15. That which is, already has been; that which is to be, already has been; and God seeks it even though it hinders Him.

Earlier in chapter one (1:9) he said: “What has been is what will be.” This is quite different from what he says here: “That which has been, already is.” There he was speaking about the works and things of men, here about the deeds of God. The human heart cannot be content with the things that are present; nor can it wish for what merely is, but only for what is to be. But once it has what is to be, it is still not content but looks for something else again. The heart is not satisfied. This is the condition of the human heart, always to be looking for future things but never to be satisfied. But God works and acts in the opposite way. With Him “whatever has been, is present”; that is, He does not turn away to future things. For it is said of Him (Gen. 1:31): “He saw everything that He had made, and it was very good.” God abides in the work that He does, and He does not overthrow it or run off to other and still other desires for the future, as the mind of man does. Those who walk according to God do this also; they are not diverted toward future things, to the neglect of the things that are present. The pious man does his work steadily and enjoys things steadily. Because God seeks it even though it hinders Him. As I have said, he is using antithesis to compare our efforts with the efforts of God. Our efforts are directed toward neglecting what we have, growing bored with it, and looking to what we shall have. God, on the other hand, follows through on what is and perseveres in His work, so that what He does may be stable. The efforts of the pious are of this kind also. Therefore he wants to say: Even when man wants and tries to hinder the work of God, God still seeks and defends His work, which men try to hinder and molest. Thus God has established David as king, but Absalom persecuted and molested him; but God in turn restored what Absalom hindered. The things that are done by God are not inconstant, as human counsels are, nor does God become bored with His counsels. (Luther’s Works, v.15 p.55-56)

1 John 4:2, By this we know the spirits of God:every spirit which confesses that Jesus Christ has come in the flesh is of God.

Whatever they teach, compare it with these words from 1 Tim. 1:15: “Jesus came into this world to save sinners.” You must understand that whatever agrees with this is of God. But you must believe that whatever does not agree with this is from the father of lies (John 8:44). First the Jews deny constantly that Christ came in the flesh, and Cerinthus kept denying that Christ existed before Mary. If He came into the flesh, it follows that He existed before the flesh. He who denies that He came into the flesh denies that He is God and man. Accordingly, he is not of God but is of the devil. Nor is the spirit of the pope of a better sort. For the pope confesses the statement that Christ came in the flesh, but he denies its fruits. But this is the same as saying that Christ did not come in the flesh. For Christ’s coming in the flesh did not take place in order that He might be made man for His own sake; it took place in order that He might save us. He who teaches that Christ came in this way for His own sake destroys the fruit and the efficacy of His coming. For Christ came to destroy the works of the devil (3:8), to redeem sinners from sins. But the pope denies this. To be sure, he keeps the same words; but he denies the efficacy of His coming, that is, that our hearts should trust in Christ’s righteousness alone and be justified. In his bulls the pope condemns the article that we are justified solely by the righteousness of Christ. Yet this is the effect of His incarnation. But Paul contradicts the pope clearly when he says in Rom. 3:28: “We hold that man is justified apart from the works of the Law.” And our John says in 1 John 1:7: “His blood cleanses us from all sin.” Therefore Peter, in 2 Peter 2:1, condemns those who “deny the Master who bought them.” To be sure, they confess the Master; but they deny that He bought them. Therefore we conclude from this text that the spirit of the pope is of the devil; for he denies that Christ came in the flesh, inasmuch as he denies the power and the efficacy of Christ’s coming. I, too, have seen some spirits who indeed confessed Christ by name but actually denied Him. For they said that they believed in God yet not in a mediator.² But I have nothing before God and cannot think of God without knowing that Christ is His Son and the Mediator of the whole world. Thus one must begin with the coming of Christ, and when stating the causes of salvation one must flee for refuge to Him who comes in order that we may hear His voice when He says in Ps. 40:7: “Lo, I come.”

“Therefore let no one think of God without the Mediator. Consider how Philip errs when he says: “Show us the Father” (John 14:8). Christ said to him: “Philip, he who sees Me has seen the Father” (cf. John 14:9). Therefore let us abide in such a way that we receive Him as the One who comes in the flesh. He seeks the lost sheep. Let us, who are the lost sheep, follow the Shepherd. The spirit of the Sacramentarians denies grossly that Christ came in the flesh when they say that Christ’s “flesh profits nothing” (John 6:63),³ likewise that the spirit must do everything, that Baptism amounts to nothing. Therefore he is not of God. If you consider the papacy, you will not see why Christ came into the flesh. Indeed, you will regard this as superfluous. When Erasmus discusses in one of his epistles why Christ came into the flesh, he makes Him a lawgiver.⁴ All the monks do the same thing. But Christ came to rescue us from Satan, death, and sin, from which we could not be rescued by our own strength. Yes, He came to remove all laws, to abrogate all righteousnesses, and to establish only His own righteousness. Satan, of course, cannot bear the content of the words but tries to divest them of their power. The pope removes the kernel of Christ and leaves the words; he leaves Him the shell and takes out the kernel. For he confesses the righteousness of Christ, yet in such a way that our righteousness is not removed. And this is no confession at all. We know that there is no approach to God unless, as Paul says in Rom. 5:1, “we are justified by faith.” Christ has flesh, but in it there is the full Divinity. God has offered Himself to us in Christ. Christ came into the flesh to be with us in Baptism and at the Holy Supper. Every spirit who is at pains to teach that Christ does everything through the sacraments is of God, is glad to hear about Christ, and gives thanks. For he understands that Christ is his and that He came in the flesh. Therefore this has been stated emphatically: Behold, this is the test of a spirit, whether he is of God or of the devil. (Luther’s Works vol. 30, p.284-285)

Luther’s Works, Vol. 35, p.253,  Preface to the Psalter

The Psalter ought to be a precious and beloved book, if for no other reason than this: it promises Christ’s death and resurrection so clearly—and pictures his kingdom and the condition and nature of all Christendom—that it might well be called a little Bible. In it is comprehended most beautifully and briefly everything that is in the entre Bible. It is really a fine enchiridion or handbook. In fact, I have a notion that the Holy Spirit wanted to take the trouble himself to compile a short Bible and book of examples of all Christendom or all saints, so that anyone who could not read the whole Bible would here have anyway almost an entire summary of it, comprised in one little book….

A human heart is like a ship on a wild sea, driven by the storm winds from the four corners of the world. Here it is stuck with fear and worry about impending disaster; there comes grief and sadness because of present evil. Here breathes a breeze of hope and of anticipated happiness; there blows security and joy in present blessings. These storm winds teach us to speak with earnestness, to open the heart and pour out what lies at the bottom of it. He who is stuck in fear and need speaks of misfortune quite differently from him who floats on joy; and he who floats on joy speaks and sings of joy quite differently from him who is stuck in fear. When a sad man laughs or a glad man weeps, they say, he does not do so from the heart; that is, the depths of the heart are not open, and what is in them does not come out.

What is the greatest thing in the Psalter but this earnest speaking amid these storm winds of every kind? Where does one find finer words of joy than in the psalms of praise and thanksgiving? There you look into the hearts of all the saints, as into fair and pleasant gardens, yes, as into heaven itself. There you see what fine and pleasant flowers of the heart spring up from all sorts of fair and happy thoughts toward God, because of his blessings. On the other hand, where do you find deeper, more sorrowful, more pitiful words of sadness than in the psalms of lamentation? There again you look into the hearts of all the saints, as into death, yes, as into hell itself. How gloomy and dark it is there, with all kinds of troubled forebodings about the wrath of God! So, too, when they speak of fear and hope, they use such words that no painter could so depict for you fear or hope, and no Cicero or other orator so portray them.

And that they speak these words to God and with God, this, I repeat, is the best thing of all. This gives the words double earnestness and life. For when men speak with men about these matters, what they say does not come so powerfully from the heart; it does not burn and live, is not so urgent. Hence it is that the Psalter is the book of all saints; and everyone, in whatever situation he may be, finds in that situation psalms and words that fit his ease, that suit him as if they were put there just for his sake, so that he could not put it better himself, or find or wish for anything better.

14. I know that whatever God does endures forever; nothing can be added to it, nor anything taken from it; God has made it so in order that MEN SHOULD FEAR BEFORE HIM.

That is: “I have seen that everything God does lasts forever, but our works are unsure and vain.” And one must note the antithesis. He says that only God can carry out His counsels and set a definite time for them. To whom He has given this gift of finding enjoyment in the present, he has it. He is faithful and sure; whatever He gives, no one takes away. If He grants life, no one snatches it away, even though the world and Satan should rage; for He is sure and eternal. If He gives me good eyes, I shall keep them, even though Satan should sprinkle all the dust of the earth into them. If He gives me healthy and robust arms or legs, no one will deprive me of them. All our works have their appointed time, which we do not set. Who sets it, then? God Himself determines this time—not fortune or fate, as the philosophers suppose. When He who made the time permits it to come, then it comes.

Why, therefore, does He afflict men with this vain supposition when He has reserved the appointed time for things to Himself? For this reason, he says, in order that men should fear, that we should not be rash in our works or attempt things proudly and presumptuously as though they came from us. Thus also Paul teaches (Rom. 9:16; Phil. 2:12–13): “Walking in fear, so that you know that it does not depend upon man’s will or exertion, because He Himself is at work both to will and to work.” Anyone who believes this, that matters have not been placed into our hands, will not do anything rashly, but will attribute everything to God in His working and will expect everything from Him. If He grants it, he enjoys it; if He does not, he does without it; and if He takes it away, he bears it. Thus there abide the glory of God and our humiliation and the true worship of God among us. This is what it means to fear God: to have God in view, to know that He looks at all our works, and to acknowledge Him as the Author of all things, both good and evil. (Luther’s Works, v.15 p.54-55)

Therefore he draws the same conclusion that he drew in the preceding chapter.

12. I know that there is nothing better for them than to be happy and enjoy themselves as long as they live; 13. also that it is God’s gift to man that everyone should eat and drink and take pleasure in all his toil.

This can be understood satisfactorily on the basis of what has been said above. He wants to say: There is nothing better for a man in such a disastrous business than to enjoy the things that are present and to have a happy and joyful heart, without anxiety and care about the future. But the ability to do this is a gift of God. “I can teach this,” Solomon says, “but it is not in my ability to do it or to grant that it be done.” He shows what is to be done, and at the same time he teaches where it is to be obtained. He teaches that our cares only bring affliction, but he urges that we call upon God to take away these cares and to give success and peace of heart. (Luther’s Works, v.15 p.54)

Yet man does not find out or discover what God has done, etc. That is: Man cannot know, even if he torments himself, when God wants to do him good, when He wants to start or to stop, just as no one, regardless of how he works at it, can investigate or identify the hour when someone is to be born, to live, or to die. Therefore one should say: “Lord, it is up to Thee to give future things; meanwhile I shall enjoy the life that is present and that has already been given by Thee.” Thus also the other activities of life which he has just cataloged lie outside the power of man. For if this were placed in the hands of men, many would always be waging war, while others would always be playing or building; for there are many who labor at this. The whole world is ours. Only let us not prescribe to God the time or the method of using it. “I refuse to be measured by your counsels,” says God; “otherwise everything will belong to you, including Me.” (Luther’s Works, v.15 p.54)

Scripture speaks about Christendom very simply and in only one way….

The first way, according to Scripture, is that Christendom means an assembly of all the people on earth who believe in Christ, as we pray in the Creed, “I believe in the Holy Spirit, the communion of saints.” This community or assembly means all those who live in true faith, hope, and love. Thus the essence, life, and nature of Christendom is not a physical assembly, but an assembly of hearts in one faith, as St. Paul says in Ephesians 4[:5], “One baptism, one faith, one Lord.” Accordingly, regardless of whether a thousand miles separates them physically, they are still called one assembly in spirit, as long as each one preaches, believes, hopes, loves, and lives like the other. So we sing about the Holy Spirit, “You have brought many tongues together into the unity of faith.” This is what spiritual unity really means, on the basis of which men are called a “communion of saints.” This unity alone is sufficient to create Christendom, and without it, no unity—be it that of city, time, persons, work, or whatever else it may be—can create Christendom.” (Luther’s Works, v.39, p.65)

Also he has given the world into man’s heart, yet so that he cannot find out what God has done from the beginning to the end.

This is a confirmation of the preceding. “Although God has given the world into the hearts of men,” he says, “they still cannot govern it by their own counsels.” “To give into the heart” or “to speak into the heart” is a Hebraism for giving or speaking in a sweet and flattering way. He wants to say: God not only gives the world into the hand of men, so that they can use the things that are present, but also into their heart, so that they can use them joyfully and with pleasure and so that they have fun and delight from it. Nevertheless, man cannot know what the beginning or the end of the work is, when or for how long he is to have these things. Therefore man should be content that he has the world for his use. Paul speaks in similar terms in Acts 14:17: “Yet He did not leave Himself without witness, for He did good and gave from heaven rains and fruitful seasons, satisfying their hearts with food and gladness.” And elsewhere (1 Tim. 6:17): “Who richly furnishes everything.” This happiness the Christian has, and everyone else would have it also if he could be content with the things that are present. St. Jerome says correctly in his preface to the Bible: “The believer has a world of riches, but the unbeliever does not have a penny; as the proverb says, ‘the miser lacks not only what he does not have but also what he does have.’” (Luther’s Works, v.15 p.53)

Ps 85:11. Truth has sprung up from the earth, and righteousness has looked down from heaven. ….. Therefore Christ came to earth that He might lift us up to heaven. He came to us where we are that He might lead us to Himself where He is. But it is the promise that was responsible for His coming to us. Therefore truth springs up from the earth, for it had been promised that He would come to us. And so truth has been fulfilled. But it is His righteousness, which is in heaven, that is responsible for our coming to Him. And thus through truth He comes to us, and through righteousness we come to Him. Hence there is a marvelous mixture. Therefore those who did not want to be in heaven were not justified. For righteousness did not spring up from the earth, but it stays in heaven and looks down from heaven, choosing and imparting itself only to the elect. [Righteousness looks down to see if there is anyone to receive the truth (cf. Ps. 53:2) and ask for it. Truth has been set forth on earth. But they are not justified by it except those who receive it and seek it…. Therefore righteousness looks down from heaven to see if anyone might receive the truth offered, so that … righteousness itself might also receive him who received the truth. Thus truth comes to us so that we might be righteous … and come to life.]  (Luther’s Works, v.11, p.169)

9. What gain has the worker from his toil?

That is, unless the appointed time, or καιρός, is here, he achieves nothing. The worker has nothing else except his own appointed time. If this does not come, he can achieve nothing. But if the appointed time is right, then he is right, too.

10. I have seen the travail, which God has given to the sons of men to be exercised in it.

This is a clarification of everything that has preceded it. “In all those labors,” he says, “I have seen that men cannot achieve anything by themselves unless their appointed time is here.” But those who want to anticipate their appointed time prematurely have travail, care, and anxieties; this is intended to make them learn from their experience and to refrain from care about future things, but to use the things that are present.

11. He has made everything beautiful in its time.

Now this is the second part. Those who do not expect their appointed time are afflicted, while those who do expect it are delighted. For everything that God makes or that happens through the gift of God in its appointed time is pleasant. That is to say, when the heart is empty of cares and yet something happens to it that is pleasant or some interesting sight comes along, this is very delightful. Therefore such people have pleasure where others have affliction, because they do things at the time which has been appointed by God. (Luther’s Works, v.15 p.52-53)