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Before delving into the commentary proper, the reformersâsome explicitly, some implicitlyâsketch their methodological approaches to the Psalms. All agree that exegesis apart from the Holy Spirit, the Scriptureâs ultimate author, is futile. While there are intimations about typology in the Psalms, especially David typifying Christ âour spiritual David,â the commentators are not entirely agreed about how to do this typology (keep in mind the different genres; some of the selections are from commentaries, others from sermons). For example, Calvin and other Reformed theologians (e.g., Sebastian MĂŒnster and MoĂŻse Amyraut) tend to distinguish carefully the historical David and Jesus of Nazareth, though without separating them. Luther and his disciples as well as Catholic commentators (though Cardinal Cajetan can surprise) demonstrate a more immediate christological interpretation, while not discarding the historical situatedness of David and the other psalmists. Both approaches agree that history is important; however, the Reformed in general would see history as augmenting the spirit of the text, and Lutherans would balk at the idea that any of Scriptureâs history can be correctly understood without first knowing who Christ is and what he has done. Still, they would agree that these hymns are Christâs and thus they belong to his body, the church. His village rings out with these songs.
Where do we 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 fine and pleasant gardens, yes, as into heavenâwhat fine, cordial and merry flowers spring up there from all sorts of beautiful and joyous thoughts toward God because of his good deeds! On the other hand, where do you find deeper, more miserable, more pitiful words of sorrow than in the psalms of lamentation? There again you look into the hearts of all the saints, as into death, yes, as into hell. How dark and gloomy it is there, with all kinds of disturbing glimpses of the wrath of God! So, too, when they speak of fear and hope, they use such words that no painter could so depict fear or hope, and no Cicero or orator could so portray them. . . . This is the reason why the Psalter is the book of all saints. Everyone, in whatever situation he may be, finds in it psalms and words that fit his situationâthey fit so precisely, it is as if they were placed there just for his sake, so that he himself could not put it any better, nor could he find or wish for anything better. . . .
In sum, do you want to see the holy Christian church painted in living color and form, comprised in one little picture? Then pick up the Psalter! There you have a fine, bright, pure mirror that will show you what Christendom is. Yes, you will even find yourself in it and the true (âknow yourselfâ), as well as God himself and all creatures.
Thus, not without reason, some have called the Psalter a brief but complete version and summary of the entire Bibleâor even a little Bible. . . . All this we find briefly and simply summarized in this book of Psalms. In it all the secrets of Christ are foreshadowed for us, namely, his eternal divinity, his assumed humanity, the entire course of his life, his teaching and his miraculous deedsâthrough which, even before he became human, he sustained and protected his churchâhis suffering and death and burial, his magnificent resurrection from the dead, his kingdom and eternal glory which he possesses eternally with God his Father in one substance. As well, we have numerous examples of true believers in Christ and his chosen servants. In them we can seeâthrough the mediation of the same salvation received in Christâhow they served him, the gratitude they showed him for his gifts and good deeds, how they called on God in their grief, the firm hope they sustained in all suffering, what delight and joy they received in the multiplication of his kingdom and honor, in short how they spoke with God himself in every situation. From this, their spirit, mind and heart can be experienced and known as in a bright mirror.
Here we observe how they were often afflicted under the cross because of human stupidity and with what consolations they reestablished themselves again. These are written for all people as an example, so that they would not be frightened by the same trials; rather, through firm confidence in the divine mercy they would seize strong consolation. And because we human beings have no more precious and essential gift than prayerâthrough which we come before God and can speak with him about all the things that burden usâthe Psalter should be for us a dear and precious treasure indeed! It contains all sorts of prayers and teaches us with what attitude, words and thoughts we should cry out to God.
In short, if calling on God is one of the principal means of securing our salvation, then no other better and surer rule can be asked for than from this book. Thus, anyone who grows in understanding it will attain a good part of heavenly doctrine. Genuine prayer proceeds first from our sense of need, then from faith in Godâs promises. So here in this book, readers will become very conscious of their wicked feelings, and they will be admonished how to seek their cure. Truly whatever is able to encourage us whenever we pray to God is demonstrated in this book. Not only are there promises here, but between Godâs invitation and the fleshâs impediments, there stands One in the middle for us; he prepares himself for prayer. Thus, if various doubts ever attack us, let us learn to struggle until our mind soars unhindered to God. And not only this, but in any doubt, fear and panic let us labor in prayer until, consoled, it no longer disturbs us.
