The first Psalm.*)
V. 1. Blessed is he (beatus vir) who walks not (abiit) in the counsel of the wicked. 1)
(1) It is a question that moves all men, how they may be blessed (de beatitudine), and there is no one who should not wish that it may go well with him, and who should not be sorry if it goes ill with him. But all men, as many as they are, have lost the knowledge of true blessedness, and most of all those who have most searched for it, as the philosophers,
1) In the German Wittenberg edition and subsequently also in the Old Burger, the Leipzig edition and in Walch, the text of our Bible is used as a basis, although the interpretation refers to the text of the Vulgate and therefore often does not fit the "words" of the text. We do not have an older German text at our disposal than the one from 1524, which, however, is just as insufficient for these interpretations. Therefore, we have also retained our Bible text, but indicate the text of the Vulgate when the deviations require it.
Among them, the most excellent have said that it consists in virtue or in the practice (opere) of virtue. By this they have become more miserable than the others, and have equally deprived themselves of the goods of this life and of the life to come. For though the rabble have grossly deceived themselves in seeking to attain blessedness in the pleasures of the flesh, they have at least obtained the goods of this life. But he who here [in this psalm] speaks down from heaven, rejects with disgust all men's pretensions, and gives a unique description of blessedness, unknown to all: let him be blessed who loves the law of God. A short explanation, but one that goes against the sense of all men, especially the wise. But first, let us look at the things that concern grammar, but also theology.
*) We have tried to establish the same counting of the paragraphs in the Psalms translated by Stephan Roth as it is found in the old edition of Walch. However, because of the many omissions, we have only succeeded to a certain extent by leaving a large number of paragraphs without number signs, as can be found, for example, in the first Psalm between the sixty-first and the seventy-fifth paragraph several times.
2 The Hebrew says in the majority blessed people or blessed circumstances, as, in blessed circumstances is the man who does not walk; as if he wanted to say: In all things it is well with the man who walks etc. Why do you talk back and forth about this? Why do you conclude such useless things? This is the only pearl a man can find, that he loves the law of God, and separates himself from the wicked; then it is well with him in all things. He who does not find this may seek all goods, but will not find one. For as everything is pure to the pure, so everything is lovable (dilecta) to those who love, everything is good to the good, and in general: As you are, so is God to you, let alone the creature. For God is pure [Ps. 18, 27, 26] with the pure, perverse with the perverse, holy with the holy; so nothing is good for him who is evil, nothing is lovely for him who has no desire for the law of God.
3] "Man" is used in three ways in Scripture; it denotes age, sex, and excellence (virtutem). As a word expressing age, it is found in 1 Cor. 13:11: "But when I became a man, I put away childish things." The gender is indicated by Matth. 1, 16: "Jacob begat Joseph, the husband of Mary." Joh. 4, 16.: "Go, call your husband." The excellent nature tells it from 1 Sam. 26, 15.: "And David said unto Abner, Art thou not a man?" And in this third way a man is here called blessed, that he might not exclude the female sex from this blessedness. 1)
4. abiit [he has gone away). Better it is said in Hebrew XXX XX, he did not walk, he did not go along, he did not enter, for which also in Greek ουχ ϊττορώϋη stands. But it is known that according to the way of the Scriptures "to walk" and "to go forth" in a figurative sense (μεταφοριχως) means the
The same is as living or having fellowship, as Ps. 15:2: "He that walketh without change," and Ps. 101:6 [Vulg.]: "He that walketh in the way that is blameless is my servant." Rom. 8:1: "There is therefore nothing condemnable in them that walk not after the flesh."
1) That is why Luther did not translate: "Wohl dem Manne", but: "Wohl dem".
5 "Counsel" here is undoubtedly taken for statutes and doctrine, since no community among men can endure if it is not formed and maintained by certain statutes and laws. But with this word he punishes the arrogance and the shameful sacrilege of the wicked; first, that they do not stoop to walk in the law of the Lord, but act according to their own counsel; secondly, he also calls it a council, because it means so much as prudence, and a way that knows not error.
006 For this is the destruction of the wicked, that they are wise in their own eyes, and before themselves, that they adorn their errors with the appearance that they are wisdom and a [right] way. For if they should accuse men of manifest error, it would not be a great praise of blessedness not to walk with them. For he saith not, In the foolishness of the wicked, in the error of sinners. He therefore most diligently exhorts us to beware of good appearances, lest the angel of Satan, disguising himself as an angel of light, deceive us by his craftiness. But he contrasts the counsel of the wicked with the law of the Lord, that we may learn to beware of wolves in sheep's clothing, who are ready to counsel all, to instruct all, to help all, while they can do nothing less than that.
(7) An "ungodly", which is called XXX in Hebrew, is rightly called by Saint Hilarius the one who has an evil opinion of God; for ungodliness is really the sin of unbelief and is committed with the heart; but it has been translated in many ways, and in such a way that one has not remained the same. Therefore, always hold these two things against each other, faith in God and unbelief, as well as the law of God and the counsel of men. For when we speak of godliness and ungodliness, we are not speaking of the life (moribus), but of the attitude (opinionibus), that is, of the source of conduct (morum). For he who rightly believes in God (orthodoxus est) cannot but do good, lead a good life. For if the righteous in one day also seven-
But the wicked sink into misfortune [Prov. 24:16] and do not get up again. Because these are unbelievers, they do no good work. All that they undertake is only a beautiful appearance, the shadow of Behemoth [Job 40:16], with which they deceive themselves and lure the simple to themselves. So he who lives by faith is godly, and he who lives by unbelief is godless.
8 From this we can also see what a "sinner" is. This is the outward man of the ungodly, for you do not see the counsel and the ungodly hidden in the heart. Therefore, he speaks of the works, the walk, the practice (studiis), which is done outwardly, and calls this a "way," that now the council has come into custom and practice (Praxis, as they say), and the evil disposition, which they have inwardly, they now also put into practice outwardly. But this way, as I have said, is almost always more beautiful than the way of the godly. For even without this warning, everyone can easily beware of gross sinners, or at least recognize them.
9. stetit1 ) [he has stood] denotes the stubbornness, the hard neck, which they raise and excuse themselves with malicious words, since they have become incorrigible in their godlessness, because they consider the same to be godliness. For "to stand" means, according to the figurative expression (tropo) of the holy scripture, to be firm. Rom. 14, 2) 4: "He stands or falls before his Lord. But he may well be raised up, for God is well able to raise him up." Hence a pillar [XXX]. 1) in Hebrew its name from stand [XXX];), as in Latin statua from stare. For with this the wicked excuse and strengthen themselves, that they make themselves believe that they live rightly and shine before others by beautiful works.
10. cathedra3 ) [the chair], "to sit on the chair" means to teach, to be a master and teacher. Matth. 23, 2: "On Mosi's chair sit the scribes" etc. Thus, to sit on the throne means to rule or to be a king, as is common in the books of Kings. On the
1) Vulgate: st in via psssatorum non ststit.
2) In the issues Rom. 15.
3) Vulgate: st in satUsärn xsstilsntias non ssdit.
To sit on thrones is to be a prince; to sit on the judgment seat is to be a judge.
11 Although pestilentia is not a literal translation, the word is nevertheless rendered with good emphasis, for the Hebrew says: [chair] "the mocker" or the scoffer. But it is the mockers whom he accuses everywhere in the Psalter as "the false ones" and "the false tongue", since they present the poison of erroneous doctrine under the appearance of sound doctrine.
(12) For there is no pestilence so contagious to the body as ungodly doctrine to the soul. For, as the apostle 2 Tim. 2, 17 says, "their word eats away at them like cancer. Just as the wise are called the salvation of the world (Wis. 6:26), so the wicked are rightly called the pestilence of the world. For what can be more harmful than the deception that deadly poison is given to souls that thirst for the pure truth?
(13) Therefore, according to the common custom of the church, according to which a good life is distinguished into faith and life (mores), in that the former [faith] makes godly or ungodly, but the latter [life] makes sinners or saints, the prophet here also describes these two pieces, and adds a third to them.
14 For since ungodliness had nothing left in which it could go further, after it had corrupted man inwardly in his mind and outwardly in his life, it therefore burst forth, and now drags others with it into the same corruption, not being satisfied with having an ungodly mind and leading an evil life, but also teaching others ungodliness. So much of grammar.
(15) This is to be especially noted in Scripture, how wisely it refrains from giving the names of the sects and the persons. For although in this psalm the people of the Jews are undoubtedly being punished, as the apostle says [Rom. 1:16]: "The Jews in particular, and also the Greeks," and Rom. 3:19: "But we know that what the law says, that says it to those who are under the law," he nevertheless does not say, "Well with the Jew," or, "Well with this or that;" nor, "In the counsel of the Gentiles, of this or that nation," but rather, "In the counsel of the Jews, of this or that nation.
The general (absolute): "good to" and "counsel of the wicked", "way of sinners", "chair of scoffers" etc., whoever they may be, because with God there is no respect for the person.
16 And this was also most necessary, so that the word of God, because it is eternal, would fit all people in all lines. For although in the course of time the customs, the people, the places and the practices change, the same godliness and the same godlessness go through all times. Thus we see that the prophets against the false prophets, the apostles against the false apostles, the [right] teachers against the heretics used the same passages of Scripture, although they found in them neither the name of the prophets, nor of the apostles, nor of the teachers, nor the names of their adversaries, but only the godly and the godless are mentioned therein.
17. after that [it happened also for this reason], so that if the name of a person was mentioned, then the rest would not believe that it does not concern them what is said there evil, or it concerns them only what is said there good, as the Jews refer all that was promised to the good seed of Abraham and Israel to themselves, while this psalm is certainly, as I have said, primarily directed against them. Therefore, according to the example of the holy fathers, we too should apply the Psalm to the generation that lives with us; indeed, we should follow it, since it precedes us in punishing all the wicked, and is found by us to be doing this, rather than us forcing it on this opinion.
18 He says, "Blessed is the man who does not walk in the counsel of the wicked," that is, since there are so many thousands of wicked people around us that it can be said, Ps. 12:2, "Help, O Lord, the saints are gone, and the faithful are few among the children of men," and with Micah, Cap. 7, 2: "The righteous are gone from this land, and the just are no more among the people." Is not he blessed and a truly strong man in the faith who does not walk with such a great multitude in the broad way, after which also reproach and much evil?
and even then does not consent to walk with them, and is not deceived by the exceedingly beautiful counsel of the wicked, who would like to lead even the elect into error?
19. it is a great thing not to be overcome by riches, pleasure and honor, but it is the very highest victory to overcome the wisdom and exceeding righteousness of the wicked, by which pure faith is most contested.
20 But you must notice that these words of the psalm are words of faith, since they do not speak of men according to what is seen, because according to that no one would consider them ungodly (as I have said). The prophet speaks in the spirit, where also that is ungodly (because there is no faith), which is considered most godly in the sight of men, as also the preacher Solomon says, Cap. 8, 10. [Vulg.], "I have seen the ungodly buried, who, when they were alive, were even in the holy place, and praised in the city, as though they had done the works of the righteous," and Ps. 37:35. [Vulg.], "I have seen the ungodly exalted like a ceder of Lebanon." These are terrifying things, who should seek ungodliness there, and so deeply?
21 But listen! This psalm does not only punish the ungodly and sinners (for every man without Christ is an ungodly man and a sinner), but especially those who sin with double sin, because, although they are ungodly, they do not recognize this, but prepare a "counsel" above, in which they walk and want to give their ungodliness a beautiful color. For he does not say, "Blessed is he who does not walk as an ungodly man, or does not stand as a sinner," but "in the counsel of the ungodly" and "in the way of sinners," for whom it is not enough that they are ungodly, but they also want to be righteous and holy, adding to ungodliness the appearance of godliness.
(22) Which people do you think this might affect in our time? I would not dare to name any persons, lest I incur the irreconcilable enmity (cha- rybdim) of certain priests, monks and bishops. For this generation of the godless
People have always been exceedingly intolerant of God's word and have filled heaven with martyrs for no other reason than because they thought they were doing God a service by doing so, and have been blamed for fighting for godliness by quite stubbornly accusing the right godly of ungodliness.
23. But know and do not doubt that those will be struck who excel only in ceremonies, customs and other trappings of godliness, who measure godliness by food, clothing, places and times, or at most by works and prayers, especially those who, for the sake of their rules (observantiis), privileges, dignities, powers and rights, divide themselves and live in irreconcilable strife, and are willing to do and suffer anything rather than yield and humble themselves in mutual love. That these are the wicked spoken of here, you can assume from the fact that they are secure in their lives and rely on it, and no fear of God is before their eyes.
24. For this shall be a constant and infallible guide (canon) for you, and (as they say) more certain than a touchstone, that it is peculiar to the ungodly that they do not fear God, but rely on His mercy for everything (as they think); But it is peculiar to the godly that they, like Job, fear all their works, trust in no righteousness that is found among them, and regard their holiness as filth, and therefore cannot contend for it, justify it, or avenge it, but [admit] that they are worthy of the reproach and vengeance of all men. Therefore I have said that eyes and ears of faith are necessary to hear these words of the Spirit and to see what they contain. For man cannot understand.
(25) But you must not think as if I condemn ceremonies or [good] works; but only the false delusion, confidence, and perverse zeal of those people I call a harmful ruin, because we see that this happens to them, that they fall into sects, wrath, evil talk, and innumerable abominable sins, all of which they cover with the name of godliness, with the covering of their counsel, with the
beautiful appearance of their teachings. For if their works were done in humility, they would certainly be good.
Nor treads on the path of sinners.
(26) For after they have corrupted the faith by ungodliness, what remains but that their works are evil and sins? But, you will say, how can the works of the Jews, the heretics, the pious be evil, since they fast, pray, do good, and perform other works which no man dares to say are evil? I have said that faith is necessary. Therefore those works are all the worse because they strengthen ungodliness and cause them to stand firm and persist in the way of sin. But they are sins because they proceed from an ungodly heart. The wise man says [Sir. 34, 4. Vulg.], "How should a liar speak the truth?" and: How should an ungodly man do a godly thing?
(27) But Christ hath well instructed us here, when he taught that they should be known by their fruits. For they have two kinds of works: the first, which he calls sheep's clothing; these are not their real fruits, but pretended ones, according to their counsel and their ways. But if you touch them and confront them, behold, their real fruits burst forth, wrath, pomposity, crying out, pride, after-talk, cursing, vain excuses, spitefulness, blasphemy, and such horrible things. For from these thorn bushes you can also read no other fruits than these exceedingly sharp thorns. Such people, as you see, are also our work saints who deal with ceremonies.
Nor sit where the scoffers sit (in cathedra pestilentia).
For this is what the Jews do who forsake Christ; under their lips is deadly adder poison [Ps. 140:4], and their wine is dragon's gall [Deut. 32:33]. For those must necessarily teach against Christ who do not teach Christ. These are followed by the heretics, though under a different name and in a different person, but they bring destruction through the same ungodliness.
29. and, to come to our cause, those who have "the chair of destruction".
They fill the church of Christ with the opinions of philosophers, the statutes of men, the counsels of their own heads, and weigh down the wretched souls, but leave the word of God standing, by which alone the soul is fed, lives, and is preserved.
(30) Hence it is that men know no other righteousness than that which is brought about by works; but this is ungodliness and sin before God. For it is impossible that one can teach works according to any laws without danger, if one has not first taught the most important (meliore) doctrine and that with greater zeal, namely faith in Christ. In the Epistle to the Romans, Paul lays the foundation of faith in eleven chapters, and only then builds life (mores) on it in five chapters; in the Epistle to the Galatians, he teaches faith in five chapters, and life in only one, the sixth. He does the same in other epistles. Christ demands only faith in the Gospel.
V. 2. But have pleasure (voluntas ejus) in the law of the Lord, and speak of his law day and night.
Grammatical, as far as theology is concerned.
See to it (this I say once for all) that you separate "the law of the Lord" from the laws of any man in the farthest and most distant way, and take care of it with all diligence, lest both [laws] mixed in a desolate heap destroy you miserably, as happens through the teachers of destruction, either by making human statutes out of God's law, or a law of God out of the statutes of men.
32 Let us show this by examples. It is a law of the Lord: "You shall honor your father and your mother." From this law the Pharisees made this statute: The gift that is offered on the altar is better than the gift that is given to the parents, as you read Matth. 15, 5. Again, while God is so despised by them in His true commandment, they honor Him with another commandment, which they made themselves, by setting up their law as God's law.
ten: The elders wrote that one should wash his hands when going to eat, but if one does not listen to the elders, it is the same as if one does not obey God. Therefore he says in the same place (Matth. 15, 7-9.]: "You hypocrites, Isaiah prophesied about you and said: This people draweth nigh unto me with their mouth, and honoureth me with their lips: but their heart is far from me. But in vain do they serve me, because they teach such doctrines as are nothing but the commandments of men."
Nowadays, however, it has gotten out of hand that they insolently cry out that one must hear only the voice of the bishops and of the Roman court with fear and trembling, but in the meantime not only despise all commandments of God, but even ridicule them, and this is done by no one more than by those who raise the frightening voice of the [Roman] court high. Yes, they have carried this quite godless superstition to such an extreme that one finds Mass monks everywhere who consider it a mortal sin if they say Mass without a stole, without a maniple, or omit any other custom. If they make a mistake in the Canon of the Mass, even without their will, it is considered a very grave sin. But I am ashamed to mention other ridiculous fears of conscience of the priests and the monks, since in the meantime they do not even feel when they have spent many years in unchastity, anger, envy, avarice, and greed, despising God.
First of all, "will" (voluntatem) here stands neither for a faculty (potentia), nor for the sleepy habit (habitu), which the newer theologians have brought in from Aristotle to overturn the understanding of Scripture, nor for an action (actu), of which they say that it is produced from this faculty and habit (elici). The whole human nature does not have this will, but it must come from heaven. For since human nature is inclined and ready for evil, as God's word says Gen. 8, 21, but the law of the Lord is good, holy and just, it follows that the will of man is hostile to the law, hates the law, flees the law. If now also
Although a man sometimes pretends to love the law out of fear of punishment, or because he desires the promise, there always remains within him a hatred of the law, and he cannot love it without seeking a benefit (gratuito), for he loves the law, not because it is good, but because it benefits him.
But this "will" is the pure pleasure of the heart and the "delight" (voluptas quaedam) in the law, which does not seek what the law promises, nor fear what it threatens, but only that the law is holy, just, good. So it is not only love for the law, but also a loving delight in the law, which the world and the prince of the world cannot take away and overcome by any prosperity, by wedged adversities, but through lack, disgrace, cross, death, hell it tears through as victor, because in adversities it shows itself most gloriously.
But this will comes from faith in God through Jesus Christ. On the other hand, the will, which is forced away by the fear of punishment, is hasty and forced (violenta); but the will, which is brought about by the request of reward, is that of a hireling and a hypocritical one. But he who is of faith is free, does not seek reward, is cheerful, therefore in Hebrew Christ's people are called XXXX, the voluntary, the willing, the free [Ps. 110, 3].
From all this it is clear that this psalm, if it is not understood by Christ alone, is a mirror and a goal that a blessed man should pursue, since there is no one in this life who does not lack something of this will, because of the law and the will in the members that opposes it, as the apostle laments Rom. 7:23. This will, as theology teaches, must be crucified; but according to the teaching of philosophy it is to be considered a virtue.
Meditari, they say, is the same as talking, discussing, and generally acting with words, as, in the 37th Psalm, v. 30: "The mouth of the righteous speaks (meditabitur) wisdom." Therefore, St. Augustine in his translation has "chirping" (garrire) in a beautiful figurative way of speaking (metaphora), because, as chirping (garritus) is an occupation (exer
citium) is for the birds, so for man (whose special gift [officium] is speaking) speaking of the law of the Lord should be an occupation. But also the poet has taken meditari in this way: Produce on dainty reed the chirping of the muse of the forest. 1) I cannot emphasize the power and the sweetness of this word, because this meditative consists first of all in paying close attention to the words of the law, and then in keeping different passages of Scripture in relation to each other. This is then a kind of lovely hunt, yes, a game of the deer in the forest mountains, where the Lord stirs up the hinden and exposes the forests [Ps. 29, 6.). For from this, finally, the speech to the people, well founded in the law of God, will emerge.
39 For example, if you only want to pass over the words: "Thou shalt not kill", it is a cold word, and according to the sound of the letters you hear that the work of killing is forbidden. But stay with it, and notice that it does not say: Your hand shall not kill, but: Thyself. But who are you? Soul and body, and have in both so many powers, hands, tongue, eyes, mind, and will. If then you are forbidden not to kill, are you not also taught that you should not kill with your hand, tongue or will? For if any of these slay, thou slayest. Thou shalt not, therefore, be angry, nor evil-minded, nor curse, nor evil-speak, nor turn away thy face, nor despise, nor harm, nor wish to harm, but rather love, bless, and do good. How now? Thus, "Thou shalt not kill" means that you should not be bitter and angry, but gentle and kind to your neighbor. Then see how many passages of Scripture teach of love, gentleness, kindness, goodwill, goodness, goodness; when you have drawn these forth, have you not sweetly twittered (garriisti) and spoken (meditatus es) of the law of your Lord?
rm-diMNor arundine Vusnm, citirt by Luther according to memory: Kilvestrem tenni raeüituris urundino Llusum.
40. "Day and night." Whether you take this literally, or in a kind of figurative speech (tropo) for "constant," or figuratively (allegorice) for the time of adversity and well-being, there is nothing in it. For the righteous loves the law of the Lord and remembers it even when he sleeps.
41 The prophet says: This blessed man will have his pleasure (voluntas) in the law of the Lord; he will not see, love or hate anything else, neither in goods nor in evils, but through this pleasure he will be completely elevated above all created things. What wonder, then, if he is blessed who, endowed with this heavenly delight, does not even think of the things that destroy those who judge happiness by their foolishness?
Furthermore, because through this desire he has already become one with the word of God (since love unites the lover with that which he loves), it is necessary that he taste how good, lovely, pure, holy, wonderful the word of God is, namely, the highest good, which those cannot taste who are in the law only with the hand or with the tongue, but with their will immersed in the muck of things.
(43) For there are many babblers who speak much of the law of the Lord, pretend much, think much, but do not love it. It is not said, Blessed is he whose tongue is in the law of the Lord; not his hands, not his understanding or speculation, by which they only puff themselves up and flatter themselves, as if they were already righteous and blessed.
44 Furthermore, this will is the whole life of man. For it is not to be feared that he who is with this desire, the source and head of life, is in it with any other member outside the law. For where love goes, both the heart and the body follow. Here again you can see how the godly and the godless arrange their lives in opposite ways. The wicked start their righteousness from the outside and advance to the inside.
I, In the Basel edition, the words voluntns and vita are offset.
to the inner. First they pretend to do a work, then also the word, later they also deal with thoughts, and this is their highest level; then they immediately become the masters of others, everything they think, speak and do, they want to be considered holy and divine, although they have never come to this hidden desire. The godly begin from within, from this holy will, then follows the speaking (meditatio), finally also the work by heart; after these things the teaching of others, as we shall see.
45. "And speaketh of his law day and night." Speaking is not without punishment (damnatione), if there is not first the desire; love in itself will teach to speak. But we must despair of our powers and ask for this desire (as I said) through a humble faith in Christ from heaven. Notice that it is the manner and nature of all lovers that they like to talk, sing, write poetry, aspire, joke, and also like to hear about what they love. Therefore also this lover, the blessed man, has his beloved object, the law of the Lord, always in his mouth, always in his heart, always (if it can be) in his ears. For "he who is of God hears the word of God" [John 8:47]. It is said [Ps. 119, 54.], "Thy rights are my song in thy house of my pilgrimage." And again [v. 16. Vulg.], "I will speak of thy rights forever."
(46) But those who deal with sepulchers, who talk of natural things, of the opinions of men, of sinecures, of dignities, of the power and privileges of the churches, and such innumerable foolish things day and night, do you think that they are blessed people? They are much more wretched than those who talk about love affairs with girls or about the fables of poets. For these know that they are doing wrong, and in time they may repent of it. But those who make themselves believe that they are acting wisely and sanctimoniously will remain in their impiety until death, and will finally suffer in vain for their right, by which they have brought upon themselves the greatest injustice and iniquity. For they speak not of the law of the Lord.
V. 3. He is planted like a tree (lignum) by the rivers of water, which brings forth its fruit in its season.
I have said that the blessedness of this man is hidden in the spirit, in God, so that it cannot be known otherwise than by faith or experience. That this is the truth, you will clearly see, if you look at his pleasure, in which alone his blessedness consists, namely, not in wealth, not in honor, not in his righteousness and virtue, yes, not even in any good (except this pleasure in the law), which could be called inside or outside of man. Rather, it consists in the opposite, in poverty, in contempt, in foolishness and in all evil that can be called inside and outside of man, so that such a man, as the prophet here praises him, the world, according to the judgment of all people, declares to be the most wretched, as Isaiah saw in Christ, the head and model of these blessed people, saying [Is. 53, 3.) that he was the most wretched. For the world and its ruler cannot stand such a man who wants to be blessed by this lust and despises their blessedness. Therefore the prophet, when he saw how few they are, began: "O, a blessed man is he who" etc.
48 After he has painted a blessed man with his right description, he still describes him by a no less beautiful likeness. The description was certainly complete, since he claims of him that he is free from all misfortune and full of all good (which also the great crowd considers bliss, but in things of this world; the latter, however, in faith). So also the likeness proves that he is free from the same evil and full of good, because this blessed man, who is hidden in faith, could not be shown by any example. As he who wants to make a thing clear (diffinitores) sees it well, so the prophet paints by the likeness of a visible thing; and because he describes the righteous under a picture, one does not need to stop at the words.
(49) I believe that the palm tree is spoken of here in a periphrastic way. For
also another Psalm [Ps. 92, 13.] says: "The righteous will green like a palm tree, he will grow like a cedar on Lebanon", so that what is said there shorter, here is more extensively put apart. For the palm tree loves the water brooks and (as Pliny says) drinks gladly 1) all the year round, is constantly green and brings forth exceedingly sweet fruit. Perhaps he took this simile from the palms, which are frequent at Jericho at the Jordan, because therefore, one thinks, Jericho is also called the palm city. For also in many other places of the scripture the Jordan serves for secret interpretations. Hence also comes this: A fountain of living water that flows down from Lebanon [Hohel. 4, 15.).
50. Here the prophet has given you a guide to understand the figurative speeches (allegorias) of trees and rivers that occur in Scripture. A tree means a man, a good tree a good man, an evil tree an evil man, so Christ also teaches [Matth. 7, 18.). But I know that St. 2) Augustine, when he was pressed by the Pelagians not to allow sinless children to be produced by believing spouses, wanted to be understood by a tree the will of man, not man, and perhaps this could serve him that here the spiritual man is described, which is mainly just the will or spirit. But I believe that the whole man is just as well and perhaps better called a tree, but that the root is the will, the branches the limbs and powers. But I do not argue about this.
(51) "It is planted," says the prophet, distinguishing this palm tree from those that grow by themselves. For it is of such a nature by the care and nurture of others, not by its nature; namely, it is cut out from that which grew by itself and wild (natura), and artificially planted elsewhere as a seedling. This is what I have said, that the desire for the law of the Lord is not by nature in any man.
1) Wittenberg and Jena: didit. Baseler, Weimarsche-and Erlanger: kiker?.
2 > Weimarsche and Erlanger: sruiotissimulu; Baseler: ,, 8UN."
But because the heavenly Father is the cultivator and planter and transfers us from Adam into Christ, it is given from heaven.
By "streams of water" he undoubtedly understands the streams of divine grace. For it is said that the palm tree grows on a light, sandy, nattum and salty soil, therefore it always longs for streams. Therefore, this desire, the root of this tree, since it is in this arid, barren life, thirsts all the more for the streams of heavenly water, the less it finds in the world whereby it could thrive. Thus says that Psalm [Ps. 63, 2.): "In a dry and arid land, where there is no water." And Isa. 53:2: "He shooteth up before him as rice, and as a root out of dry ground." Is it not wonderful that a tree grows on barren land and is nourished by streams of water alone? And that the blessed man of whom the psalm speaks here, the more barren the world is for him, the more thirsty he becomes for heavenly water? This tree does not grow on a fat land, nor the blessed man in the prosperity of the world.
Some have investigated why the prophet preferred to say "wood" (lignum) rather than "tree", likewise rather: "it bears fruit" than: it bears fruit. In the first book of Moses we read [Cap. 1, 11.], 1) that God created wood, not a tree; and this figurative speech (tropum) the Scripture retains, "wood" instead of: Tree. And "bring forth fruit" indicates that this blessed man, through love (which, as we see, is commanded in every law of the Lord), served, not himself, but his neighbor. For it is not a tree that bears fruit for itself, but brings its fruit to another, indeed, no creature lives for itself or serves itself only (except man and the devil); the sun does not shine for itself, the water does not flow for itself etc.
Thus every creature keeps the law of love, and its whole being (substantia) is in the law of the Lord; but even the members of the human body do not serve themselves. Only the attitude of the heart is ungodly, for it does not alone give to no man what it has,
of our Bible by: "and fruitful trees".
gives to no one, serves no one, wants to please no one, but snatches everything to itself, seeks its own in all, even in God Himself, so that one can rightly say that this tree is a thorn bush or a wild branch, which no man has given care, which also has no pleasure in streams of water, bears nothing but thorns, with which it pricks, lacerates, suffocates the fruit of the trees standing around, even the trees themselves, then also robs, dishevels, wounds everything that passes by, the clothes, the fur, the skin, the flesh and everything. Therefore, the prophet has expressed the beneficence of the good trees, that while they harm no one, they benefit all by willingly giving their fruits.
55. "At that time." O a golden and lovely word, by which the liberty of Christian righteousness is confirmed. The wicked have certain days, certain times, certain works, certain places, to which they cling so firmly that if their neighbor were to die of hunger, yet they could not be turned from them. But this blessed man is free at all times, at every work, in every place, against every person; however a case may arise, he will serve you; whatever may come before his hand, that he will do. He is not a Jew, nor a Gentile, nor a Greek, nor a foreigner; he has no reputation at all, but he brings forth his fruit in his season, as often as his service is needed against God and man.
(56) Therefore his fruit has no name, nor his time has a name, nor he himself has a name, nor his streams have a name. He, as One, does not serve One, even at One time, in One place, in One work, but He serves all everywhere in all things, and is in truth the alum for all hours, for all works, for all persons, and in His Father's image all in all and over all.
But the wicked, as it is said in the 18th Psalm [v. 46], are closed in their troubles, they catch themselves, and torture themselves with their self-chosen works, times and
2) The Weimar edition has in the margin 2 Sani. 22, 46. where eontruüeuitur corresponds to the ctauäuntur in our: Texts corresponds. In the 18th Psalm, on the other hand, it says: ctauäieuvorunt u seinitis miis.
Places apart from which, they think, nothing can be done in a right way. Therefore, those who think highly of their fruits do nothing but bite, judge, and condemn the fruits of others; they take themselves off easily and are at hand at all times to reprove others, and in general such men in doing evil as the godly are in doing good. For they, too, are men for all hours, not only in one way, not at one time, not against one man, but everywhere, where only opportunity presents itself, to belittle others and to harm them. If they directed these efforts towards good, they could not become godly in a better and shorter way.
(58) I do not say this in order to reject the ceremonies of the churches and monasteries, but this was the first discipline (institutio) of those who entered the clerical state, that he who entered a monastery should learn to be subject to the superior, not to do anything of his own will, but to be ready to serve everyone in all things. And the monasteries were in truth a kind of schools to exercise and train Christian liberty, as they still are where they preserve the old order; this, I say, was the purpose and manner of the ceremonies. For what are even the works of love and mercy but a kind of free ceremonies, since they are also external and bodily?
(59) And the ceremonies of the old law were also extremely useful exercises of true and free godliness. But when they began to be misused to the detriment of freedom and, by using them as a pretext, to extinguish true godliness, and now, instead of freedom, servitude ruled tyrannically, it became necessary to abolish them all, It became necessary to abolish them all, just as it should now be the task of godly pastors to abolish the many useless ceremonies, where they are only a snare to the souls and a hindrance to free godliness.
And its leaves do not wither.
60 He remains with this exceedingly beautiful image. "The leaves" mean the word and the teaching in general; but we have said.
that the palm tree has green leaves all the time. On the other hand, Isaiah 1:30 says of the wicked: "When you are like an oak tree with dry leaves. Now compare the two with each other. The wicked walk in their counsel, the godly stand firm through love of the law and are planted by the rivers of water; those stand in the way of sinners, this one speaks of the law of the Lord and bears fruit in his time; those sit where the scoffers sit, this one never lacks leaves.
61 And notice that he describes the fruit rather than the leaves. And although it is the nature of the palm tree not to have its fruit between the leaves, as is the case with other trees, but between the branches, and to have all its foliage at the top, so that it can also be seen to produce fruit rather than leaves (for I have been told that this image is taken from the palm tree), yet the Spirit also instructs a faithful preacher in the church to know that the kingdom of God does not stand in words, but in power, 1 Cor. 4, 20.; and [Acts 1, 1.], "Jesus began to do and to teach." And [Luc. 24, 19.], "He was a man mighty in deeds and words." Thus he who would appear as a public teacher of the Word should first show the fruits of life, if he does not want his leaves to wither. For just as a tree is despised which has luxuriant blossoms but bears no fruit (but Christ also cursed the fig tree which bore no fruit [Matth. 21, 19.]), so, as St. Gregory teaches, his teaching is also despised on whose life one looks down with contempt; for such people preach to others, but become reprobate themselves [1 Cor. 9, 27.]. To these Christ proclaims, Matth. 7, 23, that in the judgment they will have to hear: "Depart from me, all you evildoers," even though they prophesied in his name and did many deeds to others through the word of Christ.
Someone might ask: There have been so many saints and martyrs, of whom neither fruit nor leaves remain, but everything has fallen away with them, nor do we have all the words of the apostles: how then can this praise of a blessed man be a general one?
I answer: Their word was not their word, "for it is not you who speak, but it is your Father's Spirit who speaks through you. All saints are taught by the same word, have also taught the same word, as it is said 1 Cor. 10, 3. f.: "They have all eaten one kind of food, and drunk one kind of drink." But [Ps. 119, 89. f.): "The word of the Lord endureth for ever, and his truth endureth for ever."
It can be seen, then, that this blessed man and the fruitful tree mean the whole church, or those who preside over the magisterium. But this is no obstacle that it cannot also be understood of any righteous man, for he also has the same leaves. If he does not teach others, he certainly teaches himself, speaking in his heart of the law of the Lord. This word also remains in him for eternity, just as it remains in the whole church. Yes, because all believers are one body, through this fellowship everything belongs to all, although these leaves belong only to this one member who preaches. For it is my word that my tongue preaches, even though I am only the ear and not the tongue. So shall you think of the rest of the members, and of the whole body.
And what he does, he does well.
62) When he says this of the tree (ligno) or the palm tree, it is because it is said of the palm tree alone that it bends upward against the load 1) as it is said that one has seen this on beams of palm wood.
"Making" in this place (if I am not too bold) does not mean the good works of the righteous man, for these are sufficiently praised by the name "fruits," but rather works of making, or entities, as we make works of art, since even the worldly wise ascribe to prudence an action, and to art a making. And the same difference can be recognized (as I dare to assert) in the Hebrew language, for I see that in general the word for making (facere) is taken for acting (agere). As it is said in the 28th Psalm, v. 5.
1) Jena and Erlangen xontus instead of: ponäns.
do not want to pay attention to the doings of the Lord, nor to the works of his hands", so that "the work of his hands" is his workmanship (plssma), as it is said [Is. 19, 25: Israel is the work of my hands; and Gen. 1:7, 16, 25: "And God made" etc.; and Ps. 95:5: "His is the sea, and he made it." But the works of God are those which he does through the creatures, but especially the word and grace, through which he works and makes us work.
So "to make" is to appoint, to decree, to put into different church offices, and as Peter [1 Petr. 4, 10? and Paul s/ Cor. 12, 4. ff? taught, to make stewards of the various grace of God, to found churches, to multiply, so that in such a way even the believers are the structure (plasmata,), the works, the made (facta) of it. For so he begets the Galatians [Gal. 4, 19?, and the Corinthians the apostle has begotten [1 Cor. 4, 15?. Ye are, saith he, my workmanship in the Lord. So you understand that this "making" of the blessed man is a spiritual one, not palaces, not empires, not pomp, for these also the Gentiles make and produce; but making many good and blessed people who are like him, that is only the "making" of this blessed man.
Beware, too, that the "well-being" is not understood by you as a carnal one. This is in secret and entirely in the spirit; so much so that if you do not hold on to it in faith, you might rather judge it to be the highest repugnance. For as the devil utterly hates the "leaves" and the word of God, so also those who teach and hear it; these he persecutes, supported by the power of the whole world. So you hear the greatest of all miracles when you hear that everything the blessed man does is well done. For what is more wonderful than that the faithful, when they are killed, increase; when they are diminished, multiply; when they are subdued, are above; when they are driven out, come in, conquer; when they are defeated? For such is the world and its
2) The comma after tuesre in the expenses is to be deleted.
Prince has been defeated. God leads His saints so strangely [Ps. 4, 4] that that which contains the greatest misfortune must bring the highest welfare. This is the welfare of the wise and the change of men (conversio virorum) [in God.
But now we see that the word Proverbs 1:32 is fulfilled: "The apostasy of the foolish (aversio parvulorum) shall kill them, and the welfare of fools shall destroy them." For now, because we have made reputation (personas) and name to the affairs of the church, and drawn the spirit into the flesh, for this reason riches, tyranny, impunity, carnal peace, and more than worldly splendor are called a good state of the church. For the devil finally saw and recognized this spiritual welfare; therefore he restrained himself and attacked us from another way, where he triumphed to our terrible misfortune. And he who was defeated in war now reigns in peace, certainly on both sides by God's miraculous decree. That is why St. Hilarius said so well and so rightly that it is the nature of the Church to grow through adversity and to diminish through prosperity. But this wisdom of the cross and the new meaning of things is not only unknown, but also by far the most terrifying, even for the leaders of the church. And it is not to be wondered at, after they have left the holy Scriptures and have begun to read the unholy statutes of men and the account books of money.
V. 4. But the wicked are not like that (Non sic impii, non sic).
63 In Hebrew "non sic" is said only once, but there is little concern about that. And since you hear the word "ungodly", remember what we said above about the ungodly, so that you do not refer this word with the ungodly only to the Jews, heretics and I do not know what kind of distant people, lest you also put off the fear of God and do not honor this word of God; but since the one who is without faith in Christ is an ungodly person, these words are also for you such, before
You must be afraid of them, lest you too be found ungodly. For the truly godly trembles at every word of God, as Isaiah Cap. 66, 2. says: "But I look upon the wretched, and the broken in spirit, and he that is afraid of my word." How then can you have confidence that you have enough faith? But as much as faith is lacking, so much ungodliness is present.
It is the way of the wicked that they arrogate to themselves what is good with complete certainty, and ascribe the evil to others; it is the way of the godly that they believe that the evil is intended for them, and the good comes to other people, and only sigh for it, considering themselves completely unworthy of it, so that they do not attain it through their merit, but only through the mere hope of God's mercy.
65 So the wicked are not well, their leaves wither, neither are they planted by the rivers of water. Now hear the prophet who speaks in the spirit, even in the spirit, for all Scripture complains that the wicked are green, and that it is well with them; and I shall see the same in many psalms, so that you alone may say of them: Their leaves are green; all that they do is well. So faith is necessary.
But like chaff (pulvis) that the wind scatters.
66. it is added [in Latin]: a facie terrae [of the earth, but without that the sense suffers from it. So also there is nothing in the fact that in Hebrew it is said XXX, like the chaff, the dust of the husk or the waste of the ears. For it is the same, may be said dust, or husk, ashes, chaff. For these are the people of whom it is said in Luke 3:17, "In his hand is the shovel of the word, and he shall sweep his threshingfloor, and shall gather the wheat into his barn, and the chaff shall he burn with everlasting fire." Doubt not that this casting out, this chaff, this dust is meant in this passage, though in truth and actually a husk and crushed chaff is expressed. Thus it is said
Job 21:18. [Vulg.] in the same opinion, "They shall be as chaff before the wind, and as ashes which a whirlwind scattereth."
67 Note that he does not call them chaff as such, but chaff "scattered by the wind," not lying still, but scattered, flying about, restless chaff. And first of all this is to be understood of the Jews. These are scattered in three ways. First, bodily, by the whirlwinds, that is, by the will and displeasure of the people among whom they dwell, as we see before us that they have no certain abodes, but are exposed at any moment to such a wind as may drive them away. Secondly, that their minds are driven about by harmful teachers with the wind of manifold doctrines, since they are not planted in the faith of Christ, but their hearts are driven to and fro by uncertain doctrines, and now even their consciences cannot be secure and calm. Thirdly, on the last day they will be driven about and scattered by the eternal storm wind of God's unbearable wrath, so that they will never have rest, not even for a moment.
68 The heretics fare very similarly, especially in the last two tempests.
And what do you think that [now] is different in the church than the storm wind of the wrath of God? by which we have been driven into so many, so different, so unstable, so uncertain, and moreover innumerable glosses of the jurists and opinions of the theologians. And since, in the meantime, Christ has been completely unknown, we have encountered many shoals, whirlpools and perils (symplegadas) of conscience and have been shattered quite miserably. 1)
1) The 68th paragraph takes fifteen lines in the translation of Stephan Rodt (the only one that has been delivered on the first nine Psalms since the time of the Reformation) in the old edition of Walch. The 69th paragraph, however, reads there like this: "Then the blessed gospel, by which alone the poor consciences received right constant consolation, was completely extinguished in the whole of Christendom, and Christ, the only Savior of the world, became so unrecognizable that he had to bear the terrible name that he would be a severe judge, not the Savior of the world etc. On the other hand, the wretched and afflicted consciences are filled with all sorts of fictitious and untruthful doctrines and commandments of men, by the canonists and sophists, by the wretched scribes of the Pabst,
(70) But the other wicked also have their whirlwinds and storms of desires and lusts, in riches, honor, favor, and other floods of this world, by which they are quite miserably broken, because they despise the one rock, the firm foundation of our heart.
V. 5. Therefore the wicked do not remain in judgment, nor sinners in the congregation of the righteous.
(71) It has been sufficiently said who the wicked and sinners are, only do not listen to these speeches of your God without trembling, as if you were godly and holy. Fear itself is godliness, yes, the head and the beginning of wisdom and godliness.
The Hebrew says surgent [they will rise^, not resurgent [they will rise^, nor does the text speak of the resurrection of the dead. For it did not say, Men shall not rise in judgment, but the ungodly. The resurrection of men is different from that of the ungodly. Therefore, in the Apostles' Creed it is rightly said rather a "resurrection of the flesh" than "of men," and the apostle calls it a resurrection of the dead or of men, evidently placing two resurrections of men, that of the flesh and that of the spirit. "But to rise" here means that the wicked shall not stand before God, as the 5th Psalm, v. 6. [Vulg.], says: "Neither shall the wicked dwell before thee, nor shall the unrighteous abide before thine eyes." And Ps. 24:3: "Who shall go up into the mountain of the Lord? And who shall stand in his holy place?" So also of Christ it is said Ps. 76, 10. [Vulg.], "When God ariseth in judgment," and Ps. 12, 6. [Vulg.], "Now will I arise, saith the Lord." So it is, "They will not rise," the same as: They will not stand, they will not serve, they will not render to God His service, however much they may presume to do so.
"Judgment" here means, after an overbearing, that they have been so miserably plagued and martyred for a very long time, that they have had to despair over it innumerably much, and be eternally lost."
The name of the book of Judges is derived from the name of the judges or regents. Thus the whole book of Judges takes its name from the judges or regents. Ps. 122, 5: "For there sit the chairs of judgment, the chairs of the house of David." So it is said of Christ Ps. 110:6 [Vulg.], "He shall judge among the nations," he shall be the judge of the Gentiles; and Ps. 72:4 [Vulg.], "He shall judge the poor of the people," that is, he shall govern them; and Ps. 96:13, "He shall judge the earth with righteousness, and the nations with his truth."
So the meaning is: The wicked will never rise to be judges and rulers of the faithful, but neither will they be in the assembly (concilio), that is, in their congregation (congregatione), that is, they will belong neither to the nobles nor to the lowly of the righteous. More clearly, then, it would read thus: Therefore, the wicked will not come into judgment (surgent in judicium), nor sinners into the congregation of the righteous; they will not be counted among the servants of God at all.
But how? Are we to overthrow ungodly rulers and wicked people and throw them out of our midst? Or is there not a community of believers where the wicked are at the head and sinners are among them? Let that be far away.
I have said that the prophet speaks in the spirit, and therefore must also be heard in the spirit. For as Judas was an apostle, so he was not an apostle, and as John says [1 Ep. 2, 19.] "They went out from us, but they were not of us," so also the wicked, while they are in the regiment, are indeed visibly in the regiment before the people, but in fact and truth they have no regiment. For Zechariah also says [Cap. 11, 17. Vulg.]: "O shepherd and idol, you who trust the herd", and calls him at the same time a shepherd, because with this name he was honored by men, and an idol, because with this name he was condemned in truth by God.
73. so Christ also pays many wicked in this life with such bad wages, so that we may realize that sitting in the regiment does not belong to the very essence (rem) of the
Believers. Therefore, both must be tolerated like the chaff among the wheat, until the day when the sifting is done.
And see if the prophet does not clearly indicate this. For since he had said before, "But such are not the ungodly," it would not have been necessary to repeat ["ungodly" and "sinners"] in another verse, but it would have been sufficient to say, Therefore they abide not in judgment, nor in the congregation of the righteous. 1) But he has taken away the reputation of the person (personas) and the outward appearance of men, because rich and powerful people, and if they have any other reputation, can come (surgere) into judgment and be in the congregation of the righteous, since all this concerns only the body; but the ungodly and sinners never. Therefore, a special emphasis and the whole weight lies on the words: "ungodly" and "sinners".
In truth and in spirit they are never in authority, the wicked are never among the faithful, although they shine in such a great outward appearance of life that one would think that no one is higher in authority and no one is more among the faithful than they. For this psalm attacks this pretense and hypocrisy with which they are puffed up and presumptuous, and by which they deceive themselves and others. Yes, that this is the right understanding of this verse is proven by the following verse.
V. 6 For the Lord knows the way (viam) of the righteous, but the way of the wicked (iter) perishes.
The Latin interpreter could have left his change with the expression [viam and iter] and said: "The way (via) of the ungodly", because it is one and the same way of speaking and a very beautiful contrast: "The way of the righteous", "the way of the ungodly", and so one and the same word would have been kept [as in Hebrew].
1) Instead of peeoatoruiQ in all editions, we have assumed justorurri. For it is clear from the following that Luther only wanted to omit the words inipii and psecatores from the text of the Vulgate, but did not change it otherwise. The Weimar and the Basel have here cousilio instead of: Concilio. The Wittenberg and the Basel also have oovsilio at the top of the Bible text.
(76) The way of the wicked has such a beautiful appearance (he says) that they are considered by men as coming into the judicium and the church. But he who is not deceived knows their ways, and that they are ungodly, and before him they are not in the number of those who are his church. He alone knows the righteous; he does not know the ungodly, that is, he does not put up with them. Therefore, what they absolutely do not believe, their way will pass away; it will pass away, I say, even though it has such a glorious progress that it seems as if it will remain forever. See how he discourages us from that which has the appearance of happiness (a specie prospera), and praises to us many a temptation and adversity. For this way of the righteous men exploit altogether, and think that even God does not know it, because this is the wisdom of the cross. Therefore, God alone knows the way of the righteous, so hidden is it even from the righteous, for His right leads them astray, so that it is a way not of the senses, not of reason, but only of faith, which sees in the darkness and that which is invisible.
Therefore, when we obey ungodly shepherds, we do not obey the ungodly, but men, for we do not obey or follow their ungodliness, but suffer the rule which they lead as men. Again, those who put them out and deturb them, as we see happened in Bohemia, do they expel the ungodly? No, but they expel the people. For even though the ungodly are cast out, they remain ungodly. But then an ungodly person is cast out when he is led from ungodliness to godliness, which does not happen outwardly through violent raging, but through love, which prays inwardly and exhorts by heart when God cooperates.
Whoever does not like this understanding, let him first call the Jews ungodly. For the Scripture has also proclaimed in many other places that these are to be expelled from the church. But also
1) Instead of in the editions 6jus will be read. After that we have translated.
The heretics and all those who publicly proclaim their ungodliness partly exclude themselves from the church, but partly the church also excludes them and puts them under ban, no matter how much they boast that they alone are the church and the people of God.
Finally, we must consider 2) what the most respected Fathers, especially Athanasius and Augustine, have taught, namely, that we should adapt and conform our sense (affectus) to the sense of the Psalms. For since the Psalter is only a kind of school (palaestra) and training of the mind of the heart (affectuum), he who does not sing them in the spirit sings the Psalms without fruit. As when you read: "Blessed is he who does not walk in the counsel 3) of the wicked," you must immediately be with the heart (affectum movere), and curse and execrate the counsel 4) of wickedness, not only for yourself, but in general for the whole church. So also "the way of sinners", so "the pestilent doctrine" (doctrinam pestilentiae). For with this fire (the fervency [affectu] of love) the heretics must be burned and all those who are ungodly minded and ungodly teach. Because we despised this fire, God gave us in a wrong sense, so that we became executioners' slaves and burned the heretics with natural fire, and in turn would be burned ourselves.
Thus, when you say, "But have a desire for the law of the Lord," do not snore, and do not surely applaud yourself, as if you were already a man who loves the law of God, but sigh with as great a fervor of heart as you are able to send a fire to the one who alone has come to earth. And as long as you live, do not think otherwise of yourself than that you are such a man who does not yet love the law of God, and urgently needs this desire for the law.
79 Thus, when you hear "that all things go well with the righteous," you must wish this for yourself, and sigh for all who are in opposition.
2) Erlanger and Weimarsche: inovonclnni; in the other editions: monendurn.
3) Erlanger: coneüio instead of: oonsilio.
4) Jenaer and Erlanger: eoneiünin instead of: eonsiiinin.
When you hear that "its leaves do not wither," you must wish that the pure word of God may flourish in the Church of Christ, and that all the fables and dreams of men may be rejected. Now, when you see such things happening somewhere, you should wish yourself happiness and rejoice, and give thanks to God for His goodness. Also, do not think that the impossible is demanded of you; just make the attempt, and I know that you will rejoice and be grateful. First, practice on a psalm, yes, on a little verse of a psalm. You have achieved enough if in one day or even in one week you have learned to make even one little verse alive and strong (spirantem) in your heart. After this beginning is made, everything will follow, and you will come to an exceedingly rich treasure of knowledge and love (affectionum); only see to it that you do not let yourself be deterred by weariness and despair from beginning with it. For this is called singing psalms in dignity, or as the Scripture says of David, 1) playing with the hand from the harp. For the light fingers of the harpists, which run through the strings and pluck them, are the motions of the heart (affectus), which run to and fro in the words of the psalms and stir them; as without those the strings would not be
1) Weimarsche: äioitur instead of: äicü.
sound, a psalm is not sung even without it, because it is not touched.
80 I wanted to remind you of this once and for all in this first psalm, so that it would not be necessary to repeat the same thing for each individual psalm. But I know that if someone practices this, he alone will find more in the Psalter than all the interpretations of all men can give him. I see that St. Bernard understood this art perfectly and drew the whole wealth of his erudition from it. The same, I think, can be perceived in 2) St. Augustine and others. Therefore, we too must drink this water of life from the same source, lest the mockery of the prophet Amos strike us [Amos 6, 5. Vulg.): "They let themselves think that they had harps (vasa cantici)(that is, psalteries) like David," and again [Cap. 5, 23.]: "Thou only put away from me the noise of thy songs, for I do not like to hear thy psaltery." For how do you think that the howling or murmuring without heart and spirit, which resounds everywhere in the churches, seems different to God than a swarm of flies humming with their wings? especially if you add that you believe that this pleases God, and you make a mockery and dream image out of the living and true God.
2) in missing in the Erlanger.