The Psalms (Die Psalmen) – Martin Luther

About the Work

This book is a collection of Martin Luther’s commentaries and expositions on the Psalms, presented as a continuous work that walks through the Psalter from Psalm 21 through Psalm 144. The work is devotional and theological in nature, written in the form of verse-by-verse and Psalm-by-Psalm commentary. Luther’s approach is consistently Christological and pastoral, treating the Psalms not merely as ancient Hebrew poetry but as living prophecy and prayer applicable to the church of his own day.

The text is structured as a running commentary, with each Psalm’s text followed by Luther’s exposition. Throughout, Luther assigns each Psalm to a particular theme or purpose, frequently noting which of the Ten Commandments and which petition of the Lord’s Prayer the Psalm corresponds to, though he ceases this practice partway through the work. The book is written in a homiletic and exhortatory style, often addressing the reader directly and applying the Psalms to the struggles of the church against false teachers, tyrants, and hypocrites.

The work appears to be from the period of the Reformation, given Luther’s frequent polemics against the papacy, monasticism, and what he calls “papist deceits.” He references contemporary opponents, including the Pope and Mahomet, as well as historical figures such as Saul, Absalom, and Doeg as types of persecutors. The book is clearly intended for an audience familiar with the Bible and with the theological controversies of the Reformation era, and it presupposes Luther’s distinctive doctrines of justification by faith alone, the bondage of the will, and the sufficiency of Scripture.

Context

The book emerges from the theological and pastoral concerns of the Protestant Reformation. Luther writes as a reformer engaged in ongoing conflict with the established church of his day, which he characterizes as corrupt, legalistic, and persecuting. His commentary is shaped by his conviction that the church of Rome, with its monastic vows, works-righteousness, and papal authority, has obscured the gospel and oppressed true believers.

Luther repeatedly contrasts the true church, which is hidden under the cross and afflicted by the world, with the false church, which has a more showy appearance and persecutes the faithful. He speaks of “Cainish hypocrites” who slay God’s Abels, of tyrants who rage against the gospel, and of “Italian flattery” used by insidious deceivers who are friends in tongue but enemies in heart. These references indicate a context of religious persecution and theological controversy, in which Luther and his followers saw themselves as the true heirs of the biblical faith, standing against a corrupt religious establishment.

The work also reflects Luther’s engagement with the broader political and religious landscape of his time. He refers to the threat of the Turk, to the abominations of the Pope, and to the need for godly magistrates to govern rightly. He draws on the Old Testament narratives of Israel’s kings, prophets, and persecutors as types and analogies for the church’s situation in his own day, finding in the Psalms a pattern of prayer, complaint, and consolation for believers facing similar trials.

Structure of the Book

The book proceeds sequentially through the Psalms, beginning with Psalm 21 and continuing through Psalm 144. Each Psalm is treated in turn, with Luther providing an introduction that identifies the Psalm’s theme and then offering a verse-by-verse exposition. The work is not divided into formal sections or parts, but rather follows the order of the Psalter itself.

Within this sequential structure, Luther groups Psalms by their dominant character. Some are identified as prophecies of Christ and his kingdom, such as Psalms 22, 24, 45, 47, 87, 89, 93, 95, 98, 99, and 100. Others are classified as prayers of complaint against enemies and persecutors, including Psalms 28, 54, 55, 56, 57, 58, 59, 94, and 140. Still others are thanksgiving Psalms, such as Psalms 23, 30, 33, 46, 48, 92, 105, 107, and 138. Some are identified as consolatory Psalms, including Psalms 27, 31, 52, 58, 91, and 92. A few are singled out as particularly significant, such as Psalm 22, which Luther calls “a kind of gem” among the prophetic Psalms, and Psalm 51, which he calls a “signal and golden” Psalm containing David’s experiences.

The work also includes what the notes call an “Admonitory Observations” section, in which Luther explains his practice of assigning each Psalm to a commandment and petition of the Lord’s Prayer, and notes that the whole of Scripture flows from the Decalogue as from a fountain. He observes that all supplicatory Psalms belong to the second precept and first petition, while Psalms that teach, console, and give thanks belong to the second and third precepts.

The book concludes with a series of Psalms that Luther interprets in relation to the Babylonian captivity, the restoration of Jerusalem, and the enduring fate of the church’s enemies. The final notes cover Psalms 137 through 144, with Luther’s commentary on the destruction of Babylon, the prayer for Christ’s kingdom, the doctrine of predestination, and the role of kings and magistrates. The work ends with David’s prayer against the hardened and rebellious people of Israel, whom Luther calls “strange children” who boast of being Abraham’s descendants while rejecting God’s ways.

Detailed Section-by-Section Summary

Psalm 21: The Church’s Enrichment and the Jews’ Rejection

David foretells the Church’s enrichment with spiritual blessings despite worldly affliction. The Gospel shall spread among all nations, bringing a joy no creature can destroy. Conversely, the Jews who opposed God’s counsel and crucified Christ shall be destroyed—turned back, afflicted, their kingdom rejected, their law and worship abrogated, reduced to miserable slavery under a foreign yoke. This Psalm belongs to the First Commandment and the second petition of the Lord’s Prayer, foretelling a people not under Moses’ law but in a kingdom of rejoicing, speaking of a new manner of worship.

Psalm 22: The Gem of Prophetic Psalms

David complains in discouragement, prays in distress, and praises God. Luther calls this “a kind of gem” among prophetic Psalms—David speaks of Christ’s crucifixion so vividly it seems history rather than prophecy, as clear as Peter or Paul. It contains Christ’s deep, sublime sufferings under divine wrath, surpassing human comprehension. David describes Christ’s piercing and nailing as if witnessed directly. The Psalm shows Christ’s deliverance from death through resurrection, Gospel preaching to all nations, conversion of rich and poor, the eternal Church, and Christ’s invincible kingdom. It belongs to the First Commandment and the first petition.

Psalm 23: The Good Shepherd and the Word

A thanksgiving for the Word’s gift, describing a godly heart acknowledging the unspeakable blessing of knowing God’s Word. David compares himself to a sheep under a faithful shepherd. He alludes to the shewbread, balsam, and oil of gladness. True salvation and consolation come by God’s Word only. This Psalm belongs to the Third Commandment and the second petition.

Psalm 24: The King of Glory and the Gates of the World

A prophecy of Christ’s kingdom spreading worldwide. David addresses kings and princes as “gates of the world,” warning they shall perish if they reject Christ. The powerful, blinded by self-righteousness, rage against the Gospel, crying “Who is this King of Glory?” The kingdom is not earthly but established through preaching. It belongs to the First Commandment and the first three petitions.

Psalms 25–28: Prayers Against Enemies and Hypocrites

Psalm 25 is a prayer for strengthening in faith despite enemies, that the prophet not be broken by afflictions when Epicurean hypocrites despise true religion. Psalm 26 is a complaint against hypocrites who seek justification by law-works and persecute true doctrine; David calls them dissemblers, heretics, and bloody men, noting the false church has a more showy appearance than the true, which lies hidden under the cross. Psalm 27 is a thanksgiving and consolation against false teachers; David’s one desire is to dwell in the Lord’s house—the true church where God’s Word is purely taught—and he directs the Psalm against hypocrites and false witnesses. Psalm 28 is a prayer against Saul and Cainish hypocrites like Absalom and Joab who pretended peace while harboring hatred, usable against tyrants and fanatical spirits who boast of God’s Word while seeking their own advantage.

Psalms 29–31: The Voice of the Lord and the Cry of the Cross

Psalm 29 is a prophecy of Gospel spread before kings and nations; the “voice of the Lord” breaks cedars and shakes the wilderness of Kadesh, and as God drowned the world in a flood, by baptism He drowns the old Adam. Psalm 30 is a remarkable thanksgiving for deliverance from spiritual temptations and Satanic conflicts, containing the sweet consolation that God’s anger endures but a moment—He is not the God of misery but of peace and life. Psalm 31 is the general cry of Christ and His members under the cross; the Church is a congregation of afflicted, poor, tried persons, and where afflictions abound, consolations abound also.

Admonitory Observations on the Psalms

Luther ceases showing which precept each Psalm belongs to. All supplicatory Psalms belong to the second precept and first petition. Psalms teaching, consoling, and giving thanks belong to the second and third precepts. The whole Scripture flows from the Decalogue as from a fountain; the Ten Commandments and Lord’s Prayer contain all theology. Prophets and apostles allude to the Decalogue, complaining against false prophets and hypocrites who despise the true worship of the First Commandment.

Psalms 32–33: Justification by Mercy and God’s Preservation

Psalm 32, quoted by St. Paul in Romans 4, plainly says all saints remain sinners, justified only by God’s free mercy not imputing sins. Saints and wicked are equally sinners; saints’ sins are covered, while the wicked’s are imputed. Psalm 33 is a thanksgiving for God’s wonderful preservation of the Church. God created all things by His word and is omnipotent, turning kings’ hearts as He wills and bringing heathen counsel to nought. The First Commandment’s promise—”I am the Lord thy God”—means God will be our life, salvation, shield, and eternal good.

Psalm 44: The Sighing of the Saints Against the Weakness of the Flesh

The final verses of Psalm 44 are a prayer of the whole people of God, offered in the person of all saints, especially those under the New Testament, who complain of being slaughtered by wicked nations, ungodly men, and tyrants. God delivers his saints as if rejected, though he glorified the patriarchs of old with miracles. Saints maintain God’s cause, not their own, yet are torn by exile, spoiling of goods, and death. The Psalm is a sighing against the weakness of the flesh, which murmurs because God appears an unjust judge, afflicting saints and exalting the wicked.

Psalms 45–48: The Kingdom of Christ and the Defence of Jerusalem

Psalm 45 is a prophecy of the gospel and kingdom of Christ, describing the church as his spouse; the Psalmist depicts Christ in regal pomp with royal gifts, warrior’s armour, and kingly virtues, foretelling the abrogation of the Old Testament law, ascribing divine honour to Christ and calling him God, making him an eternal king who justifies believers. Psalm 46 is a thanksgiving sung by Israel for God’s miraculous defence of Jerusalem against hostile nations; David calls the flourishing state of the kingdom “the river of God,” which endures forever, and Luther notes we sing this because God preserves his church against fanatical spirits and the gates of hell. Psalm 47 is a prophecy of Christ’s ascension, showing he should be King over all; the kingdom stands not in arms but in the word of praise, destroying adversaries as Jericho’s walls fell by trumpets. Psalm 48 is a thanksgiving like Psalm 46, praising God for defending Jerusalem against kings and tyrants, celebrating God’s truth in fulfilling his promise; we sing it because God preserves his church against kings’ hatred.

Psalms 49–53: Trust in God, True Worship, and the Golden Psalm

Psalm 49 instructs us to trust in God against Mammon, rebuking those who trust in riches and quoting Christ’s “Woe unto you that are rich” and Paul’s “The love of money is the root of all evil”; true faith trusts God, who delivers from death. Psalm 50 teaches true worship against hypocrites, declaring that true worship is of the First Commandment—to call upon God in trouble and give thanks, not foolish monastic vows. Psalm 51 is a “signal and golden” Psalm containing Davidical experiences, teaching what sin is and how remission is obtained; it shows sin as innate depravity, and the conscience is shaken until the word of grace refreshes, with David begging God to build Jerusalem, the place of true worship. Psalm 52 is a consolation against Doeg, a type of betraying hypocrites in kings’ courts who slay God’s Abels, with the godly promised preservation. Psalm 53 is a prophecy like Psalm XIV, cutting at hypocrites and closing with a declaration of the gospel from Zion.

Psalms 54–59: Prayers Against Persecutors and Tyrants

Psalm 54 is a fervent prayer against persecutors like Saul and the Ziphims, who plotted David’s life for the word’s sake. Psalm 55 is a prayer against insidious, deceitful men—”Italian flattery”—who are friends in tongue but enemies in heart, like Judas; David execrates them, and this judgment is seen executed on tyrants and sect-originators. Psalm 56 finds David complaining of Saul’s persecution, supporting himself with the promise that Saul shall be dethroned and David made king; we pray likewise against tyrants persecuting the word. Psalm 57 is a prayer concerning Saul’s plots, forcing David into a cave; we use it against tyrants and sycophants, as God makes enemies fall into their own pits. Psalm 58 is a consolation against hardened heretics, using five similitudes—sudden inundation, broken arrows, the snail, the abortion, and the buck-thorn branch—showing enemies’ plots fall on their own heads. Psalm 59 is a prayer in Christ’s person against the Jews, who for denying Christ suffer judgments—scattered as exiles, given to blindness, their books replete with blasphemies, going about like hungry dogs.

Psalm 86: Prayer as the Highest Exercise of Faith

Luther notes this Psalm shows prayer as the highest exercise of faith and worship. He cites David’s example of calling on God amidst calamities from Saul and Absalom, who are described as instruments of the devil. Luther highlights David’s fixed focus on the first commandment, where David sharpens his faith by viewing God’s mercy, power, and presence. We must likewise apprehend the promise of mercy and cast out doubt. David’s prayer for a “token for good” is a request for a sign of deliverance, which God grants to prove his presence, though he may permit the wicked to glory temporarily.

Psalm 87: The Glorious Things of the Gospel

Luther identifies this as a prophecy of Christ’s kingdom and the future church, depicted as a painting with world-wide boundaries. Men of every nation—Ethiopians, Egyptians, Babylonians—are born in this church, not by natural birth, but by the word of the gospel. The “glorious things” spoken are the gospel itself, which teaches what the law and philosophy cannot: the knowledge of God’s will, how he is pacified, and deliverance from sin, the devil, and eternal death. The final verse’s musical imagery signifies that the highest worship is the sweet message of grace and remission of sins by Jesus Christ, not the law of Moses.

Psalm 88: The Mighty Conflicts of the Heart

Luther calls this a prayer in the person of Christ and all saints, describing the “mighty feelings and conflicts of heart” when the soul is alarmed by God’s anger and sifted by the devil. David terms these terrors “hell,” “darkness,” and “the shadow of death.” These pains are the nature of hell, and divine consolation disperses the darkness. Luther connects this to Paul’s “buffetting of Satan,” referencing a custom of punishing criminals with a thorn-like instrument. The world mocks Christ’s sufferings, and David’s complaint about forsaken friends reflects this.

Psalm 89: The Spiritual Kingdom and Imputed Righteousness

Luther calls this a prophecy of Christ’s spiritual kingdom, described as “in the heavens.” The Psalmist apprehends the promise to David, dwelling on its firmness against sin and the devil. The “faithfulness” established in heaven is a righteousness not in us, but imputed to believers for Christ’s sake, given freely without condition of law or works. This is contrasted with the temporal kingdom of the Jews, which was conditional on law-keeping. The Psalmist then deplores the kingdom’s desolations by antichrist, but these are written for consolation, so the godly are not terrified, for a true church has always existed even under the abominations of the Pope and Mahomet.

Psalm 90: Moses on Sin, Death, and Wisdom

Moses teaches that sin is the origin of death, and all sons of Adam are born under this wrath. Moses opens the proof of this punishment in life’s shortness and calamities, which should lead us to seek grace. “Becoming wise” means knowing God and his will. Moses’ closing prayer asks for deliverance from sin and death—the “work of God”—and for God to prosper the works of their hands, guarding true religion and government.

Psalm 91: The Most Distinguished Jewel of Consolation

Luther calls this a “most distinguished jewel” of consolation, exalting faith as invincible strength. He lists eight or nine promises of grace drawn from the first commandment, and notes this is the second Psalm proclaiming angels as guardians. Luther enumerates four kinds of evils: “terror by night” (Cain-like hatred and secret snares); “the arrow that flieth by day” (open clamours, blasphemies, papal bulls, edicts); “pestilence that walketh in darkness” (papist deceits and secret counsels); and “destruction that wasteth at noon-day” (open persecution, shedding Abel’s blood). He acknowledges St. Bernard gives other interpretations but asserts his own view is simple and proved by experience.

Psalms 92–94: Rejoicing in the Word, the Established Kingdom, and the Cry Against Cainish Hypocrites

Psalm 92 is a consolatory Psalm, full of rejoicing in the knowledge of God’s word, describing the sweetness of giving thanks and worshipping with the “high worship of the first commandment.” This is pointed against false saints and hypocrites who flourish but perish; the godly, however, flourish like palm-trees in the Lord’s house, and neither affliction nor death can root them out. Psalm 93 is a prophecy of Christ’s kingdom’s spread and establishment; the “waves” and “mighty waters” are the kingdoms of the world raging against the Lord, but they shall not prevail, for the kingdom is established by the word of the gospel, not by arms or pomp, and this ministry of the word is the “holiness” that adorns the house of the Lord, taking the place of all sacrifices. Psalm 94 is a fervent prayer grieving the shedding of Abel’s blood by “Cainish hypocrites”—not hostile nations, but domestic hypocrites: wicked kings, princes, priests, and prophets of Israel who boast in God while persecuting true prophets. The Psalmist imitates their words (“The LORD shall not see”) and burns with zeal against them, finding consolation in the fact that his cause is God’s cause, and that God will revenge the blood of the Abels.

Psalm 95: A Prophecy of Christ and the New Testament

Luther calls this a prophecy of Christ and the New Testament, beginning his commentary on this Psalm as the text unfolds.

Psalms 98–100: The Spiritual Kingdom and True Worship

Psalm 98 is a prophecy of Christ establishing his spiritual kingdom by the gospel, which preaches repentance. The gospel’s “lightnings and thunders” terrify the world, causing mountains—human righteousness, wisdom, patience—to melt. Luther cites Isaiah 3 (“The Lord alone shall be exalted”), and notes Christ alone is our righteousness, sanctification, and redemption, citing “no other name under heaven… but Jesus Christ and him crucified.” The ceremonial Jewish kingdom and outward worship perish, for Christ “in all things hath the pre-eminence” and is the one Mediator, referencing Daniel’s stone that filled the world. Psalm 99 is a Psalm of “blessed doctrine,” exhorting preservation of true worship—praising God alone—though the world roars against God’s people; Moses, Aaron, and Samuel are examples who endured afflictions, and the highest worship is not ceremonial sacrifices, for God justifies his people, delivering from sin and death, with Christ as our “Sacrificer and our Sacrifice,” ruling the true Zion spiritually. Psalm 100 is a prophecy of Christ; the kingdom is established by the gospel and preaching of remission of sins, standing forever.

Psalm 101: The Godly Magistrate’s Example

David presents himself as an example that godly magistrates must not tolerate impious courtiers. David sings of mercy and judgment—God visits the godly with mercy (David’s own deliverances) and the ungodly with judgment (Absalom, Ahithophel, Joab). A kingdom is rightly governed only with God.

Psalm 102: The Prayer of the Afflicted Heart

A prayer of an afflicted heart; its sum is “Thy kingdom come.” The fathers under the law longed for Christ’s coming. “Have mercy upon Zion” means longing for grace revealed to all nations, captives delivered from the devil. In Christ is consolation; he is before every creature, created heaven and earth, and will renew them.

Psalm 103: The Six Mercies of God

Luther enumerates six mercies: remission of sins through Christ’s sacrifice; healing of remaining infirmities, purged by the Holy Spirit; daily protection from death; the Holy Spirit and true doctrine; boldness to preach; and restoration into God’s image. God is a kind Father, but requires keeping his covenant—faith, not trust in works. The angels and hosts mean Christ, the church, and the apostles.

Psalms 104–107: Creation, History, Confession, and Daily Help

Psalm 104 is drawn from the First Commandment, exalting creation; Luther quotes Cicero (citing Aristotle) on subterranean men who would confess a God upon seeing creation, noting daily use makes us insensible, and reproves those who are cold toward these works. Psalm 105 is a thanksgiving for God’s works from Abraham to Canaan, concluding with Moses’ word that God acted not for their merit but for the covenant with Abraham, Isaac, and Jacob. Psalm 106 is a Psalm of confession, acknowledging Israel’s sins—murmuring, the calf, Baal-peor, sacrificing children—and God’s mercy; Luther concludes we cannot glory in works, only in God’s mercy. Psalm 107 is a general thanksgiving for God’s daily help to righteous and wicked alike; Luther applies each verse to wanderers (poverty, exiles), prisoners, the wicked punished by disease, sailors in storms, barren fields, and those oppressed by the Turk or tyrants—God delivers all by pure mercy.

The Final Psalms and the Enduring Consolation of God’s Word

The Imprecation Against Babylon and the Preservation of the Church

Luther interprets the final verse of Psalm 137, with its stark image of Babylonian infants being dashed against stones, not as a personal vendetta but as a prophetic prayer uttered in the persons of the captive Israelites. Their cry is for Jerusalem, the appointed place of God’s word and true worship, which the Babylonians had destroyed. Luther draws a core lesson: the first concern of all who fear God must be to preserve a place for the ministry of the word and pure worship. Though Babylon, Edom, and wicked nations rejoice over the tears of God’s people, such enemies are destined for ruin in God’s appointed time. Their youth shall perish by the sword, and their children shall be dashed against stones, with no mercy shown to age or sex, while Israel shall endure forever. Luther applies this directly to his own day, asserting that all who rejoice in the afflictions of the true church will suffer the same fate as ancient Babylon.

Thanksgiving for Christ’s Kingdom and God’s Sovereign Predestination

Psalm 138 is presented as a general thanksgiving for deliverance from enemies, which Luther reads as a prayer for the coming of Christ’s kingdom. It prophesies that kings and nations will hear the gospel and worship God in truth, acknowledging Christ’s eternal reign and his exaltation above every name. The closing petition, “Forsake not the work of thine own hands,” is understood as a plea for God to raise up, establish, and preserve the promised kingdom of Christ, the very purpose for which he chose this people. Psalm 139 is then a high and profound thanksgiving centered on God’s absolute predestination of all things. Luther emphasizes that no mortal can determine his own life, actions, or thoughts; all are God’s works, ever present, and he is doing and ruling all things. The Psalmist burns with zeal against hypocrites who ascribe their doings to their own merits, even though they cannot comprehend their own bodies or the origin of their motions. If humans cannot know earthly things of themselves, Luther argues, how awful is the arrogance of those who claim free will to understand God and perform spiritual works, delivering themselves from sin, death, and hell. The Psalmist’s prayer is to be kept in the right way, which is the knowledge of the word of God’s grace.

Prayers Against Wicked Teachers and the Afflicted Conscience

Psalm 140 is an ardent prayer against hypocrites who cause offences and lay snares, proceeding with threats and cruelty against those who refuse to follow their errors. The Psalmist prays that God would disappoint their counsels and turn them on their own heads, that these enemies might perish as Pharaoh perished in the Red Sea. The psalm offers consolation to the godly in the certainty that the wicked shall fall into their own nets while the righteous escape. Psalm 141 is a fervent prayer for deliverance from wicked teachers who use soft, flattering words after terrors have failed. The Psalmist prefers the rebukes of true teachers to the flattery of hypocrites, even if such afflictions break his bones like clods before the plough. Such hypocrites, Luther notes, shall be hurled from a precipice and dashed to pieces, their glory confounded and their end destruction. Psalm 142 is a prayer from prison, as it were, amid the cruelty of false teachers. Luther recalls that from the beginning, hypocrites have afflicted the true church, citing the stoning of true prophets, Christ himself, and Stephen, and noting how Elijah was forced to hide under Ahab and Jezebel, and how catholic bishops fled during the Arian heresy, for Satan cannot endure the pure word of God.

The Sole Consolation of Free Remission

Psalm 143 expresses the deep feelings of an afflicted conscience. The Psalmist, terrified at God’s judgment, begs God not to enter into judgment with him, clinging solely to the promise of mercy and remission of sins. He complains of hypocrites and teachers of law and works, through whom the devil harasses the godly, drawing them from the divine promise into doubt and horribly shaking their consciences with fear and darkness. Luther connects this to the Pharisees, who lay heavy burdens on men without touching them. He asserts that no solid consolation exists save depending on the promise of free remission of sins. All holy patriarchs were justified by free, unmerited imputation of righteousness, not by works, as Peter testifies in Acts. David comforts himself by recalling God’s works from the beginning—that all great saints were saved by grace alone through faith in the promised seed, even as Abraham was called out of idolatry. God leaves no ground for boasting in works, yet Satan has never ceased tormenting consciences with this doctrine.

Thanksgiving for Magistrates and Rebuke of a Hardened People

Psalm 144 is a thanksgiving for kings, princes, and magistrates. David, as king and magistrate, confesses that prosperous government, success at home and abroad, arts of peace, and victory in war are all God’s gifts; no man can effect these by human wisdom or strength, nor hold nations’ minds bound to himself, for every mortal would fail like a vanishing shadow. God, as Isaiah and Daniel say, removes and establishes kingdoms, curbs the wills of multitudes in peace, and terrifies enemies in war. David then rebukes his own people’s ungodliness, recalling that the Israelites were stiff-necked, proud, seditious, avaricious, envious, unbelieving, and disobedient, as Moses said: “Ye have always been a rebellious and stiff-necked people.” They were carnally affected, measuring God’s favor by temporal blessings of wives, children, and riches, while false prophets preached such promises and denied God’s favor to those lacking prosperity. David prays against this hardened people, recalling his past deliverance from Goliath’s sword, and calls them “strange children,” cutting up their boasting of being Abraham’s children while they remained faithless and rebellious.

Main Arguments

The central argument of the work is that the Psalms are fundamentally about Christ and his kingdom. Luther repeatedly identifies the Psalms as prophecies of Christ’s person, work, and reign, arguing that David spoke of Christ’s crucifixion so vividly in Psalm 22 that it seems more like history than prophecy. He sees the Psalms as foretelling the abrogation of the Old Testament law, the establishment of a new covenant, and the spread of the gospel to all nations. The kingdom of Christ, Luther argues, is not earthly but spiritual, established not by arms or pomp but by the preaching of the word.

A second major argument concerns justification by faith alone. Luther draws on Psalm 32, which St. Paul quotes in Romans 4, to argue that all saints remain sinners and are justified only by God’s free mercy, which does not impute sin to them. He distinguishes between saints and the wicked: both are sinners, but the saints’ sins are covered while the wicked’s are imputed. This doctrine of imputed righteousness is developed further in his commentary on Psalm 89, where he argues that the faithfulness established in heaven is a righteousness not in us but imputed to believers for Christ’s sake, given freely without condition of law or works.

A third argument concerns the nature of true worship. Luther contends that the highest worship is not ceremonial sacrifice or monastic vows but the worship of the First Commandment: calling upon God in trouble and giving thanks. He repeatedly contrasts true worship, which consists in faith and prayer, with the false worship of hypocrites who seek justification by law-works and trust in their own merits. The ceremonial Jewish kingdom and outward worship perish, Luther argues, because Christ alone is our righteousness, sanctification, and redemption.

A fourth argument concerns the church and its enemies. Luther argues that the true church is a congregation of afflicted, poor, tried persons, hidden under the cross, while the false church has a more showy appearance and persecutes the faithful. He identifies the church’s enemies as “Cainish hypocrites,” tyrants, false teachers, and sect-originators, and he argues that God will ultimately vindicate his people and destroy their enemies. The Psalms, Luther argues, are given to the church as prayers of complaint and consolation in the midst of these afflictions.

A fifth argument concerns the sovereignty of God and the bondage of the will. In his commentary on Psalm 139, Luther argues that no mortal can determine his own life, actions, or thoughts; all are God’s works, ever present, doing and ruling all things. He attacks the arrogance of claiming free-will power to understand God and do spiritual works, arguing that if humans cannot know earthly things of themselves, how much more presumptuous is it to claim the ability to deliver themselves from sin, death, and hell.

Key Concepts

The work develops several specific named ideas and motifs that recur throughout Luther’s commentary.

The first is the Decalogue as the fountain of all Scripture. Luther argues that the whole of Scripture flows from the Ten Commandments as from a fountain, and that the Ten Commandments and the Lord’s Prayer contain all theology. He assigns each Psalm to a particular commandment and petition, showing how the Psalms embody the law’s demands and the prayer’s petitions.

A second key concept is the distinction between the true church and the false church. Luther describes the true church as hidden under the cross, a congregation of afflicted, poor, tried persons, while the false church has a more showy appearance and persecutes the true believers. He uses the figures of Abel and Cain, and of the Abels slain by Cainish hypocrites, to illustrate this contrast.

A third concept is the “voice of the Lord” as the means of God’s work. In Psalm 29, Luther notes that the voice of the Lord breaks cedars and shakes the wilderness of Kadesh, and he connects this to baptism, by which God drowns the old Adam. The word of the gospel is the instrument by which Christ’s kingdom is established and by which the church is preserved.

A fourth concept is the enumeration of evils in Psalm 91. Luther identifies four kinds of evils: terror by night (Cain-like hatred and secret snares), the arrow that flies by day (open clamours, blasphemies, papal bulls, edicts), pestilence that walks in darkness (papist deceits and secret counsels), and destruction that wastes at noon-day (open persecution, shedding Abel’s blood). This taxonomy of afflictions serves as a framework for understanding the various ways the church is attacked.

A fifth concept is the “token for good” for which David prays in Psalm 86. Luther explains this as a request for a sign of deliverance, which God grants to prove his presence, though he may permit the wicked to glory temporarily. This concept relates to the broader theme of God’s faithfulness to his promises.

A sixth concept is the imputation of righteousness. Luther develops this in his commentary on Psalm 32 and Psalm 89, arguing that believers are justified by God’s free mercy, which does not impute their sins to them, and that the righteousness by which they stand is not in them but imputed to them for Christ’s sake.

A seventh concept is the “work of God” for which Moses prays in Psalm 90. Luther interprets this as deliverance from sin and death, and he connects it to the prayer that God would prosper the works of their hands, guarding true religion and government.

An eighth concept is the “strange children” of Psalm 144. Luther uses this phrase to describe the hardened and rebellious people of Israel, who boast of being Abraham’s children while being stiff-necked, proud, seditious, avaricious, envious, unbelieving, and disobedient.

Themes

The deeper recurring meanings of the work center on the relationship between affliction and consolation, the nature of faith, and the sovereignty of God.

One pervasive theme is the experience of affliction as the normal condition of the true church. Luther repeatedly emphasizes that the church is a congregation of afflicted, poor, tried persons, and that where afflictions abound, consolations also abound. The Psalms are presented as the prayers of Christ and his members under the cross, expressing the deep feelings of an afflicted conscience and the terrors of God’s anger. Luther describes the “mighty feelings and conflicts of heart” when the soul is alarmed by God’s anger and sifted by the devil, and he identifies these pains as the nature of hell, from which divine consolation delivers the believer.

A related theme is the hiddenness of the true church. Luther argues that the false church has a more showy appearance than the true, which lies hidden under the cross. The true church is not marked by outward pomp or success but by the pure teaching of God’s word, which the world despises and persecutes. This theme is connected to Luther’s insistence that the kingdom of Christ is not earthly but spiritual, established through preaching rather than through arms or human power.

Another theme is the sufficiency of God’s word as the means of salvation and consolation. Luther repeatedly emphasizes that true salvation and consolation come by God’s word only, and that the knowledge of God’s will, how he is pacified, and deliverance from sin, the devil, and eternal death are taught by the gospel, not by the law or philosophy. The word of the gospel is the “glorious things” spoken of Zion, the sweet message of grace and remission of sins by Jesus Christ.

A further theme is the contrast between faith and works. Luther consistently argues that believers cannot glory in their own works but only in God’s mercy. He cites the example of the patriarchs, who were justified by free, unmerited imputation of righteousness, not by works, and he attacks the doctrine of free will as an arrogant claim to be able to understand God and do spiritual works. The Psalms are presented as the prayers of those who cleave to the promise of mercy and remission of sins, refusing to trust in their own merits.

A final theme is the certainty of God’s judgment on the wicked. Luther repeatedly assures the godly that their enemies will fall into their own nets, that the wicked shall perish as Pharaoh perished in the Red Sea, and that Babylon, Edom, and all who rejoice in the affliction of the true church shall be laid waste in their appointed time. This theme provides consolation to the afflicted church, assuring it that God sees the persecution of his people and will vindicate his cause.

The Author’s Conclusions

Luther concludes the work with a series of observations drawn from the final Psalms of the Psalter. He emphasizes that the preservation of a place for word-ministration and true worship should be the first concern of all who fear God, and that when Jerusalem falls, the enemies of God’s people rejoice, but such enemies shall be laid waste in their appointed time. Israel, he asserts, shall remain forever, while Babylon and all who rejoice in the true church’s afflictions shall fall.

Luther’s concluding reflections on Psalm 139 develop his doctrine of predestination, arguing that no mortal can determine his own life, actions, or thoughts, and that all are God’s works, ever present, doing and ruling all things. He attacks the arrogance of free will, arguing that if humans cannot know earthly things of themselves, it is presumptuous to claim the power to understand God and do spiritual works.

In his commentary on Psalm 143, Luther concludes that no solid consolation exists save depending on the promise of free remission of sins. He argues that all holy patriarchs were justified by free, unmerited imputation of righteousness, not by works, and that God leaves no ground for boasting in works. Yet he acknowledges that Satan has never ceased tormenting consciences by the doctrine of works.

Finally, in his commentary on Psalm 144, Luther concludes that prosperous government, success at home and abroad, arts of peace, and victory in war are all God’s gifts, and that no man can effect these by human wisdom or strength. He rebukes the ungodliness of the people of Israel, who were stiff-necked, proud, seditious, avaricious, envious, unbelieving, and disobedient, and he prays against this hardened people, recalling past deliverance and calling them “strange children” who boast of being Abraham’s children while rejecting God’s ways.

Significance

The work is significant as a sustained example of Luther’s hermeneutical method, in which the Psalms are interpreted Christologically and applied to the life of the church. Luther reads the Psalms as prophecies of Christ and his kingdom, as prayers of Christ and his members under the cross, and as consolations for the afflicted church. His method of assigning each Psalm to a commandment and petition of the Lord’s Prayer reflects his conviction that the Decalogue and the Lord’s Prayer contain all theology, and that the whole of Scripture flows from them as from a fountain.

The work is also significant for its articulation of key Reformation doctrines, particularly justification by faith alone and the bondage of the will. Luther’s commentary on Psalm 32, which he connects to St. Paul’s use of the Psalm in Romans 4, develops the doctrine of imputed righteousness, while his commentary on Psalm 139 attacks the arrogance of free will and affirms the sovereignty of God in all things.

The work is further significant for its pastoral and consolatory purpose. Luther writes as a pastor to an afflicted church, assuring believers that their afflictions are the normal condition of the true church, that God sees their persecution, and that their enemies will ultimately be destroyed. The Psalms are presented as the church’s own prayers, given by God for use in the midst of trial and persecution.

Finally, the work is significant for its polemical engagement with the religious controversies of the Reformation era. Luther’s repeated attacks on the papacy, monasticism, and works-righteousness reflect the theological battles of his day, and his identification of the Pope and Mahomet as enemies of the true church places the work within the apocalyptic framework of Reformation thought. The work thus stands as both a devotional commentary on the Psalms and a document of the Reformation’s theological and pastoral concerns.