prison, and was made to sit there
for years, then indeed it looked dark; but he was not put
to shame. When the malefactor, or thief, hung upon the
cross ready to die, then surely it looked dark as to his sal
vation; but he turned to him who was hanging at his side,
to the man whom God had ordained to be the Saviour of
the world, and he was not put to shame.
20. In short: It is impossible for him who trusts in
the Lord to be put to shame. For such a one has a distinct
promise of God, and until the promise comes to naught
he cannot be put to shame. Though now his faith may be
weak, yet the promise of God is strong; and if we look
through the history of God's kingdom of grace we shall
find persons without number who have feared that they
would be caused to be ashamed, but not a single one who
really became ashamed. Nay, if only one such had been
put to shame, then the devil would be stronger than God,
and the hope of all would then be lost eternally. It has in
deed looked so wretchedly gloomy for the saints, that Asaph

20 SECOND MEDITATION.
has been constrained to ask: "Hath God forgotten to be
gracious? hath he in anger shut up his tender mercies?"
(Ps. Lxxvii. 9), — that also Jeremiah has felt bound to
complain: "My strength and my hope is perished from the
LORD" (Lam. iii: 18; according to the Old Swedish: "My
hope is gone, that I shall ever be with the Lord"). But
always has this promise conquered at last: "The needy
shall not alway be forgotten, nor the expectation of the
poor [the lowly, the afflicted] perish for ever" (Ps. ix. i8>
Revised Version). Even if the saints have forgotten the
promise of God, and have doubted, yet God has always
remembered what he has spoken. When Joshua was about
to die, he said to the people: "Ye know in all your hearts
and in all your souls, that not one thing hath failed of all the
good things which the LORD your God spake concerning
you; all are come to pass unto you, cm^not one thing hath
failed thereof." (Josh, xxiii. 14). And after the troubles and
doubts and miseries and sorrows of this present time are
all over, we shall in heaven very likely say to Joshua: "You
were right. We did not always believe it, and for that
reason brought on ourselves much needless suffering. Now
we see what fools we were. Not one thing has failed or
remained unfulfilled. The Lord has kept his word in all
things. Yes, his faithfulness has been greater than our
faith, otherwise we would not be in heaven now." Where
we have a definite promise of God's word, there we can be
sure and safe. Though heaven and earth pass away, not a
single letter of that word shall be blotted out.
21. Therefore the lowly [the Lord's poor and afflicted
ones] ought to take courage and be of good cheer. You need
not be great, strong, or powerful in order to overcome in all
things, and finally reach in safety the eternal rest of God.
For this is the promise: "Even to your old age I am he;
and even to hoar hairs will I carry you: I have made and
I will bear; even I will carry, and will deliver you-', thus
saith the Lord (Is. xLvi. 4). And again: "I will not fail

VERSE THIRD. 2f
thee, nor forsake thee"; "I will never leave thee, nor forsake
thee" (Josh. i. 5; Heb. xiii. 5; Deut. xxxi. 6,8). And again:
"He shall deliver the needy when he crieth; the poor
[lowly, distressed, afflicted] also, and him that hath no
helper. He shall have pity on the poor and needy, and
the souls of the needy he shall save." (Ps. Lxxii. 12, 13).
And again : "No one shall snatch them [my sheep] out of my
hand." (Joh. x. 28, Rev. Ver.). And again: "Behold, he
that keepeth Israel shall neither slumber nor sleep. The
LORD is thy keeper." (Ps. cxxi. 4, 5). And again: "Fear
not, little flock; for it is your Father's good pleasure to
give you the kingdom." (Luke xii. 32). — Are you sinful
and unclean — what more? It is God's will that you shall
have the kingdom. Are you weak, yea, really fainting — what
more? When he carries you, you will advance, and reach
your destination equally well. To lie upon another and
allow oneself to be carried — there is no great strength
needed for that. If only he who carries is strong, then
there is no trouble for the weak: they are all right. And he
is strong — the Lord of hosts, who carries his people upon
mighty arms. But his arms are his promises, and they are
strong enough to carry home all the poor and lowly ones.
Even if their misery were greater than it is, even then the
promises would as little totter as a bridge of stone totters
by a fly walking over it.
22. Therefore, hold out, you poor and afflicted one,
you who are trudging about, wondering how at last it will
be with you. There is no danger. The Lord upholds
you with the right hand of his righteousness. (See Is. xll
10). Your repentance, your prayers, your faith — all, all
are wretched, and ought to be better. But one thing is still
good, to wit: the faithfulness of God. When you cannot
depend on your own faith, then lay yourself on the faith
fulness of God. Have you not received his definite word?
Has he not laid all your sins on his only begotten Son?
And now do you think it is all over with both his word

28 SECOND MEDITATION.
and his work? No; keep on still a little while. If, however,
you let go, he will still hold on to you. "Ye shall be borne
upon the side", he says. [Is. lxvi. 12, — according to the Old
Swedish: "in the bosom"; according to the New Swedish:
"in the arms"] . And as surely as God is faithful and sin
cere, so certainly will you too be obliged at last to
confess something like this: "In thee, O Lord, this poor
man trusted, and has not been made ashamed." Wait only
a little while, then you will see. There is earnestness and
sincerity in the promises of God. "None", it is said,
''none shall be ashamed that wait on the Lord." Nay, the
mountains shall indeed depart, and the hills be removed;
the sun shall be turned into darkness, and the moon into
blood; the stars shall fall from the firmament — yea,
incredible things shall happen; but of those who wait on
the Lord none shall be ashamed — no, not one. For
such is the promise, and its security is the faithfulness of
God. 23. "But", says our text further, "the wicked despi-
sers shall be made ashamed." [Thus according to the Old
Swedish Version].* "The wicked despisers", or, as the
expression in the original text really means, "they who are
faithless without cause", ,f they are such as do not at all
* The English Authorized Version has the sentence errone
ously in the form of a wish or prayer: "Let them be ashamed
which transgress without cause." The Revised Version is right
in making the sentence declarative, thus : ' 'They shall be ashamed
that deal treacherously without cause." See further in the next
note. — J. G. P.
t In the Hebrew the word here translated "faithless", in the
Auth. Ver. "transgress", in the Revised "deal treacherously", is
the one generally used by the sacred writers to express the idea
of a wife faithlessly forsaking her husband, or a husband his wife,
or one friend the other; then metaphorically of a soul or a people
faithlessly forsaking God, who according to a well-known and
expressive Biblical metaphor is regarded as a husband. (Cf. Ex.
xxi. 8; Jer. iii. 8, 20; V. 11; Hos. v. 7; vi. 7; Mai. ii. 11, 14). Now,
this being the underlying figure in the Psalmist's exprestion, it

VERSE THIRD. 2Cf
care about the Lord, nor his covenant[of spiritual marriage,
to be their God, their Lord, and husband]. Of such the
world is full. They care neither about God's law, nor
God's grace; they have no sorrow for their sins, neither
any joy in the Lord. Nay, on the contrary, they rejoice
in their ungodly life as if it were all right and well. These
also have a kind of hope, but it will be brought to everlast
ing shame. They, even they, expect to be saved, but their
expectation will fail them. That they are sure and sincere
in their hope will not help them. They are building their
house on the sand, and it will be of no avail that they are
fortifying and making thick and strong the walls: the fall
of the house will thereby be all the heavier, and the loss
the greater. It is determined in heaven that their hope
and joy shall end in destruction and terrors. This they
do not expect; for if you tell them so, they mock at such
language. But alas, all will come to pass as God has said:
— the outer darkness with weeping, and gnashing of teeth,
with no change, with no hope! — a worm which does not
die, and a fire which is not quenched! Woe! Woe! O poor
soul, whither are yon going?
24. No human tongue can express, and no human
understanding can grasp the terribleness of that which is
here called, "shall be ashamed". Think: when two shall
be grinding at the mill, the one shall be taken, the other
left; when two shall lie in one bed, the one shall be
taken, the other left; when they who here have been defiant
and mighty shall cry to the mountains, "Fall on us!" and
to the rocks and hills, "Cover us, and hide us from the
wrath of him that sitteth on the throne!" — [see Luke xxiii.

is easy enough to understand the added phrase, "without cause".
In the case of a wife forsaking her husband (or vice versa) there
might be a cause, a real and sufficient cause, e. g., unchastity,
adultery, etc. ; but here in the case of a person or a people forsak
ing God, it is doing so "without cause", it is "transgressing",
or "dealing treacherously", or being "faithless", without any
reason at all. — /. Gf. P.

30 SECOND MEDITATION.
30; Rev. vi. 16] — that will indeed be a terrible day! But
it is coming — and it is coming as a thief upon all who
dwell on the earth. Just as the deluge came: No one was
expecting it, but nevertheless it came. Noah indeed
preached about it, but they scoffed at his talk — until the
flood came, and then it was all over with them. While
they were laughing, it was coming, and their laughter was
turned into agony and lamentations. "The wicked despi-
sers", "they who were faithless without cause", were brought
to shame. Thus speaks the Lord. O that you would
bethink yourself while it is time, you who are going on in
sin, without caring for restraint, or hindrance! Perhaps
you are thinking that you will repent when you are draw
ing near to death, for few are they who desire at last to
die in their sins, — but alas! how you are letting the devil
deceive you! There is hardly any snare with which he has
led so many souls to hell as by his whispering to their
hearts, "It is indeed right and necessary that you be con
verted; but yet there is time enough." We'll see if he
sometime with this snare will not have you too in hell!
You hope for the best, but your hope shall perish forever;
and he who has here during the time of grace deceived
you, he will not help you then, but will laugh at your ruin.
Perhaps you think it is not so dangerous. For as they
who catch living creatures are always intent on so arrang
ing things, that the creatures shall not think it is dangerous,
so does also the devil. He knows that the better he can
thus arrange matters the more will he be apt to capture.
Alas, alas! the day of your destruction is drawing nearer
and nearer. Yes, perhaps you will soon be in it. Poor
soul, where are you going? Behold, the compassionate
heart of Jesus is open. It is yet the day of salvation.
O that you knew the day of your visitation!
25. However, it is not only these outwardly wicked
despisers, the careless and faithless children of this world,
who shall be ashamed. Paul knew of a people who had

VERSE THIRD. 31
"zeal for God" and sought "to establish their own right
eousness" and thus seemed to be anything but wicked
despisers (Rom. x. 2, 3); but still at last they would be
ashamed. Our Lord himself knew of such as would pro
phesy in his name, would in his name cast out demons,
and would do other wonders; and yet they should find the
door of heaven closed (Matt. vii. 22, 23). He knew of
virgins who went out to meet the bridegroom and were
so like the true virgins that their falseness did not become
manifest until the day when the bridegroom came, — and
then it was too late (Matt. xxv.). He knew and pointed
out a man in Ephesus, a bishop, of whom he testified, "I
know thy works, and thy labour, and thy patience, and how
thou canst not bear them which are evil: and thou hast
tried them which say they are apostles, and are not, and
hast found them liars: and hast borne, and hast patience?
and for my name's sake hast laboured, and hast not faint
ed," — and still that man was one of those who would be
ashamed, if he did not repent (Rev. ii. 1 — 5). So very
serious the matter may be.
26. But what, then, is the reason why even such
perish? Nothing else than this, that they have not subject
ed themselves to the righteousness of God, but have been
seeking to establish their own, and thus have been resting on
a foundation which has not stood the test. They have not
been poor sinners who have realized their need of life
through the flesh arid blood of Jesiis, and of having all
their righteousness in the forgiveness of sins; but they
have been pious in their own eyes, as the Lord said to the
lukewarm church in Laodicea: "Thou sayest, 'I am rich,
and increased with goods, and have need of nothing'."
O that God might betimes open their eyes! There are in
the midst of us a people, pious and earnest, but whose
peace does not really rest upon the blood of Jesus, but
rather upon their own repentance, their own signs, and
evidences, and experiences, etc. They may also be so

32 SECOND MEDITATION.
earnest, that the true children of grace may in their eyes
appear as "wicked despisers". But with all this they them
selves are nothing but "wicked despisers", "faithless ones
without cause", captives in a false spirituality, children of
the bondwoman, — such as shall be ashamed eternally.
O that they might consider! But when they are told of
this, they become enraged, and think that we judge arro
gantly. May God help them. It is terrible to think of their
ruin. When Paul saw such he had "a continual sorrow in
his heart", so that he could have wished himself "accursed
from Christ" if by such a loss to himself he could have
helped them. (See Rom. ix. 2, 3).
27. Finally, there are also many who with the mouth
indeed make a good confession and praise the gospel, who
also know how freely and boldly to judge of Pharisees and
other enemies of grace, but still are themselves strangers
to the life of faith in the Son of God. All their evangeli-
calness is outward, sits on the surface, and is a self-assumed
and with self occupied matter. From their words and
judgments it would seem as if none were so concerned
about the gospel as they, none so sure and sincere as they
in judging of what is and what is not the gospel, of who is
and who is not a true, living Christian, etc. - But at the
same time their hearts are altogether unacquainted with
any real sorrow for sin and any real peace in Jesus. Their
evangelical confession and profession they hold as a shield
against the word which demands life in Jesus and a walking
in the Spirit. Just as the afore-mentioned persons think
that one strikes at them as soon as the word "Pharisees"
is uttered in their hearing, so these last-mentioned persons
think that one strikes at them as soon as they hear any
thing said about the work of the Spirit, about life, about
sanctification and good works. And while the former, by
the language of Scripture concerning good works, at once
seek to defend themselves against the judgment of the
gospel upon the children of the bondwoman, the latter

VERSE THIRD. 33
use the gospel as a breastwork and shelter against the words
of Scripture concerning life and fruit. If one say anything
to them about their danger, then it is so far from one's
seeing on their part any fear of the Lord or any conscious
ness of their need of earnestly investigating the matter,
that on the contrary they begin to suspect, and express
misgivings about, the soundness in gospel truth and the
evangelicalness of the one who thus speaks to them. Oh!
it is a terrible condition; it is such, that it makes one desire
to weep tears of blood, — it does indeed make one feel so,
when the devil is seen thus deceiving dearly bought souls
and leading them astray, the one hither, the other thither.
While the one is resting in his self-wrought repentance,
sorrow, prayer, etc., the other on the contrary is resting
in his self-invented evangelicalness. But one thing they
both have in common, to wit: they always thrust away
from themselves such questions as, "Have you also life in
Jesus? And are there any signs which afford evidence that
you are living a Christ-like life?" Behold, these are "the
wicked despisers", "they who are faithless without cause."
God grant that among those who praise the gospel no
such hypocrites might be found! But they are there also,
are usually bold and confident, but God looks into their
hearts. Oh! they shall be made ashamed, and perish. But
this they do not anticipate. May God open their eyes
before it is too late.

THIRD MEDITATION,'
0 Lord, lead me in thy truth.
28. After David had set forth the inexpressible secusi-
ty of the faithful and the terrible doom of the ungodly, or
the faithless, he continues and prays thus (in verse 4):
"Shew me thy ways, 0 LORD; teach me thy paths." By
"ways" and "paths" of the Lord he means God's truth.
This we can see as well from the words which immediately
follow, "Lead me in thy truth", as also from many other
passages. Thus he says in another place: "Teach me thy
way, O LORD; I will walk in thy truth" (Ps. Lxxxvi. n).
Hence, in this prayer there is contained, in the first place,
the important teaching, that man cannot find the truth
through his own studies and endeavors, but only through
the revelation of God, through his showing and teaching
the truth. This also the experience of all times makes
clear, as when learned and acute theologians and doctors
are found walking in the thickest spiritual darkness, yes,
in darkness so thick that even truth seems to them to be
error, if it, the truth, manifests itself in spirit and life. "The
natural man receiveth not the things of the Spirit of God:
for they are foolishness unto him." (1 Cor. ii. 14). And
even if he committed all the Scriptures to memory, still
he would not apprehend the truth. There are many of
whom it k said that they have grown gray in the service
of truth, and yet they have apprehended nothing of the
truth.

VERSE FOURTH. 35
29. In the second place, over against the fact just
stated, the very simplest souls are seen to be able to
apprehend the truth and to live upon it. And so they do
though they lack all that is regarded as learning, or art, or
acuteness. Yes, wherever the gospel makes progress,
there it is just the unlearned common people who first
apprehend and receive it, even as the Lord says: "I thank
thee, O Father, Lord of heaven and earth, because thou
hast hid these things from the wise and prudent, and hast
revealed them unto babes." (Matt. xi. 25). True, there is
still much ignorance in such, so that wiseacres, the selfim-
portant, and the pretentious can easily with their question
ings ensnare them and bewilder them; but at heart they live
upon the truth, — and that is the main thing. In their hearts
they have apprehended the truth better than in their heads.
Thus it was in the time of Christ on earth. It < was not
the scribes of this world, the leaders and the teachers of the
people, who apprehended the truth. No, they were stone-
blind to it, whilst publicans, harlots, fishermen, and simple
country people understood and accepted it. Of such it
is said in Luke vii. 29: "And all the people that heard
him [to wit, John], and the publicans, justified God, ....
but the Pharisees and lawyers rejected the counsel of God
against themselves." Thus it was also in the time of
Luther. While the Universities and theologians condemned
him, artisans, laborers, farmers, women, children, and
other simple people believed him. Thus it happens also
in the present time. The learned muse, and cogitate, and
talk, and write, and determine, just as the blind man does
about colors. In the meanwhile the Lord is showing the
simple-minded his covenant (Ps. xxv. 14); they live upon
it, they rejoice in it, they go to heaven by it. And God
be praised for that.
30. This then is the sum: It depends wholly on the
revelation of God — on God's showing us — if we are to
learn to know his ways and truth. This we also confess

36 THIRD MEDITATION.
in the "little catechism" [by Luther] , where we are taught
to say, "I believe that I cannot by my own reason or
strength believe in Jesus Christ, my Lord, or come to
him." By the acuteness of his understanding man has
been able to search the most hidden things of nature, but
the way of life no one has found without revelation. And
yet that way is so simple, that when it is revealed one can
not wonder enough that it was not seen before. Reason
has never been able to find any other way than this: —
do good works, and be pious, so that God may be satisfied.
This is seen also in all the ways of the world, for however
wickedly the world lives, it comforts itself by believing
that it has some piety, and some good works, and beneath
all a good heart. There is no one who does not think
but that he has some "good side" in which he can find
comfort. 31. -Do you therefore desire to find the truth, then
there is no other course for you to take than that you in
your blindness turn to the Lord, as David here does, and
beseech him to show you the truth, his ways, his paths.
And as quickly as the truth again becomes obscure to
your vision, then take the same course over and over
again. Never expect that the truth will be equally clear to
your eyes at all times. No, if you really live in the truth,
then surely the devil will many times bring you into such
darkness and such confusion that you will see no opening,
and you will feel as if the ground was shaking under your
feet. And that not only in questions of little importance,
but just in the most essential and important points. If you
then come to these and wish to investigate them with your
reason, you will feel as if entirely torn to pieces. There
fore, here also is no other course than to commend the
matter to' God, and say: "My dear Lord God, show me
thy ways, and teach me thy paths, and lead me in thy
truth. Thou seest how my heart is full of doubt and
unrest, and finds no opening through the darkness. I

VERSE FIFTH. 37
indeed desire to understand thy truth, but I cannot; the
more I labor for that end the deeper becomes the dark
ness. Lord, have mercy upon me, and enlighten my eyes;
otherwise T shall become like them that go down into the
pit"', etc. This is to open the heart to the Lord; and all
at once, perhaps unexpectedly, the Lord will in his good
time assure your heart again. And then you will even
understand the matter more clearly. It is the darkness
of the heart which causes the understanding not to appre
hend the truth. Therefore, it is only in the degree that
the darkness of the heart is scattered, that the understand
ing sees the truth. For this reason, Paul, also, in speaking
of the Jews (2 Cor. iii. 16), says — not thus, "If they exert
ed their understanding", — no, but thus: — "When they
[or, it — that is, the heart] shall turn to the Lord, the vail
shall be taken away."
32. But David adds (verse 5): "Lead me in thy truth,
and teach me." He desires not only to know the truth,
but he desires help to be able also to walk in the' truth.
This is the right disposition for a disciple. Because, just
for this reason do the children of God desire to know the
truth, that they may live by and walk in the truth. Rightly
to believe in the Lord, to love, obey, and serve him —
this is what their hearts desire. Knowledge cannot satisfy
their souls. On the contrary, it is often just their sorrow
that they must say: "Indeed I see and understand the
matter well enough; but this is my great dread and misery,
that it seems as if I had everything merely in the head,
while the heart seems hard and dead as a stone." Such a
sorrow does not enter into the experience of those to
whom Christianity is only a moral lesson, or a task; such are
secure, satisfied, and rendered dull in their knowledge, and
never understand the weakness and the complaint of God's
lowly ones. It is the work of the Spirit alone when a man
begins from the heart to desire the truth, so that it is his
sorrow that he experiences so little of it in his heart.

38 THIRD MEDITATION.
33. But walking in the truth, this takes place when
the heart lives in a daily experience and practice of the truth
in all things. Hence, it is walking in the truth when I
not only, according to the word of God, or from the expe
rience of others, or from some old experience of my own,
know and can speak of sinfulness, and of the misery which
comes from sin, and of this or that soul-trouble; but when
I myself also am daily living in the experience that I am
a poor wretched sinner who daily needs to come to the
cross of Christ for cleansing, yea, not only come to, but
constantly dwell at, the cross. To know of these experien
ces in the lives of God's children, or to remember one's
own old experience when the need of the blood of Jesus
was truly felt on account of one's own sin, — this is some
thing entirely different from continously living in that ex
perience. May God open our eyes, that none of us may be
secretly sleeping on — into death. For if the Lord does not
continually keep our conscience awake, it will not be long
before we are benumbed and rendered senseless. O Lord,
let us know the truth about ourselves. Lord Jesus, keep
us awake. 34. Further, walking in the truth is also this, that
you not only know about faith in Jesus, but that you your
self also daily live in fellowship with him, so that you
sincerely believe in him, and are assured in your heart that
he is your Lord, whom God has raised from the dead and
ordained to be your Saviour, in order that you may cling
to him, and have righteousness and life in his blood by
faith alone, without any your own merits. For thus daily
to purify and strengthen the conscience and to keep at
peace with God, thus simply to lean upon and rest at the
cross of Jesus, this is the true exercise of faith and a real
walking in the truth. For on this account the Lord Jesus
has become our Saviour, not that we might only know this
fact, and then perish, but that we might believe in his
name, and then live. And this especially the anxious and

VERSE FIFTH. 39
trembling souls ought to consider, such as constanly go
about full of fear that it may be an error, or something
wrong, if they thus simply rest on Jesus and daily believe
that they have in his blood cleansing from all their sins.
It is so far from its being an error, that on the contrary it
just belongs to the walking in the truth. And as certainly
as you desire to walk in the truth, so does God earnestly
want you to exercise such a simple faith as this, that you
daily and hourly come to the cross with all your sins, and
that you against all your fancies and all your feelings allow
the fact to be told you, and allow yourself to rest upon
that fact, to wit: that Jesus Christ is your Saviour, who on
behalf of God has redeemed you and washed you clean
from all your sins. For the true faith is nothing else than
such a simple trust in God for the forgiveness of sins
through the blood of Jesus.
35. This, also, we can see from many of the examples
in the Holy Scriptures. When the prodigal son believed
in a full and free forgiveness, then he walked in the truth.
(Luke xv.). When the sinful woman in the house of
Simon heard and believed the words, "Thy sins are forgiven"
(Luke vii.), then she walked in the truth. When the woman
who had committed adultery, who according to the law of
Moses ought to have been stoned, heard and believed that
the Lord Jesus did not condemn her, but forgave her all
her misdeeds, then she walked in the truth. (John viii.).
When David after his fearful sin with Bathsheba heard
and believed the prophet's word, "The Lord hath put away
thy sin," then that too was a walking in the truth. (2 Sam.
xii.). For, to let grace be worth more than works, to let
the blood of Jesus be of more consequence than all sin,
to let God's plan of salvation signify more than all one's own
unworthiness, to let the word of God be of greater value
than the learning of the Pharisees and the schools, — that
is to walk in the truth; but to hold out in such a faith
daily and hourly until death, that is daily and hourly until

40 THIRD MEDITATION.
death to walk in the truth. And that you daily walk in
the truth and continue therein until the end of your life,
that surely pleases God. But to depart from the cross,
and on account of your sin remain away from it, as if sin
had dominion over grace, that is to deny the gospel and
the truth, and it displeases God even though it appears
right to you. Therefore, as has been said, if you would
walk in the truth, then take all your sin to Jesus, for in
every case it is true that his blood cleanses from all sin,
from premeditated and unpremeditated sin, from gross and
refined sin, from present, past, and future sin. And for
the heart to abide in and by what is true, that is to walk
in the truth.
36. Again, it is to walk in the truth, when you not
only know the will of God about a holy life, but also allow
his word in this matter to go to your heart, so that when
you hear how God desires you to be humble, chaste, for
giving, gentle, meek, faithful, honest, and the like, you
then exercise yourself in these things, so that you do not
suffer the flesh to rule, but that you fight against it; but if
you have f aljen, so then that you may at once rise up again,
confess your sins, and begin anew. Behold here a few
examples: If your brother has sinned against you, then
will the devil forthwith be on hand to stir up wrath in you.
Then it belongs to the walking in the truth, that you do
not let the devil rule, but, on the contrary, that you be
friendly towards your brother, reprove him, and forgive
him, and thus wash his feet. Likewise, when you have
sinned against your brother, and the devil would hinder
you from confessing your sin, then again it belongs to the
walking in the truth, that you do not let the enemy rule,
but that you humble yourself, even .if it be hard for you
and cost something, and say: "My dear brother, I have
done wrong; forgive me, and let it be forgotten." When
you, as a master or mistress, have poor servants, and you
are provoked to impatience and spite, then, behold, it is

VERSE FIFTH. 41
to walk in the truth if you for the sake of the Lord exercise
yourself in patience, and reprove them with gentleness, and
endeavor to help them to become better, so that they will
see that you really wish them well. Further, if you are a
servant and are tempted to be unfaithful, gainsaying, lazy,
spiteful, or to sin in any other way, then at once remember
that it belongs to the walking in the truth not to give place
to the devil, but to overcome him, and so to conduct your
self, that the Lord can look upon you with pleasure. And
if it seems to you that your master or mistress is hard and
difficult to get along with, then let the fact that you are
serving the Lord and not man, and that he will reward
you, be of greater consequence to you. In short: whatever
position you may be in, it belongs to the walking in the
truth, that you act and walk as if you had the Lord
personally and in a living manner before you, yes, as if
you had to do with him and no one else.
37. Likewise, if you have to do with brethren who
are in error and are going wrong either in life or in under
standing, in doctrine or in practice, and the devil tempt
you to judge harshly and to condemn them, then rather
see how you can instruct them, reprove them, comfort
them, pray for them, cover up their faults, and explain
everything most charitably. And if they will not at once
allow themselves to be corrected, or put right, be patient,
just as you see how the Lord had patience with his disciples,
and as you know how he must daily have patience with
you. For if you allow yourself to be provoked to wrath
you gain nothing, but if you carry on the matter in love
and in a gentle spirit, then perchance you can gain and
save your brother, so that he will through all eternity thank
you for your efforts. As Paul says: "Brethren, if a man
be overtaken in a fault, ye which are spiritual, restore such
an one in the spirit of meekness." (Gal. vi. 1). But if you
see that in this matter you have sinned, then honestly con
fess your sins, and pray God for forgiveness, and for grace

42 THIRD MEDITATION.
hereafter to walk differently and better. Lo, when you
do thus, that also is walking in the truth.
38. Finally, it is also a walking in the truth, that you,
when death comes, do not become frightened at it, but
that you then commend your soul to the Lord Jesus, as
Stephen did when he cried: "Lord Jesus, receive my spirit."
(Acts vii. 59). Death may indeed many times seem dread
ful to you, and the devil will not cease to hold up before
you your sins, the judgment, and the wrath of God. But
do not you follow the lie, but continue in the truth, and
let your heart be assured that the Lord Jesus has conquered
even that enemy, so that he cannot harm you, as Paul
says: "O death, where is thy sting? O grave, [Hades, i. e.,
hell, death-dominion], where is thy victory?" (1 Cor. xv.
55). But if still your heart is despondent, then straighten
yourself up again by the word of God, and let nature have
its course that you must die and become earth again. The
Lord Jesus will raise you up at the last day, and you shall
then receive a new, glorified body, pure and free from all
sin. For so he has promised, and his promise is the truth
itself, and when you therefore in life and in death cling to
him and his promise, then that also is to walk in the truth.
39. Now David prays that the Lord would lead, or
guide, him in the the truth. For such a walking in the
truth, as that of which we have spoken, is not possible
unless the faithful Lord leads us. In the same moment he
would let go his hold on us we would be lost. For there
are so many enemies who lie in wait for the children of
God, with the purpose of alluring them out of' the way, and
so many stumblingstones over which they may so easily
fall. Against such enemies and difficulties they could not
help themselves alone, or by their own power. There are
the ungodly who at times persecute them with hatred,
lies, calumnies, and the like, at times try to ensnare them
through craft and feigned friendship. There are also all
kinds of things in this world that may be stumblingblocks,

VERSE FIFTH. 43
like goods and money, trade, offices, professions, and such
like, with which even a Christian must have to do, and
which easily distract or too much occupy the mind, so
that the heart is drawn away from the walking in the truth.
If we have success in what we undertake, at once the
things of this world are apt to become delightful and
precious; then the heart can be so bewitched as to make
us forget that we are strangers here, yea, we may begin to
enjoy the world, begin to be satisfied, covetous, and torpid,
or insensible to spiritual things, so that we can neither
with fear and trembling use this world, nor with longing
and joy look forward to the hope of salvation. If, on the
contrary, we experience adversity, then the heart is at once
ready to fall into "the sorrow of the world" which, if it be
permitted to have its course, "worketh death." (2 Cor. vii.
10). In short: If the Lord did not lead his own by the
hand they would never alive get through the snares which
this world puts in their way.
40. In addition to all this comes the devil, who fills
the heart with all kinds af doubts and contradictions, by
which he seeks to make it weak and wavering, in order
afterwards to lead it away into carnal security or sheer
despair. Thus he did with Judas, whom he ensnared and
led step by step into such security, and finally from that
step into despair and eternal death. Thus, also, he did
with Eve, whose heart he first made wavering through
doubts of God's word, whereupon he led her, and through her
also Adam, and thus the whole race, into the fall. There
fore, also, it is said of this enemy, that "he walketh about, as
a roaring lion, seeking whom he may devour" (1 Pet. v. 8),
that he goes forth "to deceive the world" and "the nations"
(Rev. xii. 9; xx. 8), yea, that he at times "transforms him
self even into an angel of light." (2 Cor. xi. 14, cf. Revised
Version). For the devil cannot bear the truth, because
he is "the father of lies". For this reason he does all he
can to annihilate the truth or to hinder men from believing

44 THIRD MEDITATION.
in the truth. For this reason he also hurls into their
hearts his fiery darts. For this reason he, through all kinds
of enticements to sin, seeks to bring them to fall. For this
reason he raises up all kinds of sects, schisms, parties,
errors, false new doctrines, and other such like things, in
order that, on the one hand, the ungodly may not see the
truth, and, on the other hand, that the church of God may
be rent asunder, and unsuspecting souls be confused and
led captive into the tricks and notions of men. But if
God nevertheless brings his truth into the light, then he
roars like a lion, then he too cries out against "new doc
trine", "error", "heresy", etc., yea, misleads even many of
the children of God, so that they unknowingly fight against
the truth. Thus he did when the Lord Jesus and his
apostles began to preach the gospel; thus he did when
God through Martin Luther brought again into light the
doctrine of the justification of sinners through faith, etc.
Then he raised a hue and cry,just as if no one were ever more
concerned for the truth and pure doctrine than he. This
same method he pursues at all times. Behold, therefore,
if God did not lead his own by the hand, then the enemy
would at once swallow them up.
41. Finally, also our own heart and natural reason
lie in the way against the truth; and this circumstance is
the severest hindrance to the walking in the truth. For
our heart does always err as to the right way. At times,
on the one hand, it leads on into carelessness; at times,
on the other hand, it drops down into the works of the
law. In the eyes of man's depraved nature there is nothing
more unreasonable than the simple evangelical truth that
the justification of sinners is of grace without the works
of the law, and that true godliness arises from man's be
ing freed from the law, yea, from his being dead to the
law. Directly contrary to this, the theology of the natural
heart reads thus: "If you are to hope for the grace of
God you must do good works and be pious, and if you

VERSE FIFTH. 45
are to have true piety you must moderate and limit this talk
about free grace, and, instead of that, strongly urge the
works of the law, and bind the conscience under the law."
God alone knows how many there are who once began
in the Spirit, but at last through the seductions of their
own hearts have suffered shipwreck, and have perished.
But if the soul remain steadfast in the freedom of the gospel,
then, on the other hand, it will not be long before the
temptation comes to regard it as something tiresome and
bitter daily to crucify one's flesh together with its affections
and lusts. And lo, all at once we may find ourselves
caught in a careless and slumbering state of life, where
we have altogether forgotten how we ought to walk in imi
tation of Christ, and with a holy life adorn his precious
gospel. Then comes the faithful Spirit of God, and re
bukes and awakens the soul; but straightway there will be
another voice whispering in the heart, saying: "Now look
here, it will not do to go on in this way; no, you must
hold yourself to the law, otherwise you will fall into wan
tonness and indifference." In short: "The heart is deceitful
above all things, and desperately wicked" [or, "defiant and
dejected"],* as the prophet says. (Jer. xvii. 9). Now on
the right hand, now on the left hand, it is prone to go out
of the way. And if the Lord did not lead his own by the
hand they never would remain in the truth.
* The Author (P. W.) gives here the Swedish of the German
translation by Luther, which, as often, is here very expressive
in the use of strong antithetical words: "Es ist das Hers, ein
troiziges und verzagtes Ding." The Hebrew does not indeed say
just that in exactly corresponding words, but the idea can easily
be extracted from the words rendered "deceitful" (meaning also,
"bound up", "enclosed", "inaccessible") and "desperately wick
ed" (literally, "severely sick", hence, dejected, despondent, etc.,
— then, as to morals, "profoundly corrupt"). — /. <?. P.

FOURTH MEDITATION.
"Thou art the God of my salvation."
42. After we have, in the foregoing, been shown how
impossible it is for the children of God to keep themselves
in the truth, David goes on further to show us the sure
ground, which can make the children of God confident
that they, in spite of their weakness and the power of their
enemies, shall be preserved in the truth. "For" , says he
to the Lord, "thou art the God who he /pest me" [thus ac
cording to the Swedish Old Version], or, as the words of
the psalmist really run: "Thou art the God of my salvation",
that is, the God upon whom my salvation depends, the
God from whom my salvation comes. As if he would say:
"Lord God, I have no other helper, neither can I help
myself; therefore I expect everything from thee, since
thou callest thyself my Saviour." This is the true simpli
city of faith which in the highest degree pleases the Lord.
For if any one has promised help to another, and that other
one trusts him because of his word, then this trust pleases
him, and it becomes an important matter for him to see to
it, that that other one shall not be put to shame in his trust
and confidence. In the same way it does certainly well
please the Lord, that sinners esteem his word so much
that they confide in him, and in right good earnest regard
him as their Saviour. The simpler and firmer their confi
dence is, the better it is and the more good it does. Just
as you see children in the simplest way leaning on their

VERSE FIFTH. 47
parents and expecting from them clothing, food, help, and
counsel; so do also you in like manner, and say in your
heart: "Behold, he is my Father, the dear Lord God in
heaven, and he surely sees that I cannot help myself, or
get along by myself, but must then go astray unless he
leads me; besides he has also promised and said that he
will guide me with his eyes in the way which I shall go,
yea, lead me in the paths of righteousness for his name's
sake (see Ps. xxxii. 8; xxiii. 3), — and so I can indeed be
calm; and so I can with joy eat, drink, and work, sleep
quietly, and die in peace, — and verily, what more do I
need?" Therefore, you must not read these words of David
as though they concerned David only, but so that you
may learn how you too ought to consider God, not as an
executioner, or tormentor, but as a father who has under
taken to save you altogether freely, without any your pay
ment, and who for this purpose also has sent to you his
only begotten Son with authority, power, and command
ment to redeem you, by his blood, from all sins, from
death, and from the power of the devil, to carry you upon
his shoulders and to bring you into the eternal rest.
43. Well, then, let this now be said to you, so that
you may hear it and act accordingly: Whatever need and
danger you may get into, wherever you need a Saviour, then
at once take right hold of the Lord Jesus. For him God
has sent to be a help to you, and has said: "Trust him; he
is the man; he will do it." If you are in or get into bodily
trouble, then remember that he is the God of your salva
tion. Do your sins oppress you, then remember that he is
the God of your salvation. Have you been slumbering, and
are now waking up, and are seeing your dangerous condi
tion, then remember that he is the God of your salvation.
Have you fallen into any sin, then remember that he is
the God of your salvation. Do you feel your heart to be
fickle and hesitating, so that everything is to you in a
whirl, then remember that he is the God of your salvation.

48 FOURTH MEDITATION.
Are you a backslider, and do now see how fearful is your
position, then remember that he is the God of your salva
tion. Are you afraid of death, then remember that he is
the God of your salvation. In short: Whenever it seems
dark, and it sounds in your heart, "What are you now to
do?" then answer: "I will go to the God of my salvation."
44. The ancients had the beautiful custom of giving
the Lord their God all kinds of titles by which they indi
cated what they were expecting of him. Thus David calls
him his "glory", his "refuge", his "fortress", his "rock", his
"consolation", his "portion", his "joy", his "inheritance",
his "hope", "the horn of his salvation", his "strength",
etc. Thus also Isaiah calls him "the Lord that hath
mercy", a "redeemer", "the One mighty to save", etc. Thus
also Jeremiah calls him "the saviour in time of trouble", etc.
This they did in order to encourage their hearts to a truly
simple faith and trust in him. For they knew right well
how difficult it was for them to retain in their hearts the
true image and picture of him. In this they give also us
an example, how we ought to let it be certain in our hearts,
that the Lord is naught else than a father who seeks only
this, to wit, how he may help and save, how he may "seek
that which has been lost, and bring again that which has
been driven away" (Ezek. xxxiv. i6),"strengthen that which
is weak or sick, preserve, support, and comfort his own
in all their afflictions and wretchedness, raise them «up
when they have fallen", etc., etc.; yes, who is so disposed,
that his heart, at the sight of our misery, fairly breaks be
cause of compassion, so that he hardly knows how he
shall act, in order that he may do us some real good. As
he himself says: "Is Ephraim my dear Son?  I do
earnestly remember him still: therefore my bowels are
troubled for him; I will surely have mercy upon him."
(Jer. xxxi. 20). And again: "When I passed by thee, and
saw thee polluted [weltering] in thine own blood, I said
unto thee when, thou wast in thy blood, Live; yea, I said

VERSE FIFTH. 49
unto thee when thou intst in thy blood, Live." (Ezek. xvi.
6). Therefore, also, the Lord likens himself to a hen with
chickens, a shepherd, a father, a mother, a bridegroom,
etc., in order that wherever you see any one who loves,
who cares for, who has compassion on another and does
good to him, or her, then you may know that this all is only
a weak reflection of the heart which dwells in your —
your own God, the God of your salvation.
45. I once read a narrative of a young Brahmin in
India who had embraced the faith in the Lord Jesus.
But overcome by the persecutions of his relatives, he went
to the idol-priest, and desired to be received back into the
religion of his fathers. The idol-priest answered that he
would go and ask his god about the matter. After a while
he returned from the inner part of the temple, and said:
"My god says that you cannot be received back into his
worship unless you first solemnly forsake and abjure the
God of the Christians." The distressed young man trem
bled, but fell, and renounced the God of the Christians.
Then the idol-priest went again into the temple, but in a
little while returned, and said: "My god says to me, 'you
must not take back into my service [as a brahmin, or
priest] the young man, for although he indeed has for
saken the God of the Christians, yet the God of the
Christians has not forsaken him.' " Yes, God be praised!
It is not so easy for the God of the Christians to forsake
his own. 46. Such a picture of God we have not by nature,
but on the contrary we represent him to ourselves as one
who is not specially interested in us, as one who may,
likely, be gracious to us if we are pious and good, but who
can also as easily cast us away when we sin. For who
indeed is he that, when he has sinned and fallen, thinks
so well of God as that his heart is bursting because of
compassion, just as a mother's heart is accustomed to do
when she hears anything sad about her child? Who now

50 FOURTH MEDITATION.
is he that, when he feels his heart is full of unbelief and
uncleanness, thinks that God is occupied with the thought
of helping him, just as the Lord Jesus after his resurrection
hastened to his disciples to help them out of their unbe
lief and need? Who indeed is he that, when he awakens
out of his sleep of sin and degradation, thinks that there
is joy in heaven before God and his angels, yea, that the
Father already runs to meet him with open arms and a
fervent heart? Who, again, is he that, when the Lord re
sorts to the use of the rod, believes that back of this rod
is a heart which thinks in this way: "My poor child, it
pains me that I must strike, but I am determined to save
you, if possible; and if I cannot do it in any other way,
then I must try this"? No, by nature we do not thus
think of God; but thus he would teach us to think when
he in his word opens to us his heart and permits us to
look into his real nature and disposition.
47. Would we accurately see how true it is that the
Lord is the God of our salvation, then we must compare
his word with his works. And let us now ask ourselves
only about the things the Lord has done for us. Who is
it that so loved the world, that he gave his only begotten
Son? It is the God of your salvation. Who was it that
in the fullness of time cast all your sins on the only Son,
and let him taste death for you, in order that you in his
blood might have an open fountain for the cleansing of
you from all your sins? It was the God of your salvation.
Who was it that in the time of your unbelief for years had
patience with you, who despite your ungodliness waited for
your repentance, yea, who lay in wait for you in order to
catch you and give you life? It was the God of your salva
tion. Who was it that felt his fatherly heart filled with joy
when you in the far-away country determined to go home and
confess your sins? Who was it that then ran to meet you,
fell on your neck, and kissed you, and did not deal with
you according to your sins, but forgave you your wrong-

VERSE FIFTH. 5 1
doings, and clothed you in the new robe? It was the God
of your salvation. Who is it that ever since has had pa
tience with you, given you clothing, house and home, wife
or husband, children, health, and all that you have? Who
is it that daily has comforted you in your trouble, chastised
you when you needed such treatment, daily has carried
you in faithful fatherly arms, protected you in all your
ways, so that you still live, and this all in spite of all your
unbelief, in spite of all your remissness, in spite of all
your sins? It is the God of your salvation. Who is it that
has promised to carry you "even to your old age, and
even to hoar hairs," [that is, until you become old and
gray], yes, even through death and into the new Jerusa
lem? It is the God of your salvation. And he who in all
and everything intends to keep his word — it is the God
of your salvation who thus intends to do.
48. Oh! is it not blessed to have such a God? Of
this David sings: "I laid me down and slept; I awaked;
for the LORD sustained me" [or, "sustaineth me." Rev.
Ver.]. (Ps. iii. 5). And again: "I will both lay me down in
peace, and sleep: for thou, LORD, only makest me dwell
in safety." (Ps. iv. 8). Of this another psalmist sings:
"Yea, the sparrow hath found an house, and the swallow a
nest for herself, where she may lay her young, even thine
altars, O LORD of hosts, my King and my God." (Ps.
Lxxxiv. 3). Yes, just think how safe and restful it is to
lean on the God of our salvation, and to know that in his
heart there rule only pure thoughts of peace, only thoughts
of salvation, — that is the true rest. To see how his
heart yearns, yea, has been broken because of his yearning,
for the rescue of the fallen and lost children of man, so
that he has not spared the only begotten One, who from
eternity was in his bosom, — this gives peace in life and
death; and a person can thus begin to be able to look up to
the God of his salvation, and to say, "Abba, dear father."
Of this Isaiah says; "Doubtless thou art our father, though

52 FOURTH MEDITATION.
Abraham be ignorant of us, and Israel acknowledge us not:
thou, O LORD, art our father, our redeemer, thy name is
from everlasting" [the last part of the verse is better
rendered in the Rev. Ver.: "thou .... art our father; our
redeemer from everlasting is thy name"]. (Is. Lxiii. 16). O
that God might open our hearts to see a glimpse of his
glory! 49. But David adds further: "On thee do I wait all
the day" [according to the Swedish: "daily do I wait for
thee"]. As if he would say: "Dear Lord, even if thou
tarriest, still I cannot turn towards any other quarter, but
will any way keep on waiting for thee. For thou art
nevertheless the God of my salvation." In these words
David shows us that he too, like almost every other saint,
had to experience that the Lord at times so conducts him
self as if he had "forgotten to be gracious", and would no
longer give heed to our distress and our cry. From such
experiences come such cries of the saints as these: "O
LORD, attend unto my cry, give ear unto my prayer ....
incline thine ear unto me." (Ps. xvii. 1, 6). "O LORD,
the God of my salvation, I have cried day and night be
fore thee: Let my prayer enter into thy presence; incline
thine ear unto my cry: For my soul is full of troubles, and
my life draweth nigh unto Sheol [the dominion of death,
or the death-world]. lam counted with them that go
down into the pit; I am as a man that hath no help: cast
off among the dead, like the slain that lie in the grave
whom thou rememberest no more; and they are cut off
from thy hand." (Ps. Lxxxviii. 1 — 3, Revised Version).
"Why standest thou afar off, O LORD? why hidest thou
thyself in times of trouble?" (Ps. x. 1). "How long wilt
thou forget me, O LORD? for ever? How long wilt thou
hide thy face from me? How long shall I take counsel in
my soul [that is, in vain form plans of escape], having
sorrow in my heart daily?" (Ps. xiii. 1, 2). Yes, thus also
Jeremiah complains: "He (God) hath builded against me,

Verse fifth. 53
and compassed me with gall and travail [that is, with
bitterness and distress] .... He hath hedged me about,
that I cannot get out  Also when I cry and shout [or,
call for help], he shutteth out my prayer. He hath en
closed my ways with hewn stone; he hath made my paths
croocked" [that is, made even the smallest ways of escape
impassable, useless], etc. (Lam. iii. 5 — 9). And Asaph asks:
"Hath God forgotten to be gracious? hath he in anger
shut up his tender mercies?" (Ps. Lxxvii. 9). And one of
the sons of Korah exclaims: "My tears have been my meat
day and night, while they continually say unto me, 'Where
is thy God?' .... I will say unto God, my rock, 'Why hast
thou forgotten me?' " (Ps.xLii. 3, 9). Of such lamentations
of the saints the Bible is full, and from them you are to
learn that it is nothing new which is happening to you if
you, also, at times must thus complain. No; this is God's
method of dealing with his saints, in order that they may
learn how helpless they are without him.
50. But these words of David further teach us how
we are to behave when the Lord hides his countenance;
namely, that we then must not despair, and give up all as
lost, but persevere and wait. As the prophet says: "They
that wait upon the LORD shall renew their strength." (Is.
xl. 31). And again says David: "Wait upon the LORD:
be strong, and let thine heart take courage; yea, wait thou
on the LORD." (Ps. xxvii. 14, Revised Version). The
Lord has not forgotten his promises. "Behold, I have
graven thee upon the palms of my hands", saith he. (Is.
XLix. 16). Prescribe to him no place, no way, no time,
but leave all such conditions to him, and in the mean
while let it suffice you, that he graciously thinks of you,
and mercifully looks after you, and powerfully upholds
you, so that no evil may overwhelm you. But if the devil
comes and asks how you can believe that the Lord gra
ciously thinks of you when all looks as if he purposed
leaving you to die in your distress, then, nevertheless, do

54 fourth meditation.
not fear. For the Lord is still the God of your salvation;
this he has said, and thus it will remain. "The word of
the Lord endureth forever" (i Pet. i. 25), not a single word
can fail. Say therefore to him: "Dear Lord God, my
Father, indeed I do not understand how it is now, but I
see how thou hast spoken, and how thou for my sake hast
sacrificed thine only begotten Son, in order that I may
live by and in him. Now I have no other course than to
trust in thy word and work, for thou art the God of my
salvation, thou and none other. Therefore I will still re
main with thee, although it looks as though thou didst
wish to get rid of me. Lord, to whom should I go, if I leave
thee?" 51. There perhaps the devil will come again and
say: "Yes, right enough, ii only you had not sinned, and
had not been so full of unbelief! But now it is altogether
your own fault; you have sinned against and in spite of
grace, and sometime there must be an end to God's pa
tience, and his righteous judgment will fall upon you." —
But do not you permit yourself to be frightened, but con
fess your sins and that you are well worthy of the Lord's
letting his judgment strike you; but nevertheless do not
give way, but hold on to the gospel, and be assured that
the Lord is still the God of your salvation. For so he is
at all events; and no general, duke, or prince, can be as
jealous of his titles as the Lord God is jealous of this
title, "the God of your salvation." But even if you are not
thus assured, still do not give up altogether, but try to
hold on to the fact as well as you can. But even if you
cannot hold on to it, still just look towards it. For al
though God would fain have you to believe, yet all is not
desperately hopeless because your faith happens to fail.
For the faithfulness of God holds good nevertheless. And
if you doubt, still he does not doubt, that he is the God of
your salvation; if you do not understand the matter, still
he understands it; and when your faith is gone, he must

verse fifth. 55
still see to it that his truth shall endure any way. If a
child forgets or doubts its father's promise, yet the father
must not forget it or let it fail. Well, is it not wonderful:
A thousand times the children of God may think it is all
over with them, but nevertheless they cannot so altogether
give up, that they do not still reach forth their hands for
something, and sigh, "O that he would yet have mercy on
me, and subdue my sins!" It is.as if they were to grasp a
pole which has been covered over with a strong kind of
glue. When they become so tired of holding on, that
they seem to be unable to keep their hold any longer,
then they cannot get loose, for their hands stick fast in the
glue. Thus really do their poor hearts sit fast in the God
of their salvation. The Lord has bound them to himself
forever. 52. In such a way of thinking about the God of
our salvation we ought diligently to exercise ourselves,
especially in seasons of long continued darkness. There
fore, when the Lord year after year suffers you to live in
bodily affliction, — cling to it then. When persistent temp
tations plague you, yea, often even knock you over, and
you pray and cry, but year after year it seems to you that
no help appears, — cling to it then. It is just then that
you need it. When it looks as though the Lord had given
you "over to a reprobate mind, to do things which
are not fitting", just as if you were "sold under sin", —
cling to it then. And if at times it even grows dark be
fore your eves, — cling to it then nevertheless. But, as
we have already said, if you cannot cling and cannot hold
on, know then that the Lord is still the God of your sal
vation. Indeed, " 'the mountains shall depart, and the hills
be removed; but my kindness shall not depart from thee,
neither shallthe covenant of my peace be removed,' saith
the Lord that hath mercy on thee." (Is. Liv. 10). The
Lord has thus spoken, and it will not repent him. He
has not been disappointed in you; he knew all about you,

56 FOURTH MEDITATION.
already on the day when he determined to send his only
begotten Son to wash you clean in his blood. You may
rely on that He is the God of your salvation, and a God
who "has pity on the poor and needy, and will save the
needy and him that hath no helper" (Ps. Lxxii. 12, 13), —
such a God is he; and as long as you need such a God,
cling to him. What you do not understand, that he un
derstands; and when all is accomplished, you too will un
derstand it.

FIFTH MEDITATION.
"Remember, 0 LORD, thy tender mercies."
53. David continues here to speak with the God of
his salvation. And he says (verse 6): "Remember, 0
LORD, thy tender mercies and thy lovingkindnesses; for
they have been ever of old" [according to the Old Swedish:
" Think, Lord, of thy mercy, and of thy goodness which
has been since the beginning of the world"]. By the good
ness of God, or, as it here really stands, "the grace of
God", is meant, that the. Lord desires to do us good with
out any merit or worthiness of ours at all; and by the mercy
of God is meant, that the Lord desires to do good even
to the wretched and sinful. For our Swedish word "barm-
hertig" [like the German "barmhersig"] really means,
having a heart in one's barm (that is, breast, or bosom),
for such as are in need, whether they have come into such
a condition through their own fault or through the fault
of others.* And such is the mercy also of our God.
That the Lord would do good to the good, this nature
itself understands, for it is nothing more than what it can
effect, or accomplish. For sinners also love sinners. But
that he desires to do good to the wretched and miserable,
* Thus also the English word "merciful" implies a heart or
breast full of mercy, that is, pity, compassion, tenderness; from
the Latin word miseratio, which later was strengthened into
misericordia, tender-heartedness, a hearty feeling of pity and
sympathy for the wretched (Latin, miser). — J. O. P.

58 FIFTH MEDITATION.
and that though they themselves have caused their misery
through their own sin, this transcends all nature's power
of thought.- Therefore, by nature no one ever thinks thus
of God. But thus says the Lord Jesus: "He (God) is
kind unto the unthankful and to the evil." (Luke vi. 35).
But that he is kind to them, what else is this than that he
desires to do them good? Consequently, God desires to
do good even to the evil, to the guilty. This sounds un
reasonable, but it is nevertheless true, and that is the
main thing. It is just what we need. Yes, thus also
David says: "The LORD is good to all: and his tender
mercies are over all his works." (Ps. cxlv. 9). And "all"
— that means all; that includes great and small, Jews and
Gentiles, good and bad, prophets, apostles, Pharisees,
scribes, publicans, and harlots. Even if you be the worst
man or woman, nevertheless you belong to the "all".
Therefore, also, the Lord cries, "I have spread out my
hands all the day unto a rebellious people." (Is. lxv. 2).
All the day — ¦ yes, all the day — without intermission,
and that to the ungodly, to those who even hate the light!
Yes, he is good to all, and has no pleasure in the death
of any sinner, but desires every one to turn and live.
(See Ezek. xviii. 23, 32; xxxiii. n; 1 Tim. ii. 4; 2 Pet. iii.
9). "Look unto me, and be ye saved, all the ends of the
earth", says he. (Is. xlv. 22). "I will rejoice over them
to do them good." (Jer. xxxii. 41).
54. But if we would rightly understand the grace of
God, then must we consider how he has manifested it.
Works are always the things which best explain words.
Behold, when our first parents had sinned, how the Lord
then came, and sought them out, and reproved them, and
spoke to them the first gospel. For he desired for them
that which was good. When Cain had murdered his
brother, then the Lord came, and sought him out, and
reproved him. But when Cain said, "And it shall come
to pass, that every one that findeth me shall slay me," then

VERSE SIXTH. 59
the Lord replied, "Whosoever slayeth Cain, vengeance
shall be taken on him sevenfold." (Gen. iv. 14). For the
Lord desired also for him that which was good. When
David had sinned by adultery and murder, then God
sent Nathan to him in order to reprove him, and lead him
into a right course, and forgive him his sins. For he de
sired for him that which was good. When the people of
Israel had sinned, God gave them into the hands of their
enemies, in order that they might know and feel their sins;
but he always brought them back again". For still he de
sired for them that which was good, and was not minded
to destroy them. Yea, thus he himself says by Isaiah:
"For the iniquity of his covetousness was I wroth, and
smote him: I hid me, and was wroth, and he went on fro-
wardly in the way of his heart. I have seen his ways, and
will heal him: I will lead him also, and restore comforts
unto him and his mourners." (Is. Lvii. 17, 18).
55. But most clearly do we see the grace of God in
the giving and delivering up of the only begotten Son.
Therefore, also, it is said: "Grace and truth came by Jesus
Christ." (John i. 17). In the Old Testament there was
indeed grace, just as the light from the sun shows itself in
the dawn, even before the rising of the sun; but the sun
itself, grace itself, arose upon the world for the first time
through Jesus Christ. All the works of God do indeed
bear witness to the grace and goodness of God. That
"he maketh his sun to rise on the evil and on the good,
and sendeth rain on the just and on the unjust" (Matt. v.
45), this indeed testifies that he desires that which is good
both for the just and the unjust. But like as the light of
the stars disappears when the sun rises, so do all other
works of God pale in comparison with this: — he has not
spared his only begotten Son, but delivered him up for us
all. (Rom. viii. 32). There was once an earthly father
who had a prodigal, a lost son. The poor son had spent
during an absence of his father a great sum of the public

60 FIFTH MEDITATION".
money which the father had charge of, and before he"
returned home the son had left the country. The father was
in despair, and did everything he could, in order to find out
whither his son had gone. He desired for him that which
was good, for the criminal young man was still his son.
Finally, through another person, the father learned that
his son was in a foreign land and was there suffering want.
And what did he then do? He had compassion on him
and sent him money, in order that he might come home.
This was good, this was doing good, and here you see a
little tip of the great heart of God. That the son had squan
dered the money, — that was indeed very grievous; however,
the father was ready to sacrifice still more, if he could
only get him home again. For he still desired for him
that which was good. And what else has God done?
When he had poured out upon us all the treasures of his
goodness, and we through the fall had wasted all of them,
then he sacrificed still more, the most precious he had,
his only Son, in order to raise us up and bring us back
again. For he still desired for us that which was good.
56. If we go further and look at the way the Lord
Jesus acted towards sinners when he walked here upon
the earth, then in that we again behold the tender mercies
of God. For thus he himself testifies: "He that seeth me
seeth the Father." (John xii. 45; xiv. 9). Thus the epistle
to the Hebrews testifies: "Jesus is the brightness of his
[God's, the Father's] glory, and the express image of his
person." (Heb. i. 3). Hence, what we see the Son do,
that testifies as to how the Father is disposed. When an
openly sinful woman came and laid herself at his feet in
Simon's house, then he absolved her and let her go in
peace. (Luke vii.). This was the mind of the Father.
When Peter had denied him, then the Lord turned and
looked upon Peter, not with eyes full of wrath, but with
eyes full of mercy, for such was the mind of the Father.
(Luke xxii. 55 — 61). With such eyes also the Father looked

VERSE SIXTH. 6l
upon Peter in the same moment. Yes, already before
Peter's fall had happened, the Lord had prayed for him,
that his faith might not fail. (Luke xxii. 32). And on
Easter morning he sent, through angels, a special greeting
to Peter. Peter had lied, and then used imprecations and
oaths that he told the truth. Still the Lord desired for
him that which was good. When a malefactor, in the
eleventh hour, turned to Jesus with the prayer, "Lord, re
member me when thou comest into thy kingdom", then
he obtained with him the same day a glorious entrance
into paradise. (Luke xxiii. 39 — 43). The Lord still de
sired for him that which was good, even though he was a
robber, or malefactor. For such was the mind of the
Father. When the Lord was on his way into Jerusalem,
and thought of the wretched city's hardening of its heart
and its fast approaching destruction, then his heart was
broken because of compassion, so that he sat down and
wept. (Luke xix. 41 — 44). O, how much good he desired
for the pitiable city! When they had nailed him to the
cross, his first words were: "Father, forgive them; for
they know not what they do." (Luke xxiii. 34). Listen:
not, "Condemn them," — nay; he desired for them nothing
evil, — but, "Forgive them." These are words which
show that he still desired for them that which was good.
When Saul as a violent persecutor was on a journey for
the purpose of destroying the church of .God, then the
Lord met him, cast him down, raised him up, and gave
him grace and apostleship. Now, when you see such
things, remember that you are seeing the mind of the
Father. O, how like unto his Father was the only begotten
Son! 57. Yes, let us come a little closer. How has the
Lord acted towards you? There was a time when you
were careless and unconcerned about your soul. You
did not care about the Lord, but strove only for the things
which belong to the world; yes, perhaps you were bitter

62 FIFTH MEDITATION.
against the word of the Lord, and against those who con
fessed his name; perhaps you were living also in such
sins as unchastity, profanity, drunkenness, pride, hatred,
or some other abomination. And now, how did the Lord
act towards you in the meanwhile? He gave you days of
grace, one right after another, called for you through his
word, knocked at your heart time and again, was always
thrust back, but still always returned, and did not leave
you until you opened your heart and allowed him to do
you good and to forgive you all your sins. Say, what do
you see in this, if not that the Lord is good? And ever
afterwards, during the time which has since passed, when
he has been patient with you, daily forgiven you your sins,
reproved you, raised you up, and comforted you, brought
you'at one time down to the grave [to Sheol, the death-
dominion], and at another time brought you up again
(i Sam. ii. 6), — what else do you see in all this than that
the Lord is good?
58. Now, perhaps, you are complaining and saying:
"Yes, that is all true; so it has been in time past, but now
again I have sinned and have fallen most horribly, and
now I am driven from the face of God. It is impossible
for me to' be saved, for now I have come to this, that I
even doubt all the word of God, and often think that God
is unmerciful, yea, am one moment provoked at him, and
the next I doubt if there be a God. Now it is impossible",
etc. My dear, where is that written? Your heart says all
this, but where has God said it? While he still has patience
with you and is still giving you days of grace, and does
still let such words stand as, for instance, this about his
Christ, the Messiah, "He shall have pity on the poor and
needy, and the souls of the needy he shall save" (Ps.
Lxxii. 13, Revised Version), what else does all this attest
than that the Lord still desires for you that which is good,
still thinks of having compassion upon you and of subduing
your iniquities and of casting all your sins into the depths

VERSE SIXTH. 63
of the sea? (See Mic. vii. 19). Why, behold, you do him
an injustice when you will not believe this. For, to be
good and yet not to be believed, that cuts deep into his
heart. And from such want of belief you yourself fare
ill. For thereby you are tormenting yourself "in sore
travail." (Eccles. i. 13). But saved and blessed you shall
be, for the Lord, the God of your salvation, wills it and
shall do it, because he is still good and desires for you
that which is good.
59. Of this goodness and mercy of God David says
that "they have been ever of old" [according to the Swedish,
"from the beginning of the world"], or, as the words
literally read, "For of eternity they are" [that is, they are,
or, have been, — in the Hebrew there is no verb at all in
this clause, — a part of eternity; they have existed in, be
longed to, and come down from, eternity]. These are in
deed mighty words; they say as much as this: Such has
been the mind or disposition of God throughout all eter
nity, — namely, to be merciful and gracious. Consequently,
it is neither through any work of your own nor through
the work of any one else that the mercy and grace of
God have come into existence. No; all that you ever in
any way may have done or can do — that always comes
after the mercy and grace of God. And all that God has
in Christ done is a fruit and result of his mercy and grace.
Therefore, to work and labor in order to render God
merciful and gracious, that is a foolish business. But
such is nature's way of thinking, to wit: "God cannot be
merciful and gracious unless we by good works merit his
being and showing himself such." Hence it happens that
the whole world goes along relying on its good works, its
good heart, and the like; hence it happens that the slaves
under the law can go on for years laboring to work up
what they call a right kind of sorrow for sin, a right kind
of repentance, and a right faith. For they think that God
cannot be gracious to them before they have these quali-

64 FIFTH MEDITATION.
fixations. That they can have a God who is and has
been merciful and gracious from eternity, why, that is so
far from all their thoughts, that they fairly think it must
be loose and dangerous doctrine to say or believe anything
such. But if God through his gospel succeeds in getting
the sinner loose from his own works by directing him to
Christ, then the heart so easily settles down in the fancy
that at any rate it is through Christ's work that God has
become gracious; yea, even living and true children of
God can be such strangers to their Father, that they fairly
grow giddy, and fancy that they lose all sure ground for
the mercy and grace of God if they give up the thought
that it is through the death and obedience of Christ that
God has become gracious to sinners. That the grace of
God is of and from eternity, yea, that it was in conse
quence of this grace of God that Christ tasted death for
all, this they indeed behold written in the word of God.
But it does not enter into their hearts. That it neverthe
less must be on account of work or merit that God is
gracious, this seems so clear to their hearts, that they fear
to let the words of God mean just what they say as written.
Think: a God who is gracious from out of eternity, — a
God who out of eternal grace sends forth his Son, not
that the Son may make the Father gracious, but that he
may cleanse us from our sin by his blood and lead us
home to the Father again — oh, how foreign to our hearts
is this picture of God! But so it is written of the mercy
and grace of God: " Of eternity they are." Dear friend,
hasten to give your Father some hearty, simple thanks for
this. He has not deserved that your eye should be evil
because he is so good. (See Matt. xx. 15).
60. But as the mercy and grace of God have been
of [or, from out of] eternity, so they will endure even
to and throughout eternity. For so it is written, "Thy
mercy, O LORD, endureth for ever" (Ps. cxxxviii. 8); and
the word which the psalmist uses also in that place is the

VERSE SIXTH. 65
same as the one found here, and properly means "grace".
Likewise it is said in Ps. cvi. i: "O give thanks unto the
LORD; for he is good: for his mercy (more correctly, his
grace) endureth for ever." In Ps. cxviii. are repeated
five times the words, "His mercy [grace] endureth for
ever"; and in Ps. cxxxvi. the same words recur twenty-
seven times: "His mercy [grace] endureth for ever." God
is much concerned that we should know and make use of
this. Therefore he speaks of it incessantly. When we,
therefore, see any one laboring to make God gracious,
then we are to say to him: "Dear brother, you err; the
grace of God is not to begin now, but has been of and
from eternity." When we see any one who is awakening
out of sin, and feats that it is too late for him to be saved,
then we are to answer: "The grace of God endureth for
ever." When we see a Christian who, in consequence of
long continued spiritual drought, or in consequence of
some great fall into sin, fears that it is all over with the
grace of God, then are we to say: "Dear brother, it is yet
far and long to the end of God's grace, for it endureth for
ever." And if we ourselves come into the like need and
the like doubt, then ought also we to let the same words
be said to us. For it pleases God that we be obedient to
his gospel. Therefore David says: "The LORD taketh
pleasure in them that fear him, in those that hope in his
mercy" [or, "grace"]. (Ps. CxLvii. ii). Listen: He not
only barely allows it; no, — he takes pleasure in it, to wit,
in this, that sinners put their trust in his grace, and that
as long as his grace lasts, that is, forever. Therefore,
persevere in trusting: — hold out, hold out; for it pays to
hold out.
61. Now, David says: "Remember, O LORD, thy
tender mercies" [according to the Swedish: "Think of thy
mercy"]. As if he said: "Dear Lord, what will become
of thy mercy and grace, if thou now dost not help me, but
lettest me be put to shame?" Thus the saints often hold up

66 FIFTH MEDITATION.
before the Lord his attributes, his words, and his works, as
supports for their prayer. Thus David elsewhere says:
"My heart holds before thee thy word."* (Ps. xxvii. 8).
In the same way also Jacob reminded the Lord of his
promises the night when he trembled to meet Esau. For
then he cried and said: "O God of my father Abraham,
and God of my father Isaac, the LORD which saidst unto
me, Return unto thy country, and to thy kindred, and I
will deal well with thee, [or, "I will do thee good", —
Rev. Ver.] : I am not worthy of the least of all the mercies,
and of all the truth, which thou hast shewed unto thy
servant; for with my staff I passed over this Jordan; and
now I am become two bands [companies]. Deliver me,
I pray thee, from the hand of my brother, from the hand
of Esau: for I fear him, lest he will come and smite me,
and the mother with the children. And thou saidst, I will
surely do thee good," etc. (Gen. xxxii. 9 — 12). In the
same way we too can now use the promises of God, so
that we quite frankly and unaffectedly say: "Dear Lord
God and Father, thou hast indeed caused it to be said to
us through thy word, that thou art our Father and De
liverer; so do see to it now that thou dost not let thy word
fail, but that thou as a father helpest and deliverest us."
Yes, still more: We can appeal not only to his word, but
also to his works which he by Christ has done. There
fore, also, the Lord tells his disciples to pray to the Father

* Thus according to the Old Swedish Version, which, like
the German of Luther, undoubtedly gives the true sense, though
it is more of a paraphrase than a translation. Literally, according
to the Hebrew, the words run: "To thee says my heart — 'seek
ye my face' — : thy face, O Jehovah, will I seek"; that is, "In
answer to thy words, 'Seek ye my face', my heart says to thee:
Thy face", etc.; or, "To thee, — at thy call, 'Seek ye my face', —
my heart says : Thy face, O Jehovah, will I seek." The Engl.
Auth. and Rev. Versions give good sense, but in a weak form of
expression: " When thou saidst, Seek ye my face; my heart said
unto thee, Thy face, LORD, will I seek." — J. (r. P.

VERSE SIXTH. 67
in his name. But to pray in the name of Jesus is to plead,
not what Jesus has done in our stead unto the Father, but
what the Father through Jesus has done for us, so that we
say: "Dear Father, do indeed graciously remember, or
think of, not only what thou hast promised, but also how
thou for our sakes hast delivered up thine only Son, and
how this thy Son has borne all our sins and has gone down
into death for them; behold, what would now become of
all this thy work, if thou didst not help us, but didst leave
us to perish?"
62. But, then, does God need to be reminded of his
words and works? Does he not remember and think of
them without being reminded? Answer: God indeed does
always remember what he has spoken and done, but to
our hearts it often seems as if he had forgotten it all.
Therefore, sure enough, it is a little improper that we,
instead of praying God for grace for ourselves to remem
ber his promises and works, on the contrary remind him
of them, just as if he, and not we, were in danger of for
getting them. But God thus condescends to allow us such
liberty of thought and expression on account of our weak
ness; yea, he is even pleased to have us pray so. For he
sees, however, back of it all, that the heart in such a
prayer supports itself upon his word and work, or that it
is at least endeavoring to be able thus to support itself.
And this pleases him well. Yes, it is just in order to
exercise us in such confidence, that he at times withdraws
himself and appears as if he would not have anything to
do with us, yea, even as if he would altogether destroy us,
though all the while his heart is burning with desire to
help us. As the Lord said to Thomas: "Blessed are they
that have not seen, and yethave believed." (John xx. 29).
Therefore, it is to him even a joy when we do not allow
ourselves to be frightened by such strangeness of his, but
rather, as it were, capture him by his own works and
words, — oh, how gladly he then allows himself to be

68 FIFTH MEDITATION.
conquered! In this way Moses strove with the Lord when
he, the Lord, spoke and acted as if he would destroy the
people. Moses then stepped in between, and remonstrated
with him, telling him how the Egyptians then would revile
his name, and also how the promise which he had given
to Abraham, Isaac, and Jacob, and the oath which he had
sworn to them, would come to naught. But when Moses
had spoken thus, then God yielded. "And the LORD re
pented of the evil which he thought to do" [better: "which
he said he would do"] "unto his people", says the Scrip
ture. (Ex. xxxii. 7 — 14). Moses overcame him, — O,
wonderful play of the faithful Lord!
63. Therefore, with all diligence see to it, how you
may receive this for your instruction, so that you also,
when in trouble, when it looks as if the Lord were minded
to leave you in your sins and perverseness or state of
wrongs and sufferings, — so that you then collect his pro
mises, as many as you know, and his own works, lay them
all before him, and say: "Dear Lord God, I cannot leave,
but will remain in this fortress, thy promise and thy work
of salvation. If thou wilt tear down this fortress, bring
thy promise to naught, break down the cross of thine
only begotten Son, disregard the blood which on the cross
flowed for my sins, suffer thy faithfulness to fail, profane
thy covenant, and alter the thing (the word) that has gone
out of thy lips — (cf. Ps. Lxxxix. 33, 34), — then all is lost
for me. But leave this fort, — that I will not do." The one
who can pray thus is a real Israel, a wrestler with God,
and a conqueror. ( Cf. Gen. xxxii. 24 — 29). For even the
Lord God cannot hold out against such a prayer, but must
yield and surrender. But the secret is this: That which
causes his heart to yield does not come from without, through
the power of your prayer, but from within, through his own
mercy and the power of his own faithfulness.

SIXTH MEDITATION,
"Remember not the sins of my youth."
64. Here David further continues, and says (verse
7): "Remember not the sins of my youth, nor my trans
gressions." By saying "sins of my youth", he indicates
that he was a young man when he wrote this psalm. And
it is something very precious when any one already while
young goes with his or her sins to Jesus. .This is not to
be so understood as if the Lord had anything against re
ceiving also such as have become old and gray in sin.
No; God be praised! One sees now indeed that persons
of eighty and ninety years of age are received with the
same open heart and the same open arms. But just listen
to these old people, and you will hear all of them bewail
ing the sad fact that they did not already in their youth
accept the invitation to the kingdom of God. O you who
are yet young, come to Jesus! The longer you serve sin
the harder it will be for you to turn about. The devil
indeed whispers: "Wait! there is time enough." But so
he does in order to deceive you. God says: "Now is the
acceptable time, now is the day of salvation." (2 Cor. vi.
2). And he — the Lord your God — he desires for you
that which is good.
65. But David's saying, "Remember not my sins,
nor my transgressions", that is as much as if he had said:
"Do not impute, or charge, to me my sins, but let them

70 SIXTH MEDITATION.
and all my transgressions be forgotten and blotted out."
This is a bold and great prayer, but he had no other
course to take. Had he been aware of any possibility of
making amends for his sins, he would very likely have
said: "Only have patience with me, and I will indeed pay
thee all." (Cf. Matt, xviii. 23 — 26). Now all such ex
pectation was gone. His iniquity was great (verse 11);
had it been "a little sin", then perhaps he could have
comforted himself in some other way. But now it was a
great iniquity, and so he stood there helpless and guilty,
and had no other course to take than this: "Lord, forget
my sins and transgressions."
66. This contains also for us a beautiful lesson.
That the children of God so much lack that peace which
they ought to have, this is for the most part owing to two
circumstances, to wit: at times, on the one hand, their sins
seem to them so insignificant, that they cannot feel really
guilty on account of them; at times, on the other hand,
they seem so great, that they do not dare at once to be
lieve in the forgiveness of sins. The first of these cir
cumstances has the effect of causing them to go and carry
their sins on themselves, and never to come to a full settle
ment with God, whence again follows that neither do they
have a firm and certain peace. The second circumstance
has the effect of binding their conscience under the law,
so that they become afraid of God, and go about with a
secret feeling that they are already condemned, and there
fore they cannot truly have any peace. For nature cannot
comprehend but that before God there must be a distinc
tion as to sins, so that some must be greater, others, on
the contrary, less. That a sin of omission is equally as
monstrous as a sin of commission, that a sinful word is
equally as wicked as a sinful act, yea, further, that the sin
ful desire, or lust, is as criminal before God as the com
pleted act, — this appears to nature as altogether unrea
sonable.

VERSE SEVENTH. 71
67. Now, Christians indeed ought to know better, —
and they do know better, praise be to God! But it is not as
easily done, or as easily practised, as it is learned. Nay,
just while they very well see what follies the scribes [theo
logians] are up to and are committing by their many
classifications of sins, they themselves time after time fall
into the very same follies. To be at heart embittered
against him or her by whom one has been injured, -to say
bad things about and to backbite such a person, to be a
little unfaithful or remiss in one's service, to be impatient
and peevish, to be insincere and deceptive towards one's
neighbors, to permit a careless word to pass over one's lips,
— such things, and a thousand others like them,the stubborn
heart finds very hard to acknowledge as wrongs, iniquities,
or transgressions. To acknowledge and say about this or
that, "It was bad", that is easily done; but to acknowledge
it as sin, as a crime, — there the devil steps in and re
strains. And hence it follows that even Christians can so
often be without peace. To subject oneself under the
judgment of God, as that is expressed in the law against
all sin, this is indeed disagreeable, but it is necessary if
true peace is to subsist. And consider, you who read
this, if your unrest is not possibly owing to the fact that
you will not let sin be sin, and that you will not openly
and clearly acknowledge yourself as guilty, but are at
tempting to excuse yourself and brush over your sin.
68. But as, on the one hand, it is impossible for
human nature to condemn as sins and crimes those "little"
weaknesses and infirmities which seem so insignificant, so,
also, on the other hand, it is equally impossible for it to
believe in unmerited grace when it is evident that such a
fall into sin has occured as must be acknowledged to be
really sinful and criminal. Then the heart thinks: "If
only it had not been that sin! But now I have fallen so
dreadfully. And if it had been only the first or second
time that I had fallen, — but no; it seems as if I had been

72 SIXTH MEDITATION.
entirely sold under sin", etc. And so one thinks that for
small sins it is right enough daily to believe in grace, but
not so for real falls, for repeated falls, into grievous sins.
Behold, there again one is without peace, and goes bur
dened and full of despair in the conscience, and so does
not dare to look up to God with any confidence. It is as if
one were driven away from the face of God. But if, in
the meanwhile, the question arises, whether all sins are not
really alike before God, so that the judgment of con
demnation rests alike upon the "least" sins as well as upon
the greatest, and that there is offered in the blood of Christ
an equally free justification from the greatest sins as from
the "least", — then one knows it all so precisely and can
with clear words of God prove that there is no distinction,
that the grace of God is free to all, yea, that it is the way
and manner of Pharisees to believe in grace because sin
is not so great, etc. Oh, how wonderful! One knows it
all so well, and still it is as if nothing of it would enter
the heart. No, this is how it is: If the poor soul finds
itself stained with "little sins", then it has to go without
peace because it will not acknowledge itself guilty under
the judgment of God against all sin; and if it finds itself
sunk down in some "great sin", then itis as though all hope
were gone because it feels as if grace and the blood were
only for "little sins."
69. Such is the harm done by making distinctions
between sin and sin. For though it seems ever so right
and natural to reason, it is however only a deception, by
which the devil on the one hand deceives the whole world,
and on the other hand again and again destroys the peace
of the children of God, renders them weak, hesitating, and
faint-hearted, yea, at times deceives and destroys them
totally. Therefore it is certainly needful, that the chil
dren of God be in this respect carefully on their guard.
For against this dreadful snare no other help is to be
found than this, to wit, that you must not quarrel with the

VERSE SEVENTH. 73
law, but allow its sentence to be passed upon you on
account of all your sins; and, also, that you must not
quarrel with the gospel, but allow its grace daily to pass
sentence upon all your wrong-doings: — to blot them out.
And if this seems strange and queer to you, nevertheless
exercise yourself in it, and do not cease crying to the
Lord to let you continually have his Spirit, who alone is
here the true teacher as the Lord has said of him: "He shall
guide you into alrthe truth." (John xvi. 13, Rev. Ver.).
See how David here does: He acknowledges that he is
guilty, and thus does not hide his misdeed, but goes with
it boldly to the mercy-seat, in order to have it all, and all
other his sins and transgressions, blotted out, and that
without money and without price, simply according to the
word, "I will forgive their iniquity, and I will remember
their sin no more." (Cf. Jer. xxxi. 34; Ex. xxxiv. 6, 7; 2
Sam. xii. 13). And this is the golden art of faith, that it
does not on account of sin let go its hold on grace, but
clings to it the more closely, and steadily abides in the
blood of Jesus, where it has cleansing, a daily cleansing,
a real cleansing, an overflowing cleansing from all sins,
yes, even from the grossest of falls. The simplicity of
such a faith is even pleasing to God, wherefore also Paul
urged the faithful to continue in the grace of God. (Acts xiii.
43). This, surely, he would not have done if he had not
known that it was pleasing to God. In short: When your
sins oppress you, go at once right to the mercy-seat with
them, and say in a simple manner how it is and what you
have done, and know that sooner will the heavens perish
than you fail to obtain the forgiveness of your sins.
But if the devil makes objections, then know that he lies.
70. But David continues: "According to thy mercy
(or, more properly, "thy grace"*) remember thou me for
* The Revised Version has quite properly, "thy loving-
kindness", the Hebrew being the same word in the singular as
occurs in verse 6 in the plural. — J. O. P.

74 SIXTH MEDITATION.
thy goodness' sake, 0 LORD." Hear how he speaks: —
first, "remember not my sins"; then, "remember me."
That is, remember me, but forget my sins. David would
by no means hide himself from the Lord. No; such is
the' mind of the ungodly. They do not want to get rid of
their sin, but they want to remain in their sin, and there
is a heaven-wide difference between two such dispositions.
Therefore, also, they have peace only so long as they can
keep from thinking that the eyes of the Lord are watching
them. . In the very moment when the thought forces itself
into their hearts, that the Lord is round about them and
sees all their ways, then they tremble. They hate the
light, because their deeds are evil. (See John iii. 19, 20).
But woe unto them! They shall yet one day come forth
into the light. If they will not here come to the mercy-
seat, where their blood-red sins may become snow-white,
then they shall one day come to the judgment, and there
it will not help them to cry to the mountains, "Fall upon
us", or to the hills, "Hide us." (Luke xxiii. 30; Rev. vi.
16). No; thus says the word: "We must all be made man
ifest before the judgment-seat of Christ." (2 Cor. v. 10,
Rev. Ver.; Rom. xiv. 10, 12). It says,"all", — believers and
unbelievers; no one will be able to hide himself, or keep
away. O that they would consider that! Just think: now
they can come forward and receive grace; but neglecting
this, they are at last to be dragged forward to the judg
ment! Say, is it right that you are so mercilessly destroy
ing your own soul, while the Lord is spreading out his
hands unto you, offering to save you?
71. "Yes", you say, "the Lord is good — is he not?
— and, certainly, we are to hope in his goodness." Well
hoping in his goodness, yet despising his outstretched arms;
hoping in his goodness, but yet despising the salvation
which he offers, — think, what a monstrous delusion by
the devil! It is as if some one trusted in the skill of his
physician, but despised his counsel and thrust away the

VERSE SEVENTH. 75
medicine he would give. Of what benefit would indeed
the physician's skill be to s.uch a one? And consider what
you are doing. While the Lord is going after you -in his
tender mercy and grace, you are going away, still however
trusting to the goodness which you are despising and from
whose help you are running away! You are acting pre
cisely like a prisoner under sentence of death, who, while
trusting to the favor of the king for pardon, would go to
work and hang himself! Do you_need to be told where
your way will end? Those are solemn words which the
Lord Jesus has spoken about the worm that never dies
and the fire that is never quenched. (Mark. ix. 43 — 48).
Yes, to despise the riches of God's goodness and for
bearance and long-suffering, — that surely is the way to
the place where "there shall be wailing and gnashing
of teeth." (Rom. ii. 4, 5; Matt. xiii. 41, 42, 49, 50]. Woe,
woe, — perhaps you may soon be there! But still to-day
is the day of salvation, still to-day it is time to turn.
72. "The mind of the flesh is death," says Paul.
(Rom. viii. 6, Rev. Ver.). That is to say: In such a mind,
in that disposition itself, lies the real death, because this
mind, or disposition, is "enmity against God." (Verse 7).
This death rules over all men, such as they are by nature.
This is the death which entered, or began, on the very day
of the fall, according to God's previously announced sen
tence, "In the day that thou eatest thereof thou shalt
surely die." (Gen. ii. 17; iii. 19). And he who would see
it, let him look at the course and state of the whole world.
Amid all differences and conflicts between themselves, the
ungodly are nevertheless always alike in one thing: they
are spiritually dead. They may indeed know much about
the Lord, may also be able even to talk about him, yea,
may be learned theologians and preachers; but their hearts
are strangers to him, yea, averse to him. They have no
pleasure in him, no need of him; on the contrary they
feel a need of hiding themselves from him, as he himself

76 SIXTH MEDITATION.
says: "This is the judgment, that the light is come into
the world, and men loved the darkness rather than the
light; for their works were evil." (John iii. 19, Rev. Ver.).
On the contrary, how entirely different it is with the soul
which, however bad matters may otherwise be or seem to
be as to that soul's life, feelings, or acts, yet above every
thing else desires to be remembered by the Lord and in
everything to be under his eyes! It is the childlike mind,
it is the childlike prayer, which bursts out in ejaculations
like these: "Lord, remember me. Father, let thine eyes
look after me. But forget my sins." Yes, so far from the
children of God desiring to be hidden from or unobserved
by the Lord, it is on the contrary often their sorrow that
they, perhaps, are not truly open and upright before him.
They never feel confident, or safe, if they should happen
not to be in all things frank and candid towards him, and
if they might not lay all — all their wretchedness plainly
before his eyes. And think what a difference this is: A
Christian's security depends on his being allowed always
to be under the eyes of God; an ungodly person, on the
contrary, could never be calm and feel safe, but must al
ways be terrified, if he were to think that the eyes of the
Lord were resting upon him. He who can discern aught
that pertains to the Spirit of God, let him judge which of
these different ways of thinking and feeling is of the mind
of the Spirit. Yea, he who searches the heart, he knows.
73. But David says: "According to thy mercy [more
correctly: lovingkindness, or, grace] remember thou me for
thy goodness' sake, 0 LORD." [According to the Swedish:
" Think of me according to thy grace for thy goodness1
sake, 0 Lord.'"] Here he repeats some of what he had
said in the preceding verse. "For out of the abundance of
the heart the mouth speaketh." (Matt. xii. 34). In the
matter of making a speech, it may be a fault to repeat the
same thing that has been said before. But to pray is
something entirely different from making a speech to God.

VERSE SEVENTH. 77
To pray is to open and pour out the heart as it is; and
as long as the heart cries for grace, that cry also passes
over the lips again and again. Listen how it sounds when
children ask their parents for any thing; listen how they
repeat one and the same thing without ceasing until they
either receive what they ask for or are positively refused.
There it is not a matter of "making" or "holding" or
"reading" prayers, — no; begging and bothering and teasing
and whining, that is their way of praying. The desire or
need of their hearts forces them to do so. And it is the
same way with the children of God. Think of the cries for
grace God hears every day. Wherever a Christian is
found, there is daily heard the cry: grace! grace! For as
there is a daily consciousness of sin, it is not possible to
live upon anything else than pure and free grace. There
fore, God has hitherto never heard any of his saints cry
to him without their having cried for grace. And you
who are reading or hearing this, say, do you give God
a chance to hear also your voice take part in that cry? —
Do not sneak away from this question.
74. But by his adding, "for thy goodness' sake",
thereby David declares what ground and support he had
for his prayer for grace, namely, the goodness of God.
For this attribute of God, his goodness, is the spring, or,
to speak more correctly, the ocean, out of which all grace,
all forgiveness of sin, and all salvation flow to sinners.
All that he has done: — that he has sent his Son; that he
has blotted out our sins by the blood of the Son; that he
daily, out of unchangeable grace, forgives sins and heals
diseases [or, defects], — all, all has its origin in this, that
he is good. This David knew, therefore he also appealed
to it and pleaded it. Not our sorrow and repentance; not
our tears and good intentions; nay, only the goodness of
God as revealed in his word and works of salvation, —
this alone is the ground upon which it will do to rest when
grace is concerned. Neither can ever any safer ground be

78 SIXTH MEDITATION.
thought of for our poor faith. To rest on the word of God
is good; to rest on the works of God is good; but never
can I be so secure in his words and works as when I see
how they have their roots in his attributes. For only then can
it be really sure that the grace which is given in Christ and
proclaimed in the word, is not an accidental grace, but a
grace as enduring as that attribute of God of which it is a
fruit, or an outflow. But his goodness is as eternal as he
is himself. Just therefore David says: "The LORD is
good; his mercy [grace] is everlasting." (Ps. c. 5). But
if his goodness is everlasting, then indeed it endures yet;
"his grace endureth for ever", — we have before seen
that so many times repeated — ; then it still holds good
to be built upon. Yes, glory be to God, such grace is
good for poor sinners. For what they need is an immutable
grace. 75. "Yes," you say, "this is all very well; but how
can I become a partaker of this grace, so that I may be
saved?" Answer: Only by your believing in the Lord Jesus.
"Believe on the Lord Jesus, and thou shalt be saved," says
Paul (Acts xvi. 31), and that is saying it all briefly and well.
In Christ dwells the entire fullness of grace and truth.
(Cf. John i. 14). Therefore, also, it is the entire work of
the gospel to point sinners to him. He is "the Lamb of
God" (John i. 29, ^6); his is the office and work of blotting
out sins, of seeking that which was lost and of bringing
again that which was driven away, of saving sinners and
of making them happy. "This is a faithful saying," says
the apostle, "that Christ Jesus came into the world to save
sinners." (1 Tim. i. 15). And as surely as it is impossible
for him to fail in his office and work, so surely is it also
that every sinner, even the most miserable, who clings to
him, must find and enjoy eternal grace and salvation. The
very moment you give up all your works and go with all
your sins to Jesus, in that same moment all things are
settled and cleared up; and as long as you dwell at his

VERSE SEVENTH. 79
cross, so long do you dwell in grace; but grace is the
vestibule of heaven. Yes, here everything is open and
free. Behold, God has sent us this man Jesus, full of
grace, and "made him to be sin for us" (2 Cor. v. 21);
and now he says to us: "Put your trust in this man. He
is the right one. In him you have everlasting grace, which
has dominion over all your sins." Do you need to have it
so? then trust in the fact that it is so. Yes, glory be to
God. Such things are good for poor sinners. Amen.

SEVENTH MEDITATION.
"Good and right* is the LORD."
76. The verse which we are about to consider is one
of the most beautiful and most comforting verses to be
found in all the Scriptures. For it is with words like these
that the Lord is accustomed "to save [or, help] the afflict
ed people." (Ps. xviii. 27). May God give us grace to
enable us in a simple and artless manner to see what here
really stands written. All edification depends upon his
opening our minds to understand the Scriptures. (Luke
xxiv. 45). O Lord Jesus, open therefore our eyes, ears
and hearts! 77. David does not here continue to pray, but breaks
* Here in the title and in the verse (8th) which is the sub
ject of this Meditation occurs the Hebrew word "jashar'', so
variously translated in the Versions. The Old Swedish Version,
following the GeTman of Luther, has the word ' 'from" (German,
"fromm") as corresponding to the Hebrew here and in most pass
ages where it is applied to persons. That Swedish word (like
the German) means, literally, pious; then it has derivative signifi
cations like devout, kind, mild, meek, tame, etc: — none of which
meanings is here applicable. The word "upright", ia the English
Versions, is, indeed, in its moral, figurative sense, a good word
affording a clear, intelligible, and correct meaning: — that of
being a person of integrity, morally right, just what one ought
to be, true, honest, well disposed, etc. Butas the word "upright"
would hardly be appropriate in a title, like 'TheLordis upright',
(concerning which see my Introduction in the beginning of this
book), I prefer to use the word "RIGHT", which, out of ten

VERSE EIGHTH. 8l
off his prayer in order to ponder on that goodness and
grace of God for which he had just a little before entreat
ed in his prayer. And he says: "Good and upright is the
LORD: therefore will heteach sinners in the way." (Verse 8).
Thanks, dear Lord God, for such words! Such truths we
never knew by nature. Our theology was always this: "If
we be good and pious [right, upright], then the Lord will
teach us in the way." This we thought to be inherent in
the nature of the case. But the word of God does not
speak thus; rather, it says as much as this: "Not that you
be good and pious [upright], but that he is good and up
right, that is the reason why he teaches sinners in the way."
Yes, what shall we say about it? So it reads, and for sin
ners it is even best to be permitted to have it so; or, how
does it seem to you? Is it not good to have it read, "Good
and upright [right, true, fair, just what he ought to be] is
the Lord"? Just think if it here stood, "The man who is
good and pious [upright], him will the Lord teach in the
way." Well, that would be more acceptable to Pharisees
than as it now reads; but the distressed, the afflicted, the
lowly ones, — they would have nothing to eat, and then
it would not be true that "the meek [the lowly] shall eat
different words used in the Auth. Ver. to translate the Hebrew
adjective "jashar", is the one most frequently used (47 times);
it means and says just as much as the word "upright", and is,
besides, generally more appropriate, barring, of course, such
meanings as "having the truth on one's side", "not mistaken or
wrong", and all reference to position and locality, etc. Letting
"RIGHT" have the varied meaning of the Hebrew "jashar" —
to wit: morally sound, true, candid, fair, being a person of in
tegrity and probity, just the right kind of one, just what one
ought to be, — it is beautifully applicable to God, as in Deut.
xxxii. 4; Ps. xcii. 15; Is. xxvi. 7. In the following Meditation
the Author (P. W.) fully explains and applies this significant
expression about God; in some places I have within brackets
added some more or less synonymous words, in order more fully
or clearly to bring out the meaning, — as I have humbly
supposed. — J. G. P.

82 SEVENTH MEDITATION.
and be satisfied." (Ps. xxii. 26). But now there is much
blessedness to be had in these words of David. As they
now read they are to be compared to a green meadow or
a cool, clear spring, to which the Good Shepherd leads
his sheep when he would refresh their despondent hearts
and strengthen their feeble knees or heal the wounds
which the wolf has inflicted on them by his bites. There
fore, we may indeed keep such words in our hearts, and
diligently use them both as shield and helmet and as spear
and sword. And right well will they be needed. For
when the devil comes and frightens the conscience, say
ing, "Look here, if you were pious [upright, what you
ought to be], then you could indeed be sure that the Lord
would take care of and guide you, too, as he does with
others; but now, surely, you see that in you there is no
piety [uprightness], but only a hard and wicked heart;
therefore, it is a false and self-invented faith by which you
are trusting in the Lord Jesus," — behold, when the devil
hurls such fiery charts into my conscience, then would I be
helplessly lost, and must despair, if I did not have some
thing better to cling to than my own piety [or upright
ness, sincerity, honesty, etc.]. And even if I could make
it apparent that the grace of God has not altogether been
received in vain by me, then even that would not help my
conscience, but the devil would the more wound it, show
ing how I not only had broken the law of God, but also
how time and time again I had wasted or misused grace,
and had hindered it when it would and could have worked
in me that which was good, etc. Therefore, I must look
around for something else and higher than my piety [up
rightness, or sincerity], and begin in another way, namely,
to grasp this spear, this truth, "Good and right is the
Lord," attack the devil with it, and say: "Whether I am
pious or not pious [right or not right], God may judge as
to that; here something else and higher than my piety, or
my uprightness, or my being what I ought to be, is con-

VERSE EIGHTH. 83
cerned, — namely, the uprightness of God, his being what
he ought to be; and even in the moments when I feel or
know myself to be most ungodly, even then I must
still hold it as certain that God is good and upright.
Therefore, away with you, satan! That I am not what I
ought to be, that I knew before; but that God is good and
is what he ought to be, that you have not made known,
but it is written in God's word, and God's word we are to
deem holy, willingly hear it and learn it."
78. But still more comforting and instructive does
this become when we see how the words read in their
original tongue. For according to it, this is what is said:
"The LORD is good and righteous" (or, right; or, upright).
Why Luther translated the original word for "righteous",
"right", or "upright", by his German word fromm, (Swed
ish, from, [English, pious, etc.] ), — as he has done here
and in many other passages, — of this we can find the
explanation in his sermon on the First Sunday in Advent,
in which he says: "The words 'righteous' and 'righteous
ness' really mean pious and piety. When we in our mother-
tongue say, 'Such and such is a pious man', then the Scrip
tures say, 'Such and such is righteous, or upright' [German,
rechtschaffen, that is, right, just, honest, upright]. . . There
fore also Paul says (in Rom. i. 16 and 17) that the right
eousness of God is revealed in the gospel. In our mother-
tongue this means: God's kindness, to wit, his grace and
mercy, is preached in the gospel  Mark with all dil
igence this little circumstance, that wherever in the Scrip
tures you find the little word 'righteousness', as applied to
God (that is, God's righteourness), then you should know
that according to the Scriptural usage of language it denotes
the grace and mercy of God poured out over us through
Christ." — So far Luther.
79. But alas! how strange and foreign to our hearts
is this picture of the righteousness of God! As soon as
we hear that God is righteous, we are ready to tremble

84 SEVENTH MEDITATION.
and, at the mention of that word, to think only of punish
ment and judgment. That it signifies the same as that God
is kind [gentle-hearted, fair, frank, candid, and the like],
well, who does ever think of that? Especially when a soul
has fallen into any sin, so that it then needs a really kind
and right God, — especially then it is that the soul trembles
at the righteousness of God; and then there is no talk so
strange as this, that the righteousness of God consists in
his being just such a good, kind, and right God. Nay,
then the soul looks about for help against that righteous
ness, in order that it may not be destroyed by it; yea,
then it takes even the Lord Jesus and his blood as a shield
against that righteousness. Thus totally darkened have
the heart and mind of man become by the fall. In this
darkness, also, and as a part of it, the scribes [theologians]
have taken that theology of theirsby which they-have made
an opposition, or antithesis, between the love of God and
the righteousness of God, which opposition, or antithesis,
they have afterwards introduced into the Holy Scriptures,
asserting that this notion, or doctrine, is the spirit of the
Scriptures, as it is nowhere found written in words. In
such a way they have confused the right understanding of
the word of God, yes, they have thereby also drawn many
holy, faithful, and pious teachers aside, because this is so
altogether agreeable with man's natural thought about
God. Yes, so soaked through are they with such false
thoughts, that thousands of Christians think that they
positively see this notion everywhere in the Scriptures,
although they cannot point to a single place where it is
written. Yes, there are thousands of such persons, sincere
and earnest and well-meaning in their wrong view, — not
to speak of how many they are who see that it is not
written in the Bible, but still do not dare to give it up!
May God open our eyes. For the dear heavenly Father
would fain become known to his children; and it must
without doubt touch his heart sorrowfully, that we use as.

VERSE EIGHTH. 85
a snield against himself the help which he in his infinite
mercy has given us, in order that we might be raised out
of sin and death, and as righteous beings might come home
to him again.
80. "But," you say, "is not the teaching of the Scrip
tures this: According to his love, God indeed would have
fallen man saved; but on account of his righteousness, or
justice,* he could not do as his heart desired. For Right
eousness [Justice] had been violated by sin, and could
not remit or give up anything of its demand for punish
ment. Therefore, love found a means and a way, to wit:
the delivering up of the only begotten Son, in order that
Righteousness [Justice] might in his blood, his life given
in death, take out and satisfy all its demands, and we in
that way become free from its claims, threats, judgments,"
etc. To this we answer: It is nowhere thus written in the
word of God; but if this is not found in the word of God,
then you are to regard it simply as the teaching of men.
* The Swedish word (rdttfdrdighet) to which the English
word "righteousness" in the main corresponds, includes the
ideas expressed both by "righteousness" and by "justice" In
theological and general religious literature the one Swedish word
(and its adjective, rdttfdrdig, righteous) is used in fully as wide
a sense as both "righteousness" and "justice" (with their adjec
tives, "righteous" and "just"). Therefore, where the Swedish
word expresses rather more of the idea of "just," or "justice,"
than the other word "righteous", or "righteousness", I put the
two words in juxtaposition. More on thin point is said in the
note to §11, page 15, of my translation of the Author's (P. W.'s)
"The Reconciliation", etc. — In this connection it may be well to
remark that the Bible makes no clear-drawn distinction between
just and righteous, or justice and righteousness. The two words
which occur in the Old Testament passages quoted by the Author
in this Meditation, are quite synonymous, as 'is evident both
from their being used interchangeably, the one instead of the
other, and from the Versions which translate either of them
often by the same word as is used for the other. Both the words
referred to occur in Deut. xxxii. 4: "Just and right is he" (that is,

86 SEVENTH MEDITATION.
Yes, even if you find such a doctrine held by many godly
teachers, nevertheless let it go, and do you esteem the
word of God more than all authority of man. But if some
then accuse you of pride, then know you, for your part,
that there is more humility in submitting oneself under
the word of God, than there is in being a slave under the
teachings of men. The godly teachers never desired that
their word should be esteemed as anything at all, over
against God's word, if they in any respect should be found
to have spoken contrary to the Scriptures. As Luther
says: "The holy fathers were men. Who will now guar
antee to me that they teach rightly? Who would trust
himself to, and die relying upon, such things as can plainly
be seen to have been taught by them outside of the Scrip
tures, and therefore outside of the word of God? Saints
here and saints there! No; I cannot trust in them, no, not
even in all angels and saints, so far as they do not show
God, the Lord, Jehovah). The Hebrew for "just" is here tsaddiq,
very frequently translated "just", sometimes "right", most fre
quently "righteous." With its related verb and noun it is the
same way. Its fundamental meaning is, to be firm, established,
rigid. The Hebrew for "right" in the passage quoted is jashar
(the same as in this Psalm; see the Introduction to this book,
and the note on page 80), and it is translated "just", more fre
quently "upright", most frequently "right" So also as to its
related verb and noun. Its fundamental meaning is, to be
straight, even, level. — In the New Testament the Greek word
dike (the heathen idea of justice, the goddess Justice) is used
only four times, always in the sense of judgment or vengeance.
(Acts xxv. 15; xxviii 4; 2 Thess. i. 9; Jude 7). But the deriva
tives — adjective, nouns, and verb — have the divine gospel
meanings, right, righteous, just; righteousness, justification;
justify, make right, set right, etc. Twice occurs a compounded,
thus hardened adjective, endikos, meaning: just, due, deserved.
(Rom. iii. 8; Heb. ii. 2). — The justice, righteousness, and up
rightness of God mean therefore really the same thing, only
viewed as to different aspects and in different relations: As just,
righteous, and upright, God is in a right or proper disposition,
state, and relation to everybody and everything. — /. 67. P.

VERSE EIGHTH. 87
me the word of God." (Sermon on the Gospel for the
Third Sunday after Epiphany).
81. "Be not ye the servants [slaves] of men," says
Paul after first giving the reason, "ye are [were] bought
with a price." (i Cor. vii. 23). And may the Lord give
us grace to give up everything which men teach otherwise
than the word of God teaches. If a man sins against me,
and thus becomes guilty in my sight, or (as it also might be
said) thus "contracts a debt to me," then I do not consider
that righteousness (either obstract justice or my own sense
of justice) requires that I should demand a recompense
or retribution corresponding to the sin against me. And
if I do, then no one — least of all God — praises my
righteousness [or justice]. But if I do not require any
such satisfaction, but remit the debt, or forgive the offense,
freely and without compensation, — • yea, if I, in addition
to such free remission, sacrifice even the last thing that
I possess, in order to help and save the guilty offender, —
then people may begin to call me righteous, for there are
then a right exhibition and a right understanding of right
eousness. And just so God manifested his righteousness
when he saw us guilty and sinful. Then he did not crave
anything for the satisfaction of himself; nay, he gave, he
offered up everything, even his only begotten Son, not for
himself, but for us, not in order to obtain the payment of
his demands, but in order to blot out our sin, to take out
of the way and to tear in pieces the handwriting, or bond,
that was against us by its ordinances, and to break clown
that middle wall of partition, to wit, sin, which stood be
tween us and him, and which made it impossible for us
to come again into that blessed communion with him
which was originally enjoyed by man. To demand, to
exact — to exact everything to the last mite, — that is not the
righteousness [justice] of our God. Nay; to give, to give
up everything, even the only begotten Son, — that is his
righteousness [justice]. To demand and to exact, — so

88 SEVENTH MEDITATION.
righteous and just as to do that, the gods of the heathen
can be. But to give up everything, even the only begotten
Son, for the deliverance and salvation of the guilty, — so
righteous and just is only our dear God, the Father of
our Lord Jesus Christ.
82. Do therefore see to it, that you do not make to
yourself a wrong picture of the righteousness [justice] of
God; but know that the highest righteousness [justice]
to be found in God is this, that he loves sinners, pities
them, and spares nothing when their salvation is concern
ed. This you can see also in the only begotten Son, of
whom the prophet sings, "Behold, thy King cometh unto
thee: he is Just, and having salvation." (Zech. ix. 9).
Know also that in the Father there is no other righteous
ness [justice] than like that you see in the Son, as the
Lord, the Son himself, says: "He that hath seen me hath
seen the Father." (John xii. 45; xiv. 9). But in the Son
you see such a righteousness [justice] as goes about, and
does good, and heals (or, helps) all, seeks the lost and
brings home again the straying ones, preaches glad tidings
and forgives sins, and finally causes him to lay down his
life for the sinner. When therefore some would teach you
to set love and righteousness [justice] against each other,
then know that that is the teaching of man. For, as we
said, to love enemies, — that is the highest righteousness
and justice to be found in heaven and upon earth. Yes,
how entirely one righteousnes [justice] and love are, that
is to be seen from this fact, that the law, which is an ex
pression of the righteousness and justice of God, and
therefore requires of man such righteousness and justice
as God's own, — the law requires just this, "Thou shalt
love, love enemies, love them as thou lovest thyself."
83. God grant that we might become able rightly to
understand this matter! For it has caused and always
causes incalculable damage, that the scribes [theologians]
through their shifts and devices have so artfully caricatured

VERSE EIGHTH. 89
the true picture of the righteousness and justice of God,
that they have also drawn many godly men and teachers
after themselves to teach according to their rule and not
according to the word of God. Yes, even to this has a
great deal of the teaching concerning the righteousness
and justice of God come, that if an earthly father were
seen exercising such righteousness and justice as are
ascribed to God, then all would condemn him as an un
natural father, and no one would praise him for righteous
ness and justice. And so unacquainted with the true
picture of the righteousness and justice of God are also
the children of God, that they are appalled, as at some
new and extraordinary error, or heresy, when some one
begins to tell them that the righteousness [justice] of
God is just like the righteousness [justice] which he in
the law requires of us, namely such, that he loves his
enemies, blesses them that curse him, does good to them
that hate and persecute him, is kind toward the unthank
ful and evil, etc. But, as we have often said, however
shocking it may seem to you and others to do so, never
theless do you let all doctrinal devices of men go, and
"awake up righteously" to see in the plainest and most
unprejudiced way what the word of God teaches concern
ing righteousness and justice. And when you hear men
speak of satisfying the righteousness [or justice] of God,
then know that the satisfying, or the satisfaction, of a
righteous father, and, above all, of our heavenly Father,
is — not this, that he may and can exact to the uttermost
a recompense, or retribution, for the offenses of the poor
lost children; no, but this — that, by the sacrifice of any
thing or everything he has, he may make it possible to
blot out their sin [that is, not only to forgive sin, but to re
move it or clean it out of their hearts and entire being] , and
thus to get them home again righteous, home to his man
sions, home to his broken ("troubled") fatherly heart.*
* The use of the word "broken" about the heart of God,

90 SEVENTH MEDITATION.
84. By this you can also understand rightly to judge
of the objection which is often made when the infinite
love of God is held up before sinners; some then object
by saying: "But the love of God is a holy and righteous
love." There the attribute righteousness is used as a wall
wjth which love is surrounded, and poor sinners are thus
kept back from believing in a plain and simple-hearted
way, and thus from being saved. But do you take hold
of the matter in an artless and straightforward manner, as
we have already said, and kr\ow that love shows itself to
be righteous, not in this, that it exacts and repels, but in
this, that it remits all, yea, gives up itself and all it poss
esses for the rescue and saving of those who have sinned.
When the father of the prodigal son did not remain at
home, but ran to meet him, and fell upon his neck, and
kissed him, • — then his love showed itself to be righteous.
Yes, do you wish rightly to see how love manifests itself
as righteous, then consider how the Lord Jesus sat upon
the Mount of Olives and wept over Jerusalem; or, how he
on the cross prayed for his executioners: "Father, forgive
them; for they know not what they do." (Luke xxiii. 34).
Verily, there you see righteousness in its highest splendor;
therefore, when you hear that the love of God is a right
eous love, then lay that to heart, so that thereby you
comfort yourself and other sinners, knowing that its true
meaning is, that the love of God is such a love as is ready

here and in some other places in these Meditations, has its pri
mary reason in the Old Swedish translation of Jer. xxxi. 20,
where the expression occurs (as literally rendered into English):
"Therefore my heart breaks (within) me for his sake." Thus
also the German of Luther: "Darumbrichtmir mein Herz gegen
ihn.'' The English Versions, both the Authorized and the Re
vised, are more correct in their rendering: "My bowels are
troubled," etc. The New Swedish Proof -Translation has it rather
best: "My heart is [or, inmost parts are] stirred up," etc. A
passage that really speaks of the heart of God as "broken" is
Ezek. vi. 6, and also, perhaps, Jer. xxiii. 9. — J. G. P.

VERSE EIGHTH. Qt
to sacrifice everything for the salvation of sinners, and
has an open house, open arms, and an open heart for all
sinners who will come, yea, also goes and seeks and cries
after those who are froward and hostile, in order that
they too may repent and return and live. To do such
thmgs for sinners, — that is righteousness^
85. In order that we may the better understand this,
we will relate an occurrence. There was a woman who
believed in Jesus, and was righteous in his blood. In the
city where she dwelt, there was a man who did her all
manner of injury, defrauded her of her money, etc. That
man took sick, and at the same time got to be without
both home and food for himself and his family. The
woman of whom we are speaking learned of this, and at
once her thoughts ran thus: "As I am righteous, I must
procure home and food for this poor man, even though
he is my enemy." Behold righteousness there! She did
not think this way: "As I am righteous, I must exact of
my enemy what he owes me." No; but thus she thought:
"As I am righteous, I must help my enemy." Yes, this
was assuredly a glimpse of the righteousness of God.
But still another narrative. There was a Jew who had
been wounded by robbers, and then had been left half
dead in his blood. A priest came, a Levite came, and
they passed by him. Thus their righteousness looked,
and thus it showed itself! Then came a Samaritan, one of
that people which was the object of the Jews' bitterness,
hatred, and deepest contempt. What then did he do? He
went to his enemy, refreshed him, brought him to an inn,
took care of him, and payed for his stay and care while
there. (Luke x. 30 — 35). And such is that which John
calls "doing righteousness," as he says: "If ye know that
he [the Lord Jesus] is righteous, ye know that every one
that doeth righteousness is born of him." (1 John ii. 29).
86. "Yes," you say, "that we know quite well; but
it is not customary to call such conduct righteousness."

92 SEVENTH MEDITATION.
Answer: Yes, we all know indeed that the heart is so dark
ened, that it has altogether different, yea, opposite thoughts
of divine righteousness. Just for this reason, also, we use
in this matter so many words. Would to God that the
consideration of the matter might bear some fruit, so that
we might come to a right understanding of it, and might
begin to talk with new tongues about it! Consequently:
Just as you now never say to any one, "Of such and such
a man one must be afraid, for he is a righteous [just, right
kind of a] man," but on the contrary you say, "On such
and such a man one can depend, for he is a righteous
man; with such and such a merchant one can safely
trade, for he is a righteous merchant", etc., — in short,
just as you gain honor and confidence for a man by com
mending him as being a righteous man, so also do learn
to use, in like manner, the title "Righteous" when the
Lord God is concerned, so that you do not by that title
make sinners afraid of him, but so that, for the comfort of
yourself and others, you can say: "Behold God, — him we
can trust, in him we can confide, for he is a righteous
God [a right and just God, the right kind of a God] ;
from him we can expect a sure and real salvation; from
him we can expect that he will care for sinners and reach
them a helping hand, as he is a righteous God."
87. In 1 Sam. xxiv. it is narrated that Saul persecut
ed David, so that David had to hide himself in a cave.
Shortly afterwards Saul came into the same cave, not know
ing that David was there, and laid himself down to sleep.
Then the companions of David would have had him to kill
Saul, as they said: "Behold the day of which the LORD
said unto thee, 'Behold, I will deliver thine enemy into
thine hand, that thou mayest do to him as it shall seem
good unto thee.'" But David said: "The LORD forbid that
I should do this thing." Then the narrative goes on to say:
"So David stayed [checked] his men with these words,
and suffered them not to rise against Saul." But he "cut

VERSE EIGHTH. 93
off the skirt [a piece] of Saul's robe privily." When Saul
had awakened, and gone out of the cave, also David went
out; and when he was at a distance he cried to Saul,
showed him the skirt [the piece from the robe], and said:
"Behold, this day thine eyes have seen how the LORD
had delivered thee to-day into mine hand in the cave: and
some bade me kill thee: but mine eye [that is, I myself]
spared thee," etc. When Saul heard this he lifted up his
voice, and wept, and said to David: "Thou art more right
eous [or, just] than I: for thou hast rendered unto me good,
whereas I have rendered unto thee evil" (verse 17, Rev.
Ver.). There you see what the Bible means by righteous
ness, or justice. Yes, God be praised: to render good unto
one's enemy, this it calls righteousness, or justice; and
thus too it teaches that God has in the same way shown
his righteousness [justice]. Keep this; for it will do you
infinite good to know that it is the righteousness and
justice of God to do good to his enemies. For such a right
eousness, or justice, is not terrible, but comforting: so
that it draws the heart to the Lord, and helps me to look
upon God as when a child looks into its father's face,
and creeps into his bosom, and says: "Dear, dear father."
88. That also the holy men of God who are men
tioned in the Scriptures have, by the righteousness and
justice of God, understood such divine uprightness and
well-disposed nature, — that we can everywhere gather
from their words. For they always appeal to the right
eousness of God as something comforting, as something
which filled their hearts with confidence in God. Thus
says Ezra (ix. 15): "O LORD God of Israel, thou art
righteous: for we remain yet escaped, as it is this day."
At the word "righteous" here Buchner in his good old
Concordance [German and Swedish] adds the remark,
"good and gracious." And thus says David: "Gracious
is the LORD, and righteous; yea, our God is merciful."
(Ps. cxvi. 5). And again; "I will praise the LORD ac-

94 SEVENTH MEDITATION.
cording to his righteousness" [Swedish: "for the sake of
his righteousness"]. (Ps. vii. 17). And again: "Deliver
me from bloodguiltiness, O God, thou God of my salva
tion; and my tongue shall sing aloud of thy righteous
ness." (Ps. Li. 14). And again: "The mercy of the LORD
is from everlasting to everlasting upon them that fear
him, and his righteousness unto children's children." (Ps.
ciii. 17). And even as regards the disobedient it is said in
Is. xui. 2 1 : "Still the Lord desires for them that which is
good for his righteousness' sake" [thus according to the Old
Swed. and Luther's Ger. Versions*]. In Ps. xxxi. 1 David
prays: "Deliver me in thy righteousness." At this verse
Luther makes this remark: "In, or by, thy righteousness,
that is, in, or by, thy grace, which makes me pious and
righteous." After which remark he adds some words to the
effect that in the same way we ought to interpret all sim
ilar passages. (See his sermon on First Sunday in Advent,
§35). And again says David: "Judge me, O LORD my
God, according to thy righteousness." (Ps. xxxv. 24). And
again: "Quicken me in [or, by] thy righteousness." (Ps.
cxix. 40). And again: "For thy righteousness' sake [lit
erally, "in (or, by) thy righteousness"] bring my soul out
of trouble." (Ps. cxiiii. 11). In Ps. Lxxxix. 15 and 16 it is
said: "Blessed is the people that know the joyful sound:
they shall walk, O LORD, in the light of thy countenance.
In thy name they shall rejoice all the day: and in thy
righteousnes shall they be exalted." Hear that: "In [or,
* The English Auth. Version has it: "The LORD is well
pleased for his righteousness' sake." This is evidently to be tak
en in connection with the preceding verses about the "Servant
of Jehovah" (that is, the people of Israel, and, in the highest
sense, the Messiah), so that it is with that "Servant" the Lord is
pleased for his (the Lord's own) righteousness' sake. The Rev.
Ver., on the contrary, is here greatly at variance both with the
Auth. Ver. and (as it seems) with the Original Text. In either
case, however, "righteousness" is mentioned as something gra
cious, beneficent, and comforting. — J. G. P.

VERSE EIGHTH. 95
by] thy righteousness they shall be exalted." But what
the psalmist means by this, he indicates at once thus: "In
[or, by] thy favour our horn shall be exalted." (Verse 17).
There David identifies the favor (that is, good pleasure, or
grace) and the righteousness of God, — he makes them
to be one and the same thing. Verily: with such a con
ception of the righteousness of God it was not strange
that the saints of old found so rich a consolation in it.
Yes, in Dan. ix. 16 Daniel prays: "O Lord, according to
all thy righteousness [in the Original, "righteousnesses",
that is, being and doing right in all things, — good works]
let thine anger and thy fury be turned away from thy city
Jerusalem, thy holy mountain." Just think: when he de
sired a refuge from the anger and the fury of God [that
is, God's dire judgments], then he took refuge in the right
eousness of God. O, what a precious view of the right
eousness of God the prophet must have had! In the midst
of his confessing the iniquities of himself and his people
he appeals to the righteousness of God for help, and ex
pects help from it. Think how wonderful! But why is
this so wonderful? It has, surely, always thus stood written
in the word of God. May God open our eyes.
89. In the same way you are to understand also 1
John ii. 1: "If any man sin, we have an advocate with the
Father, Jesus Christ the righteous." That is: If any one
sin, — from doing so may God graciously keep us! — but
if any one sin, we do not however need to give up all
as lost, for we have an Advocate in whom sinners can
trust, an Advocate who is righteous, so that he undertakes
the case of sinners and helps them, as also concerning his
coming in the flesh it is said, "Behold, thy King cometh
unto thee: he is just [or, righteous, — as the word is gen
erally translated], and having salvation" [according to
the Swedish: "He is righteous, and a helper"* (Zech. ix. 9)];
* Thus according to the Old Swedish Version and the Ger
man by Luther. The English Auth. (as also the Revised) Ver.

96 SEVENTH MEDITATION.
that is, he is righteous so that he helps, or saves, sinners.
And this Advocate we have now "with the Father"; that is,
this Advocate, who is appointed to help those who sin, he
is now exalted to the right hand of the Father in heaven,
from which place and position he still carries on his right
eous work of saving sinners, inasmuch as he daily and
kindly in his blood justifies and cleanses them from all
their sins. Likewise it is said also in 1 John i. 9: "If we
confess our sins, he is faithful and just ["righteous", in
Rev. Ver.] to forgive us our sins, and to cleanse us from
all unrighteousness." The meaning is: "Then, as God is
faithful and right [upright, true, kind], he will forgive
sins." For as God desires to find in us such a righteous
ness, or piety, as that we forgive sins, so also he himself
manifests such a righteousness, or good and right dispo
sition, as that he forgives the sins of all those who ac
knowledge and confess them. And this indeed he does
daily and kindly through Jesus Christ; for he, Jesus Christ,
is the mercy-seat in whom God declares, or shows, his
righteousness in this, that he forgives sins, and justifies
all who believe in Jesus, as Paul says in Rom. iii. (verses
25 and 26). But what the scribes [theologians] pretend
to know and do say that God through the blood of Christ
has received a full payment, or satisfaction, for all our
sins, so that really his own righteousness, or justice, de
mands that he now forgive us our sins, — that is nowhere
written. The saints mentioned in the Scriptures never
appealed to or even referred to anything such. Neither
have they in their books or letters anywhere taught
expresses in the main the same thought; but the Rev. Ver. gives
in the margin the only correct rendering, "saved", of the Hebrew
passive nosha: "Righteous and saved is he", that is, the King
(Messiah) is saved through and out of all conflicts, because he is
righteous. Of course then follows that, being himself thus
saved, he is able and willing to save others, — he is saved, in or
der that he may save, and is bQtb, cases it is so because he is
righteous. — /• <?. P,

VERSE EIGHTH. 97
others to lean on anything such. No; they knew of a higher
and better righteousness of God than any such; not a
righteousness which gave a receipt for a debt that had
been doubly paid, — for this much even an unrighteous
man can do, — but a righteousness which remitted and
forgave all, yea, delivered up and sacrificed the only be
gotten Son, in order to restore the guilty, straying, and
lost children, and thus to bring them home again all right.
90. But you say: "What then is the meaning of the
Scriptures' speaking so much concerning the wrath of God
and the punishments inflicted by him?" Answer: That
means just as it is written, to wit: that God is displeased
and angry with sin, and that finally, when the time comes,
he will suffer his judgments to come as punishments upon
those who live and walk in sin. The infliction of such
penal judgments is shown alike both in the Old and the
New Testament; yes, such has happened in the most
terrible manner in New Testament times, as, for instance,
in the destruction of Jerusalem, which took place thirty
and some years after the death of Christ. Learn, therefore,
to make a distinction here, so that you know that God
hates sin, but loves the sinner, and that too in such a
manner that even in and by the punishments which he
sends he has in view, not the destruction of the sinner,
but his deliverance from sin, as he himself says: "I have
no pleasure in the death of the wicked; but that the wick
ed turn from his way and live." (Ezek. xxxiii. n). All
of the Holy Scriptures make such a distinction between
sin and the sinner, as that they everywhere show how God's
plan of salvation tends toward this: — • not to destroy the
sinner, but to destroy his sin, and not to save sin, but to
save the sinner. Hence, wherever you see it written that
God loves sinners, then know that this love concerns the
persons, but not their sin; for their sin God hates. And
thus, also, when you read that God hates, or is angry with,
sinners, then know that this hatred, or anger, concerns

98 SEVENTH MEDITATION.
their sin, but not their persons; for their persons he loves.
Of all of this you can, also, see a picture in a godly earth
ly father; for the more godly and righteous he is, the
more he hates the sin of his children, but loves their per
sons, and seeks to help them out of their sin. Even if he
must betimes take to the rod, or some other punishment,
in order that the children may see how he hates sin, still
the object is always the same, namely, the improvement
and welfare of the children. And this picture of a father,
which the Lord himself so often uses, teaches us better
and more clearly about the righteousness and justice of
God than all the books of the scribes [theologians] can
do. Take heed, therefore, that you do not allow this
picture to be taken out of your heart.
91. But in order that we may see this still more
clearly we will cite a couple of Scripture passages. In
Is. i. 5 the Lord says to the people: "Why should ye be
stricken any more? ye will revolt more and more." There
indeed he expressly says that the object of his striking
them was that they should not revolt, but return. In Is.
ix. 11 and foil, we read of the terrible judgments of God
upon the people; and in the midst of the description of
these judgments the Lord says: "For the people turneth
not unto him that smiteth them, neither do they seek the
LORD of hosts" (verse 13). See there: All these terrible
punishments by which the Lord revealed his burning hatred
against all sin, these punishments did not, however, have
in view the destruction of the guilty persons, but on the
contrary rather this, that they, the guilty persons, should
turn to him who had punished them. Only when the
sinner no longer can be converted from his sin, only then
will that wrath of God which rests upon sin strike him
and remain on him for ever. For as he then no more can
be separated from his sin, the righteousness of God can
never any more manifest itself unto salvation for him, but
only unto judgment and condemnation.

EIGHTH MEDITATION.
The Lord will teach sinners in the way.
92. We have in the preceding Meditation spoken of
what the righteousness of God is. Now David gives a
proof of the character of this righteousness when he says:
"The LORD is upright, or righteous: therefore [literally:
"because of this", or, "for thus"] will he teach sinners in
the way." That is: The Lord is so righteous, or upright,
just, and well-disposed, that for that very reason he will
teach sinners, etc. See there again. To "teach sinners
in the way," and to "guide the lowly in judgment," that
is, guide them aright and safely, that is the righteousness
of God. "Sinners", it is said. Can real sinners be meant?
Yes, real sinners. Can great sinners be meant? Yes, great
sinners. Can such sinners be meant as must see that
they daily commit sin in all manner of ways and deserve
naught but punishment? Yes, even such altogether un
worthy sinners. "But," you say, "are there no sinners
whom the Lord will not teach?" Yes, such as will not
allow themselves to be taught, but oppose him and his
word. But where. there is a sinner who has been reined
up to heed the word of God, ' and now desires nothing
more highly than that the Lord might teach him and en
lighten his eyes, there it will not fail that the Lord indeed
will do it for his righteousness' sake. Even if you think
that you are so unworthy, that the Lord surely cannot

IOO EIGHTH MEDITATION.
desire to have anything to do with you, as you yourself
know or feel your heart to be so full of uncleanness, self-
righteousness, obstinacy, etc.; then know this, that here
it is not a matter depending on the state and condition of
your heart, but on the state and condition of the heart of
God. For here it stands: "Good and right [or, upright]
is the LORD: therefore will he teach sinners in the way."
As if he would say: "That you are a sinner, that has this
effect that you cannot teach yourself, but must go astray
and be lost if the Lord does not teach you. And now,
although you, on account of your sin, are not worthy that
the Lord should teach you, yet he will do so because he is
right, a right and proper Being for such things; because one
who is right, who is what he ought to be, cannot conduct
himself otherwise than rightly, even towards sinners, and
such need to be taught, helped, saved." To conduct one
self rightly, piously, and kindly, when one has to do with
right and pious people, — that is no righteousness, or
piety, worth mentioning; but to act rightly, piously, and
kindly, when one has to do with sinners, with perverse
people, — that is a right and true kind of piety, and such
is the uprightness, or righteousness, and kindness, and
entire disposition of God.
93. But how all depends on the Lord's teaching, if
we are to learn to know the way, and how he teaches
sinners, and only sinners, of this both the Bible and all the
history of God's kingdom of grace bear witness. How alto
gether vain it is to try to attain to this knowledge by one's
own study and acuteness, this is shown in the case of the
scribes, high priests, and Pharisees of old, who never could
find the truth, simply because they seemed to themselves
to be very excellent and wise. The same thing can be
seen even to-day. O, how many they are who study with
all zeal and acuteness, yea, possess superior learning in
theology, but still walk in such spiritual darkness that
they do not see anything else than error and aberration

VERSE EIGHTH. IOI
in a soul beginning in truth to believe in Jesus. Yes, the
Lord himself says: "I thank thee, O Father, Lord of
heaven and earth, because thou hast hid these things fror.
the wise and prudent [or, understanding], and hast re
vealed them unto babes" [the child-like, the simple-mind
ed]. (Matt. xi. 25). But how, on the other hand, the Lord
teaches ignorant and simple-minded sinners, of this we
have witnesses, — God be praised! — in the great company
of publicans and sinners of every kind who have found the
way, and now believe and live in Jesus. As Paul says:
"Where is the wise? where is the scribe? where is the
disputer of this woild? hath not God made foolish the
wisdom of this world?  Not many wise men after the
flesh, not many mighty, not many noble, are called: But
God hath chosen the foolish things of the world," etc. (1
Cor. i. 20, 27). And again: "For after that in the wisdom
of God the world by wisdom knew not God, it pleased
God by the foolishness of preaching to save them that
believe." (Verse 21). While the scribes [theologians] are
complaining of all sorts of error and aberration, God goes
in among sinners and makes them to know in their hidden
parts (their hearts) his saving wisdom. (Cf. Ps. Li. 6).
This is indeed to many "a hard saying," which arouses
much bitterness; but what of that? It must nevertheless
be said. The Lord arid his apostles were not sparing even
of this kind of talk, and the more generally it now begins
to be suppressed, or not mentioned, the more needful it
is that some one harps on it. Otherwise there is at hand
the danger of beginning to regard that as Christianity
which is only theology and a zeal for the law, — a way of
thinking, a mistake, which would lead to the destruction
of all true and real Christian life. May God keep us
watchful. 94. It seems so. right and pious, that when a man has
honestly studied both science and theology, and then, be
sides, shown zeal for pure doctrine and moral life, and

102 EIGHTH MEDITATION.
moreover when he himself endeavors to lead such a life,
— it seems so right and pious then to hope the best and
to regard all as quite good and satisfactory. Over against
this it always seems harsh and hard yet to come with the
questions, "Have you the life? Have you received the Holy
Ghost since you believed?" Such talk occasions uneasi
ness, and is disturbing, and brings much reproach and
suffering upon the person who thus asks. Therefore, also,
it is much pleasanter for our old Adam if we keep quiet, -»
especially if we through such silence can gain praise as be
ing nice and pious. But may God keep us watchful. Let
us cry and not grow weary; let us say to the deluded
souls that knowledge and the works of the law are not the
same as life and the fruits of the Spirit. It will cut many
to the heart, as when Stephen spoke before the Jewish
Council (Acts vii. 54); but still some will listen to it.
95. "In the way," it is further said: "He will teach
sinners in the way." That David here by "the way" means
the truth, we have before shown (§28). The life of man
here on earth is often likened to a walk, or a journey, to
wards eternity. And as some are walking towards life, and
others towards death, therefore also the Lord speaks of
two ways, saying: "Wide is the gate, and broad is the
way, that leadeth to destruction, and many there be which
go in thereat: Because strait is the gate, and narrow is
the way, which leadeth unto life, and few there be that
find it." (Matt. vii. 13, 14). But how, then, shall we find
it, and who are they that find it? Answer: By the teach
ing of the Lord the gate and the way can be found; and
he has promised to "teach sinners in [that is, about,
concerning] the way." Wherever, therefore, any one
comes to him as a poor, stripped, destitute sinner, such a
one will he take charge of, and will not suffer such a one
to fail in finding the way, nor to miss it when found. Nay,
even though he must still be encompassed with much
ignorance and many false conceptions about many things,

VERSE EIGHTH. 103
— nevertheless, the way itself he shall not be allovved to
miss. For of this the faithfulness of the Lord is a pledge.
96. It is indeed comforting to know that, in spite of
all the confusion of differing opinions and of differing
doctrines, in spite of all ignorance, and in spite of the
very weakest intellectual faculties, the Lord will still
"teach sinners in the way." The same is seen also in the
case of the first disciples of Christ. One cannot but be
astonished at the fact that such strange conceptions as
they had concerning the Messiah, his kingdom, etc., held
sway in their heads, even until after his ascension. But
the Lord taught them, and acknowledged them still as his
disciples; for amid all confusion and error in knowledge,
they nevertheless in their hearts believed in him, believed
that he was the Christ, the Saviour, and it was this which
made them his disciples. Similar is the condition of
things in God's kingdom of grace even to-day. Looking
upon all the different opinions and views which are pre
vailing here and there, one' may be ready to despair of
finding the truth, and of the cause of truth, yes, even as
to whether any truth exist at all. And when one thinks
of the simple common people hearing so many voices
calling in and towards every direction, why, then the heart
wants to burst out a-weeping. But in the meanwhile it
is not as desperate as it seems. They that are chaff, they
that seem to themselves wise, they are carried away by
the winds; but the poor sinners who cry, "Jesus, thou
Son of David, have mercy on us, that we may receive our
sight," — these the Lord teaches in the way; and through
all mazes, snares, and dangers they will get on in the way
and reach its destination.
97. If now you know this, then see to it that you
remember it and can use it to the comforting of yourself
and others when you have come into the dark valleys or
you see any one else having come into them. As David
says: "Though I walk through the valley of the shadow

104 EIGHTH MEDITATION.
of death [or, "the valley of deep darkness," as the margin
in the Rev. Ver. also correctly renders the expression], I
will fear no evil: for thou art with me." (Ps. xxiii. 4).
When, therefore, everything seems' to be whirling in your
head and heart, and all that you have known and believed
seems to be shaking and uncertain to you, then is the
right time to use this word of God, so that you say:
"Lord God, it is dark, very dark; I see nothing and know
nothing; whither I turn, 'my ways are inclosed as with
hewn stone,' and I see no way of escape. Lord, my God,
have mercy upon me a sinner, and lead me. Thou hast
said in thy word that thou art good and right, so that thou
wilt teach sinners in the way. And now, Lord, behold, I
shall be undone and shall perish unless thou dost teach me. ' '
— Verily, "the mountains shall depart, and the hills be
removed" (Is. Liv. 10), but this promise shall not fail:
"They that look unto the Lord shall be enlightened."
(Ps. xxxiv. 5*). And there is yet that other promise, and
there is no jesting about it: "I will instruct thee and teach
thee in the way which thou shall go: I will guide thee with
mine eye." (Ps. xxxii. 8). .Your darkness may be never
so great, still for the Lord darkness is not dark. ¦ Your
sin and unworthiness may be never so great, still greater
* Here the Swedish Versions, new as well as old, render the
statement (and many like it elsewhere) as a general promise,
truth, or fact, which indeed it is, not being confined to the past
as the Engl. Versions give it: "They looked unto him and were
lightened." The Hebrew language has but two tenses, preterite
and future, and employs the preterite (past) to express whatever
is "regarded as the continuation or natural sequence of a pre
existing action or condition", also "permanent facts or general
truths", which as such are "gathered from experience and ob
servation." See 0. g. Gen. vi. 13, "is filled" (literally, "was full",
i. e., has been and still is full); Ex. xviii. 11, "now I know" (lit.,
"I knew", i. e., have known and still continue to know); Ps.
ciii. 13, "the Lord pitieth" (lit., "pitied", i. e., is accustomed to
pity); Is. i. 3, "the ox knoweth" (lit., "knew", i. e., has always
known and always will know). — /. G. P.

VERSE EIGHTH. 1 05
is the word. "Good and right is the LORD: therefore will
he teach sinners in the way." When you seem to have
lost all, and you find yourself as upon a wild pathless sea,
then you still have left to you a right and true and faith
ful Father in heaven, who loves sinners; then you still
have left to you a right and true and faithful Brother,
Jesus, to whom the Father has entrusted the work and
office of saving sinners in his behalf; then there is still left
to you the right and true and faithful Spirit of truth, who
proceedeth from the Father and is sent by the Father and
the Son with the work and office of instructing and teach
ing and guiding sinners.
98. But do not let it stop with this that you see how
comforting it is for plain and simple persons, but also
learn from these facts how you are to act towards your
brother, if in anything you have more and better light than
he has. Look upon Jesus. He indeed had such light as none
other ever has had, yea, he himself was and is the truth
itself and the light of the world. Still he never did and
never does despise the simple and the ignorant; he never
quenched the "dimly burning wicks" [thus the marginal
reading in the Revised Version of Is. xLii. 3] , but he
handled them in the most careful way, and sought to be
of use to them with his light, so that even they might be
gin to burn brightly and give light. And if they did not
at once allow themselves to be fully taught by him, but
still for a long time continued in their own old notions
and manners, which the scribes had implanted in them,
nevertheless he did not give them up, but was patient
with them, and thought that by and by it would possibly
be better with them. This example also Paul followed,
so that he became as a Jew to the Jews; to them that were
under the law, as if also he were under the law; to
them that were without law, as if he himself were without
law. Yes, he sums it all up by saying: "I am become all
things to all men, that I may by all means save some." (1

Io6 EIGHTH MEDITATION.
Cor. ix. 19 — 22, Revised Version). But how he exempli
fied this we see, for instance, in his epistle to the Romans.
For in Rome there were certain Christians who were still
bound in their consciences by the law of Moses, so that
they scrupled to eat meat. This caused others to despise
these Christians. But then Paul came to the assistance of
these, and showed those others how one must respect
weak consciences and not wound them, but with gentle
ness see to it how they may be helped and set right. For
to help and compassionate the weak is always more right
and pious than to trample upon them.
99. Behold, this is now also for us the right course
and example. Hence, wherever you see any one that is
ignorant and is in error, or is astray in his knowledge,
while at heart he still wants Jesus, there you ought to
think in this way: "God grant that I may be of use to my
brother, so that he may come out of that darkness." But
if, instead of this, you are offended at him, and become
impatient and bitter, then you do not use your light as
Christ and the apostles did. For they never used their
light to burn the weak, but to enlighten them. God grant
that we may rightly consider this. It is very easy to get
something hurtful into the body, but not so easy to get it
out again. Likewise, also, it is very easy to get an error
into the head, but not equally easy to expel it. There
fore, when you see a brother getting into error, or going
astray, then teach him, and if he will not at once be
taught, be patient with him. The Lord is much concern
ed about the weak. When all comes about, perhaps it may
even be that your brother, with his poorer light, is living
in a more unaffected and more intimate union of heart
with Jesus than you with your better light. Beware, there
fore, of trampling upon him, for so has the Lord Jesus
never done to you. Nay, much better it is, with the simple
faith of a disciple in the heart, to have the head full of
all kinds of errors than to have such a light that one takes

VERSE EIGHT. I07
offence at brethren who are weak or are in error as to
this or that point.
100. But if you go on exercising yourself in such a
course and after such an example, then, no doubt, the
devil often comes and says: "Yes, but look here; your
brother is not only ignorant, but also stiff-necked and will
not allow himself to be taught, or convinced, though you
have the clear words of God to put against his error;
and then it is right that you thrust him away as not being
a brother at all." But do you answer: "Get thee behind
me, Satan! That my brother is in error I see very well;
but who has brought him into it, if not you? That, also, he
is very stiff-necked and will not readily submit himself to
the word of God, that, too, I see very well; but who has
made him stiff-necked, if not you? And now, after you
have done this, you want me to help you to destroy him!
No, get thee hence, Satan! The Lord giving me grace
thereunto, I will rather with my light be of use to my
brother." — ¦ Behold, when you know this and act accord
ingly, then you are following the example of him of whom
it is heie written: "Good and right is the LORD: there
fore will he teach sinners in the way." Then, also, will
the Lord reward you in some way, may be in this that at
some other time he will send you a brother to help you out
of some error in which perchance you unknowingly may
be now or into which you may come hereafter.

NINTH MEDITATION.
He guides the lowly aright.
101. David goes on further, and says in verse 9:
"The meek [lowly, afflicted, helpless, — the same word in
verses 16 and 18] will he guide in judgment: and the meek
will he teach his way." [According to the Swedish Ver
sions and the German of Luther this verse will read in
English thus: "He guideth the wretched aright, and teacheth
the wretched his way."*] He not only teaches sinners in
[of, or about] the way, but he also guides them. "The
wretched" [lowly, helpless, humble], says the psalmist;
that is, those that are wholly bereft of all their own boast
ing, or glorying [Rom. iii. 27]; such, for instance, as the
publican in the temple, who did not dare to lift up his
eyes, but smote his breast and said: "God, be merciful to
me a sinner." (Luke xviii. 10 — 13). Or such as the male-
* As to the word "wretched" in this version ("meek" in
the Engl. Authorized and Revised Versions, 'lowly' in my pre
ferred rendering) see my note at the beginning of the Second
Meditation, § 17, page 22. Here the word, whether rendered by
"meek", "lowly", or "wretched", is in fact equal to: penitent,
such sinners as have been taught "the way" (verse 8),hence, true
converts. — The seemingly rather free translation of the
Hebrew bammishpat (literally, "in the judgment") by "aright"
according to the Swedish and German Versions (Luth.: "Er leitet
die Elenden recht") is beautifully plain, strong, and explanatory,
even if not as literal as the English Versions have it; and as the
Hebrew noun mishpat means judgment, judicial sentence, justice,

'ERSE NINTH. I09
factor on the cross, who in his wretchedness looked unto
Jesus and said: "Lrrd, remember me when thou comest
into thy kingdom." (Luke xxiii. 40 — 42). Or such as the
sinful woman, who in Simon's house lay at the feet of
Jesus and wept. When you have tried everything, in order
to make yourself right and pious and worthy, but have
come short in all, so that you now see yourself guilty and
ruined, and your only hope is in grace, if possibly there
be any grace for you yet to be had, then you have become
wretched [lowly, helpless, humble, penitent] . It is quite
common that when such wretched ones [lowly, humble,
etc.] read the promises of grace which in the Scriptures
are addressed to just such wretched, lowly, helpless ones,
then they tkink that this very wretchedness [lowliness,
helplessness} must surely be some kind of piety, or worthi
ness, which they lack, and then they cry out: "Oh! that I
only were iruly wretched [helpless, humble], but my
heart is hanl and dead as a stone," etc. This all comes
entirely fron the deep-rooted idea of our nature that grace
must after a 11 come from, or depend upon, our piety.
That God should be gracious to those that are really
wretched, -- wretched in this way that in them "dwelleth
no good tftiftg" [Rom. vii. 18), no piety, but only sin
and unclcattness, — this passes far, far above all their
thoughts. Do we ask them, "But now is it not wretched

equity, right, the rendering of the adverbial phrase (bammishpat,
"in the jud/Tnent," "in the right") by the adverb "aright" is
fully warrB'ited. Thus, "to do judgment" = to do right, or, to
do aright. There are many similar Hebrew idioms. Cf. Gen.
xviii. 19, H5; 1 Kings iii. 11, 28; Prov. xxi. 3, 7, 15; Ezek. xviii.
5, 19, etc.: Mic. vi. 8; the word is frequently translated "right":
Job xxxiv. 6, 17; xxxvi. 6; Ps. ix. 4 (cf. cxii. 5); Is. xxxii. 1, 7;
Ezek. xx>. 27, and many other places. Dr. T. J. Conant, in his
New Version of the Psalms appended to Lange's (Moll's) Com-
ment*rv, renders the sentence in the psalm under consideration
very xi«hly thus : "He will guide the humble in that which is
right-" — /. G. P.

IIO NINTH MEDITATION.
that you are so ungodly, cold, hard, and full of unclean
desires, full of covetousness, of pride, and many other
abominations?" then they certainly must answer that this
is, beyond all description, wretched. But still they do
not think that they are the poor and wretched of whom
the Scriptures speak; no, they rather think thus: "The
wretched in the Scriptures must be such as are not really
wretched, but such as are still pious, and soft-hearted,
and God-fearing." Surely it is wonderful that poor,
wretched, helpless sinners, who so much need grace, full
and free grace, should in such a manner wriggle away
and turn aside from the word of grace.
1 02. Therefore it is necessary that we accustom
ourselves to hold this fast, to wit, that the Scriptures in
all points mean precisely what they say, and that, conse
quently, when they speak of the wretched [the afflicted,
helpless, lowly] they mean just those that really are
wretched, such as have real sins, so that in reality, and
not merely in feeling, they are in a wretched state and
condition. In the same manner, when you hear how the
Lord will most heartily concern himself for the wretched
[the afflicted, the lowly] and help them, then take hold
of this just as it stands, and do not make any change in
it nor add anything to it but this that you believe that
the Lord by such words means you; do so especially at
times when you more than ever see how it is all over with
all your own piety and all your own strength and resour
ces. For at such times it is that the devil transforms him
self into an angel of light, and into a preacher who says:
"Look here, there must be something wrong, something
deceitful, in you; why, certainly it will not do that you
in this way continue trusting to grace while you observe
in yourself no improvement; that is an altogether too
loose doctrine, that gospel on which you are living; until
you become entirely different than you are, you have no
right to appropriate to yourself the grace of God," etc.

VERSE NINTH. Ill
By such preaching he will also soon drive you back under
the yoke of the law if you do not in a simple-hearted way
abide in the word as it is written and- trust in grace for
the wretched and the lost ones.
103. In the holy Scriptures there is much said a-
bout the wretched [the poor, lowly, afflicted], and it is
always some good word the Lord has to say to them. Not
in one single place is there a hard word said to them. All
the judgments of the Scriptures are for them that have
been benumbed, and have made themselves senseless in
unrighteousness or self-righteousness, and as such do not
care for the Lord or his grace. To those that are in
sorrow over their sins, and heartily desire to be righteous,
to such the holy Scriptures have only gracious words to
say. Be they weak, failing, and wretched in every way,
still the Scriptures are always ready to speak kind words
of grace to them. They themselves may think that if
they had a table of laws that would be very severe on
them, and were full of condemnation, then would there
indeed be more earnestness and godliness in them; but
the Scriptures still always go on speaking of grace and
the forgiveness of sins. For the Scriptures know of such
wretched ones only one thing: namely, that they have
the forgiveness of sins, and stand in the eternal grace and
friendship of God. This matter is so decided in heaven,
that even their names are already written in the Lamb's
book of life. It may, indeed, many times be uncertain to
their hearts, but with God it is certain, and the angels
also know it, for they have received the charge of God
to bear them up in their hands, that they may not dash
their feet against a stone. (See Ps. xci. 11, 12; Heb. i.
14). And if they themselves believed it — surely they
would do well, and God bids them so gladly welcome to
do so. 104. In order that we may now see all this confirm
ed by the Scriptures, we will here bring forward some

112 NINTH MEDITATION.
promises which concern the wretched ones [the afflicted,
the poor, the helpless, the lowly]. Thus it is said: "And
the afflicted people thou (O LORD) wilt save." (2 Sam.
xxii. 28). "The needy shall not alway be forgotten: the
expectation of the poor shall not* perish for ever." (Ps. ix.
18). "The meek [the lowly] shall inherit the earth; and
shall delight themselves in the abundance of peace." (Ps.
xxxvii. 11). "Thou, O God, hast prepared of thy good
ness for the poor." (Ps. Lxviii. 10). "The meek [the
lowly] shall eat and be satisfied: they shall praise the
LORD that seek him: your heart shall live for ever. All
they that go down to the dust shall bow before him, even
he that cannot keep his soul alive." (Ps. xxii. 26, 29**).
* Being thus printed in italics in the Auth. Ver., it would
indicate that this "not" is absent from the original; and leaving
it out, the sentence would say quite a different thing. The case
however is this that, as in the Hebrew the negative stands in the
beginning of the verse, the second clause of the verse is so close
ly connected with the first, that the same negative applies to and
covers both clauses, thus: "For not always shall be forgotten
the needy, the expectation of the poor perish forever," — "not
shall" being understood in the second clause from the first. The
insertion of a "nor" in the beginning of the second clause, as is
done in the Rev. Ver., or a "not" before the verb, is therefore
fully warranted, and is quite necessary in modern languages for
the bringing out clearly of the sense. — /. G. P.
** The last sentence in the quotation is the rendering in the
Revised Version, which gives a clear thought and makes good
connection with the preceding part of the verse, whereas the
Auth. Version does not. The feast (i. e., the communion of the
people with God) spoken of is for all alike, without distinction
of rank or condition: "for those who in 'the fat of the earth'
abound in worldly prosperity, and for those who have fallen
down in the dust, .... — 'dust' being a symbol of filth and
thence of lowliness, sorrow, affliction, — those who have de
seended from the height of prosperity into such lowliness as may
be likened to having fallen in the dust of the earth (not the dust
of death); and then, in the next clause, the definite thought steps
forth from the veil of the figure and declares that the feast is even
for such a poor one as 'cannot keep his soul alive', but is in dan-

VERSE NINTH. 113
"He shall deliver the needy when he crieth; the poor also,
and Aim that hath no helper." (Ps. Lxxii. 12). "I know
that the LORD will maintain the cause of the afflicted,
and the right of the poor." "The LORD lifteth up the
meek" [the lowly, the afflicted]. (Ps. cxl. 12; cxLvii. 6).
"The LORD taketh pleasure in his people: he will beau
tify the meek [the lowly, the afflicted] with salvation."
(Ps. cxLix. 4). "The LORD hath founded Zion, and the
poor of his people shall trust in it." (Is. xiv. 32). "O
thou afflicted, tossed with tempest, and not comforted,
behold, I will lay thy stones with fair colours, and lay thy
foundations with sapphires." (Is. iiv. n).
105. Such words sound good indeed, — do they
not? Well, then, it is a great pity and harm that the
wretched [the lowly and the afflicted] so often allow to
slip out of their hands the comfort which they might have
from such promises. If, however, only in one single
place it read thus, "With the wretched [the poor, lowly,
etc.] I cannot continually have patience," or thus, "I
cannot promise the wretched any definite grace," — then
there might indeed be some occasion for their being un
easy. But to have the most definite words of grace, and
still be uneasy as if the words concerned only others or
as if the Lord, however, back of the words, had some
secret unfavorable thoughts, — that is to torment oneself
altogether needlessly. Therefore, be wise and do not let
the devil rule in your conscience as he desires, but drive
him away from you and say: "Indeed I know that in me
there is nothing as it ought to be. My sorrow, repent
ance, faith, sanctification, and all are such that often I do
not know whether I have ever been born again or even

ger of perishing from hunger." (Condensed from Moll on the
Psalms in Lange's Commentary). The German of Luther and
the Swedish Versions render the clause in question quite freely,
but still very plainly and forceably, thus (being translated into
English); "and those who live full of anxious cares," —• /• G. P,

114 NINTH MEDITATION.
truly awakened. Often also sin takes me unawares, so
that I fall quite grievously, yea, often I see naught else
than that I still must be a slave of sin. My wretchedness
is therefore great; God knows my misery. But what am
I to do? Go back to the world, that I cannot; give myself
up to the devil by wholly despairing and by letting all
go, neither that can I do; help myself out of my wretch
edness, I cannot do that either. Therefore there is naught
else for me to do than to leave all and to cast myself on
the God of the lowly, the afflicted and wretched." — And
in like manner when you see another one that is afflicted
and wretched, then say to him: "Look here, dear brother,
it is not better with you than me. Do you know what to
do? Why, there is no other .course for us to take than to
begin to believe what God says about the poor and
wretched." 1 06. Here the Lord says through David that "he
will guide the wretched [the lowly] aright."* In Ps. xxxii.
8 the Lord says: "I will instruct thee and teach thee in
the way which thou shalt go: I will guide thee with mine
eye." [Revised Version: "I will counsel thee with mine
eye upon thee"]. In Ps. xxiii. 3 it is said: "He leadeth
[guideth] me in the paths of righteousness" — that is, in
righteous, or right, paths — "for his name's sake." In
Ps. Lxxii. 24 Asaph says to God: "Thou shalt guide me
with thy counsel, and afterward receive me to [or, with]
glory." In Ps. cxlv. 14 it is said: "The LORD uphold-
eth all that fall, and raiseth up all those that be bowed
down." In Isaiah (xiii. 16) the Lord says: "I will bring
the blind by a way that they knew not; I will lead them
in paths that they have not known." And again: "He
that hath mercy on them shall lead them, even by the
springs of water shall he guide them." (Is. xiix. 10). And
* Literally, "the lowly will he guide in the judgment" [or,
"in the right"]. Concerning the translation of this expression
see my note 1.0 § 101, page 108. — J. G. P.

VERSE NINTH. 115
again the Lord says: "They shall come with weeping, and
with supplication will I lead them: I will cause them to
walk by the rivers of waters in a straight way, wherein
they shall not stumble: for I am a father to Israel." (Jer.
xxxi. 9). These are indeed good and glorious promises.
Just think: when you yourself know nothing, then the
Lord will instruct and teach you; when you understand
nothing, but only get into confusion and darkness, then
he will guide you with his eyes; yea, when you cannot
walk, then he will carry you, as he says: "Even to hoar
hairs will I carry you; I have made, and I will bear; even
I will carry, and will deliver you." (Is. xLvi. 4). And
again: "Ye shall be borne upon the side, and shall be
dandled upon the knees." (Is. Lxvi. 12, Rev. Ver.). And
again: "He shall feed his flock like a shepherd: he shall
gather the lambs with [or, in] his arms, and carry them in
his bosom." (Is. xl. ii). Therefore, indeed, all wretched
[afflicted and lowly] ones may be glad and of good cour
age. At any rate, there never will be any failing of what
the Lord has spoken. If they do not always believe it,
"yet he always abideth faithful." (2 Tim. ii. 13). And as
it is not according to their faith, but according to his
faithfulness, that he acts, so then it must indeed always
go well with them.
107. But this, that it is written that "he will guide
the lowly aright," this does not mean that he will guide
them just as they themselves think he ought to guide them.
For in general they think that it is getting out of the way
as soon as they are getting down into shadowy valleys.
In the beginning of their spiritual life, the children of
God generally think that the way will become easier and
more comprehensible the farther along they get. When,
therefore, they experience just the opposite, then they
fear that things are not going aright. When I thought —
thus one or another will say — that I should find myself
more and more free from sin and that I should feel my

Il6 NINTH MEDITATION.
heart becoming more godly the longer I lived, but when
now, on the contrary, I see only more and more of the
wretchedness of my heart, then it seems to me that things
are not going aright. When formerly I believed that I
would have an altogether clearer and deeper conscious
ness of sin, and represented to myself that such a con
sciousness of sin would be a pure feeling of godliness, but
when now, on the contrary, I more and more see real sins,
and among these even this that my heart is so dead and
cold, then I fear that things are not going aright. When,
further, I look at other children of God, and they seem
to me to have experiences and states that are alto
gether right according to the word of God,'but as for me,
on the contrary, when I find that I have not such a deep
sorrow for sin as they, nor such a joy as they, nor
such a fervent love as they, then again I think that
it is not going aright with me. — Now, such things,
or circumstances, giving rise to such thoughts, cause great
sorrow in the life of the children of God. But what is to
be done in the matter? Nothing else than to cast oneself
upon the God of the lowly and wretched, saying some
thing like this: "Dear Lord God, this I do not understand,
neither do I know how I shall act; it has become so dark,
that I do not see my way, nor any way of escape. But
thou, Lord, art 'good and upright,' true, right, and kind,
and hast promised to plead and maintain the cause of the
lowly, the wretched, and the fatherless, and with thine
eyes to guide aright the poor, the lowly, and the afflicted.
And now, Lord God, see to my wretchedness and help
lessness, and do what thou hast promised."
108. There is an immeasurable security in these
words, "The lowly will he guide aright." It does not
read, "It may happen that he will guide the lowly aright."
No; positive and definite is that word. Even if the guiding
mustgo by ways that they do not know, and by paths that
they have not known, yet it must go right. Over stormy

VERSE NINTH. 117
waves it goes right; in sunshine and fine weather it
goes right; in and through dark valleys it goes right;
through death and the grave it goes right. When he led
his people through the desert to Canaan, yea, did then
bear them as upon eagles' wings (Ex. xix. 4; Deut. xxxii.
n, 12), then he led them indeed by strange and crooked
ways; but to Canaan he led them nevertheless, for that
was the promise. They sinned, and he chastised them;
but nevertheless he led them, for that was the promise.
They doubted and murmured; and he chastised them
again, now in one way, now in another; but he led them
— that he did notwithstanding. Amid it all he still
thought of the oath which he had sworn to their fathers,
Abraham, Isaac, and Jacob. Behold, there is earnest in
the promises of God, — they are meant in all seriousness.
To visit sins with the rod, and iniquities with stripes (Ps.
Lxxxix. 32), — that is what he is wont to do. But to take
back his promises, — that is something which he never
has done, and neither ever thinks of doing.
109. "But," say you, "if I cannot believe, how will
it go then?" Answer: Then it will go so, that he will help
your unbelief, as he did for the man of whom in the
gospels it is said that he cried out, "Lord, help thou my
unbelief." (Mark ix. 24). Perhaps you are astonished at
such an answer, but look at some examples. When Sarah
did not believe that she would receive a son, but laughed
at the word announcing the fact (Gen. xviii.), — did he
not then help her unbelief and give her a son? When
Zacharias received the promise of the son who was to be
the forerunner of the Lord, indeed he too did not believe;
but the Lord chastised him, and helped his unbelief, and
gave him the promised son anyway. (Luke i.). When
Thomas received news that the Lord was risen and had
been seen by all the other apostles, then he did not be
lieve; but the Lord manifested himself to him, and helped
his unbelief. (John xx.). And how has he dealt with you

Il8 NINTH MEDITATION.
all the time hitherto? Have you indeed always believed
so perfectly? No; a thousand times have you sinned by
unbelief; but how has the Lord acted towards you then?
Well, you blush, as you indeed have reason to do; but
say, has he not all these thousand times helped your un
belief? And can you have anything against his doing the
same even hereafter? Behold, there is earnestness and
sincerity in the promises of God, even in the days when it
goes hard, or poorly, for you to believe.
no. "Well," you say, "but how does this hang to
gether? Is it not written in the Scriptures that 'he that
believeth not is condemned already,' that 'the wrath of
God abideth on him,' etc.?" (John iii. 18, 36). Yes, it is
indeed thus written; but mark here an exceedingly import
ant difference between unbelief and unbelief — between
different kinds of unbelief. The ungodly are hostile to
the gospel, and wil/not believe because the gospel disturbs
them in their sins; the Pharisees are hostile to the gospel,
and will not believe because the gospel condemns their '
self-righteousness, upon which they are resting their hope;
the Scribes hate the gospel, and will not believe because
it shows their wisdom to be folly. Behold, all this is the
kind of unbelief against which God's judgments of wrath
are pronounced in the Scriptures. But besides, there are to
be found many poor souls who would esteem it the great
est of all blessedness if they were clearly permitted to be
lieve the gospel; but they think they are not permitted to
do so, and therefore cannot, because they are such great
sinners, or because the matter seems altogether too great
for them. Could they only, or were they only allowed,
— behold, God knows that they would not desire any
thing more. This we see in the case of the disciples of
Christ on the first Easter day. They had nothing against
the rising of the Lord Jesus from the dead; but when they
heard the account of it they could not possibly believe,
for the thing itself seemed to them altogether too great.

VERSE NINTH. 1 19
This is something totally different from the unbelief of the
enemies. Therefore we see, also, how the Lord Jesus
sought them out and helped their unbelief, so that they
again attained to faith and again could rejoice in his sal
vation. in. Therefore: He, the Lord, guides the lowly aright.
"He," the Lord, — of him it is said that he does so, — he who
has created heaven and earth, and "upholds all things by
the word of his power," he who dwells in heavenly ma
jesty, "in the light which no man can approach unto," — he
watches with his eyes open over the lowly, the poor, the
wretched, in order that they may not go wrong, or astray.
Just think, if a king, a mighty emperor, should meet on the
street a poor, lost, forsaken child that could not find its
way home, nor even had a home, and he should take it by
the hand and lead it home to his own palace and say,
"Here, this shall be your home, I will be your father," —
this would surely be wonderful; but nevertheless it would
be as nothing compared with what this is, to wit, that the
holy and majestic God "humbleth himself to behold the
things that are in heaven and in the earth ' (Ps. cxiii. 6), and
guides the wretched [the helpless, the lowly] aright. And
yet, why is this so wonderful? To help the wretched and
to'guide them aright — this is undoubtedly a good work;
and why should it be wonderful that he who above all
others is good and right [that is, rightly disposed, benig
nant], why should it b.e wonderful that he does good
works? 112. Yes, he guides. It does not say, "He has guid-
ed"; nor, "He shall guide"; but, 'He guides."* This is
* Thus according to the Swedish Versions and the German
of Luther. The English Versions have "He will guide," which
is indeed quite literally according to the Hebrew; but the Heb.
future has the sense of the present "when it (the present) is con
ceived of as extending into the future" ; the future is used also
to express "general truths or permanent facts", also "constant
or habitual acts"; e. g. 1 Sam. i. 8, "why weepest thou" (lit., "why

120 NINTH MEDITATION.
his daily and hourly work and purpose. Never does he
become sleepy, never tired. There is not in all the Scrip
tures a single passage, or word, which says that the Lord
ever was or ever becomes tired of sinners. But it is
narrated that when at one time he was "wearied with his
journey", then he was refreshed, as if by food, as he had
a chance of helping a poor Samaritan woman to faith.
(John iv.). At times sinners surrounded him so that he
did not have time to eat, yea, so that he was obliged to
enter into a boat, in order to avoid being trampled upon;
but tired, or weary, of those sinners he was not. His
disciples he took aside, in order that they might "rest
awhile" after a journey of theirs; but he never spoke of
any rest for himself. (Mark vi. 30 seq.). And as he was
then, so he is also now. He is the Man through whom
the Father guides the lowly aright; it is the Father who
does the works, and it is the Son who in behalf of the
Father executes, or accomplishes, them. And thus he con
tinues all the days. [_Cf. Matt, xxviii. 20. Marg. Read, in
Rev. Ver.] . Be not uneasy. It may perhaps go in a
zigzag way, but still it goes homeward; and if it goes
homeward, why, then it goes right, for it is homeward you
want to go, and home you want to reach, — is it not so?
Well, it goes one day, one moment, at a time and at a
step; — one, two, three, and right away you are there.
Just wait a little. Soon he will say: "Father, here he is,
that poor, wretched one concerning whom thou gavest me
the commandment that I should take him by the hand and
guide him home to thee."
shalt thou weep?"); Prov. xiv. 84, "righteousness exaltetli" (lit.,
"shall exalt"); Is. xl. 1, "saith your God" (lit., "shall say") etc.,
etc. Therefore the first above-mentioned Versions, together
with the Author in the text above, are entirely correct as to
sense. What the Author desires to guard against is the notion
that the promise concerns only or mainly the future. In fact,
also, the English "will" expresses here more of purpose, will
ingness, and certainty than mere futurity. — J G. P.

VERSE NINTH. 121
113. But if we ask, "What means does the Lord use,
in order to guide the lowly aright?" then the answer will
be: "Above everything else, the word of God." Therefore
David says: "Thy word is a lamp unto my feet, and a
light unto my path." (Ps. cxix. 105). To this also all the
children of God bear witness, that what made them chil
dren, and what has all the time hitherto kept them so
that they still are living and still are in the way, that is
alone the word of the Lord. Had they not had that, they
would long ago have perished in their wretchedness. (See
Ps. cxix. 92). Therefore, also, it is always a matter which
characterizes true disciples, that they cannot get along
without the word of God, but in everything want to hear
and know what the Lord says and how _ he judges. For
they know that without his word they cannot go right.
The words of men are good as long as they are in harmony
with the word of God, but beyond this they are worthless.
When a real important matter is concerned, then thisis the
chief question: What does God say? All flesh is grass,
but the word of our God shall stand for ever. (See Is. XL.
6, 8; 1 Pet. i. 24, 25). That word is the hand whereby
God guides the lowly aright.
114. But that it is by the word that the Lord guides
the lowly aright, that you can see from your own expe
rience, — if indeed you are a child of God at all. You
know that your old heart is naturally full of self-righteous
ness, always inclined to be proud and to think itself to be
something before God. If you have any talent, — then
right away the old heart likes to shine by it. If some day
you have been able to be remarkably pious, able to deny
yourself, yea, able to sacrifice yourself or something valu
able of yours to God, quickly you think yourself to be
better before God, and would like to have all know it and
talk about it. If you do not yourself talk about it, yet
your heart would gladly do it, so that it costs you a good
deal to desist. If you see any one who knows of your

122 NINTH MEDITATION.
good work and praises it, — at once you like such a one
very much; but if you see any one who despises your
piety or does not esteem it highly enough, at once this
stings you. If you have prayed more fervently than usual
or than others, at once you are pleased with yourself on
that account. If you have overcome mighty temptations,
at once your heart is inclined to say, "I shall never be
moved" (Ps. xxx. 6), and so you begin readily to be offend
ed at the weak, etc. Behold, such is the nature of the
old heart. And now: What is it that can, in spite of this
nature of the heart, still keep the poor soul in the way, so
that it does not fall into the abyss which lies along that
side of it? Answer: It is the left hand of the righteousness
of God, the holy law, which daily disciplines you, and
holds court with you in your conscience, so that you al
ways again come down and never can retain any self-
glorying. Oh, how precious and important the divine
law is in this its office! Verily, where the law is not thus
allowed continually to discipline and daily unclothe the
sinner of all boasting and self-glorying, there he cannot
long retain the gospel. Therefore it is indeed a grievous
error to despise the law.
115. But further: What is it that in your distress
on account of sin upholds you, so that you do not alto
gether perish by your wretchedness? You often think that
it is all over with you, but still you cannot give up; you
know how full of uncleanness your heart is, and you see
how often you fall into sin, yea, fall by your own fault
entirely, although you know better than thus to fall. That
law which is in your members brings you into captivity,
so that you do not do what you would, but what you hate.
(Cf. Rom. vii. 23, 15). You know in your conscience
how fully you deserve all the condemnation which the
law pronounces; but still you are holding on in faith and
hope. On it goes with you slowly and through dire
distress; but on it goes nevertheless. You fall, but you

VERSE NINTH. 1 23
can never remain lying in your fallen condition; you must,
however, always rise up again, etc. What is it that thus
upholds you, so that the devil, in spite of all his work,
cannot drag you down into the pit which lies on that side
of the way? Answer: It is the right hand of the righteous
ness of God, the holy gospel, which thus mightily sustains
you, and which daily leads you to the cross, to the blood
of Jesus, wherein you have cleansing from all your sins,
and righteousness, and life, and peace, so that you at
times can sing with all boldness: "I live, yet not I, but
Christ liveth in me: and the life which I now live in the
flesh I live by the faith of the Son of God, who loved me,
and gave himself for me." (Gal. ii. 20). Verily, when one
sees how the children of God have their delight, their
life, their all, in the gospel; how they must live upon it as
upon daily bread; how it is the gospel, which helps them
to sing the praise of Jesus, — the gospel, which gives
them the happiest moments they have in this life, — the
gospel, which gives them that holy state of mind accord
ing to which they can no longer take pleasure or even
exist in sin, — the gospel, which gives them love to the
children of God, — the gospel, which helps them to over
come sin and the world, — the gospel, which gives them
victory over death, yea, so complete a victory that they
even triumphantly can trample upon him who to the world
is a "king of terrors", etc.; — when one beholds all this
and yet more that is similar, then one can easily under
stand how it is especially by the gospel that the Lord
guides the lowly aright
116. But even the most faithful of the children Of
God are still hampered by the flesh, which easily besets
them, and tempts them in a thousand ways to walk un
worthily of the gospel. Here one can see ¦ a Christian
man or woman who by the flesh is drawn into worldli-
ness; there a Christian merchant who is tempted not to
deal openly, honestly, and truthfully; there a Christian

124 ninth Meditation.
buyer who is tempted to haggle about a bargain and to
beat down the seller; there a Christian employer who is
tempted not to give his workmen their just wages; there a
Christian workman who is tempted to do his work negli
gently when no one sees him; there a Christian master
who is tempted to be hard and even unreasonable in his
demands upon his servants; there a Christian servant who
is tempted to be unfaithful, gainsaying, negligent, careless,
etc. Yes, who can enumerate all the snares in which
the devil seeks to catch the children of God! Behold, you
know it, perhaps from your own experience if you but
review it carefully. And what is it then that still guides
you aright amid all these snares, — that looks you up
again in whatever crooks and corners you may be found,
— that corrects and teaches you, — that stirs up your
pure mind to fight against the flesh and the world, and
always again makes your heart realize the importance of
living soberly, righteously, and godly in this present
world? Answer: It is that one and the same gospel which
is so full of loving encouragements, faithful exhortations,
and earnest warnings. Yes, just think how many a time,
when you came near going to sleep over an important
matter, the Lord has struck you with a word of admoni
tion, started you up, and again taken you away from a sense
lessness into which you were near falling. If you rightly
consider this you will learn heartily to thank God even
for that part of the gospel which is called admonition and
exhortation. 117. But, while we now have been saying that the
word is the first and principal means by which the Lord
is guiding aright the lowly, we do not wish to say,
however, that it is the only means. When the Lord was
about to be separated from his disciples he gave them his
body to eat and his blood to drink, and thus instituted for
their benefit his holy Supper to be a help for them against
the flesh, the world, and the devil. "Take and eat," — he

VERSE NINTH. 125
says, — "this is my body"; "take and drink, this is my
blood." "Do this in remembrance of me"; "do it often."
As if he would say; "When you get tired in the way,
then gather here, and break the bread among one another;
with it refresh your dejected hearts, and strengthen your
feeble knees. When you have sinned, then gather here,
eat and drink; here is the body which was given for you,
and the blood which cleanses from all sins. If the word
is beginning to seem old, and your ears are getting heavy,
then gather here, break the bread among yourselves, and
taste and see that the Lord is good. If disagreements be
gin to rise among you, then gather here, break the bread
among yourselves, and say: 'Brethren, behold, we are in
deed one body as surely as we are partakers of that one
bread; let us, therefore, not wrangle among ourselves and
tear ourselves to pieces.'" — In short: When you feel
yourself cold, wretched, desolate and sinful, weak in con
fession, etc., then know that the holy Communion is a
precious means by which God- is accustomed to guide
aright the lowly.
118. Finally, God has still another means which he
uses to guide the lowly aright; namely, the dear cross.
Yes, "the dear cross," say all; but no one believes that it
is dear, except so long as one is free from bearing it. Yet
the cross is God's rod, with which he chastens those
whom he loves; it is God's knife, with which he purges
the fruit-bearing branches, in order that they may bring
forth more fruit; it is God's furnace, or crucible, in which
he polishes and refines faith. The cross is a means by
which God leads his people to consider their sins, as the
prophet Jeremiah (in Lam. i. 14) says in behalf of Israel,
"The yoke of my transgressions is bound by his [the
Lord's] hand," and as we read in Hosea v. 15 where the
Lord says, "I will go and return to my place, till they ac
knowledge their offence, and seek my face: in their afflic
tion they will seek me early" [or, better, "earnestly", as.

126 NINTH MEDITATION.
the Rev. Ver. has it] . The cross is a means by which
God produces patience, experience, and a sure hope. (See
Rom. v. 3, 4). The cross is a means by which the Lord
draws sinners to himself, as Isaiah says: "LORD, in
trouble have they visited thee [literally, "have they looked
for thee"], they poured out a prayer when thy chastening
was upon them." (Is. xxvi. 16). And in Hosea (v. i5andvi.
1) the Lord says: "In their affliction they will seek me
earnestly, saying, 'Come, and let us return unto the
LORD: for he hath torn, and he will heal us; he hath
smitten, and he will bind us up.'" [Revised Version].
The cross is a means by which God teaches us to give
heed to his word, as the entire history of God's people test
ifies, and as God himself often says, for instance in Ezek.
vi. 10: "They shall know [by inflicted punishments, cap
tivity, etc.] that I am the LORD, and that I have not
said in vain that I would do this evil unto them." The
cross is a means by which God teaches his children to
pray, as David says: "In my distress I called upon the
LORD, and cried unto my God." (Ps. xviii. 6). The
cross is a means by which God keeps his children and
servants from spiritual pride, as Paul say: "And lest I
should be exalted above measure through the abundance
of the revelations, there was given to me a thorn in the
flesh, the messenger of Satan to buffet me, lest I should
be exalted above measure." (2 Cor. xii. 7). The cross is
a means by which God subdues the rule of the flesh, as
Peter says: "For he that hath suffered in the flesh hath
ceased from sin." (1 Pet. iv. 1). The cross is a means by
which God shows that he loves us and acknowledges us
as his true children, as Heb. xii. 7 and 8 says: "If ye en
dure chastening, God dealeth with you as with sons 
But if ye be without chastisement, whereof all are partak
ers, then are ye bastards, and not sons." The cross is
a means by which God awakens in his children a longing
for heaven, as Paul says; "For our light affliction, which

VERSE NINTH. 1 27
is but for a moment, worketh for us a far more exceeding
and eternal weight of glory." (2 Cor. iv. 17). Behold,
that is a blessed means, that dear cross, to lead the lowly
aright. 119. But inasmuch as David adds, "And the lowly
[the helpless, poor, afflicted] will he teach his way," —
by this he repeats the same thought which he expressed
in the preceding verse thus: "He will teach sinners in the
way." No man can teach sinners the way of God. There
fore it is said: "They shall be all taught of God." (John vi.
45; Is. Liv. 13). Men can bring the word to the ears of
others; it is God alone who makes it a living thing, a
living reality, in their hearts. Therefore we see, also,
that the same sermon, which makes one person extra
ordinarily happy and blessed, does not at all affect an
other; the same word, which at one time is to my taste
as wood, or sand, can at another time be to me sweeter
than honey and the honeycomb; the passage which I have
read a hundred times without seeing anything in it, that
same passage may at the one-hundred-and-first reading
become to me the source of infinite teaching, the spring of
many an invaluable lesson. God it is who gives to the
one this, in one way, and to the other that, in another
way; at one time more, at another time less; and it is al
ways to the lowly that he gives, as it is said: "He hath
filled the hungry with good things; and the rich he hath
sent empty away." (Luke i. 53). Therefore, this is the
sum of the text: The lowly the Lord teaches, and he
teaches them no whims and notions and devices of man,
but his truth; the lowly the Lord guides, and aright he
guides them, and when and where they cannot walk he
carries them. And all this he does year after year, with
out money and for naught, for his own name's sake, be
cause he is "a father to Israel" — to those who yet and
at any time are his people, — as he himself has said. (Jer,
xxxi. 9).

TENTH MEDITATION.
"All the paths of the LORD are mercy and truth."
1 20. Again David continues and says (verse 10):
"All the paths of the LORD are mercy [more properly,
grace*] and truth to such as keep his covenant and his
testimonies." "All the paths of the LORD", that is, all
the ways, or manners, in which the Lord (Jehovah) leads
his children, his people, in this world. That now here is
not meant the life-giving, the saving truth, that is evident;
because that truth, that way, is only one. "I am the way,"
says the Lord Jesus (John xiv. 6); but he does not say, .
"I am one of the ways." "I am the light," he says (John
viii. 12; ix. 5); but not, "one of the lights." "I am the
truth," he says. (John xiv. 6). Hence, in this respect,
there can never be any question about more than one
way. All other ways are not God's ways, but by-ways,
wrong, astray-leading ways. But in the Scriptures "God's
* It is the same word which in verse 6 is translated (in the
Auth. Ver.) "lovingkindnesses", but in verses 7 and 10 "mercy.''
The Rev. Ver. is here more consistent, giving in all three places
"lovingkindness" (plural, correctly, in verse 6). See preceding
Meditations on these verses, especially sections 53, 70, 73, and
74. The Old Swedish Version has "goodness", also here in
verse 10; but the New Proof-Translation has (in verses 7 and 10)
"grace", which certainly is the more proper word here, especially
in the significant combination with "truth." Cf. Ps. Lvii. 3;
Lxi. 7; lxxxv. 10; Lxxxvi. 15; Mxxix. 14; Prov, iii. 3; xJYt §3;
xvi, 6; xx, 38; John i, 14, 17, -^ /, <?. P.

VERSE TENTH. I 29
ways," or "God's paths," mean those different "ways," or
manners, or methods, which the Lord uses in leading his
people through life and the world; as when the Lord in
Is. lv. 9 says: u^is the heavens are higher than the earth,
so are my ways higher than your ways." And as Paul
says: "O the depth of the riches both of the wisdom and
knowledge of God! how unsearchable are his judgments,
and his ways past finding out!" (Rom. xi. 33). And as
David says: "The LORD is righteous in all his ways, and
gracious in all his works." (Ps. cxlv. 17, Rev. Ver.).
121. That the paths, or ways, of the Lord are differ
ent for different children of his, to this both the Scrip
tures and experience bear witness. When God led Abra
ham, and let him be a stranger everywhere; when he
commanded him to offer his son, etc.; when Jacob had
to flee from the face of his brother Esau; when Joseph
was sold by his brethren, became a slave in Egypt, was
cast into prison, was exalted to honor; when his brethren
were driven by want into Egypt; when Jacob, then called
Israel, "warrior of God," moved with all of his household to
Goshen, a district in Egypt; when Moses led the children
of Israel out of Egypt; when the insignificant David was
exalted from the employment of a shepherd to the posi
tion and office of a king; when he then had to flee from
before Saul, etc.; when Paul was taken prisoner and
brought to Rome; — behold, then were these all really
the paths and ways of the Lord, for it was the Lord, who
was in and conducted them all.
122. Likewise, it is also the Lord's paths and ways
when he puts one in this place, and another one in another
place; when he lets one be rich, another one poor, one
well, another one sick; when he gives to one a good wife
or husband, to another one a worthless wife or husband;
when he gives to one many children, to another one no
children; when he lays upon one this cross, upon another
one another cross; when he lets one get into this danger,

130 TENTH MEDITATION.
another one into another danger, and helps them out of
it, the one in one way, the other in another way. Yes,
who can enumerate all the different paths and ways in
which the Lord leads his people? The whole life of
a Christian is full of examples, and always have the ways
of the Lord been different with each one. Just as we
never find in the woods two leaves or in the meadows two
blades of grass which look or are made precisely alike, so
neither do we find two Christians whom the Lord leads
precisely alike. In his ways there is an infinite richness
and an immeasurable depth.
123. These paths and ways of God are often won
derful, that is, such that one cannot comprehend them.
At times it may indeed be clear enough what he means.
I once knew a believing clergyman who became heir to
considerable earthly riches. He then became interested
in lumber business and also in some other affairs. There
by his spiritual life became dull and drowsy. But behold,
the Lord had mercy on him and let him, through fraudu
lent transactions of another man, lose all his possessions.
There the way of God was easily understood. But often
his ways are past tracing out. Some remain here in time
always hidden, mysterious, and incomprehensible; as when
the Lord suffered John the Baptist, after so short an
activity, to be cast into prison and there leave his head as
a reward for the charming dance of a frivolous woman.
Other ways of God are incomprehensible for a time, but
afterwards become quite intelligible, plain, and clear. No
one could comprehend God's way with Joseph when he
suffered him to be sold into Egypt, when he let him be
cast into prison, etc.; but after fifteen years everything
was clear, and men could see how the finger of God had
directed everything with a certain definite purpose. But
while all was going on no one but the Lord himself un
derstood the connection. When Paul was brought to
Rome, then no one understood God's way with him, but

VERSE TENTH. 131
afterwards all became clear, so that Paul confessed that
all that had happened unto him had "fallen out rather
unto the furtherance of the gospel." (Phil. i. 12). Then,
also, some ways of the Lord are incomprehensible to those
who must be walking in them, while on the contrary they
may be very clear and comprehensible to those who only
stand and look on. In short: the ways of God are mani
fold, at times clear, but often strange and mysterious; as
he says: "I will bring them by a way that they knew not;
I will lead them in paths that they have not known." (Is.
XLii. 16).
124. But whether these ways of the Lord are clear
or unaccountably mysterious, it is important for us to
consider that they are the Lord's ways. A man who had
lost his little child, and was so grieved thereby that he
was inaccessible to all consolation, awoke at last as from
a stupor, and received an inexpressible peace simply
through a brother's pointing out that it was the Lord, who
had done it. "Yes, if we considered only this, then already
that would help us out of many a dark valley. But who
considers this? When the Lord gives us good and peace
ful days, then it is no difficulty to believe that it is he who
is doing it, — unless we become so dull and senseless
that we do not see anything. But when he takes our
possessions, our good name and reputation, our health, or
anything else which seems to us altogether indispensable,
who then believes that it is he? Especially if we lose any
of the things mentioned through the falsehood, deceit,
fraud, or violence of wicked persons, — who then believes
that it is the Lord, who is doing it? But that is what he
desires us to exercise ourselves in believing. For anyway,
in every case, all that happens to his children is his work,
whether it be joyous or sorrowful, even to the falling of a
hair from off their heads.
125. Therefore, when you see around you your wife,
husband, or children, healthy and happy; when you have

132 TENTH MEDITATION.
a comfortable and good home, enough of food, clothing,
and such like things; then consider that all this comes
from God. For if you habitually think thus it will fill
your heart with joy and heavenly delight, and at the same
time it will help you against covetousness, pride, and
spiritual lethargy. On the other hand, if you must
carry to the grave one child after another of your own, or
must sit in needy circumstances and eat your bread amid
anxious cares, then think and say thus: "It is only the
Lord; it is simply his doings." His ways are indeed won
derful, but nevertheless they are his. If you consider this
it will give you courage and strength to live and work.
But if you do not consider this you. will become melan
choly, discouraged, and powerless, and thereby only make
your condition worse and your cross heavier than the
Lord had intended that it should be. When Peter and
the other disciples had toiled a whole night and yet had
caught no fish, then this was of the Lord. When they
afterwards in one draught caught so many fishes that the
boats began to sink, then also this was of the Lord. (See
John xxi.). In short, as we have already said: in joy and
in sorrow, in prosperity and in adversity, in rest and in
conflict, in good and in bad report, when your heart is
filled with life and gladness, and when you feel your heart
dead and cold, then say, "It is the Lord, only the Lord, the
Lord my God." For even if you do not say so, it is
nevertheless he.
126. Here David now says concerning all of God's
ways that they are merciful [according to the Swedish,
good; more corretly, gracious*]; yea, really, right out he
says that they are mercy [or goodness, or grace]. By
his using such an expression he desires the more sharply
to present the matter itself, as when we say, "This or that
* See my note at § 120, on page 128, as to the use of these
words in the verse under consideration; also the Author's own
remarks farther on, in § 129. — J. G. P.

VERSE TENTH. 133
one is goodness itself," that is, he is good beyond all usual
limits, or measure. Hence, as applied here: good, beyond
all measure, or bounds, is everything that God does. And
what else should we expect, if we think upon it more
closely? Who indeed should do that which is good, if not
he? What he does, that does not always taste good, but it
is good, and that is the main thing. When parents chas
tise their children, that does not taste good, but it is
good; and in the future, when they, the children, come to
a better understanding, they will thank their parents more
for the rod than for all the sweatmeats they received.
Therefore, whatsoever God sends you, even if it is strange
or tastes bitter, so do know this: It is all good, very good.
Therefore David says in another place, speaking to the
Lord: " Oh how great is thy goodness, which thou hast
laid up for them that fear thee!" (Ps. xxxi. 19). And again:
"Thy mercy [properly, "grace"; the Revised Version
has "lovingkindness"], O LORD, is in the heavens*, and
thy faithfulness reacheth unto the clouds." (Ps. xxxvi. 5;
cf. Lvii. 10; cviii. 4). And again: "How excellent is thy
lovingkindness [or, grace], O God! Therefore the chil
dren of men put their trust under the shadow of thy
wings." (Ps. xxxvi. 7). And again: "Surely goodness and
mercy [grace] shall follow me all the days of my life."
(Ps. xxiii. 6). Therefore, also Paul says: "We know that
all things work together for good to them that love God."
(Rom. viii. 28). Prosperity and adversity, height and
depth, honor and dishonor, life and death — all, all work
together for good to the children of God. Therefore,
also the Lord says: "There shall no evil befall thee, neither
shall any plague come nigh thy dwelling." (Ps. xci. 10).
* According to the Swedish and German Versions, "Thy
goodness, O Lord, reaches as widely as the heavens", — thus
taking the preposition "in" (Hebrew, "b' ") to mean "as," "like,"
or, "in the manner of," a meaning which the Heb. prep, cer
tainly often has, e. g., Ps. xxxvii. 20, "into smoke" = "like
smoke" (see Rev. Ver.); Is. xiiv. 4, etc. — J. G. P.

134 TENTH MEDITATION.
"Just think: "no evil." Everything must be good. O Lord
God, where are our eyes, that we do not see anything!
Lord, increase our faith.
127. It is narrated of the old church father Chrys-
ostom, who lived about four hundred years after the birth
of Christ, that no matter what happened to him he would
cry out: "Glory to God for all things." On that account
also, his enemies were greatly at loss as to what they
should- do when they wished to harm him. To cast him
into prison, — that would not do; for then he would be
come like John the Baptist, and then he would say glory
to God for that. To scourge him, — ¦ neither that would
be of any use; for then he would be like Christ and his
apostles, and then he would say glory to God for that.
To take away from him his possessions, — neither would
that be of any use; for then again he would become like
Christ, who "had not where to lay his head" (Luke ix.
58), and then he would give thanks to God for that. To
bestow possessions upon him, in order to ensnare him, —
neither that would be of any use; for he would give them
to the poor, and give thanks to God for that. To kill
him, — that would surely least of all be of any use; for
then he would get to heaven too soon, and would there
begin to thank God forever. Yes, indeed, — it is not an
easy thing to harm those whom God has promised that
"no evil shall befall them, neither any plague come nigh
their dwelling." The promises of God are , walls which
are no easy things to break through, or break down.
128. Behold, this ought, by right, to be the daily
motto of God's children: "Glory be to God for every
thing." For it does all come from God and is good.
This would be rightly to disarm the devil and all enemies.
For the devil is only after harming the children of God
and bringing them to despair. Were he now to see that
-with all his assaults he accomplishes nothing else than the
driving of the children closer to their Father and the a-

VERSE TENTH. 1^5
wakening of them to a constant praising of God, why, then
he would find that he had nothing at all forallhis trouble;
as also, — God be praised, — the history of God's king
dom of grace witnesses how the enemies of this kingdom
have often stood nonplused and at their wits' end when
they have seen that all their exertions to smother the
gospel — exertions by craft, force, or other means — have
turned out so poorly in their interest that the children of
God have become only the gladder and the more cou
rageous. Therefore Paul says: "We glory in tribulations
also." (Rom. v. 3). And what does the present time wit
ness? Would not indeed the ungodly like to root out the
Christians? Would not indeed the scribes like to smother
the gospel? Yes, indeed; liking, or inclination, for such
things is not wanting, but they stand there at their wits'
end and do not know what to undertake. For they almost
feel that if they undertake anything, then there is danger
at hand that they thereby only advance what they desire
to uproot. In the meanwhile they hope that intelligence
and "enlightenment" shall gradually do it, — just as if some
one should think that if only many lamps and lights were
lighted upon the earth, then might one well succeed in
putting out or doing away with the light of the sun. No;
the Lord laughs at his enemies. Whatever they under
take against his kingdom, that he so overrules and directs
that to his children it must be said of it all: "It is the
way of the Lord, and it is only pure grace and goodness."
Such a condition of things affords perfect safety. God
grant that we might rightly understand it.
129. The word which David here uses does really
signify grace, and is the same word used in verse 6 [and
there translated "lovingkindnesses"]. His words here,
therefore, really read thus: "All the paths [or, ways] of
the LORD are grace," — that is, such a goodness as
exceeds all our deserts and merits and worthiness, a good
ness which is not overcome or weakened by our sins, but

136 TENTH MEDITATION.
which reigns and is mighty over all our sins. "As the
heaven is high above the earth, so great is his mercy
[more correctly, grace] toward them that fear him," says
therefore David in another place. (Ps. ciii. 11). Yes, Paul
exclaims: "Where sin abounded, grace did much more
abound" [or, according to the Revised Version, "grace
did abound more exceedingly"]. (Rom. v. 20). Such a
goodness, or grace, also, sinners need; a goodness, or
grace, which, instead of being blotted out by their sins,
on the contrary abounds over, overflows, and blots out
all their trespasses; a goodness, or grace, which separates
them and their transgressions from each other "as far as
the east is from the west." (Ps. ciii. 12). Such a goodness,
or grace, also, God shows in everything he does to and
with his own. The roof which like a heaven covers the
house of God on earth, can truly be named grace; and
all that God does to and with his people he does under
this roof, even when "he visits their transgressions with the
rod, and their iniquity with stripes." (Ps. Lxxxix. 32).
130. "All the paths [ways] of the Lord," — sing
thus, — "all the paths [ways] of the Lord are goodness,
or grace." That is a high and heavenly song, and it
grates the ears of the devil and makes them tingle, so that
he would gladly that we were silent as to that song, or at
least that we would use a lower key and sing a text like
this: "Some of the ways of the Lord," etc. But do you
keep on singing, "all." And if you cannot always very
well come up to so high a pitch, still exercise yourself in
the singing. Begin it when you are in the green pastures
and beside the still waters, in order that you may have
some practice when you come into the dark valley. Now
let us hear it: — "All  ." Yes, that's it. You sing
rather poorly, but what you sing is nevertheless true, and
to sing truth a little poorly sounds any way better than to
sing falsehood well Therefore, now we begin again: —
"All the paths of the Lord are mercy." Well then, that was

VERSE TENTH. 137
right; thus it's to go; keep on practicing a little by little,
a little at a time. The Lord likes those who are willing
to learn. In heaven it will be better with the singing.
131. "And truth," says David. "All the paths
[ways] of the Lord are truth"; that is, the Lord in his
works never departs from his words, from that which he
has spoken. To our eyes, at times, it may seem as if he
did; but this is only an illusion. When he first gave
Abraham the promise of a numerous posterity and then
let him wait several years before he gave him a son, then
it looked as if he had swerved from his truth; but it was
not so. Likewise, when he gave him commandment about
the sacrificing of Isaac, then it seemed as if he would act
contrary to his promise, for just with Isaac the promise
was connected; but it only appeared so. That men have
forgotten the promises of God, and have despaired of the
possibility of their fulfillment, that has been and yet is
more than common. The most conspicuous example of
this we see in the behavior of the disciples of Jesus when
he, their Master, was crucified. For then the disciples
gave up everything as lost. No longer did they the least
think of all that the Lord had spoken concerning his
rising again. But that God has forgotten a single word
of all that he has spoken, or that he has dealt with any
sinner otherwise than he before has promised in his word,
that is something which has never happened since the
foundation of the world nor ever before, and never will
happen unto the end of it nor ever after, either. Thus
the Scriptures say: "Thy mercy [lovingkindness, or grace],
O LORD, is in the heavens;* and thy faithfulness reacheth
* Or, ' is as the heavens"; that is, "reaches as widely as
the heavens." Seethe second note to § 126, page 133. The
Swedish and German Versions render the latter clause of the
verse thus (translated into English): "and thy truth as widely
as the-clouds go" [or, ' as the skies extend"] This gives cer
tainly a clear and also correct meaning, even though it be less
literally according to the Original. — J. G. P.

138 TENTH MEDITATION.
unto the clouds." (Ps. xxxvi. 5). And again: "The LORD
is good; his mercy [grace] is everlasting; and his truth
endureth to all generations." (Ps. c. 5). And again: "For
ever, O LORD, thy word is settled in heaven. Thy faith
fulness is unto all generations." (Ps. cxix. 89, 90). And
again: "Mercy [grace] shall be built up for ever: thy
faithfulness shalt thou establish in the very heavens" (Ps.
Lxxxix. 2); "thy faithfulness is round about thee" (verse
8); "mercy [grace] and truth go before thy face" (verse
14, Rev. Ver.). And again: "O LORD, thou art my
God; .... thy counsels of old are faithfulness and truth."
(Is. xxv. 1). And again: "Happy is he that hath the God
of Jacob for his help, whose hope is in the LORD his
God:  which [who] keepeth truth for ever." (Ps.
cxLvi. 5, 6).
132. It is one of the chief tricks by which the enemy
of souls disquiets the children of God when God their
Father deals strangely with them, — namely, this is then
that enemy's trick, that he does then misrepresent to their
eyes or thoughts the doings of God even so far and in
such a way that it seems to them as though he, the Lord,
were acting altogether differently from what he has spoken
in his word. In such distress Asaph cried: "Hath God for
gotten to be gracious?, hath he in anger shut up his tender
mercies? Is his mercy [grace] clean gone for ever? doth
his promise [literally, a word] fail for evermore?" (Ps.
Lxxvii. 9, 8). In these questions thousands upon thou
sands since the psalmist's time have joined. Thus says
another singer (in Ps. Lxxxix. 49): "Lord, where are thy
former lovingkindnesses [or, mercies; more properly,
"graces," that is, "proofs or manifestations of thy grace"],
which thou swarest unto David in thy truth" [or, "which
.thou didst swear to David in thy faithfulness"]. As long
as we still can hold it certain and sure that the Lord
faithfully keeps all that he has promised, so long darkness
is never really dark. But when one's heart begins to doubt

VERSE TENTH. 139
the truth* and trustworthiness of that which God has
spoken, then one feels and is ready to exclaim as is written
in Ps. Lxxxviii. 3: "My life draweth nigh unto the grave"
[or rather, "unto Sheol," the underworld, the dominion of
death]. In that heat many of the saints of God have
wished themselves dead, and even unborn; and had not
the Lord upheld them freely and graciously, the devil
would have devoured them.
133. Just think: while the Lord in his word promis
es to have such a care for his own that not a hair shall
fall from their heads but by his will, yet at times he suffers
many of them to come into such need and such anxieties
that it seems as though he did not wish to allow them
and their children their daily bread, and this while his
enemies are gorging themselves in abundance and luxury,
— surely, this seems strange. Now, they have the prom
ise that they may pray. This they do; and now again
there stands before them the promise, "Before they call,
I will answer; and while they are yet speaking, I will
hear." (Is. lxv. 24). But, behold, though the words of
promise stand there, it seems as though God never thought
of the thing promised in those words. It is as if he had
altogether stopped -up his ears, or as if he had "turned to
be cruel." (Job xxx. 21). Now the poor distressed soul
also reads or hears one proof after another of the answer
ing of prayer. This comforts the soul, and it waits and
hopes again; but again it seems to be put to shame.
There, now it does indeed look critical, precarious,
terrible. What is one in such circumstances to think of
the truth of God? Behold, then comes the devil and says:
"Where now is your God?" Oh, how that cuts into the
heart! But in such darkness still to be able to say, "All
the ways of the Lord are truth," that is a difficult art.
134. But still worse it becomes when a believing
soul must fight with some mighty and persistent tempta
tion to sin. To know that God is displeased with sin,

140 TENTH MEDITATION.
but, in spite of that, nevertheless to feel one's heart
full of unclean desires; to know that God could at
any time give deliverance from that sin, but still again
and again be a-tumbling into it; to have in the word of
God clear and definite promises of help, and on account
of these promises be a-calling and a-crying out, but still
see no change for the better, — that is distress, terrible
distress. Lo! there the devil comes again and says:
"Where now is your God? Do you not see that you are
'given up unto a reprobate mind'? It is no use for you to
try any more. You are any way accursed and devoted to
destruction by the Lord," etc. Such things no one un
derstands who has not been in them. Paul has in Rom.
viith described this distress thus: "That which I do I
allow not [better, "I know not," or, "I do not under
stand"; that is, "it is to me — I am to myself — an in-
solvable riddle when I look at what I am doing"*] : for
what I would, that do I not; but what I hate, that do I.
 O wretched man that I am! who shall deliver me
from the body of this death?" [Or, "out of this body of
death?" that is, this body subject to death, to the work
ings of death spiritually and physically, this sin-drenched
human nature]. — Yes, it is as if one were in a state of
dizziness when the law of sin, which is in the members,
brings the soul into captivity to do that which it hates.
One would gladly give all, yea, life itself, to be free from
sinning — God knows it, — but still  . In such dark
ness the devil has whispered to more than one of God's
poor, distressed, afflicted ones: "Look here, it would be
best that you made away with your life." O Lord God,
thou who seest the misery of such lowly ones, the wretched,
and hearest their cry, thou knowest it all. Verily, in or
der to hold out in such distress, and in it continue to

* From the Author's (P. W.'s) "The New Testament: A
New Translation, with Explanatory Notes", — at the passage in
question (Rom. vii. 15). — J. G. P.

VERSE TENTH. 141
confide in the truth of God, — to do so the power of God
is needed. T3S- "Well," you say, "when I, however, clearly see
that things are happening to me just contrary to the prom
ise of God, how then can I confide in the word?"
Answer: Do not say, "clearly see"; nay, surely you see
very badly. The truth of God has never failed, nor de
ceived. That his ways are incomprehensible, — that how
ever is not yet the same as that they might be untrue.
That they are dark, thorny, and difficult, — neither that is
the same as that they might be untrue. No; only wait
yet a little longer; wait until you see the end. All is not yet
finished. All the way and time hitherto not one single
thing has failed of all that God has spoken; and with you,
surely, no new order of things in the world is to begin,
so that it shall be said: "That time God departed from
his truth, a thing which never before happened since the
foundation of the world." Nay; only be quiet. Say to the
Lord: "Thou art my God. Thy wonderful ways and
government I do not understand; but if thou wilt keep
thy truth, and do with me as thou hast promised in thy
word, then I am content. As to the rest, thou may est
rule and guide as thou wilt; only let me trust in thy truth."
136. "All the paths [ways] of the Lord are truth."
When he rejoices the heart of his own, then he does so
according to the promise; when he chastens them, he does
so according to the promise. He has promised to bring
them to heaven; and when that cannot be done without
affliction, then he must let them be afflicted. That they
do not always trust in his truth, — ¦ that does indeed affect
his heart; but what's to be done? If I promise anything
to any one, and my promise is not believed, I must still
give it for the sake of my own truthfulness. And how
much more must not he who is the truth do what he has
promised? The promises of God are not made strong by
my faith; neither do they become shaky by my unbelief.

142 TENTH MEDITATION.
No; he goes before and speaks and acts, then he lets me
follow and hear and believe. But if my faith fail, still he
will do as he has said without inquiring about my want
of understanding or my unbelief. The Lord remembers
his covenant forever, the word which he has promised, as
well as the word which he has commanded, as the psalmist
intimates (in Ps. cv. 8): "He hath remembered his cove
nant for ever, the word which he commanded to a thou
sand generations." "For ever," it is said; hence, not
only in the moments when you think of his word and his
covenant, but also in the moments when you quite forget
them; not only in the moments when you feel devout,
pious, and good, but also in the moments when you feel
your heart to be cold, dull, and dead. When he notices
that you are a sinner who needs and is looking for help,
then he does not sit and consider whether or not you are
worthy, but then he considers only the fact that he has
promised to help sinners; and then he proceeds to act
accordingly, whether you at the time understand his do
ings or not. When all is done and finished, then you shall
understand it. Yes, it is absolutely certain that all, even
the strangest, of the paths, or ways, of God are truth.
Only waic a little. It may yet take a year or two, but
soon all will be clear. "Now thus saith the LORD that
created thee, O Jacob, and he that formed thee, O Israel,
Fear not: for I have redeemed thee, I have called thee
by thy name; thou art mine. When thou passest through
the waters, I will be with thee; and through the rivers,
they 'shall not overflow thee: when thou walkest through
the fire, thou shalt not be burned; neither shall the flame
kindle upon thee. For I am the LORD thy God, the Holy
One of Israel, thy Saviour." (Is. xLiii. i — 3). There you
hear: to escape going through fire and water, — as to that
you have no promise; but that the Lord shall be with
you, so that neither water shall drown you nor fire con
sume you, these are his own certain and faithful words.

VERSE TENTH. 1 43
And that the Lord forever keeps his word, — ¦ that is one
of those things upon which we can altogether safely de
pend. 137. Therefore, sing also here again and again: "All
the ways of the Lord are truth." And if at times tears
are about to stifle your voice, then still try to say: "All the
ways of the Lord are truth." In the darkest valleys, where
you see no way of escape, creep close to the Lord, and
sing or say: "Lord, all thy ways are indeed truth. Hearken,
O my heart, fear not; it is indeed dark, but all the ways of
the Lord are truth. He has at any rate promised that
the deep waters shall not overflow me." But if you cannot
sing it or say it, then lie down and weep in the presence
of the Lord; but if you cannot even weep, why, then appear
any way before him, and say only something like this:
"Lord, thou seest how it is; now everything depends on
thy truth — ¦ solely on thy truth." Verily, heaven and
earth shall pass away, but of that which the Lord has
promised not a word shall fail. Therefore, hear yet once
more the words, and repeat them after me: "All the paths
[ways] of the Lord are truth, are grace and truth."
138. But David adds: "unto such as keep his cove
nant and his testimonies." By these words he shows who
they are that have this sure and certain comfort which he
has just set forth, — namely, those who keep the covenant
and the testimonies of God; that is, those who confide
in his promises and the covenant which he has made in
Christ for all men and all times. As to those who despise
his covenant and testimonies, even to them he would do
the greatest possible good, — Oh, how gladly he would draw
them to his Son and save them! — but so long as they
despise him they are going their own ways, and those ways
are not grace and truth, but destruction and death. For
while they are upon those ways the wrath of God abides
upon them. Upon those, on the contrary, who cleave to
his covenant, who have their life in the covenant and in

144 TENTH MEDITATION.
that testimony which God has given of his Son, upon them
there are resting eternal grace, faithfulness, and truth.
Against and away from all the attacks of the world, of
the devil, and of the flesh, they have a refuge under the
shadow of his wings, and those wings may be called truth,
and their shadow may be called grace. In, or from, all
storms, both internal and external, "he covers them with
his feathers" (Ps. xci. 4), and those feathers may be called
grace and truth. In short: from all enemies and from all
evil "he keeps them secretly in his pavilion" (Ps. xxvii. 5,
Rev. Ver.), and the name of that pavilion is grace, and of
its foundations truth.

ELEVENTH MEDITATION.
"Pardon mine iniquity."
I.
139. In the seventh verse David has prayed: "Re
member not the sins of my youth." Here he now repeats
this prayer, but makes it more general, more comprehen
sive as to sins, and says: "For thy name's sake, 0 LORD,
pardon mine iniquity; for it is great." (Verse n). For, as
we have before remarked, when the heart is oppressed
with sin it cries again and again for grace and forgiveness.
Also in the eighteenth verse of this psalm David again re
peats this same prayer, saying: "Look upon mine affliction
[lowliness, wretchedness, helplessness, — there is the noun
of the same word that inverse 9 is translated "meek"] and
my pain; and forgive all my sins." David, the man after
God's own heart, had in exactly the same way the feelings
and experiences which the poor saints of God still have,
even to-day. Hence, also, it happens that when the chil
dren of God read the psalms of David it often appears to
them as if the words were taken right from their own
hearts; yes, when they themselves cannot express what is
stirring in their hearts they find words and expressions for
it in the psalms of David. As Luther says: "Every one,
whatever his condition may be, still finds in the Psalter
words and psalms which for him and in his case are serv
iceable, and as applicable to his ease as if they had been

146 ELEVENTH MEDITATION.
placed there for his sake alone, so that he could not any
where find nor himself compose nor even desire any better.
This thing is good also for this reason, that when such
words please any one and well agree with him, then there
by he becomes satisfied that he is in the communion of
saints, and that all saints have fared as he is faring, be
cause they with him sing the same song."
140. The verse before us contains two parts: — a
confession and a prayer; the confession coming first in the
order of thought, though put last in words. Hence, as his
iniquity is first thought of, David, in the first place, con
fesses that he has iniquity, and that too a great iniquity,
or "much," or "abundant," iniquity, as the word primarily
and most properly means. This, also, is a confession
which often recurs in the psalms. Thus he confesses in
Ps. xxxviii. 4: "Mine iniquities are gone over mine head:
as an heavy burden they are too heavy for me." And
again in Ps. XL. 12: "Mine iniquities have taken hold upon
me, so that I am not able to look up; they are more than
the hairs of mine head: therefore my heart faileth me."
And again in Ps. xxxi. 10: "My strength faileth because
of mine iniquity, and my bones are consumed" [or,
"wasted away"] . Also in Ps. Li. 1 — 3 he prays: "Have
meicy upon me, O God, according to thy lovingkindness
[grace] : according unto the multitude of thy tender mer
cies blot out my transgressions. Wash me throughly
from mine iniquity, and cleanse me from my sin. For I
acknowledge my transgressions: and my sin is ever before
me." In Rom. viith also Paul confesses: "That which I
do I allow not [rather, "I know not," or, "I understand
not] : for what I would, that do I not; but what I hate,
that do I. If then I do that which I would not, I consent
unto the law that it is good. Now then it is no more I
that do it, but sin that dwelleth in me." — When the Lord
taught his disciples to pray, then he taught them to say
also this, "Forgive us our sins" (Lukexi. 4), which prayer

VERSE ELEVENTH. 1 47
contains a distinct confession of sin. For where one prays
for forgiveness, there one confesses himself yet to be a
sinner; as Luther, among other things in explanation of
this prayer, says: "We sin daily in many ways, and deserve
naught but punishment." And David cries out to God:
"Enter not into judgment with thy servant: for in thy
sight shall no man living be justified." (Ps. cxLiii. 2).
141. From this we learn two very important things:
to wit, first, that it must be some dreadful enchantment or
delusion when a man comes to this that he thinks himself
to be without sin, so that he no longer needs to confess
any iniquity or beg for cleansing from any sin in the blood
of Jesus. John explains the matter when he says: "If we
say that we have no sin, we deceive ourselves, and the
truth is not in us." (1 John i. 8). Those are clear words,
that thus declare that where such sinlessness is professed,
there it is simply a self-deception, an enchantment, by the
father of lies, and not a real freedom from sin; no, but
such an infatuation and blindness that one does not see
his sin. Thus one will not allow sin to be sin, but lowers
the requirements of the law, as did also the Pharisees of
old, who too, in this way, became sinless,' but mark, —
sinless in their own eyes; that was all. In the eyes of
God they were sinful and guilty nevertheless, and then it
did not help them that they appeared clean and just in
their own eyes.
142. The apostles of Christ did indeed well know —
and they have said so too — that in the Christian believers
there dwells a spirit which is without guile, a pure, holy
mind; and also that believers are not sinners in the sense
that they, like unbelievers, the ungodly, live and walkinsm,
or serve and follow it. But of anything to the effect that
"the flesh" in them had become clean or that it had be
come completely cleaned out of them, — of this we find
no hint in the New Testament and still less in the Old
Testament. On the contrary, Paul says: "The flesh lusteth

148 ELEVENTH MEDITATION.
[i. e., has desires] against the Spirit, and the Spirit against
the flesh: and these are contrary the one to the other: so
that ye cannot do the things that ye would." (Gal. v. 17).
Yes, how the apostles viewed the matter can be seen
best in 1 Cor. vi. n and in what precedes and follows.
After the apostle has there set forth that neither idolaters,
nor adulterers, nor thieves, nor the covetous, nor drunk
ards, nor extortioners, shall inherit the kingdom of God,
he adds: "And such were some of you: but ye are washed,
but ye are sanctified, but ye are justified in the name of
the Lord Jesus, and by [more correctly, in] the Spirit of
our God." Hence: washed, sanctified, justified, — ¦ such
he calls them; but in the meanwhile he rebukes them in
one chapter after another for all kinds of sins which were
prevalent among them; yea, so earnestly does he rebuke
them that the first epistle to the Corinthians is the severest
letter of rebuke that the apostle sent to any of the churches
of God. From this it can be seen that the apostle did
not think of any purity of "the flesh" when he called the
Christians "washed," "sanctified," and "justified."
143. Now, this was the first thing we were to learn
from the saints' confession of sins. The other lesson, the
second thing, we are to learn from that is this: to wit,
the fact that Christians must still be sensible of being
sinners, such as "daily sin in many ways," — that fact is
not evidence against a state of grace, or of sonship. To
be a child of God and yet have sins, these are two things
which are very easily harmonized as long as they are only
matters to be talked about. But to be really conscious
of being a sinner, and at the same time to believe in one's
being in an immovable state of grace and sonship, that is
infinitely difficult. For then the devil is always in the
way and says: "Well; but indeed how can you think it
reasonable that you should be a Christian, you who are
so hard, dead, and ungodly! Why, you do not see other
Christians' being such as you are ! They, too, indeed com-

VERSE ELEVENTH. 1 49
plain of sins, but still it is altogether different with them.
That they regard you as a Christian comes simply from
the fact that they do not know what kind of a person you
really are; for if they knew that they would right away
think differently of you." Now, such a story by the devil
seems to be altogether natural and reasonable, so that
one is often at the point of giving up everything, and of
beginning to despair. For how ever well instructed in the
gospel we may be, the heart cannot entirely get rid of the
opinion and feeling that sonship with God, and the state
of grace, somehow are privileges only for such as are
pious, and not for those who have real and grievous sins.
And even if we get rid of the thought that the acts and
gifts of grace are in their beginnings dependent on our
works, yet will the heart stick fast in this that the con
tinuance of grace and sonship depends on our piety; just
as if God had said: "You may now become my child by
grace and for naught, though you are a sinner'; but how
long I shall allow you to continue to be my child and to
enjoy the privileges of a child of mine, that is to depend
on your own piety."
144. Now indeed we very well know, and frequently
we talk of it to others, that it is characteristic of Christ
ians to have a keen sense of sin; yes, as also Luther says,
"The greater the saint the stronger the sense of sin."
But as soon as it concerns ourselves, quickly we think
that this consciousness, or feeling, of sin cannot consist in
seeing and knowing oneself to be a real sinner, but that
it must be a feeling and consciousness of piety, on account
of which one feels soft and tender and warm of heart. If
we then get to see and feel that we are real sinners, yea,
that sin now and then even breaks out in words and
deeds, then we become so startled and perplexed that we
are almost immediately ready on this account to throw
away grace and give up all as lost, just as if it surely would
not do that those who are conscious of real sins should

150 ELEVENTH MEDITATION.
be permitted to be children of God. Therefore it is
an inestimable comfort to see in the word of God how
they who had testimony from God himself, that they were
his true and holy children, nevertheless have had still to
acknowledge themselves to be sinners, and have had to
allow themselves to be reproved by the word. For when
we see such things, then we understand that God's king
dom of grace is such a kingdom that it permits poor,
struggling, repentant sinners to belong in it; and this is a
matter which all of God's children need to know and
hear. Therefore, also, no one can calculate how many
thousands of souls have been helped up, restored, com
forted, and refreshed, and during long-continued darkness
and mighty temptations have been supported just by
means of the testimony of the Holy Scriptures concerning
the sins and weaknesses of the saints. For in that testi
mony in those impartial accounts they have seen, as we
have just said, how God's kingdom of grace has always
been a kingdom for real sinners, such as they themselves
have been; and this lesson from the word has kept them
alive, so that they have not despaired. Yes, God who
knows the weakness and need of the wretched [the poor,
lowly, afflicted] knows how such accounts and narratives
as those of David's and Peter's fall have again and again
helped them to faith and to peace, where otherwise the
most glorious promises of grace have had no effect.
145. Those who are full, satisfied, and in their own
eyes strong saints, they never understand this matter, but
think that it is a sickly, whining Christianity and an in
dulgent humoring of the flesh thus considerably to display
and plead the sins of the saints for the consolation of
Christians nowadays. And, to be sure, hypocrites can
abuse these representations so as to seek in them or make
of them a shield against the word which would convict
them of their own hypocrisy and deceitfulness. But
though they destroy themselves by these things, yet we must

VERSE ELEVENTH. 15I
set them forth for the sake of the tender and timid con
sciences of those souls that do not wish to sin, but never
theless, in spite of all, notice how they sin daily in many
ways, and therefore fear that they may be, or perhaps al
ready may have been, cast out of the kingdom of God.
Thus, also, God sees how the temporal and material gifts
which he bestows are abused to the destruction of many;
as, e. g., a great part of the grain which grows upon the
earth is converted into destructive spirituous liquors, which
bring incalculable and infinite misery upon individuals,
families, and people. But yet, notwithstanding this abuse,
he allows grain and other seed to grow; for though some
even destroy themselves by the abuse of these substances,
yet others need the same for bread in order to live. Oh!
it is a glorious evangelical art to "know how to speak a
word in season to him that is weary" (Is. l. 4), and so to
treat "the dimly burning wicks" [Is. xLii. 3, Rev. Ver.,
margin] that they may not altogether go out, or be
quenched, but be kept aglow until at last they can begin
to burn brightly and give light. Of this the Lord God
must certainly have thought when he caused the sins of
the saints to be related in the Holy Scriptures. Now
then, this was the second thing which we were to learn
from the saints' confessions of sins: namely, that Christ's
kingdom [here this means the salvation through Christ
together with the happiness and all privileges flowing from
it] is open to sinners, and is composed of sinners; and
that, therefore, it is only the murderer of souls, the devil,
who on account of their sins desires to exclude the
wretched [the poor, lowly, afflicted ones] from the king
dom of grace and glory, and to cause them to despair.
146. Now follows the second part of this verse,
which shows how we ought to act when we in one way or
another have sinned, and feel ourselves guilty: namely,
that we then are not to use evasions or seek excuses, but
acknowledge our guiltiness, and that at once, and go with

152 ELEVENTH MEDITATION.
all to the mercy-seat, in order that we may obtain mercy
and find grace to help us. Here is, after all, no other
course for us to take. To mend the matter is impossible,
for that which is done is done. To seek excuses avails
still less, for the Lord knows all, any way; and from
excuses there never follows any real peace. . To go on
and wait until the first bitter feeling has subsided, before
coming to the mercy-seat, — that is thoroughly ruinous,
for it destroys all cordial and intimate standing and deal
ing with God. Therefore it is best at once to confess,
sincerely and frankly to confess. Just as we know, also,
that an earthly father desires above all that his children,
when they have done any wrong, should sincerely and
frankly confess how it is, while on the contrary it is al
ways displeasing to him that they use evasions and try to
excuse themselves. So, therefore, also the Lord says by
the prophet: "Only acknowledge thine iniquity, that thou
hast transgressed against the LORD thy God." (Jer. iii.
13). This too we always see as characteristic of the chil
dren of God, that they do not wish to be hidden from the
Lord with their sins. Yes, even if it were possible that
anything could be hidden from God, so that he should
not see it, yet the children of God never could [because
they never would] hide anything from him. They have
now once for all obtained this disposition that they can
not be at peace, nor feel well, nor at all get along, if they
may not tell God of all their evils and wrongs and troubles
and miseries. 147. Therefore also the Holy Scriptures lay an
especial stress upon the confession of sins. "Woe unto
them that seek deep to hide their counsel from the LORD,
and their works [evil works, wrong-doings] are in the
dark," says the Lord himself. (Is. xxix. 15). And David
testifies that when he "kept silence" (that is, about his
sins), then his "bones waxed old" through his daily
moaning and crying. (See Ps. xxxii. 3 — 5). In the law

Verse eleventh. 153
Concerning the sacrifice of atonement it was ordained that
the high priest should "lay both his hands upon the head
of the live goat, and confess over him all the iniquities of
the children of Israel, and all their transgressions, even
all their sins." (Lev. xvi. 21). Thus also David does here
in our text and often elsewhere besides: He acknowledges
his sins, confesses his transgressions unto the Lord, and
craves for grace, for pardon. This too the Lord desires
us to take as an example, so that we act in the same way
as soon as we have sinned. The devil will indeed oppose
our doing so, and will say: "Look here, how dare you
now come to God again? Do you think that he shall stand
ready to receive you every time you sin?" With such ob
jections he wishes to frighten the sinner away from the
mercy-seat and throne of grace. But when such objec
tions rise up before you, then know that they come from
the devil; for God desires you to come and confess, no
matter however grievously and however often you may have
sinned. Your case will certainly never become better by
your keeping silent about your sin. "Well," you say, "if
it were merely a sin of weakness! but I knew beforehand
that it was sin, and still I did it." — Well, that was indeed
dreadful, but what else will you now do than to confess
it just as it is? Do you know any other way out of it?
Have you any other one to go to, who can help you?
"No," you say, "against God, against God only, have I
sinned." Well, then, come now and reason with him about
your sin. The judgment in the case is already written out,
and reads thus: "Though your sins be as scarlet, they shall
be as white as snow; though they be red like crimson, they
shall be as wool." (Is. i. 18).
148. "Well," you say again, 'if I only were such a
one as could rightly confess!" This is quite a common
objection, which at times is heard coming from some
souls. For when they have no other good thing to come
with, they at least wish to have a confession of such a

154 ELEVENTH MEDITATION.
nature that in it there may be some piety and worthiness.
To come empty and naked, — Oh, how unreasonable that
is to the natural heart! Adam and Eve made for them
selves aprons of fig leaves. (Gen. iii. 7). But beware of
such aprons. Rightly to confess — that is to tell every
thing just as it is. Have you in word or in deed sinned,
go to the Lord and say, "Lord Jesus, this and that I have
said; I have spoken frivolously, untruthfully, etc.; that
was a bad word"; or in another case, "This and that have
I done, O Lord; thou seest that I have sinned; do forgive
me my wrong-doing," etc. Do you feel your heart to be
hard and cold? are you distracted, drowsy, and tardy in
prayer or in hearing the word of God or in serving your
fellow-men? — then tell it all to the Lord precisely as you
know you would wish your own children to do to you if
they had broken your commandments..
149. O that we might ever attain to a right, true
simplicity! But so perverse are we by nature that that
which is the very freest offer of grace we at once convert
into a legal work, or irksome duty. For just think: What
can be a greater grace than this that we are invited to
come to the Lord with all our sin and wretchedness, to
acknowledge and confess it all, and to be absolved from
it all? But look now: at once we pervert this, and think
that here it is a matter of a ceremonial religious service
which we with certain solemn exercises and movements
must perform, or go through, once or twice a day. From
this follows, also, that often, if not always, it all becomes
a burdensome and unpleasant task, and thus not at all a
confession of sin, but, instead, merely "a solemn act," or "a
devotional performance." But how is it possible that in
this way there should be any peace or friendship or intimacy
with God? Is it to be wondered at that our whole being
and conduct thus become cramped, starved, and dull, with
out sap, vitality, and strength? Behold, for such a condition
there is no other remedy than this that you open your eyes

VERSE ELEVENTH. 155
over the word of God, so that you begin to consider the
opportunity which you have for coming and confessing
your sins, as a gracious and most favorable opportunity.
150. Such lessons we find also in several of the ex
amples narrated in the Holy Scriptures When the prodi
gal son said, "I will arise and go to my father, and will
say unto him, Father, I have sinned against heaven and
before thee, and am no more worthy to be called thy son"
(Luke xv.), — then you see in this a right and true, con
fession of sin. To do so did not come upon the son as a
commandment to perform "a solemn act," which he
had to-do if the father were to be gracious to him again;
no, his need drove him home, ruined and ragged as he
was, to confess his sins. Neither were there many and
elegant and curious words, but with few and simple words
he told out his sins and needs just as they were. When
the publican in the temple smote upon his heart and said,
"God be merciful to me a sinner" (Luke xviii.), — then
that was a right and true confession of sin, but not many
and peculiar words; no, his conscience was oppresed on
account of his sins, and that in turn pressed him on to
make confession and to desire grace, in order that he
might find peace. When the sinful woman lay weeping at
the feet of Jesus in the house of Simon the Pharisee (Luke
vii.), — then was there a right and true confession of sin;
there were no words, but only tears; her conscience was
oppressed because she had lived in sin; now she needed
grace, knew also that Jesus had grace to announce, there
fore she came with all her sin to him, and laid herself down
at his feet as if she wished to show him her sins and her
desire for grace.
151. Likewise, when the sinful woman, whom the
scribes and Pharisees brought to Jesus, lay there in her
shame at his feet, with closed mouth, condemned to death
by the law of Moses, — then there were no words, per
haps no tears even, but she was accused of crime, and did

I56 ELEVENTH MEDITATION.
not say anything against that accusation, but lay there
before the Lord Jesus, acknowledging her guiltiness in all,
and then that was a right and true confession of sin.
(John viii.). When the paralytic, who was through the
roof of the house let down into the presence of Jesus, lay
there iii his bed, then he spoke no words, but he was
burdened with his sins, and lay there powerless, and looked
to the Lord Jesus, watching if he would have mercy upon
him and forgive his sins. And then that was a right and
true confession of sin. (Mark ii. 3 — 5). In short: A
true confession of sin consists in this that you are open
and honest before the Lord, letting sin be sin, and going
with it all to the mercy-seat, the throne of grace. If you
feel sorrowful, contrite, broken-hearted, — then, very well,
that is good and is a work of God; but it does not make
you worthy of grace. If, on the contrary, you feel your
heart to be hard, stubborn, unyielding, — then alas! that
is bad; but it does not make you unfit for grace, nor
liable to be shut out from the throne of grace. Rather,
the more wretched sinner you are the greater need you
have of coming to the throne of grace, and of exhibiting
your wretchedness before him with whom "there is for
giveness," and who "will abundantly pardon." (Ps. cxxx.
4; Is. lv. 7). Yes, come and exhibit it. Jesus receives
sinners, — that testimony he has won both from friends
and from foes, and he himself says: "Him that cometh to
me I will in no wise cast out." (John vi. 37).

TWELFTH MEDITATION.
"Pardon mine iniquity."
II.
152. Luther says that "the article concerning the
forgiveness of sins is the article which makes us true
Christians and gives us eternal life." "Therefore," he
adds, "it is necessary that this article be treated and
discussed in Christendom with all diligence and without
ceasing, in order that the people may learn clearly and cor
rectly to understand it. For this matter is the only, the
highest, and the most difficult art of Christians, concern
ing and in which they have enough to learn as long as
they live, so that no one needs to learn anything new or
higher or better" [that is, for salvation] . And again he
says: "It is indeed quickly enough heard, read, and re
peated after others, so far as the words are concerned,"
— to wit, this matter about the forgiveness of sins, —
"but to realize it and bring it into practice, so that it lives
in us, and so that the conscience can ^confidently build
and venture upon it, that is not the art of man. There
fore, I pray and exhort those who wish to be and remain
Christians always to be occupied with, and meditate on,
this article; yea, so to chew, ruminate, and absorb the same,
that they at last may get a real good taste of it and a relish
for it, and thus, as James says, become 'a beginning,' or
'a kind of firstfruits, of God's creatures.' (James i. 18).

158 TWELFTH MEDITATION.
For that we should come so far that we had attained to a
full and perfect understanding of it, that is something
which will not happen in this life, as eventhe dearaoostles
themselves, who, for all that, were full of the Holy Spirit
and faith, never got any farther in their practical knowl
edge, or experience, than into this article of the forgive
ness of sins." — So far Luther; and how truly has he not
spoken in these wosds! Whatever besides we may learn
or do, that may be good, and necessary, and by God
commanded; but we become and remain Christians by no
other doctrine or work than by this one doctrine and
work of God alone, namely, this single one which is called
the forgiveness of sins.
153. But if it is so that we only through this article
of the forgiveness of sins become and remain Christians,
then it ought indeed to be of unspeakable importance to
us rightly to see what the word of God teaches concern
ing the forgiveness of sins, in order both that we for our
own part may know and also that we may have something
certain to say to those who would become Christians.
154. In the first place we notice then that the for
giveness of sins is not the same as the disposition of the
heart, or of the mind, of God towards the world. That
God loves the world, that love and that fact certainly
constitute the primary and back-of-all-lying ground for
the forgiveness of sins; but that act or fact is not the same
as the forgiveness of sins. The Scriptures indeed say that
God loves the whole world, that is, all men, all mankind;
but they nowhere say that all men have the forgiveness
of sins. The Lord Jesus has taught us to pray, "Forgive
us our debts, our sins"; but he never taught us to pray,
"Lord, do love us." No. He has declared that God loves
the world, and on that ground has taught us individually
to pray for the forgiveness of sins. Hence: that God
loves the world, — that is not the same as the forgiveness
of sins.

VERSE ELEVENTH. 159
155. In the second place: That God has sent his only
begotten Son into the world to be its Saviour (cf. i John
iv. 9, 10, 14). and that he caused him to taste death for
us all (cf. Heb. ii. 9). that is not the same as the forgive
ness of sins. The Scriptures testify that it is by, or through,
Jesus that God forgives sins, and that it is by, or through,
the blood of Jesus that we are cleansed from sins; but
from this it is evident that the sending, or delivering up,
of the Son is not the same as the forgiveness of sins. The
Scriptures testify also that he has been delivered up for us
all, but they nowhere say that all have the forgiveness of
sins; they also represent the forgiveness of sins as some
thing continually recurring and often repeated, but they
do not thus represent the sending and delivering up of
Christ; they teach us daily to pray that God would for
give us our sins, but they never teach us to pray that
God would daily send and deliver up Christ, for this has
taken place once for all, and therefore cannot be an object
of prayer, but only of announcement and proclamation,
of thanksgiving and praise. The Scriptures say further
that if we do not forgive our neighbor his sins, then
neither will God forgive us our sins; but they never say
anything like that concerning the sending of Christ or the
giving of his life. Consequently: the sending of Christ,
comprising his being "delivered up for us all," his self-
sacrifice, and all his work for the salvation of sinners, —
that act, even that gracious act, is not the same as the
forgiveness of sins.
156. "Well; but," you say, "the forgiveness of sins
is twofold: namely, the first kind, a general one, — one
that has been gained and purchased by Christ, and
then given to the whole world; and, the second kind, an
individual, or a special, one, — an applied one, one which
the individual receives by believing in the general for
giveness of sins." Answer: In the Scriptures can be
found no passage which says that the forgiveness of sins

l6o TWELFTH MEDITATION.
is twofold; no passage which intimates that they, the
Scriptures, speak of the forgiveness of sins in two different
senses; neither do the Scriptures anywhere say which
passage is to be understood as speaking of the forgiveness
of sins in the one sense, and which passage is to be un
derstood as speaking of the forgiveness of sins in the
other sense. But if such things are not found thus spoken
of in the Scriptures, then let us leave them.* Such ex
pressions as an "acquired," or a "purchased," and an "ap
plied" forgiveness of sins are utterly foreign to the word of
* In English and American religious speech and literature,
as the English language has a great variety of words that have
been taken from all possible quarters, there are used different
words and phrases as names, or terms, to designate these al
leged two kinds of forgiveness of sins. The most common terms
for the first kind are pardon and amnesty,— to both of which the
qualifying word general is usually prefixed. By "a general
pardon," or "a general amnesty, "is then meant the supposed fact
that God has remitted, in favor of the whole world, i. e., all men,
the penalty (punishment) due to sin; or, in other words, that
God has forever released all mankind from all consequences of
all sins, — this on account of, as supposed, a full satisfaction of
all the violated demands of the law of God having been rendered
by the sufferings and death of Jesus Christ, the Son of God, who
(as again supposed) took the place of the whole guilty mass of
mankind in that work of satisfying divine justice. Forgiveness —
personal, or individual, forgiveness of sin — is then, in this view
of a sharp distinction between pardon and forgiveness, sup
posed to be God's putting away all remembrance of a sinner's
personal offense against him; or, his removing from his heart all
feelings and thoughts of that personal offense of sin, together
with his communicating that (supposed) fact to the sinner, so
that the sinner is thus restored and received back into a filial
relation to God. — It hardly needs to be pointed out that these
theological hair-splitting distinctions have no ground, or warrant,
in the Bible, the word of God; least of all is there any such for
that extravaganza-idea of "a general pardon," or "a general am
nesty," which just makes grace run riot. That must in all candor
be considered as a set of false conclusions from a set of more or
less false premises. The Bible knows and constantly speaks of
sin, all sin, —unbelief being accounted as much sin as any other, ^

VERSE ELEVENTH. l6l
God.* And if neither the prophets nor Christ nor the
apostles of Christ had any need of using such expression s
for the bringing of sinners to faith and salvation, then it is
undoubtedly safest for us to abide, with the whole matter,
by what the Scriptures say. Never do the Scriptures
anywhere teach us to pray thus: "O Lord, apply, or com-
mnnicate, to me the forgiveness of sins that has been ac
quired, or purchased, by Christ once for all." Neither do
we ever thus pray; but we do say, "Forgive us our sins,"
— and thus the Scriptures teach us to say. It is in this
matter as in many others. Where human theology has

as yet liable to be punished, both here and hereafter, severely
punished, aad that just in the individual who sins, unless it
be really and individually forgiven, blotted out, cleansed, and
put away from the sinner by the means which God through his
grace has provided. Indeed the world, mankind, is not released
from the consequences of sin, past, present, or future, as both
the Bible and experience testify. It is sad that men should be
deceived by such false theology as that mentioned above con
cerning "a general pardon", — no matter how well meant it may
be even by earnest Christian teachers. No; God's method of
dealing with sin in pardoning it, forgiving it, blotting it out, is
vastly more real, honest, and righteous than man thus makes it,
and the work of Christ also is more real and glorious, redounding
most highly to the eternal praise of God. — J. G. P.
* These expressions, here translated quite literally into
English, abound in Scandinavian and German religious literature.
Sometimes the terms "objective forgiveness" and "subjective
forgiveness" are used in the same sense, as are also in fact the
terms "objective atonement" and "subjective atonement." The
corresponding English- American expressions are: for the one,
"a general pardon," "a general, or universal, amnesty," some
times "the purchased pardon," "the paid debt," "the satisfied
claims of justice," etc ; for the other, "individual pardon," "per
sonal forgiveness," "the payment receipted and accepted, " "par
don communicated and received," etc. More on these terms and
the subjects of which they are used is said in another book by
the Author (P. W.), entitled "The Reconciliation," etc., in
§ 109 and the notes found there, also in §§ 33, 44, 45, and ?9, and.
notes. — J. G. P.

1 62 TWELFTH MEDITATION.
turned our heads awry, there the Holy Spirit nevertheless
guides our hearts aright in experience, so that we pray
aright, and in heart believe aright, while in the head we
think and speculate amiss, foolishly, absurdly.
157. Behold here a picture. When the children of
Israel were afflicted with the fiery serpents in the wilderness,
God caused Moses to set up a brazen serpent for the heal
ing of all who were bitten by the serpents. (Num. xxi. 4 — 9).
That brazen serpent was, so to say, a healer; and it was
the word and announcement of God that every one who
looked upon that serpent should be healed. And accord
ing to that word it happened. But surely the setting up of
the brazen serpent was not the same thing as the healing
of those bitten by the fiery serpents. Neither could there
be any talk of "a general healing" and "an applied heal
ing" [or, on the one hand, "an objective, or provided,
healing," and, on the other hand, "a subjective, communi
cated, or received, healing"]. Neither did Moses say to
the people: "In this serpent God has healed all; in this
serpent you are, therefore, all of you, in the eyes of God,
once for all healed; here is a general healing, which lies
waiting for your acceptance; therefore believe in this
general healing, and it will be applied also to you, so that
you too will be healed." No; Moses set up the brazen
serpent at the command of God, then he must have
pointed to it and said: "Look upon this." And every one
who looked upon it lived. Just think how plain and
simple. There was no need of long and complicated ex
planations, conclusions, or discussions. No. "Look on
the brazen serpent," — that was the announcement, short
and simple so that even the ignorant and stupid under
stood it without any explanation; and when they looked,
they were healed, and lived. But if there were any one
who did not look on the brazen serpent, then he died;
and of such a one it could not have been said: "Why, he
too was healed in the brazen serpent, but it did not bene-

VERSE ELEVENTH. 1 63
fit him, because he did not believe that he was healed;
for as he did not believe that, he did not get the healing
'applied' [or, communicated] to himself!" No, not so; such
speaking is entirely foreign and unknown to the language
of the Holy Scriptures. But thus it would have been said:
"Poor man, here he lies dead now; and yet the brazen
serpent was uplifted also for his healing. Oh, that he had
looked upon it!"
158. Now, this is just the picture which the Lord Jesus
himself uses. (See John iii. 14, 15). For in the same way
the case stands as to the forgiveness of sins, or justifica
tion in Christ. God had compassion on the world, and
gave his only begotten Son for the justification of all
sinners. And this was his word and announcement,
that every one who would believe in the Son should have
the forgiveness of sins in his name. Thus also, as we can
see, the apostles have preached. "Yes," you say, "but
can it not then in a certain sense be said that the for
giveness of sins is in Christ given by God to all men?"
Well, if by such an expression it be meant that God de
livered up Christ for the whole world unto justification,
then indeed the expression may be used, if the wish thus
to use it be so extremely uncontrollable. But just think
how much better it is at once to say precisely what one
means. For then all understand what is said, and one
does not need to use all those long and complicated ex
planations that otherwise are necessary, — that is, neces
sary when one is saying something else than what one really
is meaning. Surely the matter is not made more evangeli
cal, or more full of gospel joy and comfort, by one's ex
pressing it differently from what one means. If some
were to say that God had given health in the brazen ser
pent to all those who had been bitten by the fiery serpents,
so that all had health in that serpent before and without
any their believing and looking, why, then that would in
deed be strange and queer talk; and just think how it

164 TWELFTH MEDITATION.
would have sounded if some had preached thus to the
people that were bitten by the serpents! But if such ex
pressions were intended to mean that God had caused the
brazen serpent to be set up for the healing of all, so that,
whether they looked upon it or not, it was still placed
there and was still hanging there for the healing of all if
they only would look upon it, then certainly that would
be rightly meant. But if one means the right thing, then
surely it can be no harm also to say, right from the be
ginning, just exactly as and what one means. — May God
more and more give us the disposition and the heart to let
go all human thoughts and notions as to things divine, and
simply to cling to the words of the Holy Scriptures. For
they are eternal rocks, truly fit to build on. True god
liness, true simplicity, and true evangelicalness do not
consist in speaking, or saying things otherwise than the
Scriptures do.
159. Well then, this was the second thing we were
to notice: to wit, that the forgiveness of sins is not the
same as God's sending and delivering up of Christ. Now,
in the third place, we are to mark that the forgiveness of
sins is not a thing, or a treasure, which God has deposited
in Christ, — or however it now may be thought of and repre
sented. It does really often happen that souls imagine,
or represent to themselves and others, the forgiveness of
sins as a kind of material thing that is already provided
and prepared, and is lying ready somewhere in Christ or
in the heart of God or in the word — really they do not
know where — , thus lying ready as a treasure for us, for
all sinners, to lay hold of and receive by faith. But of
anything such the Scriptures are accustomed never to
speak; on the contrary they preach the person Jesus
Christ as by God given and appointed to the office of for
giving sins. Therefore, also, the Scriptures present this
person Jesus before the eyes of sinners, describe to them
his person, his office, and his work, tell them how he

VERSE ELEVENTH. 1 65
came from God to give repentance and forgiveness of
sins, and therefore point all sinners to him if they desire
to obtain the forgiveness of their sins. As if they would
say: "Do you desire the forgiveness of your sins, then
turn to this Jesus; he is the right man, trust him; for God
has given to him the office of forgiving sins." This is
called preaching the remission of sins. (See Luke xxiv. 47).
Thus the Lord says: "Come unto me, all ye that labour
and are heavy laden." (Matt. xi. 28). And Paul says:
"Believe on the Lord Jesus Christ, and thou shalt be
saved." (Acts xvi. 31). And just think what a living and
simple thing it is, and how enlivening and easily compre
hended it must be, thus to point — not to "a forgiveness
which is lying somewhere and awaiting to be received,"
but — to "the Lamb of God, which taketh away the sin
of the world" (John i. 29), to Jesus, the man from Naza
reth, the only begotten Son of God, who from God has
received authority and office to forgive sins, and who there
fore waits for, yea, not only waits for, but goes about and
seeks sinners. And still more: think not only of how
simple and plain and enlivening this is, but also how safe
and good it is, to know that thus it is written. As the
Lord says: "I have blotted out [or, rather more correctly
as a continual present, as the Swedish and German Ver
sions have it: "I blot out"], as a thick cloud, thy trans
gressions, and, as a cloud, thy sins: return unto me; for I
have redeemed thee" [or, "I redeem thee " or, "I will re
deem thee"]. (Is. xljv. 22).
160. Hence, this was the third thing we were to
mark: that, namely, the forgiveness of sins is not some
kind of an enshrined thing — so to speak — or a treasure
that is lying somewhere awaiting to be found or taken by
sinners; but what is said and supposed to be "the forgive
ness of sins which God has given to the world," that
forgiveness consists in this that God has given the only
begotten Son to the whole world with authority and office to

1 66 WELFTH MEDITATION.
forgive sins. As Peter says: "Him [Jesus] hath God ex
alted with his right hand to be a Prince and a Saviour, for
to give repentance to Israel, and forgiveness of sins."
(Acts v. 31). Wherever now any one believes in the Son,
there that one has forgiveness of sins in him, or through
his name. If God had given a spring, or a fountain, for the
healing of a certain kind of disease, and any one vis
ited that spring, and by means of it became well, then it
could be said, "In that spring he found health", — not as
though health were a thing that lay there already prepared
and finished down in the spring; but the spring was a healing
fountain, and therefore he found health, or was healed,
when he drank of its waters. In like manner, also, Jesus
is the healing fountain of Zion, open for the whole world,
affording healing from all sins. (See Zech. xiii. 1). When
ever any drink of its waters, that is, believe on the person
Jesus, then they find in it health and life, that is, forgive
ness of sins and everlasting blessedness.
161. But having now seen that the forgiveness of
sins is not the same as the love of God, neither the same
as God's sending and delivering up of Christ, neither any
acquired, prepared, or ready-made thing, like an enshrin
ed article, or treasure, then it is now proper to ask: What
then is the forgiveness of sins? And to that question we
give this answer: The forgiveness of sins is a work, or an
act, of God, by which he gives up, or cast away, all
thoughts of and claims on account of a person's sins, or
wrong-doings, hence also remits, or takes away, all pen
alties (punishments) due to the sins committed, so that
he no longer imputes, charges, or takes into account, the
sins and transgressions thus forgiven [or pardoned, which
is really only another word for the same thing*]. Pre-

* Dictionaries, while defining in general the two words as
having the same sense, especially in the Bible (the Old Testament,
"pardon" is not used at all in the New) and in religious matters
generally, — the word forgive being Anglo-Saxon, pardon being

VERSE ELEVENTH. 167
cisely as when a father forgives his child its sin: for this
means nothing else than that he gives up all thought of its
sin, and does not any more take it into account or even con
sider it, but will let all be forgotten, and will henceforth
not deal with the child according to its demerit. When
the Scriptures speak of such things they speak of them in
a human way, directing us into our own houses and fami
lies for explanatioas and illustrations. For wherever you
see a good father or mother in a home, there you have
the true and proper theological seminary, which will teach
you more and, better about the forgiveness of sins than
all universities and other schools can do. For as you see a
father or mother having compassion upon their children,
forgiving them their sins, etc., so then do know that things
go on in the same way in the household of God, only
with this difference that in the household of God it goes
on a great deal more gloriously and thoroughly in the
matter of the forgiveness of sins. For it is simply im
possible for a human being, even though that being be a
Latin through the Norman-French — , make only this distinction:
"Forgive points to inward feeling, and supposes alienated af
fection. Pardon looks more to outward things or consequences,
and is often applied to trifling matters." (See Webster's Unab.
Diet., sub Forgiveness). Really, therefore, in God's dealing with
sin and sinners "forgiveness" precedes "pardon"; that is, he
"gives up" his thoughts and remembrance of a sinner's sins be
fore he remits, or stays and takes away, their consequences
(penalties, punishments). Human government can only pardon
sins, or crimes (that is, the grosser, more outward forms of sins);
but God goes deeper and farther: he does, and must from the
moral nature of the case, first remove the sinning disposition in
the sinner and hence drop his own feelings of dislike on account
of the sin, then in consequence thereof the penalty is naturally
and justly removed, and this all in order that his pardoning as
well as his forgiving acts may be real, righteous, effectual, truly
helpful, and thus saving. In a great deal of English-American
religious teaching the facts expressed by the distinctions made
between "forgiveness" and "pardon" are sadly and monstrously
reversed. — J. G. P.

1 68 TWELFTH MEDITATION.
mother, to forgive sins as thoroughly as does our dear
Lord God.
162. In order that we now may be assured of this
we will out of the Holy Scriptures bring forth some testi
monies concerning the forgiveness of sins. Thus says
the word of God: "The LORD, the LORD God, merciful
and gracious, longsuffering, and abundant in goodness
[grace] and truth, keeping mercy [grace] for thousands,
forgiving iniquity and transgression and sin." (Ex. xxxiv.
6, 7). "Bless the LORD, O my soul, and forget not all
his benefits: Who forgiveth all thine iniquities; who heal-
eth all thy diseases." (Ps. ciii. 2, 3). "Comfort ye, com
fort ye my people, saith your God. Speak ye comfortably
to [literally, "speak ye to the heart of"] Jerusalem, and
cry unto her, that her warfare is accomplished, that her
iniquity is pardoned: for she hath received of the LORD'S
hand double for all her sins." (Is. xl. i, 2). "The LORD
thy God in the midst of thee is mighty; he will save
[Revised Version has it better: he is "a mighty one who
will save"], he will rejoice over thee with joy; he will rest
in his love, he will joy over thee with singing."* (Zeph.
iii. 17). "That thou mayest remember, and be confound
ed, and never open thy mouth any more, because of thy
shame; when I have forgiven thee all that thou hast
done, saith the Lord GOD." (Ezek. xvi. 63, Revised Ver
sion). "Man, thy sins are forgiven thee." (Luke v. 20).
163. This forgiving of sins is represented and de
scribed in the Scriptures: ist, as a non-imputing of sins
[that is, as not charging, or not reckoning, sins; or, not
* Luther in his German Version, followed by the Old Swed
ish, apprehends the meaning of the Hebraistic phrase, "rest in
his love" (literally, "be silent in his love"), to be, "in hislove, or,
for the sake of his love, he will be silent as to your sin," so that
the German and the Old Swedish translate, "he will forgive
you." Hence the reason for the Author's (P. W.'s) quoting this
passage in connection with the subject of the forgiveness of
sins. — J.G.P.

VERSE ELEVENTH. 1 69
taking them in consideration], according to the word of
David, "Blessed is the man unto whom the LORD im-
puteth not iniquity" (Ps. xxxii. 2; cf. Rom. iv. 6 — 8); —
2ndly, as a forgetting of sins, according to the word of
the Lord, "I will forgive their iniquity, and I will remem
ber their sin no more" (Jer. xxxi. 34); — 3rdly, as a sub
duing [or, treading down] and casting away of sins, ac
cording to the word of the prophet Micah, "He will turn
again, he will have compassion upon us; he will subdue
our iniquities [better in the Revised Version: "he will
tread our iniquities under foot"]; and thou wilt cast all
their sins into the depths of the sea" (Mic. vii. 19); —
4thly, as a taking away [or, a putting away, or removing]
of sins, according to the word of Nathan to David, "The
LORD also hath put away thy sin" (2 Sam. xii. 13), and
the word of the angel to the high priest Joshua, "Behold,
I have caused thine iniquity to pass from thee" [or, "I
have put away thine iniquity from thee," the Hebrew word
being the same as in the passage just quoted above] (Zech.
iii. 4); — 5thly, as a blotting out of sins, according to the
word of the Lord, "Thou hast made me to serve with thy
sins, thou hast wearied me with thine iniquities. I, even I,
am he that blotteth out thy transgressions for mine own
sake, and will not remember thy sins" (Is. XLiii. 24, 25),
and, "I have blotted out, as a thick cloud, thy transgress
ions, and, as a cloud, thy sins" (Is. XLiv. 22), and the
word of Peter, "Repent ye therefore, and be converted,
that your sins may be blotted out" (Acts iii. 19); — 6thly,
as a cleansing from sins, according to the word of the
Lord, "I will cleanse them from all their iniquity, where
by they have sinned against me; and I will pardon all
their iniquities, whereby they have sinned, and whereby
they have transgressed against me" (Jer. xxxiii. 8), and
the word of the apostle, "The blood of Jesus Christ, the
Son of God, cleanseth us from all sin" (1 John i. 7). By
these many expressions for the same thing the Lord with-

170 TWELFTH MEDITATION.
out doubt desires to imprint deeply into our hearts this
fact that the forgiveness of sins is so sure and real a re
moving, or undoing, of sins, that they shall never any
further at all be remembered, or thought of, by God.
164. Finally, the Scriptures represent the forgiveness
of sins, also, 7thly, as a justifying of the sinner. Thus
Paul says in Rom. ivth: "David also describeth the blessed
ness of the man, unto whom God imputeth righteousness
without works." But if we ask where the imputing of
righteousness is spoken of by David, then Paul answers:
Why, in the psalm (xxxii.) where it is said: "Blessed are
they whose iniquities are forgiven, and whose sins are
covered. Blessed is the man to whom the Lord will not
impute sin." [The words are quoted as they read in Rom.
iv. 7, 8, where they vary slightly from the exact verbality
in the psalm, caused no doubt by the apostle's quoting
from memory of the Greek Old Testament translation].
There you see that Paul by the forgiveness of sins and the
imputing of righteousness means one and the same thing.
Just as it is altogether one and the same thing if I say,
"heal the disease," or -if I say, "restore health." These
are not two different, or separate, things; neither two sides
of the same thing; but only two different, or separate, ex
pressions for the same thing. For the restoration of health
consists just in this that the disease -is taken away, just as
the restoration of righteousness consists in this that sin is
taken away through forgiveness.
165. Therefore also Luther says in his sermon on
the Nineteenth' Sunday after Trinity, § 17: "This doctrine
(concerning the forgiveness of sins) ought indeed to be
well apprehended, so that we take it as a matter thorough
ly fixed and determined, that our piety, or righteousness,
before God is called the forgiveness of sins." And again,
in § 21: "Christian righteousness is nothing else that can
be thought of, or named, than the forgiveness of sins."
And again: "Besides the external piety (or righteousness)

VERSE ELEVENTH. 171
there exists another piety (or righteousness), one which
does not belong to, nor is of, this temporal life here on earth,
but one which alone is of any worth in the sight of God
and avails in his presence .... goes high and far above all
that is upon the earth, and has nothing to do with any
works. Now that is the righteousness which we call the
grace of God, or the forgiveness of sins." (§§ 11, 12). Of
this it is said also in one of our [Lutheran] Symbolical
Books: "To receive and possess the forgiveness of sins,
that is to be righteous and pious before God, as Ps. xxxii.
declares, 'Blessed is he whose transgression is forgiven.' "
(The Apology of the Augsburg Confession: Article on
Justification, from the German text). In the same Sym
bolical Book there are cited also these words of Augustine
as being in harmony with the Scriptures: "All the com
mandments are fulfilled when that which is not done is
forgiven." If my sins are forgiven, then I stand clean,
righteous, and pious before God and all his command
ments. Well, what more do we need than Rom. ivth,
where Paul in clear and plain words says that he by im
puted righteousness means the forgiveness of sins? Such
testimony must any way be decisive.
166. But as to the motive why God forgives sins, of
this David says here in our text: "For thy name's sake,
0 LORD." Also in Is. xLiii. 25 it is said, as we heard a
little while ago above: "I, even I, am he that blotteth out
thy trangressions for mine own sake." There we have it:
"I, I, — for mine own sake." It is on this point John
says that "he (the Lord God) is faithful and just to for
give us our sins" [literally, "he is faithful and righteous so
that he forgives us the sins"]. (1 John i. 9). Hence, he
forgives sins for the sake of his own faithfulness and right
eousness. The Lord does all things for his own sake.
He is now once for all such a God, with such a nature and
such disposition, that he forgives sins. All our salvation,
and all that belongs to it, all has proceeded and all pro-

172 TWELFTH MEDITATION.
ceeds from God, from out of his fatherly heart, as Paul
says in 2 Cor. v: "All things are of God" (verse 18). It
is he who has begun everything, and that for his name's
sake, that is, because he is called and is our Father and
Redeemer. To all questions about the motives on God's
side no other answer can be given than this, "For his
name's sake," that is to say, because he is the one he is,
and is called as he is called. If you see a father having
compassion on his child, living and working for it, yea,
watching, weeping, and rejoicing over it, just ask him some
thing like this: "My dear sir, why do you do so? Can you
not tear yourself away? Why do you sacrifice life and
possessions for that child? There are many others who
might better deserve or need your helping them," etc.
And he will answer: "What do you say? Tear myself
away?! You ask, 'why?' Do you not know that I am the
father of that child? Those others, — yes, they may possibly
be worthier or more needy than my child, but their father
I am not," etc. If you think of this you will somewhat
understand what those words mean, "For my sake" —
"for my name's sake."
167. When any one has sinned against another, then
it lies in our nature at once to think that that other one
has also become differently disposed to the offending one,
to the one who sinned, than he was before. Such change
of thought and feeling we therefore naturally attribute
even to our Lord God. We can see how this was the
case immediately after the fall, when Adam and Eve hid
themselves from the presence of God. (Gen. iii. 8). For
since they had sinned, they at once thought that he had
something evil or terrible in his mind against them.
Hence come also these states of thoughts and feelings,
namely, that we are shy of him, and think only of how
we may hide ourselves from him, or how it may be
possible for us to appease him, or how we may find some
one who will help us against him. Thus, just for these

VERSE ELEVENTH. I 73
reasons, the papists have betaken themselves to the
Virgin Mary and other dead saints as their refuge, in
order to find in or with them a help against him. That
God should for his own sake — for his own name's sake
— exercise mercy, that is something which does so far
transcend all our thoughts, that when God finally makes
known the riches of his infinite grace, and for our salva
tion sends his only begotten Son, then we think: "Oh,
that was well! He is just the man. Not the Virgin Mary,
nor any other saint, neither our own works; nay, Christ,
he is just the man to help us against God; behind him we
may hide ourselves from God." And even if we do not
speak out our thoughts so coarsely as that, still that is
the sum and substance of the thoughts of our hearts. And
that in spite of all that the Lord reiterates in his word,
saying: "For my own sake," "for my name's sake."
1 68. May God graciously help us out of such dark
ness. Just think what folly it is to be using as a help
against God the help which God himself has sent us in
order that he might redeem us out of sin and death, help
us again to life and righteousness, and thus help us home
to himself again! It is precisely as if a father sent his
runaway and needy son money so that that son might be
able to get home again, but the son sent the money back
to the father in order with it to appease his wrath and
buy his favor. Think how that would pain the father's
heart! But such are our natural thoughts as to our deal
ings with God: if we do not have anything or any one to
use as a shield against God, then we feel unhappy and as
though we had lost all sure ground for our faith, our hearts,
and our consciences. That the Lord says, "I — I — for
my own sake," — we see well enough that that is written;
but — Oh! how fitting the words of the prophet are just
here, — "Who hath believed our report?" [Or, "Who hath
believed that which we have heard?" — in this case: that
which we hear, or see, from the Lord himself! Is. Liii. i].

174 TWELFTH MEDITATION.
May God graciously deliver our souls out of darkness and
our minds from error.
169. Behold, now, this is the true rock to stand
upon: the name of our God. As Solomon says, "The
name of the LORD is a strong towen the righteous run
neth into it, and is safe." (Prov. xviii. 10). If the king
dom of God be likened to a house, the foundation of
which is Christ, then the name of our God is the safe and
solid ground, or bottom, on which the foundation rests, and
with the foundation also the whole house. For in this all
the Holy Scriptures are concordant and unanimous: to
wit, in ascribing all our salvation to God and in referring'
it all to him as its only source, as the one from whom
Christ proceeded and was sent, in order, on his behalf, to
save the world. And of those who have spoken in the
Scriptures there is none who has so ceaselessly and em
phatically asserted this as just the Lord Jesus Christ him
self.

THIRTEENTH MEDITATION.
"Pardon mine iniquity."
III.
1 70. After having in the preceding Meditation brief
ly seen what the forgiveness of sins is, we will now more
closely observe through, or by, whom it is that God for
gives sins, who they are that have the forgiveness of sins,
and what God desires of us as thanks for his forgiving
sins, great transgressions and iniquities, without money
and for naught.
171. As to the first point, — or concerning this,
through, or by, whom it is that God forgives sins, — the
Lord himself answers: "The Son of man hath power on
earth to forgive sins." (Matt. ix. 6). Therefore also Paul
says to the Christians in Colosse that Christ had forgiven
them their sins (Col. iii. 13); and to the Christians in
Ephesus he says that God in Christ had forgiven them.
(Eph. iv. 32*). This fact and matter the Lord Jesus him
self expresses thus: "Thou [Father] hast given him [me,
* The Authorized Version translates this passage in a way
that has led to, or at least has been made to support, a great deal
of false theology; it makes the passage read thus: "Even as
God for Christ's sake hath forgiven you." This would be in
direct contradiction of such explicit declarations as are made in
Is. xLiii. 25. Ezek. xxxvi. 21, 22, and others. Says Prof. M. B.
Riddle: "Never was the English Version more unfortunate in its
rendering of the phrase 'en Christo.' " The passage should be

176 THIRTEENTH MEDITATION.
thy Son] power over all flesh, that he should give eternal
life to as many as thou hast given him." (John xvii. 2).
And before he had said: "As the Father raiseth up the
dead, and quickeneth them; even so the Son quickeneth
whom he will. For the Father judgeth no man, but hath
committed all judgment unto the Son: that all men should
honour the Son, even as they honour the Father," (John
v. 21 — 23). All that belongs to the work and office of
saving the world, that the Father has delivered to the
Son; and to that work and office most surely belongs also
the forgiving of sins. In general the Scriptures represent
the Lord Jesus Christ as the one through, or by, whom
the Father does all that he does. When he creates the
world, he does that through the Son; when he sustains
and provides for the world, he does that through the Son;
when he saves the world, he does that through the Son;
when he judges the world, he does that through the Son.
172. Of all the testimonies of the Scriptures which
bear on this subject, we will here cite only those that are
found in the first chapter of the epistle to the Ephesians.
There Paul says that God has blessed us with every
spiritual blessing in, or through, Christ (verse 3), — that
God has chosen us in Christ [that is, as being in union
with Christ] (verse 4), — - that God has -foreordained us
unto adoption as sons by, or through, Jesus Christ (verse
5), — that God has made us accepted [that is, lovable, or
favored ones; but the better rendering is that of the Re
vised Version: "he freely bestowed grace on us"] in him,
the Beloved, or through him (verse 6), — that we have
translated as the Revised Version has it: "Even as God also in
Christ forgave-you." That is, when the apostle's readers had by
faith turned to Christ in order to obtain forgiveness of their sins,
and Christ according to his word — "for his name's sake" (1
John ii. 12), for his being the one, the Christ, he has revealed
himself to be — had forgiven them their sins, then it was really
God who forgave them, God acting in union with Christ, having
givea bim power, or authority, to forgive sins. — /. 6". P.

VERSE ELEVENTH. 1 77
redemption, the forgiveness of sins, in him, or through him
[as the personal medium, or agent] (verse 7), — that we
in, or through, Christ have obtained an inheritance [rather,
"were made his inheritance," that is, God's lot, possession,
his elect ones] (verse ii), — that we in Christ are sealed
with the Holy Spirit of promise (verse 13). It all is of
God through Jesus Christ. If any one in reading the
New Testament, especially the epistles of the apostles,
will mark all the passages containing the expression, or
will underline that expression, "through Christ," or "in
Christ," [and the one equivalent to it, as "through him,"
"in him," etc.], he will surely be benefited by so doing.
For these little words are easily passed by; and then, too,
the devil is desirous to close our eyes to them, so that we
shall not see how all the Scriptures attract us to this Son
in order that we in him and through him and no one else
may find the forgiveness of sins.
173. "Therefore," says Luther, "it is necessary that
we learn rightly to find this treasure, and to seek forgive
ness where it ought to be sought; that is, that we learn
well to know, embrace, and hold fast to the Lord Jesus.
For it is decreed that no one without, or apart from, Christ
shall come into the presence of God or find grace and
receive forgiveness." And again: "Hence, we have in
deed pure grace and forgiveness for all our sins, yet
nowhere" else than in and through this one single person,
Jesus Christ; there, in and by him only, must such things
be sought and obtained." These words of Luther also
fully agree with Hebrews iv. 16 where it is said: "Let us
therefore come boldly unto the throne of grace, that we
may obtain mercy, and find grace to help in time of need,"
or, more literally, "grace for timely help," that is, "grace
to help us at the right time." In short: Christ is the
man to whom the Father directs all that desire the
forgiveness of sins; him he has appointed to that special
work and office of forgiying sins; him he has "set forth

178 THIRTEENTH MEDITATION.
to be a mercy-seat through faith in his blood" [thus Rom.
iii. 25 most correctly rendered] ; without and apart from
him there is no help, or salvation, to be found. Just as
in the wilderness God would only through, or by means
of, the brazen serpent deal with those who had been bitten
by serpents, so that no one could be healed except through
the brazen serpent, and yet he did not heal them for the
sake of the brazen serpent, but for his own name's sake
through, or by means of, the brazen serpent, — thus, also,
has God given and delivered up this Son, in order that
he, this Son, should by and in his own blood wash us and
cleanse us from all sins; therefore, also, no one shall or
can except in and through him have the forgiveness of
sins or anything else belonging to salvation. He alone is
the Saviour; only in his blood is there salvation. Such is
the eternal counsel of God, such is his eternal plan. It
is all of God and of none other; for his name's sake and
for nothing else. It is all by and through and in Christ
and none other; by and through and in his blood and
nothing else. Him and no one else has God set forth as a
mercy-seat for sinners, and "in his blood" it is that he has
set him forth as such a mercy- seat. (Rom. iii. 25). There
fore it is said that we "through his blood have the for
giveness of sins." (Eph. i. 7). Whether I understand more
or less of it, whether I accept it or oppose it, that cannot
change the fact, or the matter, itself; for thus it is written:
"In none other is there salvation: for neither is there any
other name under heaven, that is given among men,
wherein we must be saved." [Acts iv. 12, according to the
Revised Version as being here rather clearer and stronger
than the Authorized]. Mark, "in none other," "no other
name given"; — but that name, the name of Jesus, that
is given, and God is the one ~who gave it, and gave it for
his own name's sake. For he so loved the world.
174. From this we now understand who they are
1;hat have the forgiveness of sins, or, in other words, who

VERSE ELEVENTH. 1 79
they are to whom God does not impute, or reckon, or
charge, sin. For that these are not all men, all mankind,
that is a fact to which all the Scriptures bear witness.
The Scriptures say, "Blessed is the man unto whom the
LORD imputeth not iniquity" (Ps. xxxii. 2); but "blessed"
they do not pronounce the world to be. On the con
trary, it is in them declared that "the whole world lieth in
wickedness," or, more correctly, "in the evil one" (1 John
v. 19), that is, in the power, or under the dominion, of the
devil; further, that it is under a curse, or under condem
nation, and that the wrath of God abides upon it (cf.
John iii. 18, 19, ^6; Eph. ii. 2, 3); also, that finally it shall
perish in everlasting destruction (see Rom. i. 18; ii. 5 — 9;
1 Cor. xi. 32; 1 John ii. 17). Such is not blessedness.
But as the world remains in its sins it cannot go other
wise with it. If worldly people think that such preaching
is hard and not exactly evangelical, then we have no other
answer to give them than this: "Thus, however, God has
spoken in his word; and we have no right, or authority, to
preach any other gospel." No; it is certainly the true
gospel, and it is truly evangelical, to preach just as God
has preached and not otherwise.
175. But who then are they that have the forgive
ness of sins? To this we have — God be eternally praised!
• — clear and explicit and definite answers in the word of
God. Thus says David: "When I kept silence, my bones
waxed old through my roaring all the day long. For day
and night thy hand was heavy upon me: my moisture is
turned into the drought of summer. I acknowledged my
sin unto thee, and mine iniquity have I not hid. I said,
I will confess my transgressions unto the LORD; and
thou forgavest the iniquity of my sin." (Ps. xxxii. 3 — 5).
And in Isaiah (i. 18) the Lord says: "Come now, and let
us reason together, saith the LORD: though your sins be
as scarlet, they shall be as white as snow; though they be
red like crimson, they shall be as wool." And in Jeremiah

180 THIRTEENTH MEDITATION.
(iii. 22) the Lord says: "Return, ye backsliding [or, apos
tate, treacherous, faithless] children, and I will heal your
backslidings" [or, apostasies, treacheries, faithlessness;
cf. verses 13, 14, and 20]. And Peter says: "To him give
all the prophets witness, that through his name whosoever
believeth in him shall receive remission of sins." (Acts x.
43). And Paul says: "Be it known unto you therefore,
men and brethren, that through this man is preached unto
you the forgiveness of sins: And by him all that believe
are justified from all things, from which ye could not be
justified by the law of Moses." (Acts xiii. 38, 39). And
again he says: "But to him that worketh not, but believeth
on him that justifieth the ungodly, his faith is counted
[reckoned] for righteousness." (Rom. iv. 5). And John
says: "If we confess our sins, he is faithful and just
[righteous] to forgive us our sins, and to cleanse us from
all unrighteousness." (1 John i. 9).
176. Are not these indeed clear words? And how
can it really be possible to think that God should have
left us without an explicit and definite answer to the very
highest and most vital question pertaining to our being?
For if I do not know how I may attain to grace and the
forgiveness of sins, then it matters very little whether I
know anything else or not. But now I know it, for God
has spoken about it. And then I see in these words, as
one of the very first things which they teach, that God
pushes aside everything that is, or may be, called work or
law. "Ye could not be justified by the law of Moses," it
was said, as we just heard. "For by the works of the law
shall no flesh be justified," says Paul again (in Gal. ii. 16).
And again: "If it is by grace, it is no more of works:
otherwise grace is no more grace." (Rom. xi. 6, Revised
Version). Therefore: Let alone the law and all that the
law requires! That is the first thing you need to do. Let
go everything that is called works! For whatever work you
undertake, you will never any way by it attain to right-

VERSE ELEVENTH. l8l
eousness, and God does not desire any works of you.
You know and feel your heart to be hard and dead; you
know and feel how sin rages in your whole being; yea,
you see and feel that you are the slave of sin. Now, all
this wrong you think you ought to amend and remedy
before you can obtain the forgiveness of sin! Thousands
of souls have thought so, too; but what they have reaped
from their thinking so and attempting it, that has been
torments, needless torments. Therefore, just as, when
you see any one sick and in pains and torments from
having eaten something which caused those troubles,
you then think, "Lo! I will take care, lest I eat of that and
die"; — so now let the disastrous examples of all those who
through works have attempted to become righteous, let
their examples of failure, we say, deter you from the
like attempts, so that you say: "That way I will take care
not to go; for it causes misery and pain, and after all
does not lead home." Therefore: Let go all works, and
never think of your making amends, or of your rectifying
what is wrong in or about you. To make amends and to
rectify, that you cannot do, and that you need not do. No;
the Lord says: "Let go!"
177. "Yes; but," you say, "what then shall I do?"
Answer; First stop and look at what you have already
done. What is the character of that? Sinful; yes, your
life has hitherto been one of sins and transgressions.
Hence, this then is your case and condition: Guilty; yes,
guilty in everything. How will you now act? What course
will you now take? "Yes," you say, "and that is just the
question. Who is he that now has a good advice to give
me?" Answer: The Lord — he is the one who gives you
an advice which runs thus [to quote Is. i. 18 in effect*]:
* The Swedish Versions, like the German of Luther, trans
late the Hebrew word for "reason together" by words meaning
1 "go to trial," which is just as correct and here more suitable to
the context, throughout which law terms are used, and especial-

1 82 THIRTEENTH MEDITATION.
"Come now, and let us reason together, — let us argue the
matter, let it come to a clear understanding between us, let
us submit the case to a judicial trial." — "What?" you say.
"Contend, argue, go to trial, with God, you say? That
sounds terrible to one who knows that he is guilty." But
wait a little. It is not a perilous trial, one at which you run
a risk, for it winds up with this final judgment: "Though
your sins be as scarlet, they shall be as white as snow;
though they be red like crimson, they shall be as wool."
There you have it. Go and tell the Lord your trouble
and wretchedness. O how simple a way! Nothing for
you to amend, or remedy, nothing for you to do, nothing
for you to make better, but only to tell the Lord every
thing just as it is. For the same moment in which you
thus tell all (that is, confess your sins) to the Lord, in
that same moment one of the following things will hap
pen: either your sins will be forgiven, or it will be proved
that it is no longer true that the Lord God is faithful and
righteous, or that the blood of Jesus has been shed for
the remission of sins, or that Jesus has risen from the
dead. Because, to deny that one who confesses his sins
has the forgiveness of sins, that is to deny the righteous
ness of God, the death of Christ for our sins, and his
rising again for our justification. And from such denial
may God preserve us. This thing, this matter of forgive
ness accompanying confession, — this fact, why, it stands
like a mountain of God. As David says: "Thy righteous
ness, O LORD, is like the great mountains" [or, literally,
as the Revised Version has it, "like the mountains of
God;" according to the Old Swedish and the German:
"Thy righteousness stands like the mountainn of God"] ;

ly magistrates, or rulers, are addressed (see, e. g., verses 10 and
1 1). The same Heb. word as is used here, meaning to contend,
dispute, argue, plead, etc., occurs also in Gen. xxxi. 37 ("judge"),
Job xvi. 21( "plead"), xxiii. 7 ( 'dispute"), Mic. vi. 2 ("plead"),
and other similar passages. — /. 67. P.

VERSE ELEVENTH. 183
"thy judgments [decisions, orders] are a great deep."
(Ps. xxxvi. 6).
178. Therefore: Whenever and wherever there is a
sinner who cannot any longer get on with his sins, nor
go along carrying them himself, but like the prodigal son
wants to go home and say, "Father, I have sinned against
heaven, and in thy sight, and am no more worthy to be
called thy Son," — then and there do know that that sin
ner, whoever he may be, you or any one else, has the for
giveness of sins. And even if you, in the meanwhile, see
him stumble and fall now and then, so that he himself is
often not able to believe that he has the forgiveness of his
sins, but you still notice that he with his heart is clinging
to the cross of Jesus, and is looking at the blood which
there flowed, then know that, nevertheless, that same
person has the forgiveness of his sins just as certain as it
is that God cannot lie. This belongs to those matters
and things which in the word of God are most certain.
It can never be limited nor weakened nor diminished, and
neither does it need to be made greater. It is great enough
as it is when it helps lost and prodigal sons and daughters
to righteousness, and makes the dead to live again.
179. "Yes," you say; "but I must, however, believe
in the forgiveness of sins if I am to receive the forgiveness
of sins." Well, if you can show the existence of any
place in the Holy Scriptures where it is thus written, then
it must be right and true to believe as you say; but be
fore you allow the devil to bind your conscience with such
a view of the matter, you ought to see if and where it may be
found thus written in the word of God. You are, perhaps,
astonished at such language; but, any way, pause before
the word of God. Do you know where in that word such
a passage stands? For if none such stands there, then it
can never be safe for you or anybody else to stand on it
— to stand on what does not exist! And this we can truly
say: It stands nowhere; such a passage, teaching what you

184 THIRTEENTH MEDITATION.
suppose to be true in this matter, is not found anywhere
in the Bible.* "What?" you say. "Is it not in accordance
with the word of God that a sinner believes in the for
giveness of sins? Is it not written, 'Be it known unto you,
that through this man [Jesus] is preached [or, announced]
unto you the forgiveness of sins?' (Acts xiii. 38). And ought
we not then to believe this preaching, or announcement?"
Answer: That a sinner who with his sins has his abode
and home in the blood of Jesus knows and believes that
all his sins are forgiven him, that is good and right and
important. But here the question is not about that matter;
no, what here concerns us is the question as to how, or
by means of what kind of faith, a sinner attains to the for
giveness of sins, according to the word, "Through his
[Jesus'] name whosoever believeth in him- shall receive
remission of sins." (Acts x. 43). And as to this question
and in this matter it is not said, "Believe in the forgive
ness of sins." When the publican in the temple smote upon
his breast and said, "God, be merciful to me a sinner," —
then, surely, it is not said of him that he believed in the
forgiveness of sins, but that he had received the forgiveness

* Here the question is not concerning the existence of such
a thing, or fact, as the forgiveness of sins; — that, of course, the
Author does not deny, as will be seen farther on. But the
question is here whether a person must believe in his sins' being
forgiven — in other words, that he really has and possesses the
forgiveness of his sins — as a condition for his receiving the
forgiveness; or whether a person may really have his sins for
given before he believes that they are forgiven. It is, in fact, the
same question as the one that has often perplexed many souls
about faith-healing: must a person who has prayed for healing,
or for whose healing prayer has been made, believe that he is
healed as a condition for his being healed? The object of the
Author in the text is, as should be the object of every teacher of
these subjects, to draw the eyes of the soul away from self and
from the gift prayed for, and instead get them fixed only upon
Christ, the Giver, in expectant humble faith and trust. Cf.
Mark xi. 24, especially in the Rev. Vers. — J. G. P.

VERSE ELEVENTH. 185
of sins and went home justified, that is said. Hence we
can see that a sinner can have received and can have, or
possess, the forgiveness of sins before he yet believes or is
able to believe in the forgiveness of sins.
180. "But," you say, "if it be not through faith in
the forgiveness of sins, by what kind of faith is it then
that a sinner, according to the word of the apostle, is to
receive remission of sins? For, any way, the Scriptures do
definitely say that it is through faith." Answer: Thus it
is written, "Believe on the Lord Jesus Christ"; "whoso
ever [or, every one that] believeth in him," etc. (See Acts
xvi. 31; x. 43). — "Well," you say, "that all amounts to
the same thing, does it not? for what shall I believe about
Jesus?" Answer: The Scriptures say, "Believe on Jesus,"
that is, put your trust in Jesus, or, simply trust him. But
what that is, that you can easily see with your own eyes.
Look, for instance, at those who believe, or trust, in mam
mon [earthly riches, goods, possessions] . How are they
acting and behaving when they believe, or trust, in him,
in this god of theirs? Answer: Why, they just simply have
confidence in him, and hold him as their true and best
helper, so that they who have him as such a helper are
happy, while they who have him not as such are unhappy;
therefore they also wholly depend on him, feel secure
and satisfied in having him to trust to, and are in this
their trust serene and glad both for the day that is present
and for the day that is coming; but if he seems to dis
appoint them or to slip out of their hold, then they are
restless, grasp after him with anxious cares, and look after
him with tears in their eyes, for after all it is from him
that they expect real and true help, etc. Now, it is the
same way also with the faith in Jesus. God has not de
posited the forgiveness of sins and righteousness like a
treasure in a basket let down to the earth, requesting us
to take care of and make use of the treasure in the basket;
but he has sent Jesus, his only begotten Son, with the

l86 THIRTEENTH MEDITATION.
office and charge to forgive sins, just as we have now al
ready many times repeated.
181. If a father had a son lying sick in some place
among strangers, and he sent him a prescription, and
said, "Procure yourself medicine according to this," —
now, that might be good; but if he sent him medicine
and said, "Take this," — well, that would be better; but
if he sent him a physician and said, "Commit yourself to
this man; he is tried and infallible in the art of healing
the sick," — behold, this would be best. And the son, in
case he believed the father's word, would then commit
himself to and trust the man whom the father had sent
for his healing. This would be believing in that person.
Just so it is with the faith in Jesus. And consider how
you act, or conduct yourself, when you day by day go
about believing and trusting in Jesus. Do you then really
do anything else than go about, as it were, leaning on him,
or clinging to him, as being your dearly Beloved, your own
Saviour? Look at the examples of all tho^e who in the New
Testament are called "believers." How much theological
knowledge about Christ did the centurion have? (Matt.
viii. 5 — 13). How much did the woman of Canaan know
about the mysteries of Christ's person and work? (Matt.
xv. 21 — 28). And yet both of these persons received the
testimony of the Lord himself that their faith was un
commonly great, so that the Lord marveled at it. Yes,
how much [little] Peter knew of the Lord's person and work,
that he showed when he took the Lord aside and began
to rebuke him for speaking of his death. (Matt. xvi. 22).
Yet Peter believed in and loved the Lord. Well, the case
of the believers at that time was this: From his preaching
they heard that he was Christ, the promised Saviour; by
his works they saw his preaching confirmed; and when
they heard and saw this they put their trust in him and
clung to him as the one who was the Saviour. In this
consisted their faith; but when they thus believed in him,

VERSE ELEVENTH. 187
then in his name [that is, by his being the one he showed
himself to be and was believed to be] they had the forgive
ness of sins, and lived, spiritually and happily lived.
182. Therefore John says in his gospel (we have be
fore noticed something similar in his epistles) — of this faith
he says: "These are written, that ye might [may] believe
that Jesus is the Christ, the Son of God; and that believ
ing ye might [or, by believing ye may] have life through
his name." (John xx. 31). This is the thing itself [that
which is to be believed about the person], to wit: Believe
that Jesus is the Christ, the Saviour, and trust in him as
such, as the Christ, the Saviour for you. A remarkable
example of this we have in John ivth. What was it that
so impressed the Samaritan woman at the well, that she
left her waterpot and went back into the city with a won
derful message? Answer: Nothing else than this that the man
who was at the well had said to her that he was the Christ,
which also seemed credible to her from his having told
her all she had done. And when the Lord left Sychar,
how did the believing Samaritans express their faith?
Why, they just spoke thus to the woman: "Now we be
lieve, not because of thy speaking: for we have heard for
ourselves, and know that this is indeed the Saviour of the
world" (verse 42, Revised Version). Another example we
have in John xith. There Martha expresses her faith on
this wise: "I have believed [that is, "I have come to the
belief and do now believe"] that thou art the Christ, the
Son of God, even he that cometh into the world" (verse 27,
Rev. Ver.). And when the Lord afterwards prays at the
tomb of Lazarus he speaks of faith on this wise: "That
they [the people] may believe that thou [Father] hast
sent me" (verse 42).
183. Such is the matter and thing itself which the
Scriptures present to us for faith, as also Paul says: "If
thou shalt confess with thy mouth Jesus as Lord, and shalt
believe in thy heart that God raised him from the dead,

I §8 THIRTEENTH MEDITATION.
thou shalt be saved." (Rom. x. 9, Revised Version). But
by this matter and thing of faith the Scriptures wish, as we
have said before, to draw our hearts to that person Jesus,
in order that we may place our confidence in him, be
cause he is just the right man, the Christ, the Lord, the
Saviour, delivered up unto death for our trespasses, and
raised from out of death for our justification. (See Rom.
iv. 25, Rev. Ver.). Therefore, wherever you see any one
who will not and cannot keep silent about his sins before
the Lord nor hide anything from him, and you see also
that that one is resting on Jesus, — or, if that one is not
able to be resting on him, you see however that he is still
reaching after him and looking to him, even though he
does so with fear in his heart and tears in his eyes, —
there you see one who is believing in Jesus. For however
trembling and misgiving such a one may be, he still in his
heart holds the Lord Jesus to be the Saviour, and he
would gladly belong to him as his friend, his possession, if
he only dared, if he only were sure that he would be allowed
so great a privilege. This is a weak faith, but it is never
theless a true faith, and that is the main thing.
184. "Yes; but repentance," you say, "repentance I
must have, however, before I can receive the forgiveness
of sins. For, any way, it is written, 'Preaching the baptism
of repentance for the remission of sins' (Luke iii. 3); and
again, 'To give repentance to Israel, and forgiveness of
sins' (Acts v. 31); and again, the Lord Jesus commanded
'that repentance and remission of sins should be preached
in his name.'" (Luke xxiv. 47).-t-This all sounds verynat
ural, and God alone knows how many thousands of souls
have been held back or frightened away from the mercy-
seat by such thoughts or by unwise teaching on this point.
Such talk as that just mentioned sounds wholly as though
it were the pure word of God. Therefore we must more
closely investigate this matter. That Christ and his
apostles preached repentance, that is of course evident.

VERSE ELEVENTH. I 89
But mark : they never preached repentance in such a man
ner that they thereby shut out, or kept away, sinners from
grace. In their view, repentance was never a fence, or a
barrier, around the mercy-seat, as the Pharisees have made
it. For when the Pharisees preach repentance it is not in
their interest thereby to persuade and constrain sinners to
come to Christ, but on the contrary to keep them from be
lieving "too hastily." or "too soon," as they say. But to the
apostles the preaching of repentance was the same as the
inviting of sinners to turn and come to Jesus, just as though
one were inviting people to a feast and were saying: "All
things are ready; come, come at once." Thus, also, Peter
says: "Repent ye therefore, and turn again, that your sins
may be blotted out." (Acts. iii. 19, Revised Version).
Think, if a servant had the order from his master to invite
certain persons to his, the master's, table, and to say to
them, "Come in and eat," but that servant should mis
interpret his master's meaning, and change his word, so
that he, on the contrary, held back those for whom the
invitation was intended, lest they should come in and eat,
— what do you think the master would say of that ser
vant? He would, most certainly, dismiss him from his
service. 185. The Bible word for "repentance" really means
"change of mind," and designates that work of God in
man by which he (man) changes, or turns, his mind from
sin to Jesus in order to find grace and be helped out of
sin. That such is the case we can clearly see in the ex
amples of repentance mentioned in the Holy Scriptures.
When the prodigal son was returning home with the con
fession, "Father, I have sinned against heaven, and be
fore thee, and am no more worthy to be called thy son,"
— then that was repentance. (Luke xv.). When the publi
can- in the temple smote upon his breast, and said, "God,
be merciful to me a sinner," — then that was repentance.
(Luke xviii.). When the dying thief on the cross turned to

190 THIRTEENTH MEDITATION.
Jesus, and said, "Lord, remember me when thou comest
into thy kingdom," — then that was repentance. (Luke
xxiii.). When on the first day of Pentecost after the as
cension of Christ about three thousand souls were pricked
in their hearts, and began to ask the apostles, "Men and
brethren, what shall we do?" • — then that was repentance.
(Acts ii.). Repentance is not an undertaking to do this
or that work, nor a performing of a certain act of worship,
in order to make one's condition better or to prepare one
self for obtaining grace, but repentance is to come to Jesus
with one's sins. Therefore when the Lord cries, "Repent,"
then he does not thereby mean, "Do this and that work
first, afterwards I will forgive you your sins." but he does
mean just this: "Come to me with your sins, in order that
I may forgive you them, or remove them." When, there
fore, repentance is preached in such away that simple and
sincere souls are frightened, or kept, from coming to Jesus,
and it is said, "You must not yet believe, for you must
first repent," — then that is a false and antichristian
preaching. Just the coming to Jesus with one's sins, just
that is repentance, and to come now is to repent now, and
"now is the acceptable time." (2 Cor. vi. 2, Rev. Ver.).
186. "Well," you say again; "but faith, then, — faith
I must certainly have." All right: believe then; have
faith, in the name of the Lord Jesus. That is just what
the question is all about: to wit, not whether a sinner
must believe, but whether he may believe, that is, whether
he is allowed, or permitted, to believe. To a hungry man.
before whom we place food, it is not a grievous command
ment, or a hard condition, when we say, "Come now, take
of the food, and eat." And if he, while sitting there be
fore the food, began anxiously and sorrowfully to say,
"But certainly I must eat if I am to live," then we would
say, "You foolish fellow, — eat, then, and live!" Likewise
we must say to every such a one as is grieved and sorrow
ful because he must have faith, "Why, dear friend, just

VERSE ELEVENTH. I9I
believe, then." For, to have faith here is nothing else than
simply to believe in Jesus, to trust in him, and to hold
him as the Saviour, whose blood cleanses from all sins.
To invite sinners to believe in Jesus, — why, that is like
throwing out a life-saving plank to a drowning man in or
der to save him, at the same time saying to him: "Take
hold of that; it will carry you." That commandment
he would not let himself hear twice.
187. Therefore, this is the counsel of the Scriptures:
To the mercy-seat with everything. As it is said: "Let
us therefore come boldly unto the throne of grace, that
we may obtain mercy, and find grace to help in time of
need." (Heb. iv. 16). But the mercy-seat is Jesus, or
him "God hath set forth to be a mercy-seat through faith
in his blood." [Thus Rom. iii. 25 most correctly rendered].
Of this also Jesus himself says: "Come unto me, all ye
that labour and are heavy laden" (Matt. xi. 28); that is,
"You who in consequence of your sins have an evil, un
easy, accusing, and burdened conscience, you who so
gladly would be righteous before God if you only knew
how to become such: intrust yourself to me, rely on me,
for God has sent me to forgive you your sins, and to give
you the righteousness which the law could never produce.
Come you, who have lived, secretly or openly, in unchasti-
ty, in drunkenness, in hatred, in lying, and in all other
abominations, — come, behold, I am your brother Jesus;
God has sent me on just this mission: to give you repent
ance [that is, to make you repentant and desirous of for
giveness] and to forgive you your sins." — For as God
had caused the brazen serpent to be lifted up for the heal-
ling of all who had been bitten by the fiery serpents,
without distinction as to whether they had one wound or a
hundred wounds, in like manner he has also given his
only begotten Son for the justification of all sinners, with
out distinction, whether they have lived in sin in a refined
and polite manner or in a coarse, vile, and vulgar way.

I92 THIRTEENTH MEDITATION."
188. Yes, how desirous the Lord is that we should
know that the forgiveness of sins is altogether undeserved,
and covers and washes away the most blood-red sins, —
that he showed and proved when he after his resurrection
commanded his disciples to go forth and in his name
preach repentance and remission of sins. For to this
command he joined this particular instruction, that they
should begin at Jerusalem. (Luke xxiv. 47). That city
which had sinned more grievously than any other city,
that city which had stoned the prophets and had crucified
the Prince of life, — that city should before any other
city hear the preaching which in the name of Jesus an
nounced the remission of sins and the justification by
faith in him. But now, surely, you cannot be a worse
sinner than you are if you are the worst one that can be!
But even if you are the worst we have commandment to
go to you first — not last — no, first, the very first one
of all in order — we are commanded, we say, thus first to
go to you with the preaching of the forgiveness of sins in
the name of Jesus. If you are satisfied with that, very
well; for certainly it is sufficient, and certainly it is true.

FOURTEENTH MEDITATION,
"Pardon mine iniquity."
IV.
189. "The forgiveness of sins" — think what a glo
rious expression that is, how great and glorious a treasure
it betokens and points to! And think, also, how many
souls there are who down in their hearts are sighing
and saying, "O that I had the forgiveness of sins!" They
are in their consciences oppressed and burdened with
their sins, and wish so earnestly that the Lord would for
give them their iniquities and transgressions. But in the
meanwhile they think that the forgiveness of sins is a
matter, or a thing, which lies somewhere far away, —
they do not know where it lies, and neither do they know
the way to it, for how should they know the way when they
do not know the place! And so they go about shackled,
burdened, and without peace; and often they look with a
depressed state of mind, yea, perhaps with tears in their
eyes, upon the children of God, and think, "O that I were
as happy as you are!" But how often they look up to
heaven and sigh, "O dear Lord Jesus, how long wilt thou
delay having mercy upon me and forgiving me my sins?"
— that God knows. For he knows their hearts.
190. It admits of no doubt, that such have the for
giveness of sins. For the word of God says: "Only ac
knowledge thine iniquity, that thou hast transgressed a-

194 FOURTEENTH MEDITATION.
gainst the LORD thy God." (Jer. iii. 13). But they do
not know that they have the forgiveness of sins, and they
do no. believe it. They keep their abode at the cross
with their sins; but the forgiveness, they think, is how
ever not for them, but for others. They place all their
confidence in Jesus, and keep their eyes fixed on Jesus;
but still they do not believe in the forgiveness of sins, or
that they have it. For all that, they are, by reason of their
faith in Jesus, the children of God; but are at the same time
as yet without peace because they do not yet venture to
believe that they, in the blood of Jesus, have redemption,
namely, the forgiveness of sins, which nevertheless they
certainly have. To all appearance there is no difference
between them and slaves, although they are heirs and lords
over all the possessions, as Paul says in Gal. iv. 1. Towards
such we must be compassionate, and we ought to come
to their aid by announcing and communicating to them
the forgiveness of sins, in the name of our Lord Jesus.
191. A great deal of harm has been occasioned with
in the church of God from the circumstance that the key
of absolution [that is, the power, or authority, to forgive
sins] is not more in use than it is. During the rule of
the papacy the opinion was gradually developed that the
key of absolution belonged to a certain class, or office,
namely, to the priests. Luther did indeed teach different
ly, as we shall see farther along; but after his time the
popish error began to revive and to spread throughout
the Lutheran church, so that it was generally thought
that the key of absolution belonged to the clergy and ac
companied their office, even if they themselves were bound
in sins. But where such a thing is written in the Bible
none has been given to know. But in the meanwhile the
doctrine has been so far developed by the scribes [theo
logians] that they have at last wholly cast the key of ab
solution into the sea, alleging that the general preaching
of the gospel is the true absolution, or that, at least, that

VERSE ELEVENTH. I95
is absolution when to a mass of human beings (for the most
part openly ungodly) there is announced after the general
perfunctory confession preparatory to partaking of the Holy
Communion a conditional forgiveness of sins. The con
sequence of all this has been, that the true absolution has
gone out of use altogether. And how could it go other
wise? For, from the beginning it has been manifest that
as soon as the church of God has committed itself into
the hands of the scribes, these have taken away from it
one treasure after another. Yea, so unused to the true
absolution have we become, that now it hardly ever hap
pens in the church of God that one person declares to
the other the forgiveness of sins. And yet, how very well
this key would need to be in use!
192. What true absolution is, that the Lord has
shown both by word and by example. When, as related in
Matt, ixth, they brought to him a man sick of the palsy,
he said: "Son, be of good cheer; thy sins are forgiven."
[Revised Version]. There you see, consequently, what
absolution is, to wit: the announcement, or declaration,
to the individual sinner, that his sins are forgiven him.
Therefore, it would be a right use of absolution, if, when
you see any one burdened in conscience on account of
his sins, you would go to him and say, "Dear brother,
your sins are forgiven"; or if, when you yourself were
thus burdened, so that on account of your sins it would be
difficult for you to believe the gospel, that is, the glad
tidings of grace and peace for you, you should go to one
of your brethren and say, "Behold, dear brother, this and
that have I done; so and so is now my condition; thus
and thus the case with me now stands; on account of this
my conscience has become fettered and oppressed, so
that I cannot with joy look up into the face of God. Now,
I know that you have received authority of the Lord Jesus
to forgive sins. Therefore, dear brother, do me the service
of now declaring and communicating to me the forgive-

I96 FOURTEENTH MEDITATION.
ness of sins, in order that I may again attain to peace."
Then should your brother, according to the example and
the manner of the Lord, say, "Be of good cheer; your
sins are forgiven." — But where at the present time are
indeed such things practiced? No, if one says, "You ought
to, or you may, believe in the forgiveness of sins," then
that is now commonly the most and the highest one dares
to say. But little or nothing is gained thereby, for then
the conscience replies, "Yes, if I only could believe!" and
so there is no absolution at all. No, not thus, "Believe
in the forgiveness of sins"; but thus, "Your sins are for
given," — that last, that is absolution.
193. We well know that many will be surprised, yea,
even dizzied, at this. I have also myself many a time
stood dizzy and appalled at the greatness of this authority
and privilege of the keys, so that I have not used this key
of absolution where, however, I ought to have used it. But
one may be surprised, or appalled, at it or not; that matters
nothing as to the thing itself; for, any way, thus it is written:
"Receive ye the Holy Ghost: Whose soever sins ye remit
[forgive], they are remitted [forgiven] unto them; and
whose soever sins ye retain, they are retained." (John xx. 22,
23). They that have the Holy Ghost, they have power
to forgive sins; this power they have received of the
Lord, and it is not right to leave this power unused. For
it is needed for the edification of the church of God.
194. "Yes," you say, "but I might make a fearful
mistake. When I hear any one confessing his sins, how
can I know that he is not dissembling, that he is not a
hypocrite?" Answer: God has never commanded you to
try the heart, but wherever you see any one who, so far as
you can judge, is weary and repentant of his sins, there
you have power and commandment to announce and
communicate to him, in behalf of the Lord, the forgive
ness of sins. If now he be nothing else than a hypocrite,
let that be his own business and responsibility. When

VERSE ELEVENTH. I97
the Lord first sent forth his disciples to preach he com
manded them to say wherever they entered: "Peace be to
this house." (Matt. x. 12, 13; Luke x. 5, 6). If any one
in that house was "a son of peace," then their peace would
come and rest upon him; if not, their peace would return
to them. "But," you say, "in that way I might strengthen,
or confirm, hypocrites in their hypocrisy." — But we ask:
Have you ever, in any case, tried to use this power? Per
chance the devil has all the time hitherto with just such false
scruples succeeded in hindering you from using it. Well
then: begin now, for the nonce, in the name of the Lord.
For, against all scruples which the devil awakens in your
conscience, you can always set this reflection: "It can never
be wrong or dangerous or a mistake to do as the Lord
says." Those dangers, those dreaded mistakes, — why,
they fall upon the Lord, and he knows well how to manage
them. Only do you be so good as fearlessly to obey his
word and do as he says.
195. Of this power to forgive sins Luther says:
"This power all men have who are Christians  As often
as it is necessary, they can say and ought to say: 'Behold,
O man, God offers you his grace, and forgives you all your
sins; be of good cheer, your sins are forgiven.'  This
voice shall not cease among the Christians even until the
last day: 'Thy sins are forgiven thee, be of good cheer.'
 Hence, a Christian has power in this way to forgive
sins. Therefore, when I say to you, 'Your sins are for
given,' then hold this as certain and as sure as if God
himself said it to you. For, otherwise, who would dare
to do this, if Christ himself had not descended, put it into
our mouths, and said that we ought to forgive one another
his or her sins! As when he, in John xx. 22, 23, says:
'Receive ye the Holy Ghost: Whose soever sins ye for
give, they are forgiven unto them,' etc  If now there
were no man who could forgive sin, but there were only
laws and works, O how wretched and deplorable the situa-

198 FOURTEENTH MEDITATION.
tion would be for the poor, sad, distressed conscience!
But now, since God has so filled the mouth of every one,
that the one can say to the other, 'Unto you your sins
shall be forgiven, whosoever you may be,' — now, the
golden age, the year of jubilee, has come. Upon this we
are to pride ourselves and be bold and defiant as over
against sin, so that one can say to his brother who is in
anguish and distress about his sins, 'Be glad and of good
cheer, my brother; unto you your sins are forgiven.' 
This is what it means that God has given power unto men
to forgive sins (Matt. ix. 6, 8), and hence it must increase
the kingdom of Christ when one thus restores and refreshes
and cheers the conscience." — So far Luther; and glory
be to God for such words of life and truth. God grant
that we also may begin to practice them, and that not
only on certain great solemn occasions, but in the plain
every-day life, as often as there may be need.
196. This forgiveness of sins extends to all sins, as
David says: "O my soul, bless the LORD, who forgiveth
all thine iniquities; who healeth all thy diseases." (Ps. ciii.
1 — 3). The Lord never forgives a little at a time, or a
few sins at a time, a part to-day and a part to-morrow, but
always all at once, and that so thoroughly that they will
be remembered no more. (See Is. XLiii. 25; Jer. xxxi. 34).
You never need, a single evening, to go and lie down in
your sins. For as long as you keep your abode at the
cross of Christ, there rests upon you an eternal, unchang
ing, and unchangeable grace which reigns and has domin
ion over all your sins. Sin takes away all boasting, but
forgiveness takes away all your sins, and makes you right
eous again, so that God gets the glory and praise. And
when God gets glory, and you righteousness, then matters
and things are surely going on aright. Then you have
nothing else to do than to thank God and say, "Amen."
197. But what thanks God desires of us for his thus
daily and kindly forgiving us all our sins, that the parable

VERSE ELEVENTH. I99
of the ten thousand talents teaches us. (See Matt, xviii.
23 — 35). For when the man who owed his king ten thou
sand talents [about $ 12,000,000] had received the re
mission of his whole debt, then the king desired that he too
should remit to his fellow-servant the one hundred pence
[about $17] which that fellow-servant was owing him.
Hence, instead of requiring anything for himself, God di
rects you to your brother, that you may exercise towards
him the same mercy which God has exercised towards
you, when he has forgiven you all your sins. Whatever
your brother may have done wrong against you, it can
never be compared with what you have done wrong a-
gainst the Lord. In addition to this comes the circum
stance that you also often offend against your brother,
and therefore have need of forgiveness from him. There
fore, when it happens that your brother sins against you,
and the devil comes and seeks to provoke you to wrath,
then take care that he may not ensnare you. For if you
let yourself be caught in the devil's provoking snares, so
that you feel disinclined to forgive, or determined not to
forgive, your brother, but, instead, you begin to hate him,
then right away these words concern you: "If ye from
your hearts forgive not every one his brother his tres
passes, neither will your Father which is in heaven forgive
your trespasses." (Matt, xviii. 35; vi. 15; Mark xi. 26).
198. Therefore Paul says to the Christians: "Put on
therefore, as God's elect, holy and beloved, a heart of
compassion, kindness, humility, meekness, long-suffering;
forbearing one another, and forgiving each other, if any
man have a complaint against any; even as the Lord for
gave you, so also do ye." (Col. iii. 12, 13, Revised Version).
Consequently, wherever you are, and with whatsoever kind
of people you may have to do, be always prepared for the
chances that all kinds of collisions are apt to happen. For
apt to sin you are, and apt to sin they are. And besides,
also the devil is on hand, and begins preaching to you in

200 FOURTEENTH MEDITATION.
this way: "See here: it is your brother who is in the
wrong; it is all his fault; it is he who ought to humble him
self." Then he goes to your brother, and says the same
thing about you. There! now it is about time for you to
open your eyes as to that snare which the enemy is about
to put around your neck, and now it behooves you earnest
ly to consider how the Lord Jesus has done and is daily
doing towards you. Suppose it be so that it really is
your brother who is all to blame, — it is not likely that it
is often so, but if now it be so that/ou are wholly without
blame, — say: how ought you now to act in the matter?
If you should allow yourself to become enraged, lo!
then you would not do as the Lord Jesus did; if you
should begin to scold and insult your brother, lo! then
you would not do as the Lord Jesus did; if you should
begin to tell tales about your brother and to slander him
and to try to disgrace him, lo! then you would not do as
the Lord Jesus did; if you should think, "I don't care for
him," lo! neither then would you do as the Lord Jesus
did, has done, or is doing. But if you would be forbear
ing, and would forgive your brother his sin, and would
humble yourself and wash his feet; if you, whenever you
might see that the devil had so got hold of him, that he
would not see his own guilt, but charged it to you, if you
then all the more would have mercy on him, and watch
how you might help him out of so dreadful a snare of the
devil; or if your brother should happen to have a very mean
nature, or disposition, so that such acts and moods of his
occurred not simply once, but many times, yea, "seventy
times seven," and you then nevertheless would exercise
the same compassion "seventy times seven," so that your
entire relation to him would be ruled by a disposition
which would all the time be making you to think in this
way, "Oh! how shall I be able to help my poor brother, so
that the devil may not altogether ruin him?" — behold, if
you would do thus, then most certainly the holy angels

VERSE ELEVENTH. 201
would sing for joy, and point to you, and say, "Look at
that man: he is disposed and is acting like Jesus, just
exactly like Jesus!"
199. Think, also, what a paradise all Christian so
ciety and intercourse would be if such mutual forgiveness
were practiced. At once there would then be an end of
all sad and troublesome relations, of all annoyances and
vexations, among the children of God. For all the trouble
some and vexatious matters which arise in my dealings
with the brethren, they do so arise from one of the follow
ing facts, or circumstances: to wit, either from this that
the brethren sin against me, or from this that I sin against
them, or from this that both I and they sin. Now, by
my forgiving them their sins I would, at the same time
this was done, be rid of all troubles and vexations which
come from them; and by their forgiving me my sin I
would, at the same time this was done, be rid of all troubles
and vexations which come from it. For as forgiveness
removes all contention and disturbing elements between
God and the sinner, so it removes all contention and dis
turbing elements also among sinners themselves, between
the one and the other.
200. Consider, therefore, what a God we have, who
in return, or as thanks, for his forgiving us our sins re
quires of us nothing else than that we should do just such
things as would, if we did them, prepare for ourselves and
for others a paradise upon this earth. Here he comes to
me and forgives me all my sin, in order that I may for
give my brother; then he goes to my brother and forgives
him his sin, in order that my brother may forgive me,
and we thus both of us attain to a mutual peace. Verily,
if we rightly considered this it would not be hard to for
give. And it is certain that there is nothing which tears
to pieces so many nets and snares of the devil as does the
forgiveness of sins. Therefore, if you would truly be in
the devil's way, and oppose him, then forgive your brother

202 FOURTEENTH MEDITATION.
whatever he may do wrong against you. He who does
so, he is to be considered as a real and true fire-proof
and fire-opposing wall in the kingdom of God.
Let us, then, earnestly lay to heart also these words
of our Master: "Know ye what I have done to you? Ye
call me Master and Lord: and ye say well; for so I am.
If I then, your Lord and Master, have washed your feet;
ye also ought to wash one another's feet. For I have
given you an example, that ye should do as I have done
to you. Verily, verily, I say unto you, The servant is not
greater than his lord; neither he that is sent greater than
he that sent him. If ye know these things, happy are ye
if ye do them." (John xiii. 12—17).

FIFTEENTH MEDITATION,
"What man is he that feareth the LORD?"
201. In the Cxxxth Psalm (verse 4) David says:
"But there is forgiveness with thee, that thou mayest be
feared." Such words are incomprehensible to all our
natural understanding. For as soon as one speaks of a-
bundant forgiveness with God, or how he daily and kind
ly forgives sins unto whosoever comes to Jesus with his
sins, right away comes up this objection: "Why, in this
way one might sin just as much as one would like! One
would only need to come to Jesus with his sin, then all
would be clear and right again, and then one might con
tinue to sin in the same way, and then again come, etc.,
etc. Oh, what a dreadful doctrine that would be!" —
Well, now, hold on. If they who thus object knew what
it is to come with one's sins to Jesus, they would talk
differently. For, they who live in the enjoyment of the
forgiveness of sins can bear witness, that the more simply
and completely they believe that all their sins are forgiven,
and that the way to the mercy-seat stands open to them
as well for the days to come as for the days that are past,
the more God-fearing and godly they are. This same
fact also David knew, and the same experience he had,
therefore he spoke as we now have seen in the psalm just
quoted. Also in the psalm before us (the xxvth) he does the
same. For, after he in the preceding verse has spoken

204 FIFTEENTH MEDITATION.
of the forgiveness of sins, he immediately here proceeds
to speak of the fear of God, saying: "What man is he that
feareth the LORD? him shall he teach in the way that he
shall choose" [according to the Old Swedish Version
and the German of Luther the last sentence reads: "He
shall teach him the best way"]. (Verse 12).
202. The Holy Scriptures speak a great deal of the
fear of God. Therefore it is important to know what
true fear of God is, and what it is not. That the true
fear of God does not consist in one's being afraid of God
is evident; for if it should consist in that, then the un
godly and especially the devils would be God-feariag, be
cause they tremble and shudder in fear of God. [See
James ii. 19, Revised Version]. Never, besides, do we in
the Scriptures see that those who are therein called God
fearing are characterized as having been afraid of God.
On the contrary, they have been very intimate and on con
fidential terms with God, and have had company, or com
munion, with him as with a friend of whom one is not at all
afraid; which the examples of David, Moses, Abraham,
and other saints do clearly show.
203. Neither does the true fear of God consist in one's
doing certain religious works, or in performing certain
devotional exercises. For, if it should consist in that, then
the Lord ought to have called the Pharisees God-fearing
above all others, for none did so many religious and de
votional acts as they. — Neither does the true fear of
God consist in one's being able to speak evangelically
with the lips, to praise and extol the grace of God, etc.,
while the heart is carnal and full of carnal inclinations.
For then also the hypocrites would be God-fearing. —
No; the fear of God is such a disposition as fears more to
transgress against God than to suffer anything whatsoever.
An example of this disposition we find, for instance, in
Joseph. For, when Potiphar's wife tried to entice him to
sin, he answered: "How can I do this great wickedness,

VERSE TWELFTH. 205
and sin against God?" (Gen. xxxix. 9). But thus Joseph
did not speak because he was afraid of God. On the
contrary, it was just the intimate relation in which he
stood to God that caused him so to fear transgressing
against him, that he would rather go to prison than he
would sin. As the Lord says: "I will put my fear in their
hearts, that they shall not depart from me." (Jer. xxxii.
40). Therefore also an old teacher says: "To fear God
is to have a filial reverence for him, and by a truly pene-
tential respectfulness, by faith, and by obedience to esteem
and honor him as one's most dearly beloved Father."
204. For such a fear of God David prays, saying:
"Unite my heart to fear thy name." (Ps. Lxxxvi. 11*).
To a like fear of God also Joshua exhorts, saying: "Now
therefore fear the LORD, and serve him in sincerity
[literally, "in perfection"] and in truth." (Josh. xxiv. 14).
And also Samuel: "Only fear the LORD, and serve him
in truth with all your heart: for consider how great things
he hath done for you." (1 Sam. xii. 24). And again David:
"O fear the LORD, ye his saints: for there is no want to
them that fear him." (Ps. xxxiv. 9). And also the Lord
God himself: "The LORD your God ye shall fear; and
he shall deliver you out of the hand of all your enemies."
(2 Kings xvii. 39). And the people are exhorted sincerely
to resolve and say: "Let us now fear the LORD our God,
that giveth rain, both the former and the latter, in his
* "Unite my heart", etc., that is, "unite it with thee, O
Lord, so that I may truly fear thee as thou art known, and suit
ably to thy character." Or, according to the very forceable and
quite correct rendering of the prayer by the Swedish Versions,
following Luther's German: "Keep my heart to this one thing,
that I fear thy name." With this agrees the interpretation of
several commentators who make the literal expression, "unite my
heart", etc., equivalent to: "Unite all my powers and impel them
towards one object, to wit, to fear thy name." Hence, simply
this: "Let me, or help me, with an undivided heart fear thy
name.' — J. G. P.

206 FIFTEENTH MEDITATION.
season." (Jer. v. 24). Also in Rev. xiv. 7 this fear of God
is spoken of, as when it is said of the angel who flew in
the midst of heaven with "the everlasting gospel," that
he cried with a loud voice, saying: "Fear God, and give
glory to him; .... worship him that made heaven, and
earth," etc. And Peter says to the Christians: "Fear God.
Honour the king." (1 Pet. ii. 17).
205. These admonitions and exhortations to the
fear of God we need also with all diligence to lay to heart.
For when the devil sees that he can no longer hold us
captive under the yoke of the law, at once he is ready to
lead us into a haughty, undisciplined, audacious disposi
tion, and into a carnal, unspiritual, and self-willed manner
of being and acting that is far from the fear of the Lord.
Such a state of things one often notices in the general life
and conduct of different persons; yes, one may even detect
oneself now and then as caught in the self-same snare.
Where now this state is allowed to continue unhindered,
there the spiritual life dies out, and leaves in its stead a
sort of "Christianity'' which in mirth and hilarity, in jests
and jokes, shows its (pretended) gladness over the grace
of God, and in an overconfident, harsh, and carnal judg
ing of others shows its spiritual liberty. But such glad
ness is not the gladness of which it is said, "Rejoice with
trembling" [that is, with reverence and self-distrust as
opposed to levity and pride]. (Ps. ii. 11). It is not the
gladness of which it is said, "The joy of the LORD is
your strength" (Neh. viii. 10), and "I will run the way of
thy commandments, O LORD, when thou shalt enlarge
my heart" [that is, "make glad, or comfort, my heart," which
expresses "the feeling of well-being and joy as contrasted
with mental oppression"]. (Ps. cxix. 32). It is not the
gladness of which Mary sang, "My soul doth magnify the
Lord, and my spirit hath rejoiced in God my Saviour."
(Luke i. 46, 47). Neither is that just mentioned judging
of others the true spiritual liberty. No; such a disposition

VERSE TWELFTH. 207
as does not seek to cover, excuse, raise up, and heal one
who anywhere may be seen to have fallen into sin or
error, but, on the contrary, as soon as one is fallen, is
ready to trample upon him, in order that the person so do
ing may himself mount a notch higher in estimation —
such a disposition does certainly not show spiritual liber
ty, but just the very opposite, to wit, liberty from all
spirituality, want of the Spirit of God. Dear brethren
and sisters in the grace of our Lord Jesus Christ, we can
not indeed be ignorant of the devices of Satan. (See 2 Cor.
ii. 1 1). Let us therefore "awake to righteousness," and
"purge out the old leaven, that we may be a new lump,"
as is befitting "the elect of God, holy and beloved," so that
we may always walk in the fear of God, and in a sanctified
manner of life, to the praise of his holy name. (See 1 Cor.
xv. 34; v. 7; Col. iii. 12; 2 Pet. iii. 11).
206. But if we understand the importance of these
admonitions and exhortations to walk in the fear of the
Lord, then ought we not only to allow ourselves to be
admonished by our sense or understanding of them, so
that we for our own part give heed to the same; but we
ought also to allow ourselves to be impelled by them, so that
we may mutually practice them, namely, in this way: when
ever we see any brother beginning to be carnally secure,
lax, and frivolous, then we are to hasten to his rescue and
say, "Look here, my dear brother, the saints of God ought
to walk in the fear of God, as it is said, 'O fear the LORD,
ye his saints.'" (Ps. xxxiv. 9). — This ought to be the more
held forth, as at the present time it has almost totally
fallen into disuse among Christians mutually to admonish
and reprove one another. Yes, alas! it has come even so
far, that one hardly dares to reprove, or admonish, another,
but must go about dreading to do so, even if one sees how
the devil is engaged in the very act of leading the brother
away into frivolity. But such a feeling of dread is not of
God, but of the devil. For the devil is not willing that

208 FIFTEENTH MEDITATION.
any one should hinder him in his work; therefore he also
exerts all his powers that we may leave him in peace, just
as hunters and trappers are desirous that no one may
frighten the animals they wish to get at. Oh! let us wake
up before it is too late. Let us begin to cry to the Lord
to fill our hearts with the spirit of his fear. Let us also,
when we are together, more than hitherto pray about this
matter, and, besides, lead one another to contemplate how
in this matter we have sinned, and how it needs to be
otherwise, and how we now may begin to act differently,
so that we henceforth endeavor to pay more attention to
one another, and to be quick to spoil the business of the
devil wherever one brother sees that he, the devil, is setting
traps or laying snares for another brother.
207. How well-pleasing such a fear of God is in the
eyes of God, of this his word bears witness in many places.
Thus David says: "Oh how great is thy goodness, which
thou hast laid up for them that fear thee." (Ps. xxxi. 19).
And again: "Behold, the eye of the LORD is upon them
that fear him, upon them that hope in his mercy; to de
liver their soul from death, and to keep them alive in
famine." (Ps. xxxiii. 18, 19). And again: "Surely his
[the LORD'S] salvation is nigh them that fear him."
(Ps. lxxxv. 9). And again: "He hath given [or, he gives]
meat unto them that fear him." (Ps. Cxi. 5). And again:
"He will bless them that fear the LORD, both small and
great." (Ps cxv. 13). And again: "For as the heaven is
high above the earth, so great is his mercy toward them
that fear him." (Ps. ciii. 11). And again: "Blessed is
every one that feareth the LORD  Behold, that thus
shall the man be blessed that feareth the LORD." (Ps.
cxxviii. 1, 4). And again: "The LORD taketh pleasure
in them that fear him, in those that hope in his mercy."
(Ps. cxLvii. 11). And again: "Like as a father pitieth his
children, so the LORD pitieth them that fear him." (Ps.
ciii. 13). And Peter says: "In every nation he that fear-

VERSE TWELFTH. 209
eth him, and worketh righteousness, is accepted with him"
[or, "acceptable to him"]. (Acts x. 35). And in Luke i.
50 Mary sings: "His [the Lord's] mercy is on them that
fear him from generation to generation." — But when we
hear such things, we must not lie down to rest in saying, "that
is right and good"; but let us go to the Lord and pray,
"Dear Lord Jesus, do thou help me, too, so that I may
begin to walk in the fear of God."
208. An expression of this pleasure of God in those
who fear him we have also here in our text before us,
where it is said: "What man is he that feareth the Lord?
him shall he teach [or, instruct] in the way that he shall
choose." That is just as the Lord himself says in Ps.
xxxii. 8: "I will instruct thee and teach thee in the way
which thou shalt go: I will guide thee with mine eye."
Where the heart is unchanged, unregenerate, there man
walks his own ways, which lead to death; as Solomon says:
"There is a way which seemeth right unto a man, but the
end thereof are the ways of death." (Prov. xiv. 12). For
while his heart is shut against the Lord, the Lord cannot
lead him by his Spirit. Therefore the Scriptures say of
such, that they walk in darkness, and know not whither
they are going. (See, e. g., John xii. 35; 1 John ii. 11).
Just at the time they are thinking that they understand
all things so rightly and well, they do not at all receive, or
discern, anything of that which belongs to the Spirit of
God. (See 1 Cor. ii. 14). For their hearts are darkened,
and their minds are rendered dull, or blunt, so that they
regard even the work of the Spirit of God as foolishness
and fanaticism, but their own will as the right way, and
their own darkness as the true light. On the contrary,
wherever there is such a disposition as fears the Lord;
wherever a self-distrusting spirit rules in the heart, so that
the person is distrustful of himself, afraid of himself, and
therefore keeps close to the Lord, just as a child clings
close to its father when it walks with him in the dark

2IO FIFTEENTH MEDITATION.
on an unfamiliar way; — there it will never fail that the
Lord, according to his promise, will guide the poor, dis
tressed, lowly soul aright. For it is a judgment, a decree,
a rule, or an order, of the Lord, that he suffers the proud
and defiant spirits to go their own ways, while, on the
contrary, the broken-hearted, the God-fearing souls he
guides with his eyes "in the paths of righteousness for his
name's sake." O let us consider this, — let us, as many
of us as live in faith, let us consider and remember this,
— that only so long as there dwells within us a self-
distrustful and fearing spirit, one that is afraid of all evil,
of doing or being wrong, only so long can we remain in
the right way, "in the paths of righteousness." If, on the
contrary, we become self-satisfied, proud, and secure, then
soon it will all be over with us as believers.
209. But now it being so that the Lord teaches those
who fear him, and guides them with his eyes, these can
therefore most certainly rest assured that they are safe
however strange their way may appear to be. Just think:
that in all kinds of weather, in all storms, temptations,
and difficulties, outward and inward, we may commit, yea,
abandon, ourselves to God, and rely on him, on his eyes,
on his faithfulness, — that is an inexpressible security,
safety, rest. As the Scriptures say: "In the fear of the
LORD is strong confidence: and his children shall have
a place of refuge." (Prov. xiv. 26). And again: "I am
persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things
to come, nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God, which
is in Christ Jesus our Lord." (Rom. viii. 38, 39).
210. I have many times journeyed over very con
siderable distances with my children; but it has never
been any concern to the children whether the journey has
been by land or by sea, whether it has extended east or
west; neither have they ever concerned themselves about

VERSE TWELFTH. 211
tickets, money, time, or traveling effects; no, they have only
followed along, and always have they reached the same
destination as I. And thus, in like manner, it shall surely
go with all the children of God. Only follow along. The
Lord shows his children the way; and where that may not
be enough, there he himself guides them; but where neither
that may be enough, there he carries them. "Even to your
old age, even to hoar hairs, I will carry you," he says;
"I have made, and I will bear; even I will carry, and will
deliver you." (Is. XLvi. 4). Fear the Lord, ye his saints,
and know that you are safe in relying on him. Though he
may lead you in strange and unexpected ways, still only
follow; for, after all, homeward it goes, homeward he
leads. His faithfulness stands as security for that.
211. What besides might be said on these words,
that has already, as to the main points, been said in our
Meditations on verses 4, 8, and 9. Therefore we will now
leave these matters, and proceed to consider the other
promises following next in order, to wit, these: "His soul
shall dwell at ease [literally, as the margin reads, "shall
lodge in goodness," or, "in good," that is, in a good thing,
or in a good state*] ; and his seed shall inherit the earth."
(Verse 13). In the first of these two promises there is
opened to us a little view and representation of the land
of glory, the heavenly Canaan, of which the earthly was
a type. Just think: what a privilege, what a glorious
prospect, after having been here, in this vale of sorrows,
taught, and instructed, and led, and guided, and carried,
—all this by the Lord himself, — then, when the journey is
over, to arrive into the haven of that good, that better
land where the. Lord himself dwells! Thus the Lord says
by Isaiah, prefiguring the heavenly by the earthly land:
"The needy shall lie down in safety." (Is. xiv. 30). And
* Thus, by the adjective in the neuter gender, "in the
good," the Swedish and the German Versions render the Hebrew
b'tob, — J. G. P.

212 FIFTEENTH MEDITATION.
again: "My people shall dwell in a peaceable habitation,
and in sure dwellings, and in quiet resting places." (Is.
xxxii. 1 8). These indeed are prospects which ought to
teach and enable us to "run with patience the race that is
set before us." (Heb. xii. i). Only a little while, and then
we shall "dwell at ease," dwell "in good," in the good and
blessed land. O that we were there!
212. Of this glory the Scriptures testify that it pass
es all understanding. Thus Is. Lxiv. 4 says: "For since
the beginning of the world men have not heard, nor per
ceived by the ear, neither hath the eye seen, O God, be
sides thee, what he hath prepared for him that waiteth
for him." And Paul says: "Eye hath not seen, nor ear
heard, neither have entered into the heart of man, the
things which God hath prepared for them that love him."
(1 Cor. ii. 9). And again: "I know a man in Christ ....
such a one (was) caught up even to the third heaven. And
I know such a man .... how that he was caught up into
Paradise, and heard unspeakable words, which it is not
lawful for a man to utter." (2 Cor. xii. 2 — 4, Revised
Version). — This glory also far transcends all the afflic
tion which we here may experience; as Paul says: "Our
light affliction, which is but for a moment, worketh for us
a far more exceeding and eternal weight of glory." (2
Cor. iv. 17). And again: "I reckon that the sufferings of
this present time are not worthy to be compared with the
glory which shall be revealed in us" [or "to us-ward"].
(Rom. viii. 18).
213. But concerning something of tne nature and
character of this glory let us hear some of the testimonies
of the Scriptnres. In Isaiah (xxv. 8, 9) it is said: "He
[the LORD] will swallow up death in victory; and the
Lord GOD will wipe away tears from off all faces; and
the rebuke [the reproach] of his people shall he take a-
way from off all the earth: for the LORD hath spoken it.
And it shall be said in that day, Lo, this is our God; we

VERSE THIRTEENTH. 2I3
have waited for him, and he will save us: this is the
LORD; we have waited for him, we will be glad and re
joice in his salvation." And again (in chap. xxxv. 10):
"The ransomed of the LORD shall return, and come to
Zion with songs and everlasting joy upon their heads:
they shall obtain joy and gladness, and sorrow and sigh
ing shall flee away." And again (in chap. XLix. 10):
"They shall not hunger nor thirst; neither shall the heat
nor sun smite them: for he that hath mercy on them shall
lead them, even by the springs of water shall he guide
them." And again (in chap. Li. 11): "The redeemed of
the LORD shall return, and come with singing unto Zion;
and everlasting joy shall be upon their head: they shall
obtain gladness and joy; and sorrow and mourning [sigh
ing] shall flee away." And again (in chap. lxv. 17 — 19):
"Behold, I create new heavens and a new earth : and the
former [things] shall not be remembered, nor come into
mind. But be ye glad and rejoice for ever in that which
I create: for, behold, I create Jerusalem a rejoicing, and
her people a joy. And I will rejoice in Jerusalem, and
joy in my people: and the voice of weeping shall be no
more heard in her, nor the voice of crying." And in Ps.
cxxvi. 1 and 2 it is said [according to the Old Swedish
and the German Versions*] : "When the LORD shall de-
* These Versions translate the past tenses of the Hebrew
verbs, in the passage, by future tenses, which is literally less
correct than as the English Versions render said tenses, but may
be allowable in accordance with several of the older Jewish com
mentators and the grammatical rule that the Hebrew perfect is
frequently used as a prophetic future "when viewed as past";
that is, "prophetic writers, surveying the future from an ideal
point of view, give to their predictions the form of a recital of
what has already taken place." But as the psalmist, in the
psalm quoted above, most probably refers to actually past events,
it is better to give the verbs their past tense, and then simply
regard the passage (verses 1 to 3) as a typical, or prefigurative,
promise and prophecy of the future, hence as applicable to an
other and higher and more perfect deliverance from captivity,

214 FIFTEENTH MEDITATION.
liver the captives of Zion, then we shall be like them that
dream; then our mouth shall be full of laughter, and our
tongue full of singing." However great and many we
may have imagined the glories of that good land to be • —
the land in which, according to the promise of God, our
souls shall forever dwell, — still the reality shall so far ex
ceed all our conceptions and imaginings, that when we
shall behold it (the reality) we shall seem to ourselves to
be mere dreamers.
214. Of this same glory John testifies, in speaking
of a certain class of saints who are at last to be there:
"They are before the throne of God; and they serve him
day and night in his temple: and he that sitteth on the
throne shall spread his tabernacle over them. They shall
hunger no more, neither thirst any more; neither shall
the sun strike upon them, nor any heat: for the Lamb
which is in the midst of the throne shall be their shepherd,
and shall guide them unto fountains of water of life: and
God shall wipe away every tear from their eyes." (Rev.
vii. 15 — 17, Revised Version). And again: "God shall
wipe away all tears from their eyes; and there shall be no
more death, neither sorrow, nor crying, neither shall there
be any more pain: for the former things are passed away."
(Rev. xxi. 4). In view of the same glory Paul exclaims
so triumphantly: "When this corruptible shall have put .
on incorruption, and this mortal shall have put on im
morality, then shall be brought to pass the saying that is
written: 'Death is swallowed up in victory.' O death,
where is thy sting? O grave [death], where is thy victory?
The sting of death is sin; and the strength of sin is the
law. But thanks be to God, which giveth us the victory
through our Lord Jesus Christ." (1 Cor. xv. 54 — 57).
215. Consider what tones these are, what heavenly
music this is, from the heavenly Canaan, from the good,
such as is spoken of in New Testament passages like Luke xxi.
27—36; Rom. viii. 19—23; 1 John iii. 2. — J. G P.

VERSE THIRTEENTH. 215
the blessed land where our souls shall be permitted to
dwell and rest forever. And all the information which
we obtain in the Scriptures about and from this our good
and blessed home has a similar sound and import. "In
thy presence is fulness of joy; at thy right hand there
are pleasures for ever more," says David. (Ps. xvi. ii).
And again: "They shall be abundantly satisfied with the
fatness of thy house; and thou shalt make them drink of
the river of thy pleasures [literally, "thou shalt cause
them to drink a stream of thy pleasures"]. For with thee
is the fountain of life: in thy light shall we see light." (Ps.
xxxvi. 8, 9). And in Isaiah (chap. lx. 20) the Lord God
says: "Thy sun shall no more go down; neither shall thy
moon withdraw itself: for the LORD shall be thine ever
lasting light, and the days of thy mourning shall be end
ed." And the Lord Jesus says: "I go to prepare a place
for you. And if I go and prepare a place for you, I will
come again, and receive you unto myself; that where I
am, there ye may be also  I will see you again, and
your heart shall rejoice, and your joy no man taketh from
you." (John xiv. 2, 3; xvi. 22). And Peter says: "Praise
and glory and honour at the revelation of Jesus Christ:
whom not having seen ye love; on whom [that is, on ac
count of whom, and on the point of seeing whom], though
now ye see him not, yet (ye are) believing, ye rejoice
greatly with joy unspeakable and full of glory." (1 Pet. i.
7, 8. Revised Version). And again: "God .... begat us a-
gain .... unto an inheritance incorruptible, and undefiled,
and that fadeth not away, reserved in heaven for you, who
by the power of God are guarded by faith unto a salva
tion ready to be revealed in the last time." (Verses 3 — 5,
Revised Version).
216. But how can it be possible for us to enjoy such
eternal happiness in that good land, that beautiful home
of ours, where our God dwells, and where our souls shall
dwell? Answer: It will be possible for us to enjoy such

2l6 FIFTEENTH MEDITATION.
happiness there because we are then transformed into
full likeness with our Lord Jesus, and thus with God; as
Paul says: "The God of peace himself sanctify you
wholly; and may your spirit and soul and body be pre
served entire, without blame at the coming of our Lord
Jesus Christ." (i Thess. v. 23, Revised Version). And
Peter says: "We, according to his promise, look for new
heavens and a new earth, wherein dwelleth righteousness."
(2 Pet. iii. 13). And John says: "Beloved, now are we
the sons [children] of God, and it doth not yet appear
[it is not yet made manifest] what we shall be: but we
know that, when he shall appear, we shall be like him; for
we shall see him as he is." (1 John iii. 2). All sorrow,
all suffering, all death have through sin entered into the
world, and continue only through sin. When, therefore,
all sin shall have been cleaned out, and shall have been
put away forever, then also will there forever be an end
to all that is called sorrow or death. Yes, think of it, we
shall not drag our sins with us into heaven, — of that we
have the most certain promises. There shall no longer be
any sin, neither confession of sins, nor forgiveness of sins,
nor prayer, nor faith, — ¦ no, all this shall cease, and shall
there have been done away; but we shall see the face of the
Lord, and his name shall be upon our foreheads. There
will be an everlasting and perfect righteousness; not an
imputed righteousness, such as we here have through faith;
but an everlasting and perfect purity from all sin in all our
being, in all our thoughts, words, and deeds. We shall
be like our God and our Lord Jesus. "For whom he
foreknew, he also foreordained to be conformed to the
image of his Son, that he might be the firstborn among
many brethren." (Rom. viii. 29, Revised Version). "And
as we have borne the image of the earthy [man, Adam],
we shall also bear the image of the heavenly" [that is, of
the heavenly man, the second Adam, Jesus]. (1 Cor.
xv. 49).

VERSE THIRTEENTH. 2I7
217. But let us still go on casting one look after
another into "the good," the blessed land, where our
souls shall dwell. Thus says the Lord Jesus: "Father, I
will that they also, whom thou hast given me, be with me
where I am; that they may behold my glory, which thou
hast given me." (John xvii. 24). And Paul says: "When
Christ, who is our life, shall appear, then shall ye also
appear with him in glory." (Col. iii. 4). And again the
Lord Jesus says: "To him that overcometh will I give to
eat of the tree of life, which is in the midst of the paradise
of God." (Rev. ii. 7). And again: "He that overcometh
shall not be hurt of the second death." (Rev. ii. n). And
again: "To him that overcometh will I give to eat of the
hidden manna, and will give him a white stone, and in
the stone a new name written, which no man knoweth
saving he that receiveth it." (Rev. ii, 17). And again:
"He that overcometh, .... to him will I give power over
the nations  And I will give him the morning star."
(Rev. ii. 26 — 28), And again: "He that overcometh, the
same shall be clothed in white raiment; and I will not
blot out his name out of the book of life, but I will con
fess his name before my Father, and before his angels."
(Rev. iii. 5). And again: "Him that overcometh will I
make a pillar in the temple of my God, and he shall go
no more out: and I will write upon him the name of my
God, and the name of the city of my God, which is new
Jerusalem, which cometh down out of heaven from my
God: and I will write upon him my new name." (Rev. iii.
12). And again: "To him that overcometh will I grant
to sit with me in my throne, even as I also overcame, and
am set down with my Father in his throne." (Rev. iii. 21).
— Say, is it not beautiful, this view of "the good," the
good place and the good things, in which our souls shall
dwell? 218. But yet a few more of the testimonies of the
Scriptures. "Round about the throne icere four and

2l8 FIFTEENTH MEDITATION.
twenty thrones: and upon the thrones 1 saw four and
twenty elders sitting, arrayed in white garments; and
on their heads crowns of gold." (Rev. iv. 4, Revised Ver
sion). Then further: "And I saw, and I heard a voice of
many angels round about the throne and the living creatures
and the elders; and the number of them was ten thou
sand times ten thousand, and thousands of thousands;
saying with a great voice, 'Worthy is the Lamb that hath
been slain to receive power, and riches, and wisdom, and
might, and honour, and glory, and blessing.' And every
created thing which is in the heaven, and on the earth,
and under the earth, and on the sea, and all things that
are in them, heard I saying, 'Unto him that sitteth on the
throne, and unto the Lamb, be the blessing, and the hon
our, and the glory, and the dominion, for ever and ever.'
And the four living creatures said, 'Amen.' And the elders
fell down and worshipped." (Rev. v. 11 — 14, Revised Ver
sion). And then: "After these things I saw, and behold, a
great multitude, which no man could number, out of every
nation, and of all tribes and peoples and tongues, stand
ing before the throne, and before the Lamb, arrayed in
white robes, and palms in their hands; and they cry with
a great voice, saying, 'Salvation unto our God which sitteth
upon the throne, and unto the Lamb.' And all the angels
were standing round about the throne, and about the
elders and the four living creatures; and they fell before
the throne on their faces, and worshipped God, saying,
'Amen: Blessing, and glory, and wisdom, and thanksgiv
ing, and honour, and power, and might, be unto our God
for ever and ever. Amen.' " — But how their robes had be
come so white, that we are told by one of the elders, who
says: "These are they which come out of the great tribu
lation, and they washed their robes, and made them white
in the blood of the Lamb." (Rev. vii. 9 — 17, Pevised
Version). 219. But with all this it is not enough yet. The

VERSE THIRTEENTH. 219
Scriptures further teach, also, that our bodies shall be
changed and be raised glorified out of the earth. Of
this Paul speaks throughout the entire xvth chapter of
first Corinthians. Listen to some of its closing passages:
"So also is the resurrection of the dead. It [the body]
is sown in corruption; it is raised in incorruption: it is
sown in dishonour; it is raised in glory: it is sown in
weakness; it is raised in power: it is sown a natural body;
it is raised a spiritual body. There is a natural body,
and there is a spiritual body [or, "If there is a natural
body, there is also a spiritual body." Revised Version]. . . .
Behold, I shew [tell] you a mystery: We shall not all
sleep, but we shall all be changed, in a moment, in the
twinkling of an eye, at the last trump: for the trumpet
shall sound, and the dead shall be raised incorruptible,
and we shall be changed. For this corruptible must put
on incorruption, and this mortal must put on immorality."
(Verses 42 — 44, 5 1 — 53). Of this the same apostle speaks
in another epistle: "For our citizenship is in heaven; from
whence also we wait for a Saviour, the Lord Jesus Christ:
who shall fashion anew the body of our humiliation, that
it may be conformed to the body of his glory, according
to the working whereby he is able even to subject all
things unto himself." (Phil. iii. 20, 21, Revised Version).
Yes, "then shall the righteous shine forth as the sun in
the kingdom of their Father," says our Lord himself.
(Matt. xiii. 43). Oh! indeed, "blessed are they which
are called unto the marriage supper of the Lamb." (Rev.
xix. 9). And now consider that — as the angel in the
Revelation assured the seer (Rev. xix. 9; xxi. 5; xxii. 6) —
all these words are "the faithful and true words of God,"
no fables, no exaggerations, but on the contrary so far
below the reality, that when we get home and begin to see
it all we shall be "like them that dream." What we here
have thought and believed, that shall, in comparison with
the reality, be like a little rush-light compared with the

220 FIFTEENTH MEDITATION.
sun. Surely we may with David exclaim: "As for me, I
will behold thy face in righteousness: I shall be satisfied,
when I awake, with thy likeness" (Ps. xvii. 15); that is,
the immediate beholding of thee, 0 Lord, will satisfy and
fill my soul by my becoming like thee when once I shall
awake from the night of this present suffering existence
and from the night of death.
220. But what David here adds, namely this, "and his
seed shall inherit the earth" [more correctly as the Re
vised Version has it, "the land"], that can indeed be ex
plained as being equivalent to what the Lord says,
"Blessed are the meek: for they shall inherit the earth."
(Matt. v. 5). David would then by these words say that
they who fear the Lord shall some time come to possess
the whole earth, that is, the new earth for which we are
looking according to the promise of God. (2 Pet. iii. 13).
"For the earnest expectation of creation itself," says Paul,
"waiteth for the revealing of the sons of God .... Because
the creation itself also shall be delivered from the bond
age of corruption into the liberty of the glory of the
children of God." (Rom. viii. 19, 21). All the changes
and transformations that are going on in nature, in crea
tion, shall go on more and more, and become greater
and greater, towards the glorification of this nature and
creation at the time "when that which is perfect is come."
(1 Cor. xiii. 10). The "great gulf fixed" between heaven
and earth, and the opposition into which they have been
brought to each other — both gulf and oppsition having
been caused by sin, — that gulf and that opposition shall
be done away; and the children, God's children, redeemed
by the blood of the Lamb, shall possess all things as kings
and priests before God. — However, the words of David
can be understood also as containing the promise that
God will care for the posterity ("seed") of his children
here upon the earth, so that, when they must depart from
this world and leave them behind, they need not be un-

VERSE THIRTEENTH. 221
easy about them, but can confidently and safely commit
them to him, knowing for certain that he will be both as a
father and as a mother to them. This, too, is a promise
firmly grounded in the word of God besides that which is
written here, and is a promise that is very good for the
children of God to have.
221. But if now it is an assured fact that our souls
shall dwell "in the good," in that good, blessed land, then
from it we may derive especially three important lessons,
which the word of God connects with these beautiful
prospects. The first lesson is this: "Rejoicing in hope."
(Rom. xii. 12). Just think how small, simple, yea, mean
everything in this world becomes when we place it and
view it along-side of those good things, and that good
state, and that blessed land, in which our souls shall
dwell. When this life is at its best, it is labor, and care,
and sorrow. (See Ps. xc. 10). Here are thousands of
things which imbitter life; and if there happens to be
anything that delights the heart, it must in a short time be
relinquished and left behind. All, even what is best of
things here, is vanity, vanity of vanities. (Eccles. i. 2).
But in the good, blessed land where our souls shall dwell,
there it is not so; there is nothing to imbitter life, noth
ing to disturb enjoyment; no, "in the presence of God
there is fulness of joy; at his right hand there are pleasures
for evermore." (Ps. xvi. 11). Therefore, as you rejoice
when you are expecting even some transitory good upon
this earth; as you rejoice in hope to reach your own
sweet home after a long absence; as a betrothed rejoices,
that with every day her marriage is drawing a step nearer;
so do you rejoice still more while you know that, with
every hour, that day is drawing nearer when with new
eyes you shall behold God and the Lamb, and be like
him in whom you here have believed. For what is all
happiness or misery here as compared with the promise
of our best and truest Friend, and its realization: "Where

222 FIFTEENTH MEDITATION.
I am, there ye shall be also." (John xiv. 3). Soon comes
the night of our departure hence, and then the day of
our glory! "This life's a dream, an empty show.
But the bright world to which I go
Hath joys substantial and sincere;
When shall I wake, and find me there?
Oh, glorious hour! oh, blest abode!
I shall be near and like my God."
222. The second lesson which the Scriptures con
nect with the prospect of eternal glory is this: "Be patient
in tribulation, continuing stedfastly in prayer." (Rom. xii.
12, R. V.). Do not be astonished nor think it strange that
the way is narrow and difficult. It was so for the Lord
Jesus; it has been so for all saints. "Through much tri
bulation [or, many tribulations] we must enter into the
kingdom of God," says Paul. (Acts xiv. 22). And that can
never be changed; but what does it matter, when neverthe
less we do enter into the kingdom of God? "For I rqckon,"
says Paul again, "that the sufferings of this present
time are not worthy to be compared with the glory which
shall be revealed in us." (Rom. viii. 18). And again:
"Our light affliction, which is but for a moment, worketh
for us a far more exceeding and eternal weight of glory."
(2 Cor. iv. 17). But what, however, is most likely and
most calculated to help us to be patient amid affliction is
this, namely: that all this affliction is a means whereby
God will make us tried and precious; as he says: "Behold,
I have refined thee, but not as silver; I have tried thee
in the furnace of affliction." [Is. xLviii. 10, Revised Ver
sion, with the word "tried" in the margin, or as a note,
which agrees with the Swedish and German Versions] .
Of this Paul sings: "We glory in tribulations also; know
ing that tribulation worketh patience; and patience, ex
perience; and experience, hope; and hope maketh not
ashamed; because the love of God is shed abroad in our
hearts by the Holy Ghost which is given unto us." (Rom,

VERSE THIRTEENTH. 223
v- 3) S)- And the apostle Peter likens such affliction, or
trial, to the fire in which a goldsmith refines and purges
gold. (See i Pet. i. 7). Without fire the goldsmith could,
indeed, not make many ornaments out of the gold; but let
him use the fire, and then his work will amount to some
thing. Likewise also God could certainly not without
the furnace of affliction get any soul into heaven. No,
since the fall we are not so constituted, that we can get to
or are fit for heaven without such refining. But just let
him make use of that furnace, and then it will go.
223. But knowing this, let us then be patient. It
will last but a little while. Soon the time for sweet rest will
have come — the eternal rest "in the good," in that
blessed land, where our souls shall dwell. And there,
surely, we will not say anything bad about the way the
Lord has led us thither. No, that which has here caused
us the bitterest pain, and pressed forth the heaviest sighs
and most of our tears, that will most likely be the cause
of the most glorious praise. When one has been out on
a journey, and during that journey has experienced many
straits and difficulties and also much suffering, then it is
quite customary, afterwards, when one has got home, to
talk especially of these sufferings and difficulties. (Yes,
among the children of the world it is customary even
roundly to boast of the sufferings and troubles through
which they have passed). But it being a fact, that one
thus, safely landed in an earthly home, with particular
gladness talks of the dangers and sufferings one has gone
through, — much more shall we then, when we are at home
in heaven, loudly praise God for the past experienced
dangers and difficulties, especially as we then fully under
stand how they, too, have been necessary for our attaining
and preservation unto everlasting life. Wait yet only a
-little while. "When the Lord shall come to be glorified
in his saints, and to be admired in all them that believe"
[or, "to be marvelled at in all them that believed", 2 Thess.

2 24 FIFTEENTH MEDITATION.
i. 10, Revised Version], then, if you are one of those
saints, one of them that here believed in him, then you
will understand why he led you as he did, and not other
wise. 224. The third lesson which the Scriptures connect
with the prospect of the eternal glory, John comprises in
these words, thus: "Every man that hath this hope in him
[or, "set on him," *'. e., Jesus] purifieth himself, even as he
[the Lord Jesus] is pure." (1 John iii. 3). Of this also
Paul says: "Having therefore these promises, dearly be
loved, let us cleanse ourselves from all filthiness [defile
ment] of the flesh and spirit, perfecting holiness in the
fear of God." (2 Cor. vii. 1). And again: "Know ye not
that they which run in a race run all, but one receiveth
the prize? So run, that ye may obtain. And every man
that striveth for the mastery [or, "striveth in the games"]
is temperate in all things. Now they do it to obtain a
corruptible crown; but we an incorruptible." (1 Cor. ix.
24, 25). And Peter says: "We, according to his promise,
look for new heavens and a new earth, wherein dwelleth
righteousness. Wherefore, beloved, seeing that ye look
for such things, be diligent that ye may be found of him
in peace, without spot, and blameless." (2 Pet. iii. 13, 14).
225. The more we give heed to, and the more we
with our hearts live in, those things which we are expect
ing to receive in heaven and, generally, in the world and
ages to come, the more heavenly-minded will we become;
and the more heavenly-minded we become, the more will
our lives bear the marks of such a state and quality of
mind. Therefore, since we have such blessedness in view,
let us "forget those things which are behind, and stretch
forward to the things which are before." (Phil. iii. 13, Re
vised Version). If in any respect we are well off here on
earth, let us be watchful lest our hearts begin to stick fast
in temporal well-being. For we shall not dwell here. If
in any respect we are hard pressed, or in straitened cir-

VERSE THIRTEENTH. 225
cumstances, here on earth, let us be patient. For we shall
not dwell here. Only a little while yet, and then will
come the end both of earth's joys and of earth's sorrows,
both of its supplies and its wants; and then shall our souls,
according to the promise of God, "dwell in the good," in
the good, blessed land where the Lord God himself does
dwell.

SIXTEENTH MEDITATION.
"The secret of the LORD is with them that fear him."
226. We saw in the preceding Meditation what it
is to fear the Lord. Here it is now further said: "The
secret of the LORD is with them that fear him" (verse 14).
More properly, according to the Hebrew, these words
should in English read thus: "The counsel of the Lord is
for them that fear him." "The counsel of the Lord" is
his familiar intercourse, as when friends sit familiarly to
gether and consult with each other. (That is the thought
contained in the Hebrew word which David here uses*).
Such an intimacy we find, for instance, in the history of
Abraham. For there was such an intimacy- on the part
of God, that he said: "Shall I hide from Abraham that
thing which I do?" (Gen. xviii. 17). Therefore, also,
Abraham especially is called the friend of God — "Abra
ham my friend," says the Lord himself. (Is. xlj. 8). Such
* The Heb. sod means, first, properly, "a sitting, as for
conversation or consultation," hence, "a circle,'' "an assembly";
then, metaphorically, "mutual consultation", "counsel, taken to
gether and confidential", hence, as here, "the confidential con
verse of God", as with his prophets or pious ones generally. See,
e. g., Prov. iii. 32; Jer. xxiii. 18, 22; Am. iii. 7. Thus the word
comes to mean also friendship, intimacy, and the like; as, Job
xix. 19; xxix. 4, etc. The Revised Version has therefore here in
the psalm (xxv. 14) in the margin, or as a foot-note, "Or, counsel
Or, friendship." — J. G. P.

VERSE FOURTEENTH. 227
an intimacy we find to have existed also between the
Lord and his disciples (John especially); so also between
the Lord and the members of a family in Bethany, and so
forth as to many others.
227. In order to understand this we need only to
pay attention to some facts of experience. Between the
Lord and those who despise or reject him there always
subsists an estranged relation. For though the ungodly
even perform, or take part in, all kinds of devotional
exercises, still there is not in them, nor comes there out
of all their performances, any intimate heart relation be
tween them and God. No; all they do, — their praying,
their hearing of the word of God, their going to the Holy
Communion, — all amounts only to a series of religious
compliments, which they must tender to God, "holy per
formances", by which they would serve and reverence
him, in order to gain his favor. All these opportunities
of grace which God has prepared for sinners, these are
to them a heavy and joyless divine service which, as they
think, Christian duty obliges them to attend to. To this
they bear witness, even against themselves, in their think
ing that the life of the children of God must be a burden
ed and joyless life, which they would not think if they
did not know that such an intimacy with God as the
children of God have would make their own life burdened
and joyless. But as they find it to be burdensome to
exercise close converse with God, then also thereby they
manifest that their hearts are not intimate with him. For
if they were intimate with him it would not be burden
some to them to hold converse, commune, and live with
him. Such a burdensome and joyless serving of God the
Lord has described in "the elder son," the brother of the
prodigal son, which brother said to the father: "Lo, these
many years do I serve thee, neither transgressed I at any
time thy commandment: and yet thou never gavest me a
kid, that I might make merry with my friends." (Luke xv.

228 SIXTEENTH MEDITATION.
29). In short, as we have said: their hearts are estranged
from the Lord, and kept at a distance from him, whether
they outwardly conduct themselves as despisers of him or as
such as would serve him and would be < Jod-fearing. To be
dead is to be dead, no matter whether the dead be shrouded
in costly and fine or in poor and miserable habiliments.
228. It is altogether different with them that fear
the Lord. They may indeed be very much unlike one
another; yea, at different times they are considerably un
like themselves. But in one thing they are nevertheless
all and always alike, to wit: in the disposition, and in
their being sensible, that they cannot do without the Lord,
but that they need him in everything; as Peter said:
"Lord, to whom shall we go? thou hast the words of eter
nal life." (John vi. 68). Yes, so characteristic of them is
this their sense, or disposition, that all their courage, peace,
and power depend on him. If they may see his counte
nance, then they are glad; if he withdraws himself or is hid
to them, then they are sad and restless. Just so David
complains: "How long wilt thou hide thy face from me?
How long shall I take counsel in my soul [that is, in vain
form plans of escape] , having sorrow in my heart daily?"
(Ps. xiii. 1, 2). And again: "Thou didst hide thy face,
and I was troubled." (Ps. xxx. 7). For such persons it is
not burdensome to live and walk with the Lord, and to
serve him. No; that yoke is to them easy and light. But
what to them is burdensome is this that they still must
feel their hearts to be so cold and dead when they, how
ever, would that they were thoroughly fervent and spiritual.
The law of sin which is in their members (see Rom. vii.
23), that is their load and burden; yes, that burden is
often so heavy, that they sigh and groan: "O wretched
man that I am! who shall deliver me out of this body of
death?" (Rom. vii. 24, Revised Version, margin, or note).
Could they only be such as they would like to be, O then
they would instantly be as holy and pure as God is.

VERSE FOURTEENTH. 229
229. Between these and the Lord there exists, con
sequently, an intimate relation — and that mutually, on
the part of the one as well as on the part of the other.
On the part of the Lord this intimate relation shows itself
in this that he, as it were, pours out his heart to them,
and lavishes upon them the infinite riches of his grace,
in order that they may perceive and understand the love
wherewith he has loved them. This affectionate and
cordial intimacy of God the Scriptures set forth in the
strongest words and the richest pictures. For instance,
thus it is said: "Is Ephraim my dear son? is he a pleasant
child?* for since I spake against him [or, "for as often
as I speak against him"] I do earnestly remember him
still: therefore my bowels are troubled for him; I will
surely have mercy on him, saith the LORD." (Jer. xxxi.
20). Just think: what can a loving person say that is
more affectionate than that his or her heart is "troubled,"
* In the Swedish New and Old Versions, and in Luther's
German, both these questions have the negative particle "not",
with the idea of strengthening, or emphasizing, the exclamations,
thus: "Is not Ephraim my dear son? Is he not a pleasant [a
darling] child?" Let the questions be uttered as strong exclama
tions, in a tone of surprise, and with great emphasis on "is",
then certainly a beautiful and forcible meaning of the verse
becomes very apparent; the following "for" is then more easily
understood. But though the insertion of the "not" may be de
fended (from the varied uses of the Heb. interrogative particles
K — im, "whether — or," which introduce the questions), it had
better be left out, the verse then meaning: "Jehovah asks him
self, surprised, as it were, at having such tender feelings towards
Ephraim [i. e., the rebellious ten tribes of Israel], if then Ephra
im is his favorite son, or darling child, since, often as he has had
to speak sentences of reprobation against him, yet he has never
been able to forget him; and when he is thus again and again
reminded of him, the old feelings of love and pity are excited
anew." (From Niigeisbach, in Lange's Commentary). — On the
expression farther on in the verse, "my bowels are troubled,"
which according to the Swedish reads, "my heart breaks," see
my note to § 83, page 90. — J. G. P.

23O SIXTEENTH MEDITATION.
"moved," or "breaking with compassion," for another?
When we would express the highest degree of wrath we are
accustomed to say that the heart could fairly burst with
wrath, or break because of wrath. When we would express
the deepest sorrow we say that the heart bursts, or breaks,
because of trouble, sorrow, or grief. When a man loves
a woman with a true, hearty love, then he cannot restrain
it; it presses outward from within his heart; it must out;
he cannot eat, nor sleep, nor work — he cannot live — if he
may not pour out his heart. And now our God says that
his heart is breaking, or is "troubled," moved, stirred, and
that with mercy, so that he must show mercy. Therefore
he breaks forth also in Isaiah (chap. xLi. 14): "Fear not,
thou worm Jacob, and ye men [or, "ye few men"*] of
Israel; I will help thee, saith the LORD, and thy re
deemer, the Holy One of Israel." Hear what affectionate
language this really is: "Thou worm Jacob," "ye poor lot
[or, ye little people] Israel." These are truly pet, caress
ing names, titles of endearment that have done thousands
upon thousands of sinners good way down to the depths
of their hearts. Yes, when in dark days the heart is not
able to retain any of the most glorious promises of grace,
then are, however, such titles of endearment generally apt
to go in,, and to find room, and to support the soul, so that
it does not despair.
230. But let us still hear some words in which the
Lord in a tender and affectionate way pours out his heart
to and over them that fear him. In Isaiah, chap. xLiii.
4, he says: "Since thou wast precious in my sight, thou
hast been honourable, and I have loved thee." And in
* According to the Old Swedish Version and Luther's Ger
man, "ye poor (or, sorry) lot Israel," — "ihr armerHaufe Israel."
That quaint translation is, indeed, warranted, though not neces
sary, by the Hebrew use of the feminine verbal form in the word
for "fear," expressing the Oriental idea of weakness and lowli
ness. Hence, other renderings: "ye little people Israel," "ye
weak and few and lowly men of Israel," etc. — /. 67. P.

verse fourteenth. 231
verse 15: "I am the LORD, your Holy One, the creator
of Israel, your King." And in verses 18 and 19: "Re
member ye not the former things, neither consider the
things of old. Behold, I will do a new thing; now it
shall spring forth; shall ye not know it? I will even make
a way in the wilderness, and rivers in the desert." And
in verses 22 to 25 inclusive: "But thou hast not called
upon me, O Jacob; but thou hast been weary of me, O
Israel" [this last clause had better be rendered as the
Swedish and German Versions, and many commentators,
have it: "that thou shouldst have wearied thyself with me,
O Israel"]. "Thou hast not. brought me the small cattle
[lambs, kids, etc.] of thy burnt offerings; neither hast
thou honoured me with thy sacrifices. I have not caused
thee to serve with an offering, nor wearied thee with in
cense. Thou hast bought me no sweet cane [calamus]
with money, neither hast thou filled me with the fat of
thy sacrifices: but thou hast made me to serve with thy
sins, thou hast wearied me with thine iniquities. I, even
I, am he that blotteth out thy transgressions for mine
own sake, and will not remember thy sins." And again
(in chap. xLix. 13): "Sing, O heavens; and be joyful, O
earth; and break forth into singing, O mountains: for
the LORD hath comforted his people, and will have
mercy upon his afflicted" [or, "lowly ones"] . Hear what
wonderful language! The heavens, the earth, and the
mountains are exhorted to rejoice and praise because the
Lord is comforting his poor, afflicted, lowly people.
Verily: it is as if the Lord did not know how he should
affectionately and tenderly enough express the overflowing
feelings of intimacy of heart with them that fear him.
231. But not only by such words as we have now
seen and heard, but also by the finest and richest of
pictures does the Lord express his heart's tender intimacy
with them that fear him. Thus the Scriptures liken
them to sheep, and himself to a shepherd, saying: "He

232 SIXTEENTH MEDITATION.
shall feed his flock like a shepherd: he shall gather the
lambs with [in] his arm, and carry them in his bosom,
and shall gently lead those that are with young." (Is. xl.
ii). And he himself says: "I will feed my flock [my
sheep], and I will cause them to lie down, saith the Lord
GOD. I will seek that which was lost, and bring again
that which was driven away, and will bind up that which
'was broken, and will strengthen that which was sick."
(Ezek. xxxiv. 15, 16). Picture to yourself a shepherd
whose whole business it is to care for and attend to the
sheep, to lead them into green pastures and to 'cool fresh
waters, a shepherd who goes among the flock gathering
up the young lambs in his arms, carrying them in his
bosom, hunting up the lost ones, binding up the wounded,
and tenderly nursing the sick, — picture to yourself such
a shepherd, and know that there you have a faint, but a
true, likeness of the cordial devotion with which the
Lord attends to his sheep.
232. Likewise, the Lord likens hftnself to a bird
which with its wings and feathers covers its young, or
little ones. As Isaiah says: "As birds flying, so will the
LORD of hosts protect Jerusalem; he will protect and
deliver it, he will pass over and preserve it." (Is. xxxi. 5,
Revised Version). Of this it is said also in Ps. xci. 1 — 4:
"He that dwelleth in the secret place of the Most High
shall abide under the shadow of the Almighty. I will say
of the LORD, He is my refuge and my fortress: my God;
in him will I trust  He shall cover thee with his
feathers [pinions], and under his wings shalt thou trust"
[or, "take refuge"]. And in Ps. xxxvi. 7 it is said: "How
excellent is thy lovingkindness, O God! therefore the
children of men put their trust [or, take refuge] under
the shadow of thy wings." In Ps. Lvii. 1 David says:
"My soul trusteth [taketh refuge] in thee: yea, in the
shadow of thy wings will I make my refuge, until these
calamities be overpast." Therefore he also prays as in

VERSE FOURTEENTH. 2T,i
Ps. xvii. 8: "Keep me as the apple of the eye, hide me
under the shadow of thy wings." And then he exults as
in Ps. Lxiii. 7: "Because thou hast been my help, there
fore in the shadow of thy wings will I rejoice." — Else
where the Lord likens his children, or people, to "bruised
reeds" and "dimly burning wicks," which need to be han
dled in the gentlest and most careful manner, in order that
they may not be altogether crushed and quenched. [Is.
XL"- Z', cf. Revised Version, margin, or note]. — And,
again, he likens himself also to a mother, saying: "Can a
woman forget her sucking child, that she should not have
compassion on the son of her womb? yea, they may for
get, yet will I not forget thee." (Is. xLix. 15). And again:
"As one whom his mother comforteth, so will I comfort
you; and ye shall be comforted in Jerusalem." (Is. Lxvi. 13).
233. More common than all other pictures by which
the Lord expresses the affectionateness of his heart is the
picture, or likeness, of a father. As David says: "Like
as a father pitieth his children, so the LORD pitieth
them that fear him." (Ps. ciii. 13). Think: a father! Of
a father it is expected that he will in the most faithful
way care for his children, yes, work for them, deny him
self for them, and for them sacrifice strength, life, posses
sions, etc. Where all others tire and lose patience, there
it is expected that a father will still hold out. "He is his
father," — thus it is said of such a one in relation to the
most unworthy and miserable fellow. Where any one
has sinned, so that none will receive him into their homes,
there often no other means is known than to take him to
his father; for his father is expected to have an open
door for him when all other doors are closed. Is any
one found to be weak, s"ick, poor, and helpless, then such
a one is soon asked, "Have you now no father?" To
undertake the care of such a one, that is often not possi
ble for a sympathizer, a friend, or a relative in general;
but to help him to his father, -- well, to do that the one

234 SIXTEENTH MEDITATION.
or the other may be willing and ready; and that the father
will provide for him when he has been brought to his
home, that is assumed as altogether natural and as a
matter of course. Is a servant worn out and unfit for
service any longer, and can he no more work and provide
for himself, — such a one is taken home to his or her
father. In short: of a father the greatest and most beau
tiful things are expected, and no true father thinks it un
reasonable that such things should be expected of him.
Picture to yourself, therefore, a father as generous, as
benign, as morally glorious, as your mind or your heart is
capable of conceiving, and know that in that picture you
have a faint, but true, likeness of God.
234. But in order that we may apprehend these
things more clearly and more deeply, let us behold how
he conducted himself, he who was and is "the brightness
of God's glory and the express image of his person." For
in the works of the Son it is that you see the thoughts of
the Father, the disposition of the Father, the heart of the
Father. And behold now, in the Gospels, how the Lord
conducts himself towards his disciples. The disciples
were anything but perfect. At the very time that they
through faith in him were true and real disciples, they
again and again erred in their understanding, and sinned in
their conduct. But look now how he deals with them, how
he keeps company with them, how he rebukes them when
they sin, how he comforts them and forgives them their
sins, how he watches over them and guards them, how he
teaches them, how he explains his parables to them, al
ways in the same manner and degree unwearied in his
patience, always just as ever willing to serve and help
them. Behold, also, how he in the evening when he was
to be separated from them gathers them around himself
to a comforting meal, the Holy Supper; how he washes '
their feet and speaks endearingly to them, although ¦ he
knows that in that very night they will be offended at

VERSE FOURTEENTH. 235
him; how he tells them that he is going away only to
prepare a place for them in his Father's house, but that
he will come again and receive them unto himself, in order
that they may be with him forever in his glory. Behold,
also, further, how he sets forth the sorrows and tribula
tions into which they would come after a while, but cheers
and encourages them over against these coming troubles,
and teaches them to consider it all like the work of a
vine-dresser who purges the branches of his vines in order
that they may bring forth more fruit. And afterwards, —
when he is risen from the dead, — behold how he seeks out
the trembling disciples, here some on a lonely by-path, there
others on the way to a country village, then others where
they are gathered together within the closely shut doors
of a house in the city; behold, also, how he shows them
his hands and feet, yea, eats in their presence, etc., etc.,
all this in order that he might help them out of their sor
row, and help them to faith and peace again. How could
he better than by such deeds explain our text in the
psalm which says: "The secret [that is, the counsel, the
friendship, the intimacy] of the LORD is with them that
fear him"? 235. "I have called you friends," says the Lord to
his disciples in John xv. 15. And is it characteristic of a
friend to love him whose friend he is, what friend can we
then find that is perfectly like this friend Jesus, who out
of pure love humbled, or abased, himself, and, as was
the will of the Father, entered into humanity, yea, entered
into death, in order to deliver those who were in the
power of death? Does it belong to a friend to like to be
in the company of him whose friend he is, what friend is
there then that can be compared with this friend Jesus,
who is with his own, his friends, his people, "alway [lit
erally, "all the days"], even unto the end of the world"?
[See Matt, xxviii. 20; cf. margin, or note, in Revised Ver
sion]. Does it belong to a friend to speak of what he

236 SIXTEENTH MEDITATION.
knows to him whom he loves, who then is like this friend
Jesus, who says: "All things that I have heard of my
Father I have made known unto you"? (John xv. 15). Does
it belong to a friend to be glad to be of service to him
whose friend he is, who then can be compared with this
Jesus, who "came not to be ministered unto, but to mini
ster" (Matt. xx. 28), which he also yet does by daily
caring for those who belong to him, raising them up
when fallen, forgiving them, comforting them, chastening
them, carrying them, and never growing weary of so do
ing? Does it belong to a friend to be trustworthy and
faithful, who then can be compared with this Jesus, who
has never failed, or deceived, any one of his friends, but
has been their Saviour both when they have been in
prosperity and when they have been in adversity, yea,
has faithfully carried and carries one after another of them
over the Jordan into the blessed, happy Canaan? Does it
belong to a friend gladly to share everything with him
whose friend he is, who then can be compared with this
Jesus, who has shared much with us in our sin in order that
he might give us to share more with himself in the glory
he had with the Father before the world was? Yes, who
is such a friend as our Lord Jesus?
236. But in the very clearest manner the affectionate
intimacy of the Lord Jesus with his disciples is expressed
when the Scriptures call him our Bridegroom. Have you
seen a true, real bridegroom? Have you seen his joy over
his bride? Well, then you have had a glimpse of the
Lord Jesus. Have you seen how tender a true bride
groom is towards his bride, and how anxious he is about
her well-being? Well, then you have had a glimpse of the
Lord Jesus. Have you seen how open and frank a true
bridegroorn is towards his bride, how he considers all
that is his as belonging equally to the bride, and how he
much more likes to hear her say "our" than to hear her say
"your"? Well, then you have had a glimpse of the Lord

VERSE FOURTEENTH. 237
Jesus, the Bridegroom above all others. Have you seen
how a true bridegroom always himself speaks well of his
bride, covers and hides her faults, so that no one may see
them, or know of them, and how desirous he is that all
should think well of his bride, and look upon her as a
crown among women? Well, then you have had a glimpse
of the heirt of this Bridegroom Jesus. In short: gather
all whatsoever charming, desirable, beautiful, and love-
able you have ever seen in or heard of a friend, a brother,
a mother, a father, a bridegroom, and of it all make your
self a pi rture, and know that even if you in your imagina
tion add to this picture a thousand times more beauty and
charm than you have been able to give it, then you are
about beginning to get something of a picture of Jesus, of
him who is yours, your own bridegroom, the lover of your
soul. But, as has been said before, when you have that
picture, then know that also your heavenly Father looks
just like that.* No human tongue can express how entire
ly the Lord belongs to his own, his friends, his people.
The most faithful bridegroom can become impatient, yea,
wearied; but the Lord — never.
237. On the other hand, also, on the part of those
who fear the Lord, there exists a cordial intimacy with
him. This intimacy shows itself in this that they daily
speak, and have need of speaking, with him about their
sins and all their affairs besides. Look at David. Is he
assailed or in danger of assault by enemies? Right away
he speaks with the Lord about it. Is he glad? Right away
he praises the Lord. Has he sinned? At once he must go
to the Lord and confess it, and if he does not do so, why,
he experiences such distress, that "his moisture is turned
into the drought of summer." (Ps. xxxii. 4). In short:
whatever happens to him, he always must share it with
the Lord, or cast it all upon him. Just think how unlike
such a disposition is that of the world! For worldly per-
*~8ee §§ 56, 82, 233, and 234, — /. G, P.

238 SIXTEENTH MEDITATION.
sons can have no joy when the Lord is near, or present.
No, the first condition for their peace and joy is that they
may be able to forget the Lord. Neither does their sin
drive them to the Lord, for they love their sin, and there
fore prefer to walk in darkness without and away from
the Lord. If the light comes near them they flee or be
come imbittered and angry. And so they live without
peace and without fellowship with the Lord, and finally
go away as such as have no hope. "I never knew you,"
the Lord will say to them. Oh! surely, in view of all this,
those must be extolled as blessed and happy who know
God and him whom he has sent, Jesus Christ, and who
have fellowship with him, and are in "the secret wijh him,"
that is, are intimate with him.
238. This intimacy of the faithful with the Lord is
expressed, also, by the many glorious names by which the
saints in the Holy Scriptures call and address the Lord.
Thus says David: "I will love thee, O LORD, my strength.
The LORD is my rock, and my fortress, and my deliverer;
my God, my strength [or rather, my strong rock], in
whom I will trust; my buckler [my shield], and the horn
of my salvation, and my high tower." (Ps. xviii. 1, 2).
There he likens him to a fortress and a strong high tower,
in which he is safely inclosed and kept from all enemies;
then also to a strong rock, on which he stands secure
from danger amid all storms; then also to a buckler, or
shield, against which all the fiery darts and deadly thrusts
of the enemy must recoil to the shame of those from
whom they come; then also to a deliverer, whose office
and work it is to preserve and rescue him from everything
evil and dangerous, from sin, from death, and from the
power of the devil, etc. In Ps. xxvii. 1 he calls the Lord
his light, his salvation, and the strength of his life. In
short: anything that he sees to be good, beautiful, and
comforting, that he lays hold of, makes of it a name, and
gives that name to the Lord, thereby indicating that in

VERSE FOURTEENTH. 239
him he has all that that name implies. Just think how
blessed, how happy, it is to live in such an intimate re
lationship with the Lord. The world calls it fanaticism,
but O that it might taste that blessedness! For when one
lives in such a state, then can one say with David: "I lay
me down and sleep; I awake; for the LORD sustaineth
me." (Ps. iii. 5*). And again: "In peace will I both lay
me down and sleep: for thou, LORD, alone makest me
dwell in safety." (Ps. iv. 8, Revised Version).
239. There is, however, in this matter a great deal
of difference in Christians, in believers. True, they all
have this mark in common, that they cannot do without
the Lord; but their intimacy with the Lord is different,
being greater or less in proportion to the greater or less
degree of simplicity and faithfulness they manifest towards
the grace given them. Some believers, more than others,
live very fully, devotedly, and cordially with the Lord, so
that almost every one who comes near them readily per
ceives a heavenly fragrance in their lives. A picture of
such affectionate devotedness we see especially in John
the Evangelist, who therefore calls himself simply "the
disciple whom Jesus loved," as though he knew of him
self nothing else than that Jesus loved him. For his
heart was so filled and occupied by this love, that he, as
it were, forgot everything else. Oh! it is a precious sight
when one at times may see some soul that so completely
lives in the Lord, that one cannot be near it without ex
periencing a wholesome influence from it. Other Christian
believers are rather superficial, occupied mostly with out
ward things, distracted, careless in their conduct, having

* The verbs in the passage I have given the present tense,
in accordance with the Swedish and German Versions. As to
grammatical grounds for thus translating, see my note to § 97,
page 104. The English Bevised Version has the present tense
in "sustaineth" (the Hebrew verb is in the future). Cf. note to §
112, page 119. — /. G. P.

240 SIXTEENTH MEDITATION.
their minds quite taken up with all sorts of things belong
ing to this world. Hence it comes that their lives and
intercourse are rather spiritless and sapless. They may,
indeed, be very jocose and jesting and gossiping; but they
are all that, and, besides, slubbering and careless in their
ways, instead of being at all spiritually encouraging, or
edifying. Such different states and conditions are evident
to the eyes of all.
240. God grant that this matter may become very
important to our hearts. For it is terrible what damage
is done when those who are Christians begin to be negli
gent and heedless in their communion and intercourse
with the Lord, in what our psalm calls "the secret of the
LORD." Once early in an autumn I saw a tree which
aroused my attention by the circumstance that, while the
leaves on all the rest of its branches were yet green, there
was one branch the leaves of which had already turned
yellow. Examining it still more closely I found that the
branch was very much broken just at the place of its
connection with the trunk. The branch was, indeed, yet
alive, for so much it was still connected with the trunk;
but the blemish, or damage, which existed in, and had been
done to, its union with the trunk, caused its appearing and
its being much less beautifully green and fresh and alive
than the rest of the branches. In like manner there can,
indeed, be life in a Christian believer even amid many
infirmities; but, oh! what a difference there is between
the sanctified life which comes from intimacy with the
Lord, and that sapless life, or state, or conduct, which
comes from negligence and carelessness in communion and
intercourse with the Lord. The first-mentioned kind of
life is like a refreshing breeze from heaven for the edifi
cation of those who are around; the last-mentioned kind
of life is like a biting cold wind which freezes and dries
up the heart, so that one feels empty in spirit after having
been in contact with such a one as leads that kind of life,

VERSE FOURTEENTH. 24I
Where such do not in time wake up from that state, then
death, spiritual death, can easily get dominion over them.
May God graciously keep and protect us.
241. Therefore, dear friends, since we have such a
Saviour, who has so completely given himself to us and
for us, who also is still always, "all the days," with us,
not to be served, or ministered unto, but to serve and to
minister, to care for, lead, guide, carry, reprove, chasten,
comfort — all just as the one- or the other thing is needed,
— let us then wholly, heartily, and generously give our
selves to him. Let us then, as Paul says, "reckon our
selves to be dead indeed unto sin" (Rom. vi. 11), cruci
fied unto the world, and belong only to him who is our
brother, our own bridegroom. In this matter we all have
sinned, so that we indeed have reason to smite our breasts.
But if we see this, let us not stop at merely seeing it, but
let us seek to get it remedied; let us repent, confess it all,
and begin at once to do better. There is only one way
of remedying what is here wanting and at fault, and that
way is that we begin really to exercise more intimacy
with the Lord. To brush over all with talk about free grace
and with a gushing evangelicalness of the mouth, — ¦ that
will not do at all. Oh, may God keep us away from- such
an abyss! To make good resolutions and exertions in our
own strength, — • that will not do any better. No; but to
associate intimately with the Lord, to have friendly and
familiar intercourse with him, — that will do, that will help
the matter. For the more intimately we associate with
him, the more will we partake of his mind and become
like him, the more will we be devoted to him, and the
more, also, will our lives and whole conduct be fragrant
with the sanctifying odor of the gospel, to the praise of
his holy name.

SEVENTEENTH MEDITATION.
"He will shew them his covenant."
242. Now, David goes further and says: "He [the
LORD] will shew them [that is, them that fear him] his
covenant," or, "his covenant is for them to know it."*
Just as a friend speaks of all his secrets and his plans
to his most intimate one, and opens to him the in
most secrets of his heart, so also the Lord instructs in his
covenant them that fear him, and reveals to them the
thoughts of his heart. Of this instruction it is said in
Jer. xxxi. 34: "They shall teach no more every man his
neighbour, and every man his brother, saying, 'Know the
LORD': for they shall all know me, from the least of them
unto the greatest of them, saith the LORD." And also
in Other passages, as: "They shall be all taught of God."
(John vi. 45; Is. Liv. 13; xi. 9, and elsewhere). An un
godly person can indeed through studies acquire a kind
of knowledge, or information, about the Lord and his
covenant, and can impart to others this knowledge; but
here the question is not as to such knowledge, but as to
that living and intimate acquaintance which comes from
the heart's experiencing and practically living in the
matter itself. For as it is one thing to have, through
* This last rendering agrees with the marginal reading, or
note, in the Revised Version, which runs thus: "And his covenant
(is) lo make them know it." — J. G. P,

VERSE FOURTEENTH. 243
books, obtained a theoretical knowledge of one's being a
sinner, and an entirely different thing to have, through
the law of God, practically learned to know and feel one's
own sins, so there is also a like essential difference be
tween one's having acquired through studies a kind of
information, or knowledge, or even conviction about
Christ, and one's being through the gospel implanted into
Christ, so that one can say, "I live; and yet no longer I,
but Christ liveth in me: and that life which I now live in
the flesh I live in faith, the faith which is in the Son of
God, who loved me, and gave himself up for me." (Gal. ii.
20, Revised Version). One who is deaf can indeed through
studies learn how the ear is fashioned, and how sound
comes into the ears; he can learn also to understand the
diseases of the ear, yes, become very learned in all those
matters; but amidst and during all this he still remains
deaf as ever. Hearing he cannot get in that way. While,
and at the same time, he is holding lectures or writing
books about hearing, he himself does not perceive a single
sound. Likewise, also an ungodly man can gain theolog
ical learning, hold lectures, and write and publish books
on religious and spiritual subjects, while at the same time,
however, he himself perceives and receives naught of the
things of the spirit of God. (Cf. i Cor. ii. 14). Of the
true spiritual knowledge — that is, real, intimate acquain
tance with God — the Lord says: "This is life eternal,
that they should know thee the only true God, and him
whom thou didst send, even Jesus Christ." (John xvii. 3, R.
V.). And this knowledge, this intimate acquaintance, which
depends upon God's revealing himself to the soul by his
Spirit, this only they have who fear the Lord, as we said
above just a little while ago. However much others may
study, and pass one examination after the other, and re
ceive degree after degree, yet the veil will still remain
over their eyes and hearts, according to the word of the
Lord; "I thank thee, O Father, Lord of heaven and earth,

244 SEVENTEENTH MEDITATION.
that thou didst hide these things from the wise and under
standing, and didst reveal them unto babes." (Matt. xi. 25,
Revised Version). Before they are converted they will
not get rid of the veil. Of this we have spoken before in
this book. [See §§ 28 — 31].
243. In the Scriptures different covenants are spoken
of: some between man and man, some between God and
man. Thus Abraham and Abimelech made a covenant,
in which Abraham swore to Abimelech that he would not
be hostile to [or, "not deal falsely with"] him or his
children or his children's children, but that he would deal
with him and his country according to the kindness which
Abimelech had done unto him. (Gen. xxi. 23). Likewise,
Isaac and Abimelech made a covenant, in which they
swore that as Abimelech had done to Isaac nothing but
good, and had let him go in peace, so should also Isaac
do Abimelech no hurt. (Gen. xxvi. 29). Likewise, also
"Jonathan and David made a covenant, because he (Jona
than) loved him (David) as his own soul. And Jonathan
stripped himself of the robe that vms upon him, and gave
it to David, and his garments, even to his sword, and to
his bow, and to his girdle." (1 Sam. xviii. 3, 4). By such
a covenant is meant an agreement between two parties,
according to which they consent and stipulate to be
friends, and to maintain peaceable relations to each
others,. and each to help the other wherever the one can
help and the other needs his help.
244. In the same way the Scriptures speak of cove
nants between God and individual human beings. Thus
God made a covenant with Noah to preserve him and his
children when all others should perish in the flood., (Gen.
vi. 18). Also after thecessation of the flood, God made a
covenant with Noah and his sons, that no flood should
ever afterwards destroy the earth. (Gen. ix. 9 — 11). In
such covenants there could not, from the nature of the
case, be any question of an agreement as to mutual help,

VERSE FOURTEENTH. 245
because God needs no help; but there God covenanted,
or bound himself, to help, and minister to, and do good
to them with whom he entered into covenant. They,
on their part, — why, they covenanted, or bound them
selves, only and simply to cleave to the Lord, to trust in
him, and to expect the needed help from him.
245. All the covenants that now have been named,
and others of the same nature, were of an individual
character, and pertained only to material things and tem
poral blessings. But besides these the Scriptures speak
of two other covenants, which are described as being of a
general character and as having in view the salvation of
human beings. These covenants are the most important.
The first of these is that which God made with the people
of Israel at Sinai when he gave them the law; the second
is the new covenant established in Christ. Of the first it
is said: "Now therefore, if ye will obey my voice indeed,
and keep my covenant, then ye shall be a peculiar treasure
unto me above all people." (Ex. xix. 5). This covenant
was a covenant of law [that is, one that was based on
law, supported by law, and required compliance or punish
ment according to law] , one in which the people were driven
and constrained under laws and ordinances, as Paul says:
"Even so we, when we were children, were in bondage
under the elements of the world." (Gal. iv. 3). This
covenant of law had a twofold purpose, namely: in the
first place, to separate Israel from all other people, in
order to be educated and guarded as the people out of
which the Christ should come; in the second place, to
prepare, within and through that people, the general sal
vation for all men, partly by all the promises and the
types which pointed forward to the coming Saviour, part
ly by the commandments and ordinances of the law which
were to make sin known and felt, and thus thereby awaken
a desire after the promised Saviour. Therefore, also, the
law is likened: — ist, to a guardian and steward under

246 SEVENTEENTH MEDITATION.
whose power the son stood "until the term appointed of
the father" (Gal. iv. 1, 2, Revised Version); — 2dly, to a
prison, or ward, in which the people of Israel were kept
and "shut up unto the faith which should afterwards be
revealed" (Gal. iii. 23); — 3rdly, to a schoolmaster, or
tutor, whose office it was to bring and lead the people to
Christ (Gal. iii. 24). The entire covenant of the law was
therefore a covenant which was valid only for a certain
time, and existed only as an introduction to, or prepara
tion for, another covenant, which was to come after, and
with whose establishment the first must cease, as also hist
ory has fully shown. For the temple is destroyed, and
the sacrifices have ceased, and with these the entire
old covenant has come to an end. The people of Israel
shall indeed, according to the promise, yet once again be
gathered together, but the old covenant as such shall never
come back, or be re-established.
246. The second of the two covenants referred to
above is the true covenant of salvation, for the sake of
which the first one existed as a preparation; and this cove
nant the Lord God distinguishes from the covenant of the
law, for instance, in this manner in Jer. xxxi. 31—34: "Be
hold, the days come, saith the LORD, that I will make a
new covenant with the house of Israel, and with the house
of Judah : Not according to the covenant that I made with
their fathers, in the day that I took them by the hand to
bring them out of the land of Egypt; which my covenant
they brake, although I was an husband unto them,* saith
the LORD: But this shall be the covenant that I will make
with the house of Israel; After those days [or, better, ac
cording to the Revised Version, the Swedish, and others,
* Or, as the Revised Version has this clause in the margin,
or as a note, "although I was lord over them," that is, lorded
over them, or used force; which agrees with the rendering in the
Old Swedish and the German Versions, according to which the
clause runs thus: "and I had to force them." — J. G. P.

VERSE FOURTEENTH. 247
"with the house of Israel after those days", — thus con
necting the phrace, "after those days," directly with the
preceding, and not with the following words], saith the
LORD, I will put my law in their inward parts, and write
it in their hearts; and will be their God, and they shall
be my people. And they shall teach no more every man
his neighbour, and every man his brother, saying, 'Know
the LORD': for they shall all know me, from the least of
them unto the greatest of them, saith the LORD: for I
will forgive their iniquity, and I will remember their sin
no more." Of this difference between the old and new
covenants Paul speaks in 2 Cor. iiird, where he describes
the office of the former covenant as the ministration of the
letter, which kills by its administering, or preaching, con
demnation, but the office of the new covenant, on the
contrary, as the ministration of the spirit, which gives life
by its administering, or preaching, righteousness. Of the
same difference John the Evangelist speaks thus: "The
law was given by Moses, but grace and truth came by
Jesus Christ." (John i. 17).
247. From this we notice, as the principal difference
between the two covenants, that in the old covenant the
chief business was, by means of the law, to conclude, or
shut up, all things under sin (see Gal. iii. 22, Revised
Version), and to stop every mouth, and make all the world
guilty before God [or, as the Revised Version has it,
"bring all the world under the judgment of God." Rom.
iii. 19] ; while, on the contrary, in the new covenant the
chief business is, by grace and by the truth of the gospel,
to justify, to sanctify, and thus really to save sinners. In the
Old Testament (or covenant), also, grace and gospel truth
were indeed found; but grace and truth in their fulness
were not found there. There grace and truth existed like
the dawn of the morning, which consists of that light
which the sun sends forth in advance of its rising; but
"the Sun of righteousness" had not yet arisen "with heal-

248 SEVENTEENTH MEDITATION.
ing in his wings" [that is, with salvation in his beams, rays,
or light]. (Mai. iv. 2). Therefore we see, also, how the
entire Old Testament looks forward, sighing and longing
for "the consolation of Israel," just as one waits for the
sun when the dawn of the morning is beheld. "Many
prophets and kings," says the Lord to his disciples, "have
desired to see those things which ye see, and have not
seen them- and to hear those things which ye hear, and
have not heard them." (Luke x. 24). And on another
occasion he said to the Jews: "Your father Abraham re
joiced that he should see my day." (John viii. 56, Revised
Version, margin, or foot-note). Of Simeon, also, it is
said that he was "waiting [or, looking] for the consolation
of Israel" (Luke ii. 25); and of Anna it is narrated that
she spoke ot the child Jesus "to all them that were looking
for the redemption of Jerusalem" (Luke ii. 38, Revised
Version). That which in the New Testament is announced
as already fulfilled, that was set forth in the Old Testa
ment, in more or less obscure promises and types, as
something to come in the course of time. What, there
fore, we are now rejoicing over in faith, after that the an
cients were reaching out in hope; ah, yes, at times they
also rejoiced in a foretaste, or anticipation, thereof, op
pressed and constrained as they otherwise were under all
kinds of commandments and ordinances. A picture of
their relation to the New Testament (or covenant) we have
in our own relation to the coming glory. For as we now in
hope stretch forward to and long for the eternal glory,
yea, can even rejoice in the certainty of it, and in antici
pation of it, while, however, we still are oppressed and
straitened by all kinds of things which are hinderances to
us; in the same way the ancients stretched forward in
hope towards the redemption upon which we now look
back in faith; yea, now and then they rejoiced in the
foretaste thereof, though at the same time they were in
bondage under outward ordinances, so that there was no

VERSE FOURTEENTH. 249
difference between them and bondservants, although they
were heirs and lords of all. (See Gal. iv. 1 — 3). And in
the same way as we now look back upon the redemption
which they were looking for, in the same way shall we,
too, once in heaven, look back upon that redemption to
wards which we ourselves are now yet reaching out in hope.
248. These two covenants are different, further, in
this that they have different mediators and different sacri
fices. A better covenant must have a better mediator
and better sacrifices. By a "mediator," in this case, is
meant a person who stands in "the middle" [latin medius,
middle] as the means, or agent, through whom God car
ries on, executes, performs, and accomplishes his works.
Thus Moses was the mediator of the old covenant (Gal.
iii. 19, 20; Acts vii. 38), because he was the "middle"
person, or "middle-man," through whom God gave his
law to the people, and instituted the old covenant. And
then, Christ is the mediator of the new covenant (Heb. vii.
6), because he is the person through whom God has
instituted the new covenant for the salvation of sinners.
And as Moses, so long as he lived, was the mediator
through whom God dealt with the people under the cove
nant established by him; so, also, is the Lord Jesus the
person through whom God continually deals with us un
der the new covenant established by him. Hence comes
the frequent repetition, in the epistles of the apostles, of
the expression, "through Jesus Christ." Through him it
is that God seeks the lost, brings home the scattered and
erring, and binds up the wounded; through him it is that
he lets us know the mystery of his will; through him it is
that he forgives sins; through him it is that he comforts
the mourning, strengthens the weak, speaks good tidings to
the poor, proclaims recovering of sight to -the blind, and
sets at liberty them that are bruised. Through him it is,
also, that he at last brings us into the true, real Canaan,
the eternal glory in heaven, just as he through Moses

25O SEVENTEENTH MEDITATION.
brought the people of the old covenant to the earthly Ca
naan. The mediator of each covenant has received a Ca
naan into which he was and is to bring his covenant people.
The mediator of the old covenant brought his people to the
boundary of the earthly Canaan, but he himself was not
permitted to enter; the mediator of the new covenant has
already at the head of his people entered into the heaven
ly Canaan, and into it he is now engaged also in bringing
all those whom the Father has given him. The ways may
be many, long, and strange, as they also were to the people
of Israel in the wilderness; but the promise is sure, and
the mediator is trusty.
249. Concerning, further, the difference between the
sacrifices of the old and new covenants the epistle to the
Hebrews makes an instructive comparison. Of the sacri
fices of the Old Testament it is distinctly said that they
could not take away sins, and hence could not make those
who offered them perfect, because "it is not possible that
the blood of bulls and of goats should take away sins."
Therefore, through these sacrifices there was effected
simply a yearly reminding of sins. (See Heb. x. 1 — 4). Of
the sacrifice of the New Testament, on the contrary, it is
said: "Through his own blood he [Christ] entered in once
for all into the holy place, having obtained eternal re
demption." (Heb. ix. 12, Revised Version). His sacrifice
is truly and really a sacrifice which takes away sins, and
by that one sacrifice, or offering, "he hath perfected for
ever them that are sanctified." (Heb. x. 14). Therefore it
is said of the blood of this sacrifice that it "cleanseth us
from all sin." (1 John i. 7). Of the saints in heaven whom
John saw standing before the throne of the Lamb, also
this is said, that they had "washed their robes, and made
them white in the blood of the Lamb." (Rev. vii. 14).
Yes, through that blood the children of God are really as
clean from all sin as if they never had sinned. What the
old covenant typified, but never could give, that the new

VERSE FOURTEENTH. Sgl
covenant has brought about and has brought forward, —
to wit, a sacrifice which really takes away sins. And that
sacrifice is Jesus. He is the Mediator; he is the Sacrifice;
he is the High Priest in this covenant. He is all; in him
God has comprised and summed up all things.
250. From this difference between the sacrifices of
the two covenants it follows, further, that while the atoning
sacrifices of the old covenant had to be repeated yearly, the
sacrifice of the new covenant needs never to be repeated.
No, that took place once for all. A means which avails
at once, and avails completely, — such a means has never
need of being repeated. If I am to wash away a spot
from a garment by means of water, but the spot is not
thereby thoroughly taken away, then I must repeat the
washing; but if I find a means which takes away the spot
at once, then the washing does not need to be repeated.
It is the same also here: the sacrifices of the old cove
nant had to be constantly repeated because they never
could take away sins; the sacrifice of the new covenant,
on the contrary, does really take away sins, and therefore
it never needs to be made again. But as it never needs
to be repeated, so also it never needs to be improved or
completed or seconded by our works. No; in the offer
ing of this one sacrifice the people of the new covenant
are perfected forever without any works at all. The
sacrifices which God now desires of us are, first and fore
most, "a broken spirit, a broken and contrite heart" (Ps.
ii. 17), that is, such a spirit, or heart, as acknowledges its
sin, leaves alone and lets go all self-righteousness and boast
ing, and desires grace; further, a holy and devoted life to
the glory of him who has prepared for us such a redemp
tion, as our Lord says: "Let your light so shine before men,
that they may see your good works, and glorify your
Father which is in heaven." (Matt. v. 16). Of this last
mentioned kind of sacrifice also Paul says: "I beseech
you therefore, brethren, by the mercies of God, that ye

2$ 2 SEVENTEENTH MEDITATION.
present your bodies a living sacrifice, holy, acceptable un
to God, which is your reasonable service [or, spiritual
worship]. And be not conformed to this world: but be
ye transformed by the renewing of your mind, that ye
may prove what is that good, and acceptable, and perfect,
will of God" [or, "that ye may prove what is the will of
God, even the thing which is good, and acceptable, and
perfect"]. (Rom. xii. i, 2). To offer works in order to at
tain grace, and become righteous, — that is a futile business,
by which one always remains in sin and under the con
demnation of the law. No; the sacrifice which had to do
with the cleansing of the sinner from sin, that sacrifice
was in Old Testament times, and is equally so in New
Testament times, the right of the high priest to offer, and
his right alone. But that you, when you believe in Jesus,
and by faith in his blood are righteous and clean from all
your sins, — that you then present, or devote, your body, your
powers, your gifts,, and your possessions to the honor of
his name, and to the service of your neighbor, that is a
sacrifice, or offering, which is always pleasing to him, and
which he, therefore, always desires of those whom he by
the blood of his covenant has brought up "out of the pit
wherein is no water." (See Zech. ix. 11; Ps. XL. 2).
251. These two covenants were already about four
hundred years before the time of Moses foreshadowed
and typified in the history of Abraham. Concerning the
covenant of the law Paul says in Gal. iv. 22 — 25: "It is
written, that Abraham had two sons, the one by a bond
maid, the other by a freewoman  Which things are
[contain] an allegory: for these [women] are the two
covenants; the one from the mount Sinai, which gendereth
to [or, beareth children unto] bondage, which is Agar.
For this Agar is mount Sinai in Arabia, and answereth to
Jerusalem which now is, and is in bondage with her chil
dren." Concerning the covenant of grace, on the con
trary, the same Paul says in Gal. iii. 15 and 16: "Brethren,

VERS'E FOURTEENTH. 253
I speak after the manner of men; Though it be but a
man's covenant, yet if it be confirmed, no man disannul
led! [or, maketh it void], or addeth thereto. Now to
Abraham and his seed were the promises made. He saith
not, 'And to seeds,' as of many; but as of one, 'And to
thy seed,' which is Christ." Yes, so surely did the ancients
see in the covenant of God with Abraham a prefiguration
of the new covenant, that, for instance, Zacharias, full of
the Holy Spirit, sings in the first chapter of Luke the
praise of God because he, God, had raised up in the house
of David a saviour, "to remember," says the singer, "his
holy covenant; the oath which he sware to our father
Abraham." (Luke i. 67 — 73). In Rom. ivth Paul also
founds all the teaching of the new covenant concerning
justification by faith just on the example of Abraham,
who "believed God, and it was counted unto him for
righteousness" (verse 3). Yes, there he also shows that
the original significance of cirtumcision was that it
constituted "a seal of the righteousness of faith" (verse
11). In Gal. iiird the same apostle shows, also, just by
the history of Abraham, that the covenant of grace
stretched its roots four hundred and thirty years farther
back in time than the covenant of the law, and that the
covenant of the law was "added", or instituted, "because
of transgressions, till the seed should come" (verses 17
and 19), that is, until the time should come to which the
covenant made with Abraham had reference when God
said: "In thee and in thy seed shall all the families and
nations of the earth be blessed." (Gen. xii. 3; xxii. 18;
Gal. iii. 8).
252. Of this covenant of grace it is that also David
here in the psalm speaks when he says that "the LORD
will show them that fear him his covenant," or, "cause them
to know," or, "let them know," "his covenant." Indeed
often during the time of the old covenant the Lord al
lowed, according to what has been said above, his saints

254 SEVENTEENTH MEDITATION.
to see in spirit, as at a short distance, or as if very near,
the coming glory of the new covenant. Of this the Lord
Jesus says: "Your father Abraham rejoiced to see my
day: and he saw it, and was glad." (John viii. 56). Just
in the same way the Lord even now permits us, too, who
live in the new covenant, by faith so to behold the same
coming glory of this covenant as we never would be able
to behold or comprehend it by our simple natural under
standing. Such a beholding, such an experience, no man
can teach another, as we have before shown. For even
if one gains through books and the hearing of sermons or
lectures a kind of knowledge about this, still one does
not know anything as one ought to know. One knows,
and knows; and still one continues at heart a stranger to
that which the head knows, until the Lord reveals it. As
our Lord says: "No one knoweth the Son, save the Father;
neither doth any know the Father, save the Son, and he
to whomsoever the Son willeth to reveal him." (Matt. xi.
27, Revised Version). But he reveals this only "unto
babes," that is, the childlike, simple, humble, such as from
the heart acknowledge their ignorance and blindness, and
in their spiritual darkness turn to him. Of this the histo
ry of the kingdom of God bears witness from all times.
While the high priests, scribes, and Pharisees remained in
their spiritual darkness, the mystery of the gospel was
revealed to many simple fishermen, publicans, and others
like these. For they acknowledged their blindness, and
prayed to God for light, while the former thought that
they had light enough by having what they had. There
fore our Lord also says: "The poor have the gospel
preached to them." (Matt. xi. 5). For although it is
preached to all, it is, however, only the poor in spirit who
apprehend, or receive, it. The others think that they, too,
clearly apprehend it all, — and yet remain in darkness.
This is seen also in these scribes [the theologically learned]
themselves as soon as any one of them begins to be

VERSE FOURTEENTH. 255
anxious about his soul. Then his learning does not help
him at all, but he must begin as if he had not learned
anything; yes, he must begin to learn even of such simple
persons as they are whose high teacher he long thought
himself to be.
253. Of this covenant it is said, as we have above
mentioned, that it is a covenant of grace. Concerning
this John says: "Grace and truth came by Jesus Christ."
(John i. 17). It belongs, therefore, just to the fundamen
tal nature of this covenant, that under it sinners shall not
be dealt with according to their deserts, or demerit. "If
it is by grace," says Paul, "then is it no more of works:
otherwise grace is no more grace." (Rom. xi. 6). No; it
is not even of grace and works together, but all of pure
grace without anything that can be called merit, or good
work. Therefore it is said: "As the heaven is high above
the earth, so great is his mercy toward them that fear
him. As far as the east is from the west, so far hath he
removed our transgressions from us." (Ps. ciii. n, 12).
And again: "Thy mercy is great above the heavens: and
thy truth reacheth unto the clouds." (Ps. cviii. 4). As we
in the body cannot come to a place where the clouds, or
skies, do not stretch out over us, or where we are not sur
rounded by the expanse of heaven; and as we can never
climb so high, that we will not still have heaven above us;
just so are they who live in this covenant, the true Israel,
they who believe in Jesus, surrounded by such a grace as
is greater and mightier than all their sins, and everywhere,
in all circumstances, and at all times encompasses them
as a high and glorious heaven which has neither bounda
ry nor end. Should you therefore fear that grace has
come to an end, then look up to the vault of heaven;
when you no longer have the vault of heaven above your
head, then grace has come to an end, but not before. As
long as you still must say that the vault of heaven stretches
infinitely high above your head and above all works of

256 SEVENTEENTH MEDITATION.
man, so long must you let it stand that grace reaches in
finitely high above all your works and sins. For just the
fundamental trait itself of the covenant under considera
tion is called and is grace. Yes, the Lord likens, also, this
covenant to a betrothal, or a marriage covenant, saying:
"I will betroth thee unto me for ever; yea, I will betroth
thee unto me  in lovingkindness [or, grace], and in
mercies." (Hos. ii. 19). As where a man takes to himself a
wife he takes her for the whole of life with all that is hers,
be it good or bad, be it possessions or debts, be it virtues
and excellencies or faults and weaknesses, thus also has
the Lord in this covenant betrothed himself to us, taking
us, through faith on our part, out of pure grace on his
part, to be his bride forever, — unworthy, poor, miserable
though we be. He has not entered into a partnership
with us, in which each party possesses his or her own
share, but a covenant of marriage, in which the one owns
all that the other owns, and that forever and ever.
254. This also was typified in the covenant with
Abraham. For when God had made that covenant he
gave to Abraham the sign of circumcision, saying: "I will
establish my covenant between me and thee and thy seed
after thee in their generations for an everlasting covenant,
to be a God unto thee, and to thy seed after thee 
And my covenant (that is, the mark of my covenant, to
wit: circumcision) shall be in your flesh for an everlasting
covenant." (Gen. xvii. 7, 13). As men put a mark on
their property, by which mark that particular property
may be distinguished from the property of all others, so
circumcision was to be such a mark by which Abraham
and his seed were to be distinguished from all other
peoples, or nations, as the people belonging especially to
the Lord. Such a mark also the people of the new cove
nant have, which mark is the holy baptism, which was typi
fied by the circumcision; wherefore in Col. ii. 11 baptism
is called "the circumcision of Christ." Yes, baptism is

VERSE FOURTEENTH. 257
so to speak, God's engagement ring, in which his dear
name is engraved as a sign, or mark, that the people of
the new covenant belong to him, — ¦ to him, and to no one
else. 255. Of this covenant it is further said that it is a
covenant of peace; as the Lord says: "I will make with
them a covenant of peace." (Ezek. xxxiv. 25). All peace
is founded upon righteousness, and this is true as well in
relations among men with one another as also in the re
lations between God and men. As soon as Adam and
Eve had become unrighteous they were without peace,
which condition showed itself in their hiding themselves
from God. The same lack of peace is the condition which
also now causes the whole world to hide itself from the
Lord. Some tremble before him, or at his presence;
others despise him; others deny him; but all are wander
ing away from him; and the cause of it all is the want of
peace, which comes from their not being righteous before
him. "There is no peace, saith the LORD, unto the
wicked." (Is. XLviii. 22; Lvii. 21). The sinner cannot
otherwise be restored to peace with God and blessedness
in him than by this, that he be justified — he, the
sinner, becoming righteous. Therefore we see, also, how
all of God's work of salvation aims at justifying and cleans
ing us from sin; to this it all tends. The entire gospel
turns upon that most important of all questions: how a
sinner shall become righteous before God. For on that
matter, on becoming righteous, eternal life depends. And
the gospel, as Paul declares in Rom. i. 16 and 17, proves
itself a power unto salvation just by this, that in it right
eousness before God is revealed, or set forth, as a right
eousness and justification by faith. In 2 Cor. iiird, also,
the apostle sets it forth as the essence and glory of the
new covenant that it is "the ministration of righteousness"
(verse 9), that is, that it ministers to, or preaches, right
eousness. But where there is righteousness, there is peace;

258 SEVENTEENTH MEDITATION.
as the prophet says: "The work of righteousness shall be
peace; and the effect of righteousness quietness and as
surance [confidence] for ever." (Is. xxxii. 17). There
fore, also, the covenant which justifies sinners, that is,
makes them righteous, — that covenant is a covenant of
peace. 256. Of this covenant of peace it is said, further,
that it is immovable. As surely as blessedness is lost
by sin, so surely is condemnation, so to speak, lost by
the righteousness which the people of the covenant of
grace have through faith in the blood of Jesus. "For,"
as the Lord says, "the mountains shall depart, and the
hills be removed, but my kindness shall not depart from
thee, neither shall the covenant of my peace [or, better,
"my covenant of peace"] be removed." (Is. Liv. 10). "My
peace I give unto you," says the Lord Jesus. (John xiv.
27). Whether more or less vividly the children of God
experience and enjoy this peace in their feelings, — that
does not matter, for still the covenant of peace stands
sure. They need never fear that the covenant of peace
shall fall or fail or change because they daily are aware
of sin in their members. For since grace abounds and
reigns over all their sins, and the covenant of peace is
founded on grace, so it stands in spite of their sins, just
as sure as a house stands when the children in it hap
pen to slip and fall. True, their sins bring this with them,
that they are visited with the rod and with stripes (see
Ps. Lxxxix. 32), just as children in a home are chastised
when they sin; but at the same time that they are thus
chastised, both in part inwardly in the conscience, and
also in part outwardly through various kinds of trouble,
grace and the covenant of peace still stand fast without
the least change. Yes, so entirely out of all question of
effecting any change in the covenant of peace is such
chastening, that it rather aims at the keeping of the sinning
child in the covenant of peace, and constitutes real evidence

VERSE FOURTEENTH. 259
of this that the Lord still considers and acknowledges
him as his child, and has "thoughts of peace" towards him
(see Jer. xxix. 11); as the apostle says: "If ye endure
chastening, God dealeth with you as with sons;  But
if ye be without chastisement, whereof all are partakers,
then are ye bastards, and not sons  Now no chasten
ing for the present seemeth to be joyous, but grievous:
nevertheless afterward it yieldeth the peaceable fruit of
righteousness unto them which are exercised thereby."
(Heb. xii. 7, 8. 11). Such things, also, the children of
God ought diligently to study and believe. For the more
they give heed to these matters the greater assurance and
confidence in God will they enjoy in their hearts, the
better will they understand his rule and guidance, the
more intimately and frankly will they have converse and
communion with him, and the more strengthened will they
become to walk in his fear.
257. Finally it is said of the nature of this covenant:
"I will put my law in their inward parts, and write it in
their hearts." (Jer. xxxi. 33). How this makes itself known
and manifest we see, for instance, in Ps. cxix., where a-
mong other things it is said: "I will delight myself in thy
commandments, which I have loved"; and, "My hands
also will I lift up unto thy commandments, which I have
loved"; and again, "My portion [that is, treasure, happy
lot], O LORD, I have said, is to keep thy words."* (Vers
es 47, 48, 57). Such a disposition of delight in the law
of God cannot be produced in any other way than by
one's being justified without the help of the law. The
* Thus verse 57 ought to be translated as rather more cor
rectly according with the Hebrew, and better agreeing with the
preceding stanza; so also Dr. J. A. Alexander. All the Swedish
Versions and Luther's German Version translate that way, sub
stantially; thus, quoting both verses, 56 and 57: "It is my trea
sure that I keep thy precepts. I have said: LORD it shall be my
inheritance that I keep thy ways" [later versions have more cor
rectly: "words"]. — /. G. P.

2j5o SEVENTEENTH MEDITATION.
threatenings and judgments of the law can effect that I
from fear of hell or the wrath of God, may in outward
things and in a superficial manner do what God com
mands; but to change the heart, so that the commandments
of God will be lovely and delightful to it, that the law
can never do. But, on the other hand, as soon as the
heart, through grace, and the forgiveness of sins, has
found peace with God, immediately it is inclined to the
law of God, so that one gladly does all that God wills,
yea, so that it now becomes a doleful and bitter matter to
observe how in all things one comes short, and cannot
walk, or live, in such a perfect way as one ought to do and
would do. This is also so characteristic of all true
Christians, that even the world sees by this that they no
longer belong to it. Besides, it is known to all how that, as
soon as a person comes to Christ and believes in him,
the world then at once turns its eyes upon that person's
life, and expects and demands that he or she now live
differently and better than others; by which it makes it
evident that it knows that faith in Jesus works a new dis
position and life. But if it sees in those who profess the
faith such works which, however, it most vehemently ex
cuses and defends when they are done by it, then it holds
them to be mere hypocrites; by which it again shows
that it knows that it belongs to the children of the new
covenant not to walk in the same works of darkness in
which it, the world itself, is walking.
258. This much has now briefly been spoken of the
new covenant. May the Lord in his grace reveal also to
our hearts its glory. And he will do so if we only remain
quiet before him. The more we fear him the more will
he let us look down into the depths of this covenant; and
the more we look into its depths the more empowered will
we be to forsake the world, and with joy run the race that
is set before us, until there will be no more race to run,
and no more sin to beset us, and no more tears to shed,

VERSE FOURTEENTH. 26 I
but only pure pleasures at the right hand of God for
evermore. Oh! that we were there. But these pleasures
and the time for enjoying them are coming, they are coming;
for the promise is sure, the Mediator is trusty, and the
sacrifice is perfect.

EIGHTEENTH MEDITATION.
"Mine eyes are ever toward the LORD."
259. What now remains of the xxvth Psalm is com
posed, for the most part, of repetitions of things that have
been said in the preceding verses. We can, therefore, be
more brief in our meditations on these succeeding verses.
Now, David says here: "Mine eyes are ever toward the
LORD." (Verse 15). By these words he expresses the same
idea which in verse 5 he expressed thus: "On thee do I
wait all the day." This is- the last and only course for
the poor, lowly, afflicted soul to take. When all one's
own power is gone, and all help from man is vain, then
only one thing remains: namely, to look to the Lord, to
refer the whole matter to him, and from him alone to ex
pect help. "Even the youths shall faint and be weary,"
says the prophet, "and the young men shall utterly fall:
But they that wait upon the LORD shall renew their
strength; they shall mount up with wings as eagles." (Is.
xl. 30, 31). Before they have spent some considerable
time in God's kingdom of grace young converts usually
think quite highly of their own power and understanding.
But the longer they continue and progress the nearer do
they come to that prayer of Jefioshaphat, "We have no
might  ; neither know we what to do: but our eyes
are upon thee" (2 Chr. xx. 12); and to that strange boast
ing, or glorying, of Paul, "Most gladly therefore will I

VERSE FIFTEENTH. 263
rather glory in my infirmities [weaknesses], that the power
of Christ may rest upon me" (2 Cor. xii. 9). Verily, when
a person learns really to know the deep corruption of his
heart, to perceive his spiritual darkness, and to realize his
fearful unfitness, or incapacity; when one comes to see
how infinitely little one really can do and accomplish,
and how the devil storms, and raves, and rends asunder
the church of God, and how, in general, one can do noth
ing or almost nothing to prevent wrong being done or
remedy the wrong already done; — then it is and will be
good, oh! so good, to commit oneself and all things to the
Lord, and to say something like this: "Lord, thou seest it
all; thou hast promised to carry and help and lead me
and all thy little flock; we can accomplish nothing. Our
eyes are toward thee alone."
260. From these words of David we may, therefore,
learn first this, that we ought not to be astonished if we
here or there come into darkness and straits where we
are made to feel completely unfit and incapacitated for
anything. All the saints of God have had to travel along
this way, so that it is nothing at all new, or strange, that is
happening to us when we, too, must trudge along the same.
O how nice and delightful it would be to understand all
things, and to know all the deep things of God, so that
we could answer all the cunning questions of the devil and
every troublesome "why," or "wherefore," which arises in
the heart! How nice and delightful it would be to have
power to do all things, so that we never would be weak,
but could do all that we according to the spirit would do!
But now — it does not go that way. We may break our
body to pieces, — yet, there we stand after all; oh, it is
bitter to come short in everything! The heart would at
times burst asunder; but what can we really accomplish?
Nothing — absolutely nothing. And if you do not be
lieve it, then just try to help yourself in all things, but
know that the end will be this: "Even the youths shall

264 EIGHTEENTH MEDITATION.
faint and be weary, and the young men shall utterly fall."
(Is. xl. 30). There is nothing which a Christian must so
often experience, but which he, nevertheless, with such
difficulty believes, as that he is fit for, and able to do,
nothing, so that all he may possibly do must be out of pure
grace, and must be a gift from the Lord. To learn that,
why, that costs many a fall and many tears, as the example
of the apostle Peter shows. With the mouth it is easily
said, "I am fit for nothing," or, "I can do nothing," but to
say it with and from the heart, — that is a different thing.
261. The second lesson which we-are to learn from
the words of David is this, that we ought nevertheless not
to despair, although we see that we can accomplish noth
ing. It is a curious part of our nature, that as soon as
there is a matter which we do not understand, then it ap
pears to us so troublesome and hopeless as though God,
neither, could understand it; and, likewise, as soon as there
is a matter in which or for which we can do nothing, and
out of which we see no way, then again it appears to our
hearts so sad and troublesome as though God, neither,
could do anything, or find any way, or means, to act.
This part, or characteristic, of our nature is a fruit of that
idea which the devil insinuated into our first parents in
paradise: "Ye shall be as God." (Gen. iii. 5. Revised Ver
sion). For what else is this than to make oneself like God
when one thinks, "What I cannot understand or do, that
neither God can understand or do"? Behold, this self-
deification — that is what brings upon us most of our
sufferings. For if only, at heart,, we held it certain that
we are dust; if, also, at heart, we held it certain that
where our own power and our own understanding fail us,
there the Lord is still mighty above all that we can think:
— verily, then we would not have many bitter moments.
We would then be and act as children, who are character
ized just by this certain and happy confidence in their
parents which makes their lives so free from all anxiety.

VERSE FIFTEENTH. 265
262. Therefore, also, the Lord desires, through all
the difficulties, the temptations, and the dark straits, into
which he permits us to come, to imprint this disposition
in us, that we, on the one hand, do not expect anything
of our understanding or of our strength or of other people,
and that we, on the other hand, never despair nor even
doubt, or distrust, him, but that we always should know, as
by the far most settled thing in the world, that he is not
at all anxious nor distressed nor uncertain about the
issue, but that he has already determined all according to
his good pleasure, and that he beyond all question will
carry it on to victory according to his purpose. Therefore
Peter says: "Cast all your care [anxiety] upon him; for
he careth for you." (1 Pet. v. 7). Whatever may happen
to you commit it to the Lord; keep your eyes upon him;
be confident in him; and some day hereafter you will with
David confess: "I sought the LORD, and he heard me,
and delivered me from all my fears. They looked unto
him, and were lightened: and their faces were not ashamed
[or, "they that look unto him shall be enlightened: and
their faces shall never be confounded"]. This poor man
cried, and the LORD heard him, and saved him out of
all his troubles." (Ps. xxxiv. 4 — 6).
263. But David adds here in the psalm upon which
we are meditating: "For he [the LORD] shall pluck my feet
out of the net," that is, he will deliver me out of all the
nets and snares which the enemies place in my way. Thus
also in Ps. xci.it is said: "Surely he shall deliver thee from
the snare of the fowler." In Ps. cxxiv. the psalmist exults,
saying: "Our soul is escaped as a bird out of the snare of the
fowlers: the snare is broken, and we are escaped. Our
help is in the name of the LORD, who made heaven and
earth." This same promise concerns also all who believe
in the Lord Jesus: nothing is to ensnare or destroy them;
the devil may try what means or what snares he wishes to
try, nevertheless the Lord will always watch over his own,

266 EIGHTEENTH MEDITATION.
and pluck their feet out of the net; as in the Scriptures
besides it is said: "He [the LORD] will keep the feet of
his saints." (i Sam. ii. 9). And again: "He shall give his
angels charge over thee, to keep thee in all thy ways.
They shall bear thee up in their hands, lest thou dash thy
foot against a stone." (Ps. xci. 11, 12). And again: "He
will not suffer thy foot to be moved: he that keepeth thee
will not slumber." (Ps. cxxi. 3). Yes, so particular is he
in this matter, that he has even numbered all the hairs of
their head, so that not one shall fall off without his will.
"Behold, I have graven thee upon the palms of my hands,"
he says. (Is. XLix. 16). And on his word we can rest al
together safe. Therefore David says: "In peace will I
both lay me down and sleep: for thou, LORD, alone makest
me dwell in safety." (Ps. iv. 8, Rev. Ver.). If it depended
on our own understanding and our own power, then we
could never be safe, for we do not see one thousandth
part of the snares of the devil; but the Lord Jesus sees
them, and he goes before and tears them to pieces in our
way, and if a foot of ours has got fast here or there he
loosens it again, washes it, and heals it. For to do so he
has received commandment of his Father.
264. Now David goes further and says (in verse
16): " Turn thee unto me, and have mercy upon me [or,
more literally, "be gracious unto me"] ; for I am desolate
and afflicted" [or, "alone (lonely) and poor am I"*].
Is it not a wonderful trait of the Psalms of David: com
plaint and confident assurance intermingle there, the one
often coming right after the other. Just before, in this
psalm, he has said such comforting things about the good
ness and uprightness [righteousness, kindness] of God,
that one would believe that his heart was always full of an
undisturbed joy in God. But no; immediately after he
* The Hebrew word for "afflicted" is the same as in verse
9 is translated "meek"; properly, lowly, poor, distressed, help
less. See my notes to §§ 17 and 101, pages 22 and 108.— J. G. P.

VERSES SIXTEENTH TO NINETEENTH. 267
has spoken of the covenant of God, etc., he breaks forth
in complaints that he feels himself wretched ["afflicted,"
poor, helpless]; yea, that the troubles of his heart are
great on account of his sins, as he directly after says:
"The troubles of my heart are enlarged [or "have been
enlarged," therefore are large] : 0 bring thou me out of
my distresses. Look upon mine affliction [lowliness, wretch
edness, helplessness] and my pain; and forgive all my sins."
(Verses 17 and 18). Such things we never could under
stand unless we realized them in our own experience,
and thus lived through them. But where one lives in the
Lord, there it goes on just in that way: according to
faith one thing, according to feeling another thing; ac
cording to faith all is confidence and boldness; according
to feeling all is distress and complaint. For look yet
once more at the wonderful example we have here. Just
little before he speaks of the secret (or intimacy) of God
with them that fear him, and straightway after he com
plains that he feels "desolate," that is, lonely and forsaken,
as if God had turned his face away from him. A little
before he says that "all the paths of the LORD are grace
and truth"; and now he says: "The troubles of my heart
are enlarged" [or, "are great"]. Think how strange!
265. What we learn from this is, principally, that
the life of the Christian must ever be an exercising of
faith, without sight, and that in all things. The Lord al
ways deals strangely with his own. He gives them the
word, and says: "Believe that." Afterwards he permits
things to go on in such a way, that it seems as if the word
were altogether to come to naught. The entire kingdom
of God is such a wonderful kingdom. Just think, for in
stance, when he had caused David to be anointed king,
then straightway after he allowed him to come into such
trouble and deadly peril, that it looked as if he had simp
ly wished to mock him by that anointing. There, surely,
it was all a matter of believing without seeing. — A still

268 EIGHTEENTH MEDITATION.
more remarkable instance is John the Baptist. After God
had by an angel, before his birth, prophesied the most
glorious things concerning him, then he allowed him
scarcely to begin his ministry before he was seized, cast
into prison, and finally had to leave his head as a reward
to a frivolous woman who had danced so as to please the
wicked king Herod. In the mean time Jesus of Nazareth
was going about, there in the land, with power to still the
storm and the sea, with power to command legions of
angels, with power, by only uttering a word, to heal the
sick and to awaken the dead and to perform other miracles
of the mightiest kind, — he went about there, and testified
that John was the greatest among all them that are born of
women; but not a hand or foot did he stir to set John free,
while in other cases he used to go long distances in order
to help quite insignificant persons. Surely, there, too, it
was a matter of believing without seeing.
266. The same thing is seen also in the history and
experience of the Lord Jesus himself. Just think what a
peculiar contradiction between the word and the appear
ances it must have been to his own disciples when, on
the one hand, they heard from the word the greatest things
of Christ, but, on the other hand, there appeared to their
eyes only the deepest meanness of circumstances. There
from the word they heard that he was to "reign over the
house of Jacob for ever," and that "of his kingdom there
should be no end"; there they heard that he was the only
begotten Son of God, the man who was to "save his people
from their sins," etc. In the beginning, indeed, it went well
and looked quite bright, as when he began to preach and
work miracles and was "glorified [or, praised] of all."
(Luke iv. 15). But time went on, and nothing but low-
ness, or an abject state of things, would seem to come of
it all. At last he gathers them to a paschal supper, during
which he tells them that he was going away to prepare
for them a place in the mansions of the Father's house

VERSES SIXTEENTH TO NINETEENTH. 269
and that afterwards he would come again and take them
to himself, etc. There and then they could begin to think,
"Now it is coming." But in a few hours he is seized, led away,
scourged, and crucified; and there at last he hangs upon the
accursed tree amid the exultations of his enemies. Could
now this one be he to whom all the Old Testament by all
its prophecies and sacrifices and other types and pictures
had referred? Could he be the one who was called Wonder
ful, Counsellor, Mighty God, Everlasting Father, Prince of
Peace? (Is. ix. 6). Could this one be he who should redeem
Israel? (Luke xxiv. 21). Impossible! There had hitherto
not appeared a glimpse of that redemption, and the man
who was to accomplish the redemption hung now upon
the cross. Impossible, impossible! all reason must say.
And still it was he, and he was the one. Yes, just then,
when all seemed lost, just then he laid the corner stone
and foundation of his kingdom upon earth. Thus won
derful is the kingdom of God. There the disciples ought
to have believed without seeing, but faith forsook them
at that time. Yet the word was fulfilled.
267. In a greater or less degree the same thing still
happens to us who believe in the Lord Jesus, namely this
that we must believe one thing, and see another thing.
Just think, for instance, when it appears to me that the
ungodly rule, and have the power, and that evil and false
hood and ungodliness are getting the upper hand, while,
however, out of the word I hear that it is God who rules
and will forever come off victorious, — why, then, is there
much likeness between what I see and what I hear? But
what's to be done? Shall I convict the word of falsehood?
God forbid. But if I would cleave to the word, then
I must convict my own eyes of fault and error. That
will go hard, for by nature one does not believe that there
is any fault, or error, in one's own eyes. But a great art
and exercise of faith it will be, any way, to hold fast to the
word, and to let all else go. Even if it seems as though

270 EIGHTEENTH MEDITATION.
all were lost, still the victory belongs to the Lord and to
his Anointed. 268. However, in a general way to believe that God
has all power, that he rules, and that he finally will get the
victory, this I may do easily enough; but to believe this
so that I apply it to myself, so that for my own part I
rest secure in it, and am certain that he rules me, too,
and all that is mine and concerns me, and that he
cares for me in all respects, and this not only in the
bright moments and places, but also in the very darkest
valleys where it looks as though I was entirely forsaken,
— thus to believe is infinitely harder.' That he upholds
worlds innumerable, that he upholds the sun, the moon,
and the stars, and all things, — that I can measurably well
believe. But that he, though I myself see no ways and
means, still should be able to give me the daily bread which
I and mine need for our subsistence, — that is almost im
possible to believe. That, he clothes the lilies, and feeds
the birds, — that I see, and that I believe. But that he has
and will have the same care for me when all outward
stays and supports are taken from me, — oh, that will not
take hold in the heart! Yes, ten dollars in the drawer often
make the heart more confident than ten promises of God,
and that though one has never heard of a single instance
where the Lord has broken any promise of his. Indeed
this is dreadful. But such is nature; and it is the exercise
and art of faith to overcome nature in this respect, and
to keep hold of the word, so that the heart, in spite of all
contradictions, shall still rest in it.
269. But if even in the domain of temporal and ma
terial things it is important for the children of God to
believe and not see; equally important, yes, much more
important, is this in the domain of spiritual things. Just
think when I in all my being feel sin and uncleanness, but
the word tells me that before God I am clean and free
from all my sin, and that not through any work of my

VERSES SIXTEENTH TO NINETEENTH. 27 1
own, but only through the blood which has flowed from
the cross of the Lord Jesus, yes, that that blood daily
cleanses me from all my transgression; then there is no
likeness between that which is seen and felt, on the one
hand, and that which the word says, on the other hand.
If I am there to keep hold of what I see and feel, then
I must despair. But then just there it is the exercise and
art of faith that I overcome merely seeming things, and
that I let alone all disputing about works and qualifica
tions, and that I in all simplicity read the word just as it
is written, and say to my heart: "Look here, you are an
old liar, skilled in the art of deceiving; but here you see
something that is true and sure, to wit: that my Lord
Jesus has in his blood made me clean from all my sins;
you may therefore say what you please, yet facts will re
main as here written, for the Lord cannot lie." For the
art of faith is nothing else than this, that I read as it is
written, and let the words mean for my heart just what
they say and nothing else. Just as when a father assures
his child of something, and the child believes and trusts
in the father's word, and does not allow itself to be shaken
off from that word, whatever others may say, just so this
is simple childlike faith that when God in his word says,
"Be of good cheer, thy sins are forgiven thee," I then
trust it so that I give God thanks, even if all my reason
cries out against it and the anguish of my heart does not
at once yield. For say what we will, matters and things
will any way remain just as the word of God says.
270. By nature we usually think that faith must be
some very peculiar and difficult work or qualification or
disposition which we must do or have if we at all shall be
allowed to take to ourselves, and trust in, that which God
in his word says, as something that really concerns and
applies to us. Therefore we constantly hear troubled
souls meeting the preaching of the gospel with this ob
jection: "Very well; but I must have faith, otherwise all

272 EIGHTEENTH MEDITATION.
this does not apply to, or concern, me." Then they ask,
"How shall I get, or attain to, faith?" — imagining that
faith is a kind of treasure which lies somewhere afar off,
and to which they must first fight their way through a true
conversion, etc. But that is an entirely false notion. For
faith is simply this that you as a sinner artlessly and
frankly lean upon the Lord Jesus, and appropriate to
yourself, for your own heart and use, that which the
gospel says of him. When therefore the Lord says, "Be
lieve," then this is not a commandment of law about a
kind of work which you must do if he is to be gracious to
you. But just as when a rich man holds out a gift to a
poor man, and says, "Take this," and the poor man then
does not understand these words as a commandment of law,
but as a grace, a gospel, that he is even invited and asked
to take what is held out to him; just so this is faith, that,
when the Lord sends you the gospel, and says, "Jesus is
the Saviour of sinners, believe in him," you then take
what is thus offered and given to you, and in all simplicity
place the confidence of your heart in him, even if you in
your own heart perceive nothing but sin and distress.
271. Thus it must go on, throughoutthe whole of life,
that even though I look upon myself as chief among sinners,
yes, even though I daily sin in many ways, I still accord
ing to the word will go about and trust in Jesus Christ,
and know, and hold fast to it, that I am a child of God
and his elect saint through him. It cannot be other
wise here in this life than that I must be burdened with
the flesh, which is unclean and full of coldness, unbelief,
and all possible kinds of evil desires. In one person a
certain evil desire and temptation may indeed be more
prominent, in another person another desire and tempta
tion; one leans more towards covetousness, another more
towards pride, a third one more towards unchastity; but
amidst all this there is in them all the one and the same
nature. Of this Luther says: "I and many others would

VERSES SIXTEENTH TO NINETEENTH. 273
gladly be without sin; but this cannot be, though we are
engaged in subduing it. When we chance to fall into sin,
then indeed we rise up again; but in the meanwhile we
are plague'd and tormented by it. Thus the kingdom of
Christ is situated in the midst of sins. No one need blush
to pray: 'Forgive us our sins.' No holy person on earth
denies his or her being beset by sins, but all acknowledge
and confess it; and it does heartily pain them that they
must be burdened with this miserable flesh."
272. Yes, what will we say when not only Luther
tnus speaks, but also Paul complains: "That which I do
I know not [that is, I know not what I am doing, I do not
understand myself] : for not what I would, that do I prac
tise; but what I hate, that I do  O wretched man
that I am! who shall deliver me out of the body of this
death? [Or, "out of this body of death?"]  I delight
in the law of God after the inward man: but I see a differ
ent law in my members, warring against the law of my
mind, and bringing me into captivity under the law of sin
which is in my members." (Rom. vii. 15 — 24, Rev. Ver.).
In 2 Cor. xiith he says, also, that the Lord had given him a
"thorn [or, stake] in the flesh, a messenger of satan," who
was to buffet him. Concerning that thing he prayed three
times that he might get rid of it; but the Lord answered:
"My grace is sufficient for thee." These are bitter expe
riences, but what can we do about them? My flesh will,
any way, never become spiritual, but will always lust and
war against the Spirit. (See Gal. v. 17). If I would break
my body to pieces, still I cannot change it. Therefore
there is here nothing else to do than to believe, only be
lieve, stubbornly and persistently to cling to the word a-
bout Jesus and about the blood which cleanses from all
sins. And if at times it seems so unreasonable, that I am
ready to cast away all confidence and comfort, still noth
ing else will here avail than to hold on and hold fast, as a
drowning man who rather lets his hands be cut off than

274 EIGHTEENTH MEDITATION.
he lets go his hold of what he has grasped. Believing
without seeing — that is the rule for the life of the chil
dren of God; and they that do so are "blessed," says the
Lord (in John xx. 29), even though the experience of it
tastes bitter.
273. But as it is necessary in life to believe without
seeing, so it is necessary, further, to do likewise in the case
of death. For there, especially, the word will not seem
to harmonize with what the eyes behold. Why, there all
appears indeed as if it were only a question of becoming
nothing, of total annihilation. There the powers gradually
wane and fail; finally life flies, as when the works of a
clock stop, or a light burns down and goes out; afterwards
the body begins to change and decompose, and we carry
it away, and bury it in the ground in order to let it mold-
er and become earth again. This is all that appears to
the eyes. But here now comes the word, and calls this all
"departing in peace," "falling asleep," "going away to rest
for a little season," "departing to be with Christ", etc.
Then it gives also this information, that out of the body
laid away in the ground there shall one day arise another,
a new body, holy, clean, spiritual, and like the glorified
body of the Lord Jesus. Just think what enormous con
tradictions here appear! Am I now to follow my eyes
simply, then I must despair; but let me by faith look at
the word, then I can sing of victory, and with the apostle
break forth: "To me to live is Christ, and to die is gain."
(Phil. i. 21). Yes, indeed, "the word of the Lord endureth
for ever." Why, there are thousands upon thousands of
all sorts of people and nations and tongues who by faith
have passed and are yet, incessantly, day after day, pass
ing hence with that song of triumph in their hearts and
upon their lips.
274. Thus may this text teach us to abide constant
ly with the Lord in all need, in all distress, in all difficul
ties, and not give up, and not despair, but know that this

VERSES SIXTEENTH TO NINETEENTH. 275
or that matter is as it is written about it in the word, and
not as it appears to our eyes. At all events, and any way,
there is "but labour and sorrow" in and as a result of this
life, even at its best. (See Ps. xc. 10, Revised Version).
Therefore we must let all things simply cause us to forget
the things which are behind, and to stretch forward to the
things which are before and above (see Phil. iii. 13 and
Col. iii. 1), pressing on and hastening toward the goal,
the happy haven of peace and rest, where we shall no
more see and feel one thing and believe another, but where
even faith shall vanish away, and we shall see the Lord
as he is. But while this tarries, and we, too, are tarrying,
let us have patience. To us nothing different is happen
ing than what has happened to all the saints of God. Let
us keep on believing, simply and artlessly believing, per
sistently and stubbornly believing what God says, whether
we in our feelings taste and enjoy of it more or less or
naught at all. The word is, notwithstanding, all the
same and always equally sure.

NINETEENTH MEDITATION
"Consider mine enemies, for they are many."
275. After David had spoken to the Lord about his
distress on account of his sins, and had prayed for their
forgiveness, he continues and says: "Consider mine ene
mies; for they are many; and they hate me with cruel
hatred." (Verse 19). In the Psalms he often, indeed, com
plains of his enemies. Thus he says in Ps. iii. 1 and 2:
"LORD, how are they increased that trouble me! many are
they that rise up against me. Many there be which say of
[or, to] my soul, ' There is no help for him in God.' " Also
in Ps. vii. 1 and 2 he prays: "O LORD my God, in thee do
I put my trust: save me from all them that persecute me,
and deliver me: Lest he [Cush, one of the persecutors]
tear my soul like a lion, rending it in pieces, while there
is none to deliver." In Ps. xxxviii. 19 and 20 he com
plains: "Mine enemies are lively, and they are strong:
and they that hate me wrongfully are multiplied. They
also that render evil for good are mine adversaries; be
cause I follow the thing that good is." Also in Ps. xiiith
he cries out: "How long wilt thou forget me, O LORD?
for ever? how long wilt thou hide thy face from me? How
long shall I take counsel in my soul [torture my soul in
trying to form plans for bettering my condition], having
sorrow in my heart daily? how long shall mine enemy be
exalted over me? Consider and hear me, O LORD my

VERSE NINETEENTH. 277
God: lighten mine eyes, lest I sleep the sleep of death;
lest mine enemy say, 'I have prevailed against him;' and
those that trouble me rejoice when I am moved" [or,
fallen]. 276. David has, therefore, had to experience the
same which all the children of God from the beginning to
the end must live through. For wherever any one be
comes a child of God, and begins to witness of the Lord
and against the world, there such a one must at once pre
pare himself for suffering. "I believed," says David in
another place, "therefore have I spoken: I was greatly
afflicted" [that is, because I spoke what I believed I was
greatly afflicted by opponents]. (Ps. cxvi. 10). The pro
phets of the Old Testament had to lose their lives, the one
after the other, on account of their testimony. Christ,
also, brought on a fearful hatred against himself through
his preaching of the gospel. His disciples, too, he had,
in this respect, nothing better to promise than that the
time would come when whosoever might kill them would
think he should thereby be doing God service. (John xvi.
2). How this has been fulfilled the history of the church
bears witness. They number millions who have been
obliged to sacrifice their lives on account of the testimo
ny of Jesus.
277. Such things are indeed very strange. For con
sidering what the word of God announces and aims at,
and what it also really accomplishes, why, one would
think that it ought to be received with gladness every
where. For it announces to fallen sinners such things as
ought to fill them with heavenly joy: to wit, that God so
loves them, that he has given his only begotten Son for
their salvation; also, that he wills not the death of any
sinner, but that every one may repent and live; also, that
he does not demand of them any work or piety or good
ness as a condition for his grace, but now invites them
freely and for naught to this his Son Jesus, with the ex-

278 NINETEENTH MEDITATION.
press promise that every one who comes to him and be
lieves in him has the forgiveness of sins through his name.
In order to explain and illustrate such announcements the
word also sets forth a multitude of examples which show
how very great sinners have been received, restored,
cleansed. There one sees a publican who was called, and
made a disciple and apostle; there a sinful woman who
according to the law of Moses might have been stoned,
but who was absolved by the Lord _ Jesus; there a lost,
prodigal son whose return to his father's house occasioned
a feast of gladness; there a thief, robber, or malefactor,
who already hung on the cross, but then and there turned
to the Lord Jesus, and was at once allowed with him to
enter paradise; there another kind of a sinner, a Pharisee,
who with furious enmity persecuted the church of God,
but who was sought out by the Lord, and received grace,
and was honored with the office of an apostle. — Behold
now, ought not a message of such things, and thus illustrat
ed, be received with gladness the world over? Yes, "ought
not," as Luther says, "all the world creep on their bare
knees all the way to Jerusalem, if necessary, in order to get
the privilege of listening to such a message from heaven?"
278. If we behold, further, what the word of God
accomplishes wherever it is accepted, then it is still more
strange that it should anywhere be met with enmity.
Never has anybody heard that the gospel ever made an
honest man dishonest, a sober man a drunkard, a chaste man
or woman an adulterer or harlot, etc. No; but anybody can
see this: If the word of God gets hold of the heart of a
drunkard, then he becomes sober; if it gets hold of the heart
of an adulterer or harlot, then he or she becomes chaste; if
it gets hold of the heart of a dishonest man, a liar, a swearer,
then he becomes honest, truthful, ceases to swear, etc.
In short, the word of God is such a word that it trans
forms and regenerates sinners, makes them like the Lord
Jesus, makes them heavenly-minded, etc. As Paul says:

VERSE NINETEENTH. 279
"If any man be in Christ, lie is a new creature [or, there
is a new creation] : old things are passed away; behold,
all things are become new." (2 Cor. v. 17). Why, behold,
is it not beyond measure wonderful and strange that a
word which accomplishes such things should be so hateful
to men, that as soon as any one in truth begins to believe,
then he at once becomes an object of hatred? Thus it
happens as the Lord says to his disciples: "Think not
that I am come to send peace on earth: I came not to
send peace, but a sword." (Matt x. 34).
279. But what, then, occasions this enmity? This
question the Lord Jesus answers: "This is the condemna
tion [judgment], that light is come into the world, and men
loved darkness rather than light, because their deeds [works]
were evil. For every one that doeth evil hateth the light,
neither cometh to the light, lest his deeds [works] should
be reproved." (John iii. 19, 20), This is, therefore, the
real ground of their enmity: to wit, that the word of God,
like a light, constitutes a condemnatory judgment against
their ungodly life and conduct. For it always irritates
the natural man that any one disapproves and condemns
that which he loves; and this applies not only to such as
live in a coarse outward ungodliness, like unchastity,
drunkenness, swearing, etc., -but also to such as outwardly
appear pious and righteous. Yes, never is the enmity of
the heart so terribly aroused as when condemnation strikes
such things as man himself esteems good and right, and
in which, as he thinks, he has some ground for boasting,
or satisfaction. Therefore we see also in the history of
the Gospels how just those who were esteemed as the best
and most pious persons always were the most decided
enemies of Christ and his gospel. The same thing also
the history of the kingdom of God ever since has shown
at all times, and it is certainly not likely to be different
hereafter. If the word of God reproved only publicans
and harlots and other gross sinners, then it would surely

280 NINETEENTH MEDITATION.
be allowed to go through the world unmolested; but when
it assails the wisdom of the scribes and the piety of the
Pharisees, then it cannot be otherwise than that it draws
upon itself a dreadful enmity. For the more pious any
one is in his own eyes the more passionately does he hate
Christ and his gospel.
280. Such things one must not, therefore, be aston
ished at when they happen even nowadays. "As he (the
Lord Jesus) is" — namely, in the picture which the
Gospels give of him — , "so are we in this world," says
the apostle. (1 John iv. 17). "He was despised, and re
jected [or, forsaken] of men;  as one from whom
men hide their face he was despised," says the prophet.
(Is. Liii. 3, Revised Version). And who are we that it
should go otherwise with us? No, it cannot be; for thus
says the Lord: "Woe unto you, when all men shall speak
well of you! for so did their fathers to the false prophets."
(Luke vi. 26). It is a bad sign when one who confesses the
faith does not on account of his faith get some enemies.
Over against this the Lord says for the comfort of true
disciples: "Blessed are ye, when men shall revile you, and
persecute you, and shall say all manner of evil against
you falsely, for my sake. Rejoice, and be exceeding glad:
for great is your reward in heaven: for so persecuted they
the prophets which were before you." (Matt. v. n, 12).
This the apostles also understood when they were scourged
in the presence of the Jewish council; for afterwards they
departed with hearts full of joy, "that they were counted
worthy to suffer dishonour for the Name" — the name of
Jesus. (Acts v. 40, 41, Rev. Ver.). Yes, Paul puts it in his
catalogue of merits (in 2 Cor. xi. 23 foil.), that he had been
in prison more frequently than other ministers of Christ,
that he had received stripes above measure, that five times
he had received of the Jews forty stripes save one, that
thrice he had been beaten with rods, once stoned, etc. Such
things are, therefore, nothing to lament over; the Lord

VERSE NINETEENTH. 28 1
sees it all, and will reward it, as Paul says: "Seeing it is a
righteous thing with God to recompense tribulation to
them that trouble you; and to you who are troubled rest
with us, when the Lord Jesus shall he revealed from heav
en." (2 Thess. i. 6, 7). For a time it tastes bitter, but along
with it comes a great recompense of reward. "If we
suffer [endure], we shall also reign with him," says Paul
(in 2 Tim. ii. 12). And then all trouble and all suffering
will be forgotten. There shall then be no enemies any
. longer. 281. But when David says, "They hate me with
hatred wrongfully,"* then he thereby declares that he had
not through his life and conduct given them any occasion
for such hatred. Therefore the apostle says: "Let none of
you suffer ... as an evil-doer." (1 Pet. iv. 15). For if it
be so, that you through unrighteous deeds draw hatred upon
yourself, then it will be in vain for you to hide yourself
under the language of the Scriptures about the sufferings of
Christians. You can then never say of your haters, "They
hate me wrongfully," nor do as also David does elsewhere
when he calls God to witness that he was innocent over
against the hatred of the ungodly. Of this also Paul says
against his enemies and slanderers: "Our rejoicing [glory
ing] is this, the testimony of our conscience, that in simpli
city and godly sincerity, not with fleshly wisdom, but by
[in] the grace of God, we have had our conversation in the
world." (2 Cor. i. 12). And Asaph says: "I have ....
washed my hands in innocency." (Ps. Lxxiii. 13). Reason
* The Hebrew expression sin'ath chamas may be translated
either as the English Versions have it — "with cruel hatred"
(or,literally, "with hated of violence") — or as the Swedish, both
new and old Versions, like several German, have it: "with hate
of injustice," or, "wrongfully," "falsely," etc. The noun chamas
has evidently in many places the adverbial meaning, wrongfully,
of wrong, of unrighteousness, falsely, of injustice, and the like;
see c. g. Gen. xvi. 5; Ex. xxiii. 1; Deut. xix. 16; Job xvi. 17; xxi.
37; Ps. xxxv. 11; etc. — J. G. P.

282 NINETEENTH MEDITATION.
for such a boasting of a pure, irreproachable life all the
children of God ought to strive to have. For, in the first
place, such a life is pleasing to God; secondly, it serves to
honor God and the gospel; and, further, it gives the heart
great boldness over against the ungodly, as we also can
well see in the examples of the saints. On the contrary,
one must always feel cowardly and shy when one knows
that the ungodly are right in their accusations, and one
sees that through one's own bad conduct reproach has been
brought on the dear name of the Lord Jesus and on his
gospel. From such conduct and shame may God keep
us, and give us grace to adorn, by a holy and irreproach
able life, the precious word of grace, by means of which
we have been raised up out of our sins.
282. But how we are rightly to conduct ourselves
towards enemies, this the Lord teaches us in clear and
plain words and examples. The devil would fain mis
lead us so that we. should become imbittered against
them, scorn them, deride them, and rail at them, or make
jest of, and laugh at, them. But thus the Lord Jesus never
acted, neither did he teach his disciples to do so. True, he
did indeed declare the judgment of God against enemies,
thus leaving us an example to follow; true, also, even his
holy wrath flamed up against them when he saw how they
endeavored to hinder sinners from entering into his king
dom. • But this holy, divine wrath is as far removed from
the disposition which jests at and is bitter towards enemies,
as heaven is removed from earth. The entire conduct
of the Lord Jesus towards his enemies had in view their
salvation, and in all that he said or did there is not a single
instance of his having put a stumblingblock in the way of
his enemies. But a stumblingblock there will certainly
be for the enemies of the gospel when they who boast of
the gospel deal with them in a cold and scornful and heart
less manner, subjecting them to slander, bitterness, and
such like things, when they rather ought to compassionate

VERSE NINETEENTH. 283
them, weep over them, pray for them, and try how they
might help them out of their misery.
283. Therefore the Lord Jesus says to his disciples:
"Love your enemies, bless them that curse you, do good
to them that hate you, and pray for them which despite-
fully use you, and persecute you." (Matt. v. 44). As
though he would say: "When you see any one who is hostile
to you, then take care that you be not hostile to him, but
that you love him with all your heart. And when his en
mity against you breaks out in his beginning to curse you,
in his hating you, in doing you harm, or in persecuting
you, then let your love towards him break out in your
blessing him with all your heart, in doing good to him as
though he were your friend, and in praying for him as
though nothing but his greatest welfare lay on your heart."
Such an example the Lord God himself has given us in
his delivering up his only begotten Son for those who were
only his enemies. Such an example the Lord Jesus has
given by his sitting down on the Mount of Olives to
weep over Jerusalem, and also, while on the cross, by his
praying for his enemies thus: "Father, forgive them; for
they know not what they do." (Luke xxiii. 34). This
same example Stephen followed when he, dying under a
shower of stones, prayed for his enemies thus: "Lord, lay
not this sin to their charge." (Acts vii. 60). The same
example also Paul followed when he was so pained in his
heart at the sight of his enemies' going to ruin, that he
could have wished himself "accursed from Christ", if there
by he could have helped them. (Rom. ix. 3). Concerning
this also Peter admonishes the Christians, telling them "Not
to render evil for evil, or railing for railing: but contrariwise
blessing; knowing that ye are thereunto called, that ye
should inherit a blessing." (1 Pet. iii. 9).
284. "Yes," you say; "but when they are not only
enemies to me personally, but also enemies to God, then I
must, in the name of God, withstand them, as I see also

284 NINETEENTH MEDITATION.
the apostles have done." Well; that you withstand them
inasmuch and so far as they are the enemies of God, —
that is all right. But say, are you opposing them as one
who has compassion upon them, and at heart suffers pain
to see their blindness, so that it is really not in your own
name, but in the name of God and in the fear of God that
you are withstanding them? Or say, do you see in the
Gospels that the Lord Jesus was so disposed and so con
ducted himself towards sinners as you yourself are and
do? Oh! let us be honest. Dear friends, let us not be
ashamed to confess our sins. Behold, it is good that we
have and know the gospel; let us praise God for it, and
see to it that no one take it from us. But if our gospel
business, or evangelicalness, makes its appearance in such
a way, that it becomes a hinderance to other sinners, then
it is time to look about us and into ourselves, and see how
much for our hearts we have learned and received of the
gospel we praise.
285. God grant that this point might become very
important to us. Just think if you yourself were one of
those opponents and enemies of the gospel, and there
should come to you one who is repellent and full of scorn
and jest towards you and over your blindness, but then
another one should come who would have compassion
upon you and would feel your blindness as his own distress,
one who in love would talk to you and pray for you, one
who in his heart had "a great heaviness and continual
sorrow" on account of his seeing your unhappy condition,
— say, which of these two would be the one more like
the Lord Jesus? and which of these two would you thank
the more after you yourself had once obtained sight of the
gospel? Behold, there can be no more than one answer, and
not more than one application. How are you — you your
self — acting towards those whom you perceive to be
enemies? O God, open our eyes! forgive our sins! create
anew our hearts, and give us a disposition like thine own!

VERSE TWENTIETH. 285
286. Now David adds: "0 keep my soul, and deliver
me: let me not be ashamed; for I put my trust in thee."
(Verse 20). He knows, indeed, that if the Lord does not
hold him by the hand, and keep him, then he is irretriev
ably lost. This is a right feeling of one's own helplessness.
For how far soever we may have come in faith, we can
yet never keep, or preserve, ourselves. We cannot even
see all the snares which the devil puts in our way, and
even if we could see them, that would not at all help us if
it depended upon our own strength to avoid them or ex
tricate ourselves out of them. Therefore it is said: "Even
the youths shall faint and be weary, and the young men
shall utterly fall." (Is. xl. 30). Look at Peter. As soon as
the Lord left him, or let go of him, ever so little, oh! how
he was sifted. Yes, look at yourself, and consider how
little it requires at times to cause you to fall into sin! A
single little breath of the pleasure of man or of the scorn
of man — yea, a single wry look — can often be enough
to close our mouths, so that we keep silent about Jesus.
Yes, you know it well, and you will say it is so if you only
admit it honestly. And think, then, how it would go with
you if it depended on yourself to preserve your soul.
287. Therefore, there is for us here no other counsel
than this, that we do as David here says he does: "I put
my trust in thee," that is, in the Lord. What the Lord
undertakes to do, that will be done; what he gives, that we
have; and what he does not give, that we cannot in any
way take. He knows also our weakness and misery, has
also such a mind and such a heart, that he is moved with
compassion for the poor, the lowly, the helpless. There
fore, also, "the expectation [or, hope] of the poor [lowly]
shall not perish for ever."* (Ps. ix. 18). For thus, be
sides, it is declared: "He [the LORD] preserveth the
souls of his saints." (Ps. xcvii. 10). And again: "The
* Se my note at § 104, page 11V, as to the italicized "not'
in this passage. — J. G. P.

286 NINETEENTH MEDITATION.
Lord is faithful, who shall stablish you, and keep you from
evil." (2 Thess. iii. 3). Therefore, whatever you need,
put your trust in him, as David here says he does. He
will clothe and feed you just as well as he clothes the grass
and feeds the birds. Put your trust in him. He is your
Father and your Lord "that hath mercy on thee," and will
be such "to your old age, and carry you even to hoar hairs,"
and will daily forgive your sins, and will let his mercy be as
great toward you as heaven is high above the earth. (See
Is. Liv. 10; xLvi. 4; Ps. ciii. n). Yes, however it may
seem, — in all temptations and in all difficulties, — lean
upon him, and creep in under his wings. He has sworn,
and he will not repent, that "the expectation [or, hope]
of the poor shall not perish for ever," or be cut off, or
be put to shame. (Ps. ix. 18 [see above]; Prov. xxiii. 18;
Rom. v. 5). Say to him: "Dear heavenly Father, behold,
thou hast promised to "have pity on the poor and needy,
and to save the souls of the needy" (Ps. i.xxii. 13, Rev.
Ver.); thou hast also given thine only begotten Son, in
order to wash me clean in his blood from all my sins;
behold, also, thou knowest that in me dwells no good
thing, that I am poor, miserable, ignorant, and weak, seeing
nothing, and able to do nothing. Now, O Lord, my God,
all hope is gone if I may not trust thee and sit under the
shadow of thy wings. Therefore I am trusting in thee
according to thy own promises; 'let me not be ashamed,'
let me not be put to shame." That's right; just talk in
that way with the Lord your God, and be sure that heaven
and earth shall perish, but not you. For thus sounds
the chorus of promises: "O thou afflicted, tossed with
tempest, and not comforted, behold, .... in righteousness
shall thou be established: .... thou shalt not fear" (Is.
Liv. n, 14); "I will guide thee with mine eye" (Ps. xxxii.
8), "in the paths of righteousness for my name's sake"
(Ps. xxiii. 3), "with my counsel, and afterward receive
thee to glory" (Ps. Lxxiii. 24); "though thou fallest, thou

VERSE TWENTIETH. 287
shalt not be utterly cast down; for I uphold thee with my
hand" (Ps. xxxvii. 24), "for the LORD upholdeth all that
fall, and raiseth up all those that be bowed down" (Ps.
cxlv. 14). It is not possible that those who have the Lord
for their God should be put to shame, or be made asham
ed. Therefore, also this is said: "Happy is that people,
whose God is the LORD. Happy is that people, that
is in such a case." (Ps. cxLiv. 15). Yes, happy is that
people.

TWENTIETH MEDITATION-
May God redeem Israel out of all his troubles.
288. In the two verses which now follow, David first
prays, saying: "Let integrity and uprightness preserve
me." The word which is here translated "integrity"
means really [as does also the Latin word of which "integ
rity" is a slight change] "wholeness," or "entireness."
Hence David prays that God would give him a whole and
right heart; that is, such a heart as is upright, or thoroughly
honest, before the Lord, and which gives, or yields, itself
wholly to him. And for this he prays, in order that he may
be preserved. For, as we have often before said, a Christ
ian cannot be preserved, or kept, in any other way than by
his clinging to the Lord with a simple, childlike, and up
right heart. Therefore David says in another place: "My
shield is with God, which saveth the upright in heart."
(Ps. vii. 10, Rev. Ver.). And again: "Blessed is the man
.... in whose spirit tliere is no guile." (Ps. xxxii. 2). If
a Christian begins to live in guilefulness, duplicity, or
falseness, then it is all over with him as such, and he is
lost. Of this also experience bears witness. Upon the
magician Simon, who at one time had through the gospel
become a believer, this judgment was afterwards pronoun
ced by the apostle Peter: "Thou hast neither part nor lot
in this matter [or, word] : for thy heart is not right in the
sight of God." (Acts viii. 2 1). Such a case is fearful.

VERSE TWENTY-FIRST. 289
Just think of one having for a time believed in the Lord
Jesus, having for a time tasted the good word of God, and
having been happy in Jesus, but then afterwards fallen
into the snare of the devil! Surely, the thought of a possi
bility of such a fearful end ought to stir us up to cry to the
Lord for "integrity and uprightness," that is, for a whole
and a right heart, in order that we may be preserved in
the truth and the faith and the eternal life.
289. "But" — thus you will ask — "what is a whole
and a right heart, or, integrity and uprightness of heart?"
This is a question which often troubles the children of
God. For when they know of and feel sin in their hearts,
then they fear that their heart is not right before God.
But how this matter really stands, that can be seen best in
the examples of those who, according to the testimony of
the Lord Jesus himself, were his true disciples. Were
they indeed without sin? No, far from it! Now in oneway,
now in another way, they sinned and slipped and trans
gressed. As late as the last evening before the death of
their Lord they quarreled among themselves as to "which
of them should be accounted the greatest." (Luke xxii.
24). Yes, a little while thereafter they all forsook him and
fled, all of them except Peter, who followed along and —
denied him. And yet their hearts were whole and right
before God. — Look also at David. He has of the Scrip
tures this testimony that he was a man after God's own
heart (see i Sam. xiii. 14; Acts xiii. 22), therefore a man
with a whole and right heart before God. But his history
is by no means the history of a sinless man. No; there
are cases of his falling into sin which are really dreadful.
— Of Job it is said in precisely the same words as David
here in this psalm uses, that he was "whole and right."
[Thus Job i. 1, literally according to the Hebrew*). But

* Notice that the Hebrew word for "right" here in Job i. 1
—"jashar"— is the same as is used concerning God in Ps. xxv. 8.

290 TWENTIETH MEDITATION.
despite this he could sin even so far as to curse the day
of his birth. — Look also at all the children of God now
living. Ask them if they are sinless, or free from sinning,
and they will, one after another, smite their breasts, and
confess that in them, in their flesh, "dwelleth no good
thing" (Rom. vii. 18), that they sin in many ways daily, so
that they often, on that account, are uncertain about their
really being children of God and in a state of grace. Con
sequently: it can be no evidence of a deceitful spirit within
you, that you feel your heart to be full of sin. On the
contrary, "the greater the saint the stronger the feeling of
sin," as Luther says.
290. "But" — thus you again ask — "what then is
that whole and right spirit?" Answer: Look again at the
example of the disciples. Sin and weakness you do in
deed see; but amid all weakness, all errors and sins, there
was especially one thing which always characterized them:
namely this, that above everything else they desired to
belong to the Lord Jesus, to follow, obey, and serve him.
However faulty and miserable they often were, yet one
could always say of them that they desired with all their
heart to be his, and in everything to be upright, open,
candid, and sincere before him. When, therefore, he
asked them if they would go away from him, then they
answered: "Lord, to whom shall we go? thou hast the
words of eternal life." (John vi. 67, 68). Yes, when he
was taken from them, then for the time being it was indeed
all over with their faith; but so closely did their hearts
cling to him, that it was really just as though they had lost
their life when they had lost Jesus. Therefore we see,
also, that when he again manifested himself to them, then
they became so exceedingly glad, that nothing else could
have filled them with such joy. All their peace and joy
It is the noun ("uprightness") of the same word, that is used here
in the passage under consideration (Ps, xxv, 21), — J. G, p,

VERSE TWENTY-FIRST. 29 1
depended on him, — and verily: if there be anything that
gives evidence of a whole and right heart, then it is this.
291. Look, further, also at those who now are the
children of God, and ask them how they have it in this
matter, how they think and feel about it, and you will hear
that they are not afraid of anything so much as of the dan
ger of going away from the Lord. Therefore, also, they
daily pray that God may search them, and try them, and
use any means whatever, if he will only help them, and
keep them in his truth. Now, dear friend, what kind of a
spirit do you think it is that has made them thus disposed?
Just think: these same persons, — why, some years ago
they lived totally indifferent to the matter whether they
belonged to the Lord or not; they lived in the world and
of the world and according to its ways, loose and care
less, without uneasiness, without fear. If any one talked
to them about their souls, then they laughed at such talk
and such things as folly, etc. And now, — why, now it is
so important to them to be upright before God, to belong
wholly to him and to be his children, that no thought is
so terrible to them as that they might be deceived, or be
false, without their being really aware of it. Most cer
tainly one can see that it is a different spirit, a new spirit,
which has come into such persons. But that spirit — it
is the "whole and right spirit," it is the Spirit of God.
For such a spirit, such a mind, or disposition, does not
dwell in nature, neither can the devil give it. No; it is
from God.
292. In an equally clear manner does "the whole and
right spirit," or the spirit of "integrity and uprightness,"
show itself in the attitude of the children of God towards
sin. Before they knew the Lord they never thought that they
were particularly sinful, but were quite satisfied with them
selves. But as soon as they learned to know the Lord, at
once they became so black and detestable in their own
eyes, that they make all their piety and peace to consist

292 TWENTIETH MEDITATION.
only in their trusting in and resting on Jesus, and in their
having in his name the forgiveness of their sins. Besides,
formerly they did not regard, or care about, sin as of any
consequence; no, they loved it, defended it, and found
pleasure or profit in it. But now they can in no wise and
on no account tolerate it; and if, in one way or another,
they fall, it is as though they fell into fire or water. Yes,
they may at times for long periods go about so oppressed
under their weakness and wretchedness, that they often
sigh: "O wretched man that I am! who shall deliver me
from the body of this death?" [Or, "from this body of
death?"]. (Rom. vii. 24). Does any one then ask them
if they fear hell, they answer: "No, I do not think of hell;
but sin, that dreadful sin! — oh, how shall I get rid of
sin?" Why, dear friend, that is indeed a wonderful spirit.
Surely, you do not find in the world such a spirit, such a
mind. But what kind of a spirit is this? Answer: This is
the "whole and right" spirit, the spirit of "integrity and
uprightness," the spirit in which there is no guile. As
Luther says: "It is impossible that it should be otherwise
than that one who suffers from sin itself must be a holy
person." Such a spirit is surely a partaking of the divine
nature (see 2 Pet. i. 4), and an indication of that condi
tion of which Paul speaks when he says that the believer
"is joined unto the Lord" and "is one spirit" with him. (1
Cor. vi. 17). This spirit it is, also, that affords the reason
why in the Scriptures the Christians are called "spiritual."
293. Such teaching we find also in the examples of
the saints mentioned in the Scriptures. Peter could indeed
be so overwhelmed by fear of man, that he denied the
Lord; but when the Lord looked upon him, and he began
to remember the word of the Lord, just see how he then
behaved himself. Oh! when he left the room, and went
into the outer court to weep, then, surely, any one could
have seen by his eyes and his gait that in this man there
dwelt a spirit which could not agree with sin. David, too,

VERSE TWENTY-FIRST. 293
sinned so grievously that he together with Peter has be
come a really first-rate sample of sinners. For when any
illustrative examples of really great sinners are to be cited
from the Scriptures, then it is always a matter of course
that David and Peter must be brought forward. Just
so; but when Nathan came and upbraided David for
his particular sin, see how he then behaved himself. Oh!
what crying: "Have mercy upon me, O God, according
to thy lovingkindness: according unto the multitude of
thy tender mercies blot out my transgressions. Wash me
throughly from mine iniquity, and cleanse me from my
sin. For I acknowledge my transgression: and my sin ;'«
ever before me ... . Hide thy face from my sins, and blot
out all mine iniquities," etc. (Ps. Li. 1, 2, 3, 9). And of
what did that cry bear witness? Did it bear witness of
such a spirit as could well agree with sin? No; but it did
witness of "the whole and right spirit," and such a cry
will to the end of days bear witness of such a spirit.
294. It is altogether different with them that are
false in spirit, or full of guile, or deceit. With them god
liness is only a work which they must do to be righteous
before God, or else a work for the sake of gain, as Paul
says of hypocrites: they "suppose that godliness is a way
of gain. (1 Tim. vi. 5, Revised Version). Such persons
are concerned not so much about being Christians as about
being regarded as Christians. If any one expresses doubts
as to their life, then they do not become afraid so that
they might go to the Lord Jesus and cry: "Lord, how is
it? Lord, am I false? am I deceiving myself and trying to
deceive others? Lord, have mercy upon me, and let me
know the truth about myself." No, they do not do or say
so; but they become angry and imbittered. For in them
there is not the mind, or disposition, that would know the
truth about themselves, but only the mind which likes to
have others think and say the best things about them; that
is to say, there dwells in them that same disposition, still

294 TWENTIETH MEDITATION.
unbroken and untamed, that rules the entire ungodly world.
For the world does not want to know the truth about it
self. Therefore, neither is there in them any spirit of fear,
or self -distrust, but a stiff and haughty spirit, as a Christian
so often finds out, and even feels, when he comes in con
tact with them, and that even though he does not find any
thing particular, to reprehend in their outward life. For
the same reason there is neither any sorrow for sin in
them; but what they talk about in that matter, that they
talk only as they have heard or read or as they remember
they themselves have had experience of it sometime
heretofore — in case they ever before have lived in fellow
ship with the Lord.
295. Behold, therefore, how important this prayer
of David is: "Let integrity and uprightness preserve me."
If also you feel, or are conscious of, how prone your
nature is to untruth, hypocrisy, and falseness, then surely
you will want to be along where they cry to the Lord for
an upright spirit. For this also David prays in Ps. Li.,
saying: "Create in me a clean heart, O God; and renew a
right spirit within me. Cast me not away from thy pres
ence; and take not thy holy spirit from me." Such a
spirit is the work and gift of God, for he is the one who
works all good, "both to will and to do." (Phil. ii. 13).
Of this he says in Ezek. xi. 19: "I will but a new spirit
within you; and I will take the stony heart out of their
flesh, and will give them an heart of flesh," that is, a soft
and tender heart, impressionable by the word and the
spirit of the Lord. And again in Ezek. xxxvi. 26: "Anew
heart also will I give you, and a new spirit will I put with
in you." And again, in Jeremiah (chap. xxxi. 33): 'Twill
put my law in their inward parts, and write it in their
hearts." Such a spirit, also, he will give to all who call
upon him; as the Lord Jesus says: "If ye then, being evil,
know how to give good gifts unto your children: how
much more shall your heavenly Father give the Holy

VERSE TWENTY-FIRST. 295
Spirit to them that ask him?" (Luke xi. 13). Through
this Spirit it is, also, that the faithful are kept, or pre
served, unto everlasting life; as Paul says: "The Spirit is
life because of righteousness." (Rom. viii. 10). God grant
that we may be more and more filled with this Spirit.
296. But inasmuch as David adds, "for I wait on
thee," he thereby repeats the same thought and confession
which before in this psalm he has expressed many times
in such words as these: "I trust in thee," "on thee do I
wait all the day," "mine eyes are ever toward the LORD,"
etc. [See verses 1, 5, 15, 20]. It is as if he would say:
"Dear Lord God, I say it over and over again that I have
none other to trust in than thee; there is in heaven or
earth no one else than thou who can help me, none else
that can be trusted in than thou; therefore I come to thee
with all my troubles and all my needs." This is a beauti
ful example of faith. For faith is nothing else than such
a simple confidence in God through Jesus Christ; that it
is so, that can be plainly seen in the gospel history. For
there one sees that in order to believe, or have faith, there
is no need of much knowledge, or learning, or art, or
power. A simple and sincere heart which feels, or knows,
its need, and knows also that the Lord is the Saviour, and
therefore with all its need turns to him — that is all.
Thoughts and opinions change; the thoughts of one are more
accurate than those of another; but the thoughts of all are
faulty in one way or in another way or in many ways; so,
also, one is in life and conduct stronger, the other weaker;
but no thoughts, no opinions, no degrees of strength make
a Christian. No; a Christian is a person whose heart
rests on the Lord God and on him whom he has sent, Jesus
Christ. In other respects, no matter however ignorant,
or astray, or wrong, or mistaken, or weak, he may be; he
may be a Lutheran or a Reformed, a Catholic or a Metho
dist or a Baptist, — a Christian, that is what he is after all
and in any case. Though his head may go wrong, his

296 TWENTIETH MEDITATION.
heart goes right, and that is the main thing. He may also
be weak, still he is a child of God. In cases, on the con
trary, where the heart does not rest on the Lord, there the
person in question is no Christian, even though such a
one be stronger and firmer than Paul, and more orthodox
than all angels in heaven.
297. To know this is, in the first place, comforting;
because from this circumstance we understand how the
Lord God has children even there where as to knowledge
there may exist great ignorance and .error, and as to life
great weakness and faultiness; so, also, how we ourselves
may be allowed to be his children although we are very
ignorant, and now in one way and now in another way get
into error and sin. Furthermore, to know this is also
wholesome; because it teaches us to love and embrace as
brethren even such as appear to us to be weak as to life and
conduct or to be in error and astray as to knowledge.
Otherwise it will easily happen that we become offended at
such, and then we are ready to condemn and discard them,
as is often seen in experience, also. For this there is indeed
no other remedy than that we not only by the words
learn, but also in the heart consider, how among all people
and races and tongues every one who at heart trusts in the
Lord Jesus as the Saviour sent of God is a child and heir
of God, a brother of all the apostles and prophets and
saints, and a bride of Jesus Christ the Son of God.
That such a one is weak and faulty in knowledge and in
life : — well, God has never had any but weak and faulty
children. Ever from the beginning he has been accustomed
to this, and that he is not yet weary of this circumstance,
that shall in all eternity afford him honor and praise. And
we who still trudge about here below, and who ourselves
desire, though weak and faulty, to be allowed to be
children of God, we ought indeed to rejoice and not to be
sorry, or angry, that such is the fact and such is the state
of things according to the good grace of God.

VERSE TWENTY-FIRST. 297
298. "Yes," you say; "but there must, however, be a
limit to one's weakness, or faultiness; it will surely not do
for a Christian to be weak in what manner or to what
degree soever." — Well, the Scriptures say nothing, in this
respect, about definite limits or degrees. Neither in the
experience of those who believe in Jesus will you hear
much said on these points. Certainly, differences are
readily seen: as that one is stronger, another weaker; also,
that the same Christian is at one time weaker, at another
time stronger; also, that the one is stronger or weaker in
one respect, the other in another. Such conditions may de
pend on many different causes. But, as we have said above,
it is not upon measures, limits, or degrees, of strength
or weakness that life depends. Where there is a false,
deceitful spirit, there is death, even if the person in question
were in life and testimony so supremely excellent as to
put to shame all true children of God. Wherever, on the
contrary, there is such a spirit as cannot live without
Jesus, neither can have any peace in anything but in his
blood, there is a Christian, a child of God, even though
you might see such a one ever so fearfully sifted by
Satan. That the example of Peter shows. Such views,
also, the Lord surely desires to teach us when he so often
in the Scriptures calls himself the God of the lowly, the
afflicted, the wretched, the poor, the needy, the helpless,
of such as "cannot keep their souls alive," etc. That now
it is so, that we cannot change. The Pharisees could and
didj indeed, murmur at the fact, but could never change
that fact, that the Lord Jesus received really great sin
ners. And you, just wait a little. If you do not need to do
so now, the moment will come when you will be com
pelled to give up all thought of life and happiness, unless
the Lord will be the God of those who are really woe
begone, and miserable, and weak. In that moment you
will thank God to hear that there is no question of limits
or measures or degrees of weakness and misery, but that

298 TWENTIETH MEDITATION.
even the weakest and most wretched may cling to the
cross, and that, even in the times of the most fearful sift
ing, when it looks as though you were fairly "sold under
sin," you, may nevertheless believe in Jesus, and freely,
without price and without merit, be clean in his blood.
299. Finally David adds: "Redeem Israel, 0 God, out
of all his troubles." (Verse 22). In this prayer he sums up
all the need of all the people of God, and casts it upon the
Lord. It is impossible to enumerate, or to give a detailed
account of, all the troubles, needs, and miseries which
oppress the people of God and which cause them, although
they are heirs of the kingdom of heaven, often to go about
in this their state of exile and alienage with oppressed
hearts and tearful eyes. Well, it is enough to say: there
is need, — there is distress, — distress in the city of God.
All those who belong to that city must in a greater or less
measure have their share of this distress. Abel began the
line, and after him has followed a multitude which no one
can number. In Hebrews xith the apostle speaks of the
example and experience of the saints in this matter, and
says, after having mentioned some by name: "Others were
tortured, not accepting deliverance; that they might ob
tain a better resurrection: And others had trial of cruel
mockings and scourgings, yea, moreover of bonds and im
prisonment: They were stoned, they were sawn asunder,
were tempted, were slain with the sword: they wandered
about in sheepskins and goatskins; being destitute, afflict
ed, tormented," etc. Therefore it is said also of the mul
titude that the seer saw standing before the throne of the
Lamb: "These are they which come out of the great trib
ulation." (Rev. vii. 14, Revised Version). David, too,
was in that line of sufferers, so that at times he had to
wail exceedingly loud: "The waters," so he says in one
place (Ps. Lxix. 1, 2), "are come in unto my soul 
I am come into deep waters, where the floods overflow
me." And in another place (Ps. xLii. 7): "Deep calleth

VERSE TWENTY-SECOND. 299
unto deep .... all thy waves and thy billows are gone
over- me."
300. Heavier than all other distress is the distress
about sin. Paul was beaten with rods, stoned, scourged,
etc. And all that he could endure with joy. But when
he felt the law of sin in his members, then he cried out:
"O wretched man that I'am! who shall deliver me out of
the body of this death?" [Or, "out of this body of death?"] .
(Rom. vii, 24, Rev. Ver.). In the same kind of distress
Isaiah moans: "O LORD, why dost thou make us to err
[that is, why dost thou let us err] from thy ways, and
hardenest our heart from thy fear?" (Is. Lxiii. 17, Revised
Ver.). In the same kind of distress also another of the
saints of God has moaned: "I am as a man that hath no
help: Cast off [or, away] among the dead, like the slain
that lie in the grave, whom thou rememberest no more;
and they are cut off from thy hand." (Ps. Lxxxviii. 4, 5,
Rev. Ver.). Were the children of God free from sin, then
they would regard everything else as easy to bear.
301. Lo! all this distress, whatever it be, all that can
be named or thought of, be it spiritual or bodily, caused
by oneself or by others, deserved or undeserved, all this
David here, both in behalf of himself and in behalf of
all the people of God, casts upon the Lord his God, the
true Helper in all need and distress. For if he were to
bear it himself, then he would be crushed beneath it. In
this he leaves also us an example both of faith and love.
It is an example of love that he feels concern for the
people of God. Such a concern God even desires to find
in all his children, as the apostle exhorts, "Pray one for an
other." (Jam. v. 16). Where any one is born of God,
there such a one cannot be indifferent about his kingdom
on earth. "Every one that loveth him that begat loveth
him also that is begotten of him." (1 John v. 1). He
who does not love his brother, he cannot be loving the Lord,
and thus he shows that he is not born of God. But where

306 TWENTIETH MEDITATION.
there is love, it must also make itself manifest in concern
and interest for those who are loved. "Whether one
member suffers," says the apostle, "all the members suffer
with it; or one member be honored, all the members rejoice
with it." (i Cor. xii. 26). Therefore also the Lord Jesus
says to his disciples: "By this shall all men know that ye
are my disciples, if ye have love one to another." (John
xiii. 35). Dear friend, are you a member of the body
whose head is Christ, then let the troubles and distress of
the church of God go to your heart so that you, where-
ever you can, will serve and help and heal and strengthen
the other members by word and deed, and thus show your
self by fervent love and intercession to be one who lives
not for himself, but for the Lord and his church.
302. But not only this. By these words of David
we may learn also this: to wit, out of real love to be con
cerned and to care and to pray for the people of the old
covenant. For it is this people David here primarily
means. True, this people have rejected and crucified the
Prince of life; true, they are now, as a punishment for
their iniquity, scattered all over the earth; nevertheless,
they are the children of Abraham, the people of the old
covenant, upon whom still rest great and unchangeable
promises. "For the gifts and calling of God are without
repentance" (Rom. xi. 29) — he cannot repent of them. This
people shall again be gathered together, and through them
it is that the kingdom of Christ shall gain its most glorious
victories among the Gentiles, the nations. (See Rom. xi.
12, 15). That they are now blind as regards their salva
tion, and scattered as regards their political state, these
are their present "troubles," or distresses. These "trou
bles" and distresses we ought therefore to take to heart, so
that we daily cry to the Lord about them, as David here
does, and give and do what we can to spread the light of
the gospel among them. The Lord Jesus sat on the
Mount of Olives and wept when he foresaw what now lies

VERSE TWENTY-SECOND. 30I
open to the eyes of all of us; and we, who believe in him,
should we be indifferent to this people? No; God help us
to "awake up righteously" to this matter. The God of
Abraham, Isaac, and Jacob, the Father of our Lord Jesus
Christ, invokes our sympathy and interest in the distress
and "troubles" of the children of Abraham. And ought
not his voice and cry to go to our hearts? Dear friend, do
you fully consider that it is from the Jews that the salva
tion has come to us? (See John iv. 22; Rom. ix. 5). And
should not you then be concerned about bringing it back
to them for their use also? From the word you hear that
the Lord is all the day spreading out his hands unto that
people (see Is. lxv. 2), and ought not you, too, together
with him, spread out your hands unto them? O let us
begin to pray and work for Israel!
303. An example of faith we have, further, in this
prayer of David, because, as has been already said, he
teaches us what we are to do with and where we are to
take both our own troubles and the troubles of the church.
Were we to bear these troubles ourselves, then we would
soon be crushed. This also experience teaches; for as
soon as we take hold of this burden with our own hands
we become discouraged, disconcerted, and disabled. But
now we do not need to go and carry it ourselves, but may
lay it off from us and upon another. For right among us
dwells the One who is stronger than we are, and he will
carry us and all our burdens, too. As it is said: "Blessed
be the Lord, who daily beareth our burden, even the God
who is our salvation." (Ps. Lxviii. 19, Rev. Ver.). And
again: (in Ps. xLvi. 1 — 5, 7): "God is our refuge and
strength, a very present help in trouble. Therefore will
we not fear .... There is a river, the streams whereof
shall make glad the city of God .... God is in the midst
of her; she shall not be moved: God shall help her, and
that right early." And hear still more in this psalm: "The
LORD of hosts is with us; the God of Jacob is our refuge."

302 TWENTIETH MEDITATION.
Upon him we may cast everything; he will take charge of
it. Such privilege ought indeed to be enough. When
we know this, surely we may in the midst of our troubles
say: "Why art thou cast down, O my soul? and why art
thou disquited within me? hope thou in God: for I shall
yet praise him, who is the health [or, help] of my counte
nance, and my God." (Ps. xLii. n). And the Lord Jesus
says to his disciples: "Lo, I am with you alway [or, all
the days], even unto the end of the world." " (Matt, xxviii.
20). Oh! is this true? Yes, it is true: God dwells in the
midst of us, — yes, God is with, us, and with us is also the
Lamb who was slain and through whose blood we have
redemption, an eternal redemption.
304. Therefore let us have patience. To this prayer,
"Redeem Israel, 0 God, out of all his troubles," we have
also the surest promise as an answer: "The LORD shall
redeem Israel from all his iniquities" (Ps. cxxx. 8), and hence
also out of all troubles, for these all come from iniquity
and the arch-worker of iniquity. Of this also Paul says to
the Christians in Rome: "The Lord of peace shall bruise
Satan under your feet shortly." (Rom. xvi. 20). There
is no doubt about that matter; no, on the contrary it is
the most certain thing in the world, that God shall redeem
and deliver his people out of all their troubles and needs
and distresses. It will take a few days more for some
than for others; but it will come, — the deliverance, the
redemption will most surely come to them all. The people
of God form, so to speak, a great, long procession moving
onward and upward on its way to heaven. Some have
long ago reached the goal, and are now standing around
the throne praising the Lamb who was slain and the
Father who gave us that Lamb. Others are just at the
door, and are one after another almost every moment
stepping over the threshold. Then in the rear of the pro
cession the rest of us are coming up, some glad, some
sad, some singing, some sighing, — oh, it is a wonderful

VERSE TWENTY-SECOND. 303
procession! — and in the midst of the multitude goes he,
the Lord Jesus, our Saviour, comforting and encouraging
some, supporting and even carrying others, — oh, it is a
wonderful procession! — and to heaven it is going — to
heaven — to heaven — to the eternal rest in the Father's
house, where there shall be no more sin, and no more
weeping, but eternal righteousness, eternal joy, eternal
praise before and round about the throne of the Lamb.
Hallelujah. Oh! may God redeem Israel out of all troubles.
AMEN.