or 50 in the other counting. And we, 4 is part of, what is it, Tuesday Widgets, isn't it? Part of Tuesday Widgets? Yeah. Tuesday Widgets. And it's a good song, the other day, I don't know who was it, Father Gabriel. came up, you know, and he just picked on the psalm, I don't know how he did, you know, but then he said, no, this is something about traditional Christianity, you know, to begin it, you know, and it's really true, and I thought, my, now I have to do something about this psalm, and it's really a discovery, beautiful. it's what all the commentators would say a prophetical sound you know but in the sense that it raises the claim of a living faith in front of or in face of

[01:22]

traditional religious practice, you know, traditional religious practice with its over-estimation of ceremonial observance. Did you get that? Over-estimation of ceremonial observance. Yeah. is true. Else, the mere intellectual, you see, you can neutralize religion in two ways, either by doing a lot of nice liturgical things or by talking a lot about religious things. Either do make nice vows or sacrifices, go through the whole Razzmatazz, you know.

[02:28]

That's the other sort of use to say. For, you know, talk about it, you know, make religion the object of your intellectual and the playground of your intellectual capacities. Learn it all by heart, you know, know it all, talk about it, you know, and still not do it. So then there are the two things which are here protested again, that the psalm wants to be a trumpet call, that the psalmist with all the power at his disposal wants to penetrate through that deafness, you know, the superficiality which fiddles around, you know, with ritual or with intellectual knowledge of dogma, I think, without, however, really acknowledging God as the Lord, heaven and earth of life and death.

[03:44]

And that word or that act through which we really acknowledge God as Lord, that act is called Todah here, Todah. And Todah is what is perhaps, of course, one of these words so difficult to translate, you know, it comes out in verse 14 of the Psalm, you know, where it says, Imulat deo sacrificium laudis. Imulat deo sacrificium laudis. Because the whole understanding of the psalm depends on that, that you don't replace one superficiality by another one. And that you don't say, for heaven's sake, don't say, you know, God does not want bloody sacrifices, but hymns to be sung to him.

[04:52]

that wouldn't hit it off at all. Imulateo sacrificium laudis Toda. Toda means confession. Toda has in its root, comes from the root Yad. And that root means hands. And therefore, it's something that is being done, that is being given. It's giving God one's hand, Toda. So therefore it's the opposition to anything that is hypocrisy in the sense of doing something to satisfy God's requests and still keep your own ego nicely for yourself. So that's the opposite of coda.

[05:55]

Now, let us then say, I mean, that's the point in the whole psalm. Let us then see. You can easily divide the psalm, I would say, from 1 to 6. Deus Deorum Dominus Locutus est down to Annuntiavum Cere Justitiam Ennus Quoniam Deus Iudex est from 1 to 6. Deus Deorum Dominus Locutus est down to Annuntiavum Cere Justitiam Ennus Quoniam Deus Iudocepis. Audi populus meus et loquat. That is then a new, that's a new paragraph, you know, before Audi populus meus et loquat. There begins a new paragraph. So that is one to six. That is the divine servants. God appears in all his might.

[06:57]

A theophany. A manifestation. And then 7 to 15. 7 to 15 is the judgment over the sacrificial worship, ceremonial worship. 7 to 15. And then 16. I would say 16 perhaps to 21, you know, or to 22. But really the last verse, 23, is a verse which resumes, summarizes the entire psalm. Verse 23, that is the end of the psalm.

[08:00]

recapitulation of the whole, and therefore wouldn't make strictly a part of. It's the conclusion, verse 23. So you have, roughly speaking, you have these three parts. First, the trumpet call, the penetrating, the waking up, you know, of the people, and then confronting them with their Liturgical hypocrisy, that's the first part. Confronting them with their, let us say, liturgical hypocrisy. 7 to 14. No, 15. 7 to 15. Then the other part, confronting them with their intellectual hypocrisy. 16 to the N. So if we go to the first part and just mention a few things there, I have to keep time.

[09:14]

Now there you find right in the first verse, you find that great effort, you know, that reaching out for the highest, you know. putting or unfolding the most solemn thing, you know, this, one can say, desperate attempt to deal with, or how could one say, the desperate attempt to bring pious people to the realization of God. That's the most difficult thing that anybody could do. It sounds funny, but it isn't. So, therefore, you know, and therefore right away, you know, the first thing, which is then a motif which is constantly recurring, you know, the proclamation of the full name of God, because the whole divine majesty, our attitude to God is

[10:23]

pronounced, realized in the name. Therefore, it's El Elohim Yahweh. El Elohim Yahweh. God, God, God. Three times. But of course, each time, as only the Hebrew language has it, we don't have that. The nuances and the variety of the divine names. Of course, the whole development and the whole speculation on the divine name is worse, you know, it's all absorbed in the name of God, you know, but it isn't so. El Elohim Yahweh. One could grammatically say, as Saint Jerome says, Deus Deo, El Elohim. Still, El is God as the inner Moving power in whom we live and move.

[11:26]

What we experience as our, as carrying us, as vivifying us, as the air which we breathe, the imminent power of God, imminent in his creation, in his visible creation. Elohim, the transcendent God. Elohim is the name of transcendence. It's a plural. And it signifies God as the creator, the infinitely transcendent creator, the immovable one. Elohim, transcendent God. The next Yahweh, God as the one who acts in loyalty and faithfulness with his chosen people. That's Yahweh. God who in history reveals his faithfulness, who finds himself, who chooses his people, his son, who makes a covenant with his people and his son.

[12:38]

and then keeps loyalty to this covenant, that is Yahweh, Kurios, that aspect of the divine name which is then manifest, appears in the Lord Jesus. So God, God, God, El Elohim, Yahweh, has spoken. He has spoken. Look who too says, That means not only did he appear in his works, you know, as a manifestation in and through deed, let's say, his creative deed, let us say, as one says, this creation is God's book, you know, locutus est. That is the immediateness of his self-communication, what we call supernatural communication, the communication in which God speaks and manifests his heart, which only can be done in speech.

[13:42]

Therefore, El Elohim Yahweh Biber, God, God, God has spoken. calling the earth from the sunrise to the setting of the sun. That is the first manifestation that first was on. He spoke, where did he speak? On Sinai, on Mount Sinai. There is where his word, you know, was manifested. And as you know, I am the Lord your God, you know. That is the first sentence with which the Decalogue, with which this word that God speaks, is introduced. Therefore, the whole law has meaning only as surrender to the God of Israel.

[14:44]

And that is the the refrain here of this whole psalm God, God, God has spoken when he called the earth and that's Mount Sinai second verse also from Zion which is the essence of beauty which is the creamed essence of beauty God has Shown forth, that's a different thing. Shining forth, that means a manifestation through deed, what we call in German, we say Tat Offenbarung. We make the distinction, as in the Old Testament and everywhere, Wort Offenbarung, Tat Offenbarung. Wort Offenbarung, the manifestation, revelation through the word. Or the manifestation through the deed for creation. Also through help which God gives.

[15:48]

Through the help which he gives from outside, from the temple. The temple plus Jerusalem as the city is the quintessence of God's beauty. There God's beauty rests in his sanctuary and in his city. So there he appears, therefore Mount Sinai not only, no, also in the temple and the city of David, that means Solomon, you see, David and Solomon, also there he appears, but there he appears, you know, in the other one he speaks. And then comes verse three, and again God will come. That's then verse three, you see. Deus manifesto veniat. And again, God will come. And he will not be silent.

[16:51]

Verse 3, just as a little mark, you must compare that stand with verse at the end, you know, that motif is taken up. In verse 21, see, verse 21, He fecisti et tacui. All this you have done and I kept silent. But this here puts us now at the end of this silence. God has been silent through history and why the pious ones did all this hypocritical nonsense. But now he speaks. Therefore, this here is the final manifestation, eschatological manifestation. That is the reason why the other day I referred to this psalm in connection with the fourth chapter of the rule of St.

[17:53]

Benedict, where St. Benedict interrupts for as a part of his instrumenta honorum operum, that means the monastic decalogue, you know, to prevent people to get into any kind of legal, you know, kind of comfortable relation to God on legal terms, brings in, you know, in this one group of things, the eschatological elements. Think of the judgment. Think of death. Think of eternal life. What the psalm always has said, knows clearly the psalms of each other, can't speak about that. Now, the asherah, that means the last things, the eschatah. In Psalm 72, which we have tomorrow, you know, you have that, exactly that. And then, when all this thing had me terribly troubled and upset, and I was in absolute fog, then I entered into the sanctuary, and I saw the last things.

[18:59]

I saw the end of it all. This here is Again God will come and will not be silent. And then fire around him in the inner nucleus, the inner center of this manifestation as we have in Ezekiel, I say. And what is around him will be shaken by storm. That means wherever he enters, everything shakes. fire as a way of representing the absolute majesty and destructive and transforming infinite power of God. What is it here? and round around him tremendous storm shaking storm so you see that is all that is the theophany and the psalmist makes every effort you know to paint the in this gradation you

[20:23]

El, Elohim, Yahweh. Then on Sinai, out of Zion, and now again in the next future, he will come for the last time. And then he calls the heaven, the earth, to judge his people. That is the universal last judgment. And that is then the call, the summons for this judgment. That's five. Congregate illi. The Latin text here says illi. In some way, the third person would fit better into the context, but the Masoretic text at least is congregate mihi. sanctos meos congregata mihi sanctos meos but I can see very well I couldn't see the Septuagint and what the Septuagint can see very well why it could be also congregata illi but it's and also in the Piana I think it's then congregata mihi sanctos meos

[21:40]

That means make my covenant, you know, over sacrifices, over sacrifices. and that is you know in some way perhaps I just say that has to give it think for you see if you consider verse 5 maybe we can relate verse 5 to the to verse 16 perhaps verse 16 and maybe that this thing here in verse 5 has a little Ironical implication. Congregato mi sanctos meos. In 16, it said, peccatori autenticit deus.

[22:43]

Could be a relation there. Congregato mi sanctos meos. Peccatori autenticit deus. Therefore gather to me my saints who make a covenant with me or a sacrifice. You know, that's how all the pious people who do all, you know, that God commanded, say, and do the whole thing, you see. Make the covenant with the sacrifices and renew the covenant with sacrifices. But I leave that open. Then comes, and then, and then comes, the judgment then comes the sentence and the sentence starts in verse seven and uh it says listen listen my my people and i shall speak israel and i shall witness against you and then comes again what i call what i told you before

[24:00]

You know, I said, El Elohim Yahweh has spoken. Here comes again, Elohim Eloheisha Anochi. God, your God, am I. Elohim Eloheisha Anochi. God, your God, am I. Reminds, of course, of the covenant. I am the Lord, your God. I am the Lord your God. So therefore that means, you know, everything, the whole meaning of the covenant is the recognition of God as your God. You have to recognize me as my God. That is what I have against you, that you don't do that. And that is what I have to confront you with. You don't know what it means that I am your God.

[25:03]

And then he points that out why they don't know it. In verse 8 and the following, where he then speaks, not against sacrifices as such. That's the Protestant interpretation of it. not against sacrifice. This is not a protest against expressing one's attitude to God, invisible signs and ceremonies. Neither the Old nor the New Testament ever does that. It's not true. Also our Lord, you know, our Lord certainly repeats the prophetical admonition, I want obedience and not sacrifices. But he says at the same time, but if you remember, if you go to the altar and you remember that your brother has something against you or that you have something against the brother, first go and reconcile yourself with the brother, but then offer your sacrifice.

[26:12]

So it's absolute nonsense. It's just killing, you see, the entire point. And to my mind, you see, it doesn't help in the least. It doesn't help to least to replace legalism by illegalism, you know. Nomism by antinomism. That doesn't help the situation at all. Fighting against law as law. because, or, for example, fighting external sacrifices as such. There are many people who can fight external sacrifices and laugh, you know, at Catholics who have the Mass and external sacrifices, and the priests are dressed up, you know, and where there are visible signs, and where there are railings for the consecration, and so on. They may laugh, and they're laughing about that, is absolutely as far from God as any, let us say, magic performance could be, you see.

[27:20]

That, to my mind, is not. People who, out of their enlightened, you know, philosophical attitude, you know, smile at the poor Indian, you know, who kneels before an altar or has some rice, you know, on a piece of bread. See, he's just as far away, you know, as anybody who who thinks as the one, because then he thinks, you know, that he's not doing anything. I've seen that in my own family, not making the sign of process, then something, but it's immensely pleasing to me. It's the same thing only with the negative, what do they call it? Positive or negative? Vorzeichen is in German, English word probably, you know? No, it's the same thing only with a negative. What's it called there?

[28:20]

Minus there. I mean if you have 2 plus 4. You have two minus four, you know. What is plus and what is minus? Plus and minus is the genus, isn't it? They're both four cycles. One is positive and one is negative. Now, is there an English word for that genus? It's just for that little thing, you see, just for that sign, you know, just for that mark. Say, wasn't it lost a negative mark? Is it antecedent? Sign. Sign. Positive sign or negative sign, you know? Sign. So, can one say then, I mean, it's the same thing only with a negative sign. You see that?

[29:21]

I mean, partisan protests can be just as legal and superficial and unpleasing to God as a magic plus. So, therefore, there is the... God, your God, Emmanuel, Now he says, he says, I am not arguing with you over your sacrifices. That means, he says, the sentence is, your sacrifice, you are fine in that, you do it all exactly on the hour, you do it all with exactly the numbers of sacrifices that you are supposed to offer, Everything is done just beautifully. And for that's here. No needs are the features to this arguante. See?

[30:22]

I don't... I don't argue with you about your sacrifices. Your sacrifices are constantly before me, see, because in the morning the morning sacrifice, in the evening the evening sacrifice, everything just on time, fine. The whole ceremonial is rolling off, you know, on schedule. I would not take away, I would not take away from your house, you know, I don't have to take from your house a bull or from your stable a ram, you see, because every animal is mine. See, that means he turns against the underlying idea, you know, which the pious people have, that if I don't do that, you see, then God is unhappy, or something like that, you know.

[31:24]

I have to do it as it were, which is, of course, in the magic religion, absolute fact, to keep the divine power satisfied and going, you see, because... There are words like that in the Psalms, you know, or in all this culture, you know. I like the odor of your sacrifice, and right away all the the comparative religion people call it. There is right way. You see, I mean, there, there. God sniffs at the sacrifice. That's wonderful. That gives him new energy. That's the remnants, you know, remnants of we you know, civilized ideas of God, you know, remnants of the magic age in the Old Testament. Now, this here doesn't sound like the magic age at all. And in mine are all the beasts of the forest, you know, all the cattle on the mountains, on thousand mountains.

[32:32]

They're all mine. I know every bird and everything that's creeping in the fields. And if I were hungry, I would not tell you, you know, to give me to eat, because everything also you, the world, the obvious, that means the whole realm of man, is mine. As far as the power of man extends, certainly my power extends, and more, and everything above it, and all that fills it. Do I, you see, that is then refers in verse 13, you see, the sacrifices consist essentially in offering the meat, flesh, and blood. Let's say flesh and blood, offering flesh and blood. But he says, do I rejoice and do I feed on the flesh, on the flesh of these fat animals?

[33:40]

Or do I drink the blood of the ramps? Why is flesh and blood offered in the sacrifices? And that is, of course, a thing that is so difficult for me to understand. You know, there is today a strong tendency among Catholic exegesis, you know, and in that way, too, concurring now with Protestant exegesis that one shouldn't look at the sacrifice of the Old Testament as symbols of something, you know. The whole meaning of the sacrifices is that they are vota. That is another thing, which comes, by the way, here right in the psalm. A sacrifice is a votum. Every sacrifice, I would say, is a votum, really, in the Old Testament.

[34:41]

That means every sacrifice is a promise and has its meaning only as far as it is promise. It's a promise. Every sacrifice is, one can say, either Todah or Nadir. That means Huldiung, that means expression of absolute surrender to God, recognition of God as the Lord, and promise. Every sacrifice in the Old Testament is a new beginning, a renewal of the covenant. And there's such a promise, a votum, a vow. A vow. Not a vow which is fulfilled only by material things, a new promise. Material things. No, a vow in which you give yourself. And that is flesh and blood. Because what is flesh? Flesh is the muscles.

[35:43]

Flesh is the entire activity of man. The activity of man. The operations everything that is active, the deeds of man. Blood, that is the soul of man, the inner life of man. The external activity and the inner heart of man, both these things are in flesh and blood of the animals vowed to God, surrendered to God. That is the meaning of the sacrifice. And therefore it says, you know, here, Do I, is the meaning of you are offering flesh and blood of animals, is the meaning of you are offering flesh and blood to feed me, to keep me going? That is the question here. No, of course, and then in verse 14. The Toda Imula Deo Sacrificium Confessionis, I would say.

[36:51]

Confessionis, that means the total surrender of your whole personality. and and fulfill the promises which in every sacrifice you offer to God. Every sacrifice has an external and an internal aspect. The external aspect is the flesh and the blood. The internal aspect is the devotion, the consecrating and dedicating Blood, that means your soul, which is then expressed in the Torah. And flesh, that means your activity, expressed in the Votum. Both give them to God. That is what it says, 40. Then come, 15, and call on me in the day of distress. And call on me when you have nothing to offer.

[37:54]

That's what it means. Call on me when you have nothing to offer, when you are a poor captive, and then I shall make you free, and then you will give me glory. So, so beautiful. Fifteen. And invoca me in die tribulations. See? Call on me when you have nothing to rely on it was that's the danger of the pious they always rely on something yes i said the whole rosary today so many songs all that thing and then god is so mean to me then i make you free then i deliver you And then you honor me, you give me glory. To one of the prophecies of the redemption through Christ.

[38:57]

And just read the epistles of St. Paul and you see what's the meaning of our being redeemed by Christ's flesh and blood. That through Christ we honor, glorify the Father. Then it's in 16. from the second part of the psalm, and it starts, And I am inclined, you know, to see there a certain parallel between this, as I told you, at verse 5. Peccatori autenticitis. to the lawless regardless God speaks so there is evidently this is an increase you know of condemnation of judgment and you must realize you know you only can realize the full impact of this word only in

[40:05]

Rasha, you know, Rasha, that means the Rasha, that is what we have in the New Testament, you know, Raka, you see, Raka is really the same, the same word, Raka, that means the godless. Godless. And, of course, you know, there is an inquiry. I mean, you see, we come now here to the intellectuals because these godless, who are they? They are the scribes and Pharisees, you know, the scribes and the Pharisees. That is what this 16th and the following is addressed to. These godless are the scribes and the Pharisees. That means those who put burdens upon us, who know the entire law by heart, you know, and can talk about it, and so on. And there he says, you know, to me, Why do you talk about my justicias?

[41:18]

That means my laws. My laws. My laws. And why do you assume this testamentum meum per ostum? And you take my covenant into your mouth. Speaking about it all the time. Covenant, covenant, covenant, laws, laws, laws. Iota, period, and all the things. And in truth, you know, that is verse 17. In truth, you hate disciplina. It's a very good translation of the Hebrew. Disciplina. Musa. That is... That is, you see, every law, I mean, the word of God, one can say, one can say in a general way, every Torah, that means every divine instruction, every divine instruction is and imposes a restraint, means to restraint.

[42:27]

It always is cutting off something. to man in this state of fallen nature. Every Torah, every divine instruction directed to man in this state of fallen nature is a disciplina. God is not, the God of Israel is not the God of the pagans, the Canaanites who allows his people all kinds of frivolity of lasciviousness whatever it is and licentious is it licentiousness if they only be are very punctual with their sacrifices that's not the idea of the holy one of Israel and that's what he says now you can even you you Put my covenant, you have my covenant in your mouth, he says to these scribes and Pharisees, to the lawyers of the chosen people.

[43:31]

And in reality, you hate discipline. You hate that restraint that the word of God puts upon you. You hate the reins. That's what you hate. The disciplina, the reins, the divine reins. And you throw your words. And you throw my words behind you. In reality, if the order of things is right, the law, the word is a lamp before my feet. That is the point. What do they do? They throw them behind so that they cannot illuminate the path on which you walk. So, therefore, it is the sermone, because the words which are meant here are the words of the Decalogue.

[44:33]

And that is, by the way, immediately evident in the next verses. If you see a thief, you associate with him. You work with him. You put yourself, you know, on the level of the adulterers. I mean, you make common cause with the adulterer. See, that's all the decadence. You are not allowed to steal. You are not allowed to commit adultery. You are not allowed to give false testimony against your neighbor and so on. You see, that's all here. It's a little summary, in reality, of the second part of the Decalogue, of the second tablet of the Decalogue, the love of nature. And that is then here, you see, that is then in constantly and beautifully, again, you know, that I say every word here is this.

[45:37]

And your tongue makes a whole network of lies. Concinava, that means your lies are like rings, you see, and you put one ring into the other so that you do form a whole chain of lies. Concinava dolos. a cold chain of lies you form with your tongue sedens adversus fratren tu no copiar you sit down that means not only out of the impetus and the passion of the moment you flare up no You sit down, you rejoice, you enjoy that, talking about Antiochus' fraternum loquivaris. You see, the constant intensification of the hatred, the absolute lack of charity, the destruction of peace, you turn against your own blood, you know.

[46:51]

And you sit down for it, you know, for hours, you know. You take your time off, you know, to speak against your own relative, your brother. That is then, that's the highest emphasis. Imagine against the son of your own mother. You, um... You tear him down, you know, you tear him down. You take away all dignity and all divine glory, anything good, you know, you tear away from him. What we feel you matter is to him. All this have you done, and I kept silence. But, for heaven's sake, if I keep silence, don't think that in your superficial attitude, in your godless attitude, that the fact that no lightning kills you on the spot, you see.

[48:05]

Don't think, therefore, that I am just as bad as you. and that I do what you do and concur with you in your bad actions the height of your error is that you think I'm just like you because I don't tell you because I keep silent and therefore he says Therefore, I rise and I put the truth, I throw the truth into your face. I throw the truth into your face. Oh, if you only would understand, you know. You are godless. You are forgetting God.

[49:08]

Otherwise, I could at this moment, you know, snatch you off and nobody would save you out of my hands. And then comes at the last 23, Sacrificium Laudis, honorificavit me, The devotion, the true ovation, the true surrender that is in truth my glorification. that's a mistake in the translation you see the first part half of the verse sums up the meaning of the first injunction or admonition from 7 to 15 and the second half of the verse is referred to the second admonition 16 to 22 and if you walk according to my law then i shall give you and i shall show you the salvation

[50:36]

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