Martin Luther on Psalms 130:5

Verse. 5. I waite on the Lord: my soule waiteth and I put my trust in his word.

Here is plenty of words, and yet nothing superfluous: for they helpe to amplifie and set forth the matter more liuely. First he setteth forth him selfe in this Psalme for an example of that doctrine which he desireth to be preserued and reteyned in the Church, and he prayeth that he may be heard. After this, obteyning mercie, he perceaueth that he was heard. Nowe therefore he addeth moreouer an exhortation, whereby he stirreth vp him selfe constantly to perseuere in this knowledge of grace, and not to suffer him selfe by any meanes to be ledde away from the same. As if he sayd: I know that there is mercie with the Lord. This principall article I haue in some part now learned, and some experience I haue had thereof in my selfe. Now this remaineth for me to doe, euen to waite vpon the Lord (that is, To waite on the Lord, is to trust in the Lord. to trust in the Lord), & constantly to continue in this knowledge, that I may find comfort & consolation in that mercie, which by experience I haue proued to be with the Lord, and that I may hold fast this hope of mercie for euer.

The Prophet sheweth moreouer in this place, The mindes of men are easily caried away from this knowledge of grace by disputations & contentions. how easily men are caried away from this knowledge, to contentions and disputations, either publikely or priuately. When we tooke vpon vs the defence of true and sincere doctrine, and were in a goodly forwardnes thereof, at the first we were much troubled with seditious persons, with Anabaptistes and other sectaries. With these spirites whiles we contended, our former exercise and diligence in setting forth this doctrine was almost forgotten. For the truth is not lost by teaching, This inconuenience our posteritie is also like to feele. but by disputing and contending. And this euil commeth by disputations and contentions, that the mindes of men are thereby as it were profaned, and being caried away with the heat thereof, they neglect those thinges which most of all they ought to regard. So Eue in Paradise, as long as she stoocke to the commaundement of God, endured constantly. But when she was moued by the Serpent to reason and doubt of the counsel of God concerning the forbidden fruite, she was ledde away from the word and fell from God. Moreouer, Satan knoweth that the gates of hell are not able to ouerthrow this doctrine: Therefore he laboureth by subtile and indirect meanes to bring that to passe, which directly and plainly he dare not attempt. He stirreth vp troubles and contentions in the Church, which when with godly zeale we goe about to represse, he wrappeth vs also in troubles before we beware, and by litle and litle he leadeth vs from the care and consideration of this doctrine. We must fight against heresies and heretikes (I graunt): but yet so, that we be not wholy occupied therein, and so forget or neglect this doctrine. This daunger Dauid expresseth in setting forth his owne example so effectually. As if he sayd: It is a hard matter to abide stedfastly in this doctrine. This shall be therefore my onely care and endeuour, euen to wait vpon the Lord, and to beware that this doctrine be not taken from me by any meanes.

Where he sayth: My soule waiteth, it is a proper speech of the Hebrewes, and is as much to say, as with my whole hearte I wayte or will wayte vppon the Lorde: for it is an amplification of the former wordes. He sayth not onely that he will wayte on the Lorde, but he addeth moreouer: with my whole hart I will wayte, to signifie the vehement desire he hath, that this doctrine might be preserued and mainteyned. But this specially is to be marked which followeth: Our waiting & our hope must rest only vpon the worde of grace. I put my trust in his word. The Iewes, the Pope and other heretikes say, that they also doe trust. But they leaue the worde and followe their owne imaginations. This may be called trust, but in deede it is nothing: for we may not depart from the vocall worde. For if we so doe, what certeintie can we haue of God, Frō the written & external word we may not depart. especially seeing that God hath giuen his worde, ordeyned Ministers of his worde, Magistrates, Parentes, &c. to this ende that we should followe their voyce speaking to vs out of his holy worde, and commaunding vs to obey their authoritie?

The prophet signifieth here also an other tentation, which all they doe fall into that are not diligent in holding fast this knowledge of mercie. For this Satan seeketh and busily goeth about, either publikely to take away the word, or priuately to hinder this hope in those that haue the word. So the Pope had the word and Sacramentes, and yet notwithstanding he suffered him selfe to be ledde away to pilgrimages, rules, vowes, superstition, idolatrie, &c. What trouble we haue had with sectes, we haue before declared. And who is able to recite the tentations wherewith men are priuately assailed & tempted to depart from the word, to straunge opinions which reason deuiseth and imagineth. So great a matter is it to auoyde these subtile sleightes of Satan. Dauid sayth therefore: I will not suffer my selfe to be ledde from the word, but in the word I will trust for remission of sinnes, and wil not frame my faith after mine own imaginations, but after the word. There is then a double tentation, against the which the Prophete by his owne example, The firste tentation. armeth vs. The first taketh hold of those which do imagine vnto them selues a faith, and take away the word, as the prophane and godles spirits doe. The seconde followeth those which haue the word and lay no holde on it, The second tentation. but are ledde away to idolatries, and such are the Papistes. But there is yet a third tentation, which is the forest of all, against the which Dauid speaketh as followeth.