ST. AUGUSTIN ON THE PSALMS. PSALM CXIX.
PSALM CXIX.(2)
Aleph.
1. From its commencement, dearly beloved, doth this great Psalm exhort us
unto bliss, which there is no one who desireth not. ... And therefore this is
the lesson which he teacheth, who saith, "Blessed are those that are undefiled
in the way, who walk in the law of the Lord" (ver. 1). As much as to say, I know
what thou wishest, thou art seeking bliss: if then thou wouldest be blessed,
be undefiled. For the former all desire, the latter fear: yet without it what
all wish cannot be attained. But where will any one be undefiled, save in the
way? In what way, save in the law of the Lord? ...
2. Listen now to what he addeth: "Blessed are they that keep His
testimonies, and seek Him with their whole heart" (ver. 2). No other class of the
blessed seemeth to me to be mentioned in these words, than that which has been
already spoken of. For to examine into the testimonies of the Lord, and to seek Him
with all the heart, this is to be undefiled in the way, this is to Walk in the
law of the Lord. He then goeth on to say, "For they who do wickedness, shall not
walk in His ways" (ver. 3). And yet we know that the workers of wickedness do
search the testimonies of the Lord for this reason, that they prefer being
learned to being righteous: we know that others also search the testimonies of the
Lord, not because they are already living well, but that they may know how they
ought to live. Such then do not as yet walk undefiled in the law of the Lord,
and for this reason are not as yet blessed. ...
3. It is written, and is read, and is true, in this Psalm, that "They who
do wickedness, walk not in His ways" (ver. 3). But we must endeavour, with the
help of God, "in" whose "hand are both we and our words,"(3) that what is
rightly said, by not being rightly understood, may not confuse the reader or
hearer. For we must beware, lest all the Saints, whose words these are, "If we say
that we have no sin, we deceive ourselves, and the truth is not in us;"(4) may
either not be thought to walk in the ways of the Lord, since sin is wickedness,
and "they who do wickedness, walk not in His ways;" or, because it is not
doubtful that they walk in the ways of the Lord, may be thought to have no sin,
which is beyond doubt false. For it is not said merely for the sake of avoiding
arrogance and pride. Otherwise it would not be added, "And the truth is not in
us;" but it would be said, Humility is not in us: especially because the following
words throw a clearer light on the meaning, and remove all the causes of
doubt. For when the blessed John had said this, he added, "If we confess our sins,
He is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness."(5) ...
4. What meaneth, "Thou hast charged that we shall keep Thy commandments
too much"? (ver. 4). Is it, "Thou hast charged too much"? or, "to keep too much"?
Whichever of these we understand, the sense seems contrary to that memorable
and noble sentiment which the Greeks praise in their wise men, and which the
Latins agree in praising. "Do nothing too much."(6) ... But the Latin language
sometimes uses the word nimis ill such a sense, that we find it in the holy
Scripture, and employ it in our discourses, as signifying, very much. In this
passage, "Thou hast charged that we keep Thy commandments too much," we simply
understand very much, if we understand rightly; and if we say to any very dear
friend, I love you too much, we do not wish to be understood to mean more than is
fitting, but very much.
5. "O that," he saith, "my ways were made so direct, that I might keep Thy
statutes" (ver. 5). Thou indeed hast charged: O that I could realize what thou
hast charged. When thou hearest, "O that," recognise the words of one wishing;
and having recognised the expression of a wish, lay aside the pride of
presumption. For who saith that he desireth what he hath in such a manner in his
power, that without need of any help he can do it? Therefore if man desireth what
God chargeth, God must be prayed to grant Himself what He enjoineth . ...
6. "So shall I not be confounded, while I have respect unto all Thy
commandments" (ver. 6). We ought to look upon the commandments of God, whether when
they are read, or when they are recalled to memory, as a looking-glass, as the
Apostle James saith.(1) This man wisheth himself to be such, that he may regard
as in a mirror the commandments of God, and may not be confounded; because he
chooses not merely to be a hearer of them, but a doer. On this account he
desireth that his ways may be made direct to keep the statutes of God. How to be made
direct, save by the grace of God? Otherwise he will find in the law of God not
a source of rejoicing, but of confusion, if he hath chosen to look into
commandments, which he cloth not.
7. "I will confess unto Thee," he saith, "O Lord, in the directing of my
heart; in that I shall have learned the judgments of Thy righteousness" (ver.
7). This is not the confession of sins, but of praise; as He also saith in whom
there was no sin, "I will confess unto Thee, O Father, Lord of heaven and
earth;"(2) and as it is written in the Book of Ecclesiasticus "Thus shalt thou say in
confession, of all the works of God, that they are very good."(3) "I will
confess unto Thee," he saith, "in the directing of my heart." Indeed, if my ways
are made straight, I will confess unto Thee, since Thou hast done it, and this is
Thy praise, and not mine. ...
8. Next he addeth: "I will keep Thy ordinances" (ver. 8). ... But what is
it that followeth? "O forsake me not even exceedingly!" or, as some copies have
it, "even too much," instead of, "even exceedingly."(4) But since God had left
the world to the desert of sins, He would have forsaken it "even exceedingly,"
if so powerful a cure had not supported it, that is, the grace of God through
our Lord Jesus Christ; but now, according to this prayer of the body of Christ,
He forsook it not "even exceedingly;" for, "God was in Christ, reconciling the
world unto Himself."(5) ...
Beth
9. "Wherewithal shall a young man correct his way? even by keeping Thy
words" (ver. 9). He questioneth himself, and answereth himself. "Wherewithal?" So
far it is a question: next cometh the answer, "even by keeping Thy words." But
in this place the keeping of the words of God, must be understood as the
obeying His commandments in deed: for they are kept in memory in vain, if they are
not kept in life also. But what is meant by "young man" here? For he might have
said, wherewithal shall any one (homo) correct his way? or, wherewithal shall a
man (vir) correct his way? which is usually put by the Scriptures in such a
way, that the whole human race is understood ... But in this passage he saith
neither any one, nor a man, but, "a young man." Is then an old man to be despaired
of? or doth an old man correct his way by any other means than by ruling
himself after God's word? Or is it perhaps an admonition at what age we ought
chiefly to correct our way; according to what is elsewhere written, "My son, gather
instruction from thy youth up: so shall thou find wisdom till thy gray
hairs."(6) There is another mode of interpreting it, by recognising in the expression
the younger son in the Gospel,(7) who returned to himself, and said, "I will
arise and go to my father."(8) Wherewithal did he correct his way, save by ruling
himself after the words of God, which he desired as one longing for his father's
bread . ...
10. "With my whole heart," he saith, "have I sought thee; O repel me not
from Thy commandments" (ver. 10). Behold, he prayeth that he may be aided to
keep the words of God, wherewith he had said that the young man corrected his way.
For this is the meaning of the words, "O repel me not from Thy commandments:"
for what is it to be repelled of God, save not to be aided? For human infirmity
is not equal to obeying His righteous and exalted commandments, unless His
love doth prevent and aid. But those whom He aideth not, these He is justly said
to repel . ...
11. "Thy words have I hid within my heart, that I may not sin against
Thee" (ver. II). He at once sought the Divine aid, lest the words of God might be
hidden without fruit in his heart, unless works of righteousness followed. For
after saying this, he added, "Blessed art Thou, O Lord, teach me Thy
righteousnesses." (ver. 12). "Teach me," he saith, as they learn who do them; not as they
who merely remember them, that they may have somewhat to speak of. Why then
doth he say, "Teach me Thy righteousnesses," save because he wisheth to learn them
by deeds, not by speaking or retaining them in his memory ? Since then, as it
is read in another Psalm, "He shall give blessing, who gave the law;"(1)
therefore, "Blessed art Thou, O Lord," he saith, "O teach me Thy righteousness." For
because I have hidden Thy words in my heart, that I may not sin against Thee,
Thou hast given a law; give also the blessing of Thy grace, that by doing right
I may learn what Thou by teaching hast commanded. ...
12. "With my lips have I been telling of all the judgments of Thy mouth"
(ver. 13); that is, I have kept silent nothing of Thy judgments, which Thou
didst will should become known to me through Thy words, but I have been telling of
all of them without exception with my lips. This he seemeth to me to signify,
since he saith not, all Thy judgments, but, "all the judgments of Thy mouth;"
that is, which Thou hast revealed unto me: that by His mouth we may understand
His word, which He hath discovered unto us in many revelations of the Saints, and
in the two Testaments; all which judgments the Church ceaseth not to declare
at all times with her lips.
13. "I have had as great delight in the way Thy testimonies, as in all
manner of riches" (ver. 14). We understand that there is no more speedy, no more
sure, no shorter, no higher way of the testimonies of God than Christ, "in whom
are hid all the treasures of wisdom and knowledge."(2) Thence he saith that he
hath had as great delight in this way, as in all riches. Those are the
testimonies, by which He deigneth to prove unto us how much He loveth us.(3) ...
14. "I will talk of Thy commandments, and have respect unto Thy ways"(4)
(ver. 15). And thus the Church doth exercise herself in the commandments of God,
by speaking in the copious disputations of the learned against all the enemies
of the Christian and Catholic faith; which are fruitful to those who compose
them, if nothing but the ways of the Lord is regarded in them; but "All the ways
of the Lord are," as it is written, "mercy and truth;"(5) the fulness of which
both is found in Christ. Through this sweet exercise is gained also what he
subjoineth: "My meditation shall be in Thy statutes, and I will not forget Thy
word" (ver. 16). "My meditation" shall be therein, that I may not forget them.
Thus the blessed man in the first Psalm "shall meditate in the law" of the Lord
"day and night."(6) ...
Gimel.
15. He had said, "Wherewithal shall a young man cleanse his way? Even by
keeping Thy words." Behold he now more openly asketh aid that he may do this:
"Reward," he saith, "Thy servant: let me live, and keep Thy word" (ver. 17)...
It his reward that he asketh, who saith," Reward Thy servant." For there are
four modes of reward: either(1) evil for evil, as God will reward everlasting
fire to the unrighteous; or(2) good for good, as He will reward an everlasting
kingdom to the righteous; or(3) good for evil, as Christ by grace justifieth the
ungodly; or(4) evil for good, as Judas and the Jews through their wickedness
persecuted Christ. Of these four modes of reward, the first two belong to justice,
whereby evil is rewarded for evil, good for good; the third to mercy, whereby
good is rewarded for evil; the fourth God knoweth not, for to none cloth He
reward evil for good. But that which I have placed third in order, is in the first
instance necessary: for unless God rewarded good for evil, there would be none
to whom He could reward good for good . ...
16. Nowhere then let human pride raise itself up: God giveth good rewards
unto His own gifts. ...
17. "Open Thou mine eyes. and I will consider wondrous things of Thy law"
(ver. 18). What he addeth, "I am a lodger upon earth" (ver. 19): or, as some
copies read, "I am a sojourner upon earth, O hide not Thy commandments from me,"
hath the same meaning. ...
18. Here an important question ariseth respecting the soul. For the words,
I am a sojourner, or lodger, or stranger upon earth,(7) cannot scent to have
been said in reference to the body, since the body derives its origin from the
earth. But in this most profound question I dare not define anything. For if it
might justly have been said in respect of the soul (which God forbid we should
suppose derived from the earth), "I am a lodger," or "stranger upon earth;" or
in reference to the whole man, since he was at one time an inhabitant of
Paradise, where he who spake these words was not; or, what is more free from all
controversy, if it be not every man who could say this, but one to whom an
everlasting country hath been promised in heaven: this I know, "that the life of man on
earth is a temptation;"(1) and that "there is a heavy yoke upon the sons of
Adam."(2) But it pleaseth me more to discuss the question in accordance with this
construction, that we say we are tenants or strangers upon earth, because we
have found our country above, whence we have received a pledge, and where when
we have arrived we shall never depart.(3) ...
19. Those whose conversation(4) is in heaven, as far as they abide here
conversant, are in truth strangers. Let them pray therefore that the commandments
of God may not be hidden from them, whereby they may be freed from this
temporary sojourn, by loving God, with whom they will be for evermore; and by loving
their neighbour, that he may be there where they also themselves will be.
20. But what is loved by loving, if love itself be not loved? Whence by
consequence that stranger upon earth, after praying that the commandments of God
might not be hidden from him, wherein love is enjoined either solely or
principally; declareth that he desireth to have a love for love itself, saying, "My
soul hath coveted to have a desire alway after Thy judgments" (ver. 20). This
coveting is worthy of praise, not of condemnation . ...
21. But he saith not, "coveteth," only; but, "My soul hath coveted to
desire Thy judgments." For there is no obstacle to possessing the judgments of God,
save that they are not desired, while love hath no warmth toward winning them,
though their light is so clear and shining . ...
22. "Thou hast rebuked the proud: and cursed are they that do err from Thy
commandments" (ver. 21). For the proud err from the commandments of God. For
it is one thing not to fulfil the commandments of God through infirmity or
ignorance; another to err from them through pride; as they have done, who have
begotten us in our mortal state unto these evils. ... But consider now, after
saying, "Thou hast rebuked the proud," he saith not, Cursed are they that have erred
from Thy commandments; so that only that sin of the first men should come into
the mind; but he saith, "Cursed are they that do err." For it was needful that
all might be terrified by that example, that they might not err from the
divine commandments, and by loving righteousness in all time, recover in the toil of
this world, what we lost in the pleasure of Paradise.
23. "O turn from me shame and rebuke; for I have sought out Thy
testimonies" (ver. 22). Testimonies are called in Greek <greek>marGuria</greek>, which
word we now use for the Latin word: whence those who on account of their
testimony to Christ have been brought low by various sufferings, and have contended
unto death for the truth, are not called testes, but by the Greek term Martyrs.(5)
Since then ye hear in this term one more familiar and grateful, let us take
these words as if it, were said, "O turn from me shame and rebuke; because I have
sought out Thy martyrdoms." When the body of Christ speaketh thus, doth it
consider it any punishment to hear rebuke and shame from the ungodly and the
proud, since it rather reacheth the crown by this means? Why then doth it pray that
it should be removed from it as something heavy and insupportable, save
because, as I said, it prayeth for its very enemies, to whom it seeth it is
destructive, to cast the holy name of Christ as a reproach to Christians . ... For my
enemies, whom Thou enjoinest to be loved by me, who more and more die and are
lost, when they despise Thy martyrdoms and accuse them in me, will indeed be
recalled to life and be found, if they reverence Thymartyrdoms in me. Thus it hath
happened: this we see. Behold, martyrdom in the name of Christ, both with men and
in this world, is not only not a disgrace, but a great ornament: behold, not
only in the sight of the Lord, but in the sight of men, "precious is the death
of His Saints;"(6) behold, His martyrs are not only not despised, but honoured
with great distinctions. ...
24. "Princes also did sit and speak against me: but Thy servant is
exercised in Thy statutes" (vet. 23). Thou who desirest to know what sort of exercise
this was, understand what he hath added, "For Thy testimonies are my
meditation, and Thy statutes are my counsellors" (ver. 24). Remember what I have above
instructed you, that testimonies are acts of martyrdom. Remember that among the
statutes of the Lord there is none more difficult and more worthy of admiration,
than that every man should love his enemies.(7) Thus then the body of Christ
was exercised, so that it meditated on the acts of martyrdom that testified of
Him, and loved those from whom, while they rebuked and de spised the Church for
these very martyrdoms, she suffered persecutions. ...
Daleth.
25. "My soul cleaveth to the pavement: O quicken Thou me according to Thy
word" (vet. 25). What meaneth, "My soul cleaveth to the pavement, O quicken
Thou me according to Thy word"? ... If we look upon the whole world as one great
house, we see that the heavens represent its vaulting, the earth therefore will
be its pavement. He wisheth therefore to be rescued from earthly things, and to
say with the Apostle, "Our conversation' is in heaven." To cling therefore to
earthly things is the soul's death; the contrary of which evil, life is prayed
for, when he saith, "O quicken Thou me."
26. ... The body itself also, because it is of the earth, is reasonably
understood by the word pavement; since, because it is still corruptible and
weigheth down the soul, we justly groan while in it, and say unto God, "O quicken
Thou me." For we shall not be without our bodies when we shall be for evermore
with the Lord;(3) but then because they will not be corruptible, nor will they
weigh down our souls, if we view it strictly, we shall not cleave unto them, but
they rather unto us, and we unto God. ...
27. For what he was by himself, he confesseth in the following words: "I
have acknowledged my ways, and Thou heardest me" (ver. 26). Some copies indeed
read, "Thy ways:" but more, and the best Greek, read "my ways," that is, evil
ways. For he seemeth to me to say this; I have confessed my sins, and Thou hast
heard me; that is, so that Thou wouldest remit them. "O teach me Thy statutes."
I have acknowledged my ways: Thou hast blotted them out: teach me Thine. So
teach me, that I may act; not merely that I may know how I ought to act. For as it
is said of the Lord, that He knew not sin,(4) and it is understood, that He
did no sin; so also he ought truly to be said to know righteousness, who doeth
it. This is the prayer of one who is improving. ...
28. Finally he addeth, "Intimate to me the way of Thy righteousness" (ver.
27); or, as some copies have it, "instruct me;" which is expressed more
closely from the Greek, "Make me to understand the way of Thy righteousnesses; so
shall I be exercised in Thy wondrous things." These higher commandments, which he
desireth to understand by edification, he calleth the wondrous things of God.
There are then some righteousnesses of God so wondrous, that human weakness may
be believed incapable of fulfilling them by those who have not tried. Whence
the Psalmist, struggling and wearied with the difficulty of obeying them, saith,
"My soul hath slumbered for very heaviness: O stablish Thou me with Thy word!"
(ver. 28). What meaneth, hath slumbered? save that he hath cooled in the hope
which he had entertained of being able to reach them. But, he addeth, "Stablish
Thou me with Thy word:" that I may not by slumbering fall away from those
duties which I feel that I have already attained: stablish Thou me therefore in
those words of Thine that I already hold, that I may be able to reach unto others
through edification.
29. "Take Thou from me the way of iniquity" (ver. 29). And since the law
of works hath entered in, that sin might abound; s he addeth, "And pity me
according to Thy law." By what law, save by the law of faith ? Hear the Apostle:
"Where is boasting then ? It is excluded. By what law? Of works. Nay: but by the
law of faith."(6) This is the law of faith, whereby we believe and pray that it
may be granted us through grace; that we may effect that which we cannot fulfil
through ourselves; that we may not, ignorant of God's righteousness, and going
about to stablish our own, fail to submit ourselves unto the righteousness of
God.(7)
30. But after he had said, "And pity me according to Thy law;" he
mentioneth some of those blessings which he hath already obtained, that he may ask
others that he hath not yet gained. For he saith, "I have chosen the way of truth:
and Thy judgments I have not forgotten" (ver. 30). "I have stuck unto Thy
testimonies: O Lord, confound me not" (ver. 31): may I persevere in striving toward
the point whereunto I am running: may I arrive whither I am running ! So then
"it is not of him that willeth, nor of him that runneth, but of God that showeth
mercy." He next saith, "I will run the way of Thy commandments, when Thou hast
widened my heart" (ver. 32). I could not run hadst Thou not widened my heart.
The sense of the words, "I have chosen the way of truth, and Thy judgments I
have not forgotten: I have stuck unto Thy testimonies," is clearly explained in
this verse. For this running is along the way of the commandments of God. And
because he doth allege unto the Lord rather His blessings than his own
deservings; as if it were said unto him, How hast thou run that way, by choosing, and by
not forgetting the judgments of God, and by sticking to His testimonies?
Couldest thou do these things by thyself? I could not, he replieth. It is not
therefore through my own will, as though it needed no aid of Thine; but because "Thou
has widened my heart." The widening of the heart is the delight we take in
righteousness. This is the gift of God, the effect of which is, that we are not
straitened in His commandments through the fear of punishment, but widened through
love, and the delight we have in righteousness. ...
He
31. In this great Psalm there cometh next in order that which, with the
Lord's help, we must consider and treat of. "Set a law for me, O Lord, the way of
Thy statutes, and I shall seek it alway" (ver. 33). ...
35. Why doth this man still pray for a law to be laid down for him; which,
if it had not been laid down for him, he could not have run the way of God's
commandments in the breadth of his heart? But since one speaketh who is growing
in grace, and who knoweth that it is God's gift that he profiteth in grace;
what else doth he pray, when he prayeth that a law may be laid down for him, save
that he may profit more and more ? As, if thou holdest a full cup, and givest
it to a thirsty man; he both exhausts it by drinking it, and prayeth for it by
still longing for it. ...
33. But what meaneth, "Evermore "? ... Doth "evermore" mean as long as we
live here, because we progress in grace so long; but after this life, he who
was in a good course of improvement here, is made perfect there? Here the law of
God is examined into, as long as we progress in it, both by knowing it and by
loving it: but there its fulness abideth for our enjoyment, not for our
examination. Thus also is this spoken, "Seek His face evermore."' Where, evermore, save
here ? For we shall not there also seek the face of God, when "we shall see
face to face."' Or if that which is loved without a change of affection is
rightly said to be sought after, and our only object is, that it be not lost, we
shall indeed evermore seek the law of God, that is, the truth of God: for in this
very Psalm it is said, "And Thy law is the truth."(3) It is now sought, that it
may be held fast; it will then be held fast that it may not be lost. ...
34. "Give me understanding, and I shall search Thy law, yea, I shall keep
it with my whole heart" (ver. 34). For when each man hath searched the law, and
searched its deep things, in which its whole meaning doth consist; he ought
indeed to love God with all his heart, with all his soul, with all his mind; and
his neighbour as himself. "For on these two commandments hang all the Law and
the Prophets."(4) This he seemeth to have promised, when he said, "Yea, I shall
keep it with my whole heart."
35. But since he hath no power to do even this, save he be aided by Him
who commandeth him to do what He commandeth, "Make me," he addeth, "to go in the
path of Thy commandments, for therein is my desire" (ver. 35 ). My desire is
powerless, unless Thou Thyself makest me to go where I desire. And this is surely
the very path, that is, the path of God's commandments, which he had already
said that he had run, when his heart was enlarged by the Lord. And this he
calleth a "path," because "the way is narrow which leadeth unto life;"(5) and since
it is narrow, we cannot run therein save with a heart enlarged. ...
36. He next saith, "Incline mine heart unto Thy testimonies, and not to
covetousness" (ver. 36). This then he prayeth, that he may profit in the will
itself.(6) ... But the Apostle saith, "Avarice is a root of all evils."(7) But in
the Greek, whence these words have been rendered into our tongue, the word used
by the Apostle is not <greek>pleonexia</greek>, which occurs in this passage
of the Psalms; but <greek>Filarguria</greek>, by which is signified "love of
money." But the Apostle must be understood to have meant genus by species when he
used this word, that is, to have meant avarice universally and generally by
love of money, which is truly the root of all evils.(8) ... If therefore our heart
be not inclined to covetousness, we fear God only for God's sake, so that He
is the only reward of our serving Him. Let us love Him in Himself, let us love
Him in ourselves, Him in our neighbours whom we love as ourselves, whether they
have Him, or in order that they may have Him. ...
37. The next words in the Psalm which we have undertaken to expound are,
"O turn away mine eyes, lest they behold vanity: and quicken Thou me in Thy way"
(ver. 37). Vanity and truth are directly contrary to one another. The desires
of this world are vanity: but Christ, who freeth us from the world, is truth.
He is the way, too, wherein this man wisheth to be quickened, for He is also the
life: "I am the way, the truth, and the life,"(9) are His own words.
38. ... He prayeth that those eyes wherewith we consider on what account
we do what we do, may be turned away that they behold not vanity; that is, that
he may not look to vanity, as his motive, when he doeth anything good. In this
vanity the first place is held by the love of men's praise, on account of which
many great deeds have been wrought by those who are styled great in this
world, and who have been much praised in heathen states, seeking glory not with God,
but among men, and on account of this living in appearance prudently,
courageously, temperately, and righteously; and when they have reached this they have
reached their reward: vain men, and vain reward.(1) ... Moreover, if it be a
vain thing to do good works for the sake of men's praises, how much more vain for
the sake of getting money, or increasing it, or retaining it, and any other
temporal advantage, which cometh unto us from without? Since "all things are
vanity: what is man's abundance, with all his toil, wherein he laboureth under the
sun?"(2) For our temporal welfare itself finally we ought not to do our good
works, but rather for the sake of that everlasting welfare which we hope for,
where we may enjoy an unchangeable good, which we shall have from God, nay, what
God Himself is unto us. For if God's Saints were to do good works for the sake of
this temporal welfare, never would the martyrs of Christ achieve a good work
of confession in the loss of this same welfare. ...
39. "O stablish Thy word in Thy servant, that I may fear Thee" (ver. 38).
And what else is this than, Grant unto me that I may do according to what Thou
sayest? For the word of God is not stablished in those who remove it in
themselves by acting contrary to it; but it is stablished in those in whom it is
immoveable. God therefore stablisheth His word, that they may fear Him, in those
unto whom He giveth the spirit of the fear of Him; not that fear of which the
Apostle saith, "Ye have not received the spirit of bondage again to fear;"(3) for
"perfect love casteth out" this "fear,"(4) but that fear which the Prophet
calleth "the spirit of the fear of the Lord;"(5) that fear which "is pure, and
endureth for ever;"(6) that fear which feareth to offend Him whom it loveth.
40. "Take away my reproach which I have suspected, for Thy judgments are
sweet" (ver. 39). Who is he who suspected his own reproach, and who doth not
know his own reproach better than that of his neighbour? For a man may rather
suspect another's than his own; since he knoweth not that which he suspecteth; but
in each one's own reproach there is not suspicion for him, but knowledge,
wherein conscience speaketh. What then mean the words, "the rebuke which I have
suspected"? The meaning of them must be derived from the former verse; since as
long as a man doth not turn away his eyes lest they behold vanity, he suspecteth
in others what is going on in himself; so that he believeth another to worship
God, or do good works, from the same motive as himself. For men can see what we
do, but with a view to what end we act, is hidden. ...
41. "Behold, I have coveted Thy commandments: O quicken Thou me in Thy
righteousness" (ver. 40). Behold, I have coveted to love Thee with all my heart,
and with all my soul, and with all my mind, and my neighbour as myself, but, "O
quicken Thou me" not in my own, but "in Thy righteousness," that is, fill me
with that love which I have longed for. Aid me that I may do that which Thou
chargest me: Thyself give what Thou dost command. "O quicken Thou me in Thy
righteousness:" for in myself I had that which would cause my death: but I find not
save in Thee whence I may live. Christ is Thy righteousness, "Who of God is made
unto us wisdom," etc.(7) And in Him I find Thy commandments, which I have
coveted, that in Thy righteousness, that is, in Him, Thou mayest quicken me. For the
Word Himself is God; and "the Word was made flesh,"(8) that He Himself also
might be my neighbour.
Vau.
42. "And let Thy loving mercy come also unto us, O Lord" (ver. 41). This
sentence seems annexed to the foregoing: for he doth not say, Let it come unto
me, but, "And let it come unto me." ... What then doth he here pray for, save
that through His loving mercy who commanded, he may perform the commandments
which he hath coveted? For he explaineth in some degree what he meant by adding,
"even Thy salvation, according to Thy word:" that is, according to Thy promise.
Whence the Apostle desireth us to be understood as the children of promise:(9)
that we may not imagine that what we are is our own work, but refer the whole to
the grace of God. ... Christ Himself is the Salvation of God, so that the
whole body of Christ may say, "By the grace of God I am what I am."(10)
43. "And so shall I make answer," he saith, "to them that reproach me with
the word" (ver. 42). It is doubtful whether it be "reproach me with a word;"
or, "I will answer with a word;" but either signifieth Christ. They to whom
Christ crucified is a stumbling-block or foolishness," reproach us with Him;
ignorant that "the Word was made flesh, and dwelt in us;"(8) the Word which "was in
the beginning," and "was with God, and was God."(12) But although they may not
reproach us with the Word which is unknown unto them, because His Divinity is
not known unto those by whom His weakness on the Cross is despised; let us
nevertheless make answer of the Word, and let us not be terrified or confounded by
their reproaches. For "if they had known" the Word, "they would never have
crucified the Lord of glory."(1) ... Therefore, when the Psalmist had said, "I will
make answer unto them that reproach me with the word:" he at once addeth, "For
my trust is in Thy words," which meaneth exactly, in Thy promises.
44. "O take not the word of Thy truth away out of my mouth even
exceedingly" (ver. 43). He saith, out of my mouth, because the unity of the body is
speaking, among whose members those also are counted who failed at the hour by
denying, but by penitence afterwards came again to life, or even, by renewing their
confession, received the palm of martyrdom, which they had lost. The word of
truth, therefore, was not "even exceedingly," or, as some copies have it, even
every way, that is not altogether taken from the mouth of Peter, in whom was the
type of the Church; because although he denied for the hour, being disturbed
with fear, yet by weeping he was restored,(2) and by confessing was afterwards
crowned. The whole body of Christ therefore speaketh. ... Next followeth, "for I
have hoped in Thy judgments." Or, as some have more strictly rendered it from
the Greek, "I have hoped more;"(3) a word which, although compounded in a
somewhat unusual way, yet answers the necessary purpose of conveying the truth in a
translation. ... Behold the saints and the humble in heart when they have
trusted in Thee, have not failed in persecutions: behold also those who from trusting
in themselves have failed, and nevertheless have belonged to the Very Body,
have wept when they became known unto themselves, and have found Thy grace a more
solid support, because they have lost their own pride.
45. "So shall I alway keep Thy law" (ver. 44): that is, if Thou wilt not
take the word of Thy truth out of my mouth. "Yea, unto age, and age of age:" he
showeth what he meant by "alway." For sometimes by "alway" is meant, as long as
we live here; but this is not, "unto age, and age of age."(4) For it is better
thus translated than as some copies have, "to eternity, and to age of age,"
since they could not say, and to eternity of eternity. That law therefore should
be understood, of which the Apostle saith, "Love is the fulfilling of the
law."(5) For this will be kept by the saints, from whose mouth the word of truth is
not taken, that is, by the Church of Christ Herself, not only during this
world, that is, until this world is ended; but for another also which is styled,
"world without end."(6) ...
46. "And I walked at liberty: for I sought Thy precepts" (ver. 45). ...
"And I walked at liberty." Here the copulative conjunction, "and," is not used as
a connecting particle; for he doth not say, and I will walk, as he had said,
"and I will keep Thy commandments for ever and ever:" or if this latter verse be
in the optative mood, and may I keep Thy law; he doth not add, And may I walk
at liberty, as if he had desired and prayed for both of these things; but he
saith, "And I walked at liberty." If this conjunction were not used here, and if
the sentence were introduced free from any such connection with what preceded,
"I walked at liberty," the reader would never be induced by anything unusual in
the mode of speech to think he should seek for some hidden sense. Doubtless,
then, he wished what he hath not said to be understood, that is, that his
prayers had been heard; and he then added what he had become: as if he were to say,
When I prayed for these things, Thou heardest me, "And I walked at liberty;" and
so with the remaining expressions which he hath added to the same purpose.
47. ... Whence after he had said, "And I walked at liberty," he subjoined
the reason, "For I sought out Thy commandments." Some copies have not
"commandments" but "testimonies:" but we find "commandments" in most, and especially in
the Greek; and who would hesitate rather to believe this tongue, as prior to
our own,(7) and that from which these Psalms have been rendered into Latin? If
then we wish to know how he sought out these commandments, or how they ought to
be sought out, let us consider what our good Master, who both taught and gave
them, saith: "Ask, and it shall be given you."(8) And a little lower, "If ye
then," He saith, "being evil, know how to give good gifts unto your children, how
much more shall your Father which is in Heaven give good things to them that ask
Him."(9) Where He evidently showeth, that the words He had spoken, seek, ask,
knock, belong only to earnestness in asking, that is, in praying. Moreover,
another Evangelist saith not, He will give good things to them that ask Him; which
may be understood in many ways, either as earthly or spiritual blessings; but
has excluded other interpretations, and very carefully expressed what our Lord
wished us to pray earnestly and instantly for, in these words: "How much more
shall your heavenly Father give the Holy Spirit to them that ask Him."(10) ...
48. "I spoke of Thy 'testimonies also," he saith, "before kings, and I was
not ashamed" (ver. 46): as one who had sought and had received grace to answer
those who reproached him with the word, and the promise that the word of truth
should not be taken from his mouth. Struggling for this truth even unto death,
not even before kings was he ashamed to speak of it. For testimonies, whereof
he doth avow that he was speaking, are in Greek styled <greek>marturia</greek>,
a word which we now employ instead of the Latin. The name of "Martyrs," unto
whom Jesus foretold, that they should confess Him even before kings,(1) is
derived hence.
49. "And I meditated," he saith, "on Thy commandments, which I have loved"
(ver. 47). "My hands also have I lifted up unto Thy commandments, which I have
loved" (ver. 48); or, as some copies read, "which I have loved exceedingly,"
or" too much," or" vehemently," as they have chosen to render the Greek word
<greek>marturia</greek>. He then loved the commandments of God because he walked
at liberty; that is, through the Holy Spirit, through whom love itself is shed
abroad,(2) and enlargeth the hearts of the faithful. But he loved, both in
thought and in acts. With a view to thought, he saith, "And I meditated:" as to
action, "My hands also have I lifted up." But to both sentences, he hath annexed
the words, "which I have loved:" for "the end of the commandment is love out of a
pure heart."(3) ... The following words, "And my study was in Thy statutes,"
relate to both. This expression most of the translators have preferred to this,
"I rejoiced in," or "I talked of," a version which some have given from the
Greek <greek>sFodra</greek>. For he who keepeth the commandments of God, which he
loveth, both in thought and in works taking delight in them, is exercised with
joy, and with a certain abundance of speech, in the judgments of God.
Zain.
50. "O remember Thy word unto Thy servant, wherein Thou hast given me
hope" (ver. 49). Is forgetfulness incident to God, as it is to man ? Why then is it
said unto Him, "O remember"? Although in other passages of holy Scripture this
very word is used, as, "Why hast Thou forgotten me ?"(4) and, "Wherefore
forgettest Thou our misery ?"(5) ... These expressions are borrowed from moral
discourses on human affections; although God doth these things according to a fixed
dispensation, with no failing memory, nor with an understanding obscured, nor
with a will changed. When therefore it is said unto Him, "O remember," the
desire of him who prayeth is displayed, because he asketh for what was promised; God
is not admonished, as if the promise had escaped from His mind. "O remember,"
he saith, "Thy word unto Thy servant:" that is, fulfil Thy promise to Thy
servant. "Wherein Thou hast given me hope:" that is, in Thy Word, since Thou hast
promised, Thou hast caused me to hope.
51. "The same is my comfort in my humiliation" (ver. 50). Namely, that
hope which is given to the humble, as the Scripture saith: "God resisteth the
proud, but giveth grace unto the humble."(6) Whence also our Lord Himself saith
with His own lips, "For whosoever exalteth himself shall be abased; and he that
humbleth himself shall be exalted."(7) We well understand here that humiliation
also, not whereby each man humbleth himself by confessing his sins, and by not
arrogating righteousness to himself; but when each man is humbled by some
tribulation or mortification which his pride deserved; or when he is exercised and
proved by endurance;(8) whence a little after this Psalm saith, "Before I was
troubled, I went wrong." ... And the Lord Jesus, when He foretold that this
humiliation would be brought upon His disciples by their persecutors, did not leave
them without a hope; but gave them one, whereby they might find comfort, in
these words: "In your patience shall ye possess your souls;" and declared even of
their very bodies, which might be put to death by their enemies, and seemingly
be utterly annihilated, that not a hair of their heads should perish.(9) This
hope was given to Christ's Body, that is, to the Church, that it might be a
comfort to Her in her humiliation. ... This hope He gave in the prayer which He
taught us, where He enjoined us to say, "Lead us not into temptation:. ... for He
in a manner implicitly promised that He would give to His disciples in their
danger that which He taught them to ask for in their prayers. And indeed this
Psalm is rather to be understood to speak of this hope: "For 'Thy word hath
quickened me." Which they have rendered more closely who have put not "word," but
"utterance." For the Greek has <greek>logion</greek>, which is"utterance;" not
<greek>logos</greek>, which is "word."
52. The next verse is, "The proud dealt exceeding wickedly: yet have I not
shrinked from Thy law" (ver. 51). By the proud he wished to be understood the
persecutors of the pious; and he therefore added, "yet have I not shrinked from
Thy laws," because the persecution of the proud attempted to force him to do
this. He saith that they dealt "exceeding wickedly," because they were not only
wicked themselves, but even tried to make the godly wicked. In this
humiliation, that is, in this tribulation, that hope comforted him which was given in the
word of God, who promised aid, that the faith of the Martyrs might not faint;
and who by the presence of His Spirit gave strength to them in their toils, that
they might escape from the snare of the fowlers.(1) ...
53. "For I was mindful of Thy judgments from the beginning of the world, O
Lord, and received comfort" (ver. 52); or, as other copies have it, "and I was
exhorted," that is, t received exhortation. For either might be rendered for
the Greek <greek>pareklhqhn</greek>. "From the beginning of the world," that is,
from the birth of the human race, "I was mindful of Thy judgments" upon the
vessels of wrath, which are fitted unto perdition: "and I received comfort,"
since through these also hast Thou shown the riches of Thy glory on the vessels of
Thy mercy.(2)
54." Weariness hath held me; for the ungodly that forsake Thy law" (ver.
53). "Thy statutes have been my songs in the house of my pilgrimage" (ver. 54).
This is the low estate, in the house of mortality, of the man who so journeth
away from Paradise and the Jerusalem above, whence one going down to Jericho
fell among robbers; but, in consequence of the deed of mercy which was done him by
that Samaritan,(3) the statutes of God became his song in the house of his
pilgrimage; although he was weary for the ungodly that forsook the law of God,
since he was compelled to converse with them for a season in this life, until the
floor be threshed. But these two verses may be adapted to the two clauses of
the preceding verse, respectively.
55." I have thought upon Thy Name, O Lord, in the night-season, and have
kept Thy law" (ver. 55). Night is that low estate wherein is the trouble of
mortality; night is in the proud who deal exceeding wickedly; night is the fear for
the ungodly who forsake the law of the Lord; night is, lastly, the house of
this pilgrimage, "until the Lord come, and bring to light the hidden things of
darkness, and will make manifest the counsels of the hearts, and then shall every
man have praise of God."(4) In this night, therefore, man ought to remember
the Name of the Lord; "So that he who glorieth, may glory in the Lord."(5)
56. Considering this, he addeth, "This was made unto me, because I sought
out Thy righteousnesses" (ver. 56). "Thy" righteousnesses, whereby Thou dost
justify the ungodly; not mine, which never make me godly, but proud. For this man
was not one of those who, "ignorant of God's righteousness, and going about to
establish their own righteousness, have not submitted themselves unto the
righteousness of God."(6) Others have better interpreted these righteousnesses, as
those whereby men are justified for nought through God's grace, though by
themselves they cannot be righteous, "justifications."(7) But what meaneth, "This
was made unto me "? What is "This "? It is perhaps the law? as he had said, "and
I have kept Thy law;" to which he subjoins," This was made unto me," meaning,
"This was made my law." We must therefore enquire first what was thus made unto
him, next in what manner, whatever it may have been, was made unto him. "This,"
he saith, "was made unto me:" not "This law," for the Greek, as I have said,
refuseth this sense. Perhaps then, "This night:" since the preceding sentence
stands thus: "I have thought upon Thy Name, O Lord, in the night-season:" and the
next words are, "This was made unto me:" since then it is not the law, it must
truly be the night which is thus spoken of. What then meaneth, "I had the
night-season: for I have sought out Thy righteousnesses"? Rather light had come
unto him than night, since he sought out the righteousnesses of God. And it is
thus rightly understood, "It was made unto me," as if it were said, It became
night for my sake, that is, that it might profit me. For that low estate of
mortality is not absurdly understood as night, where the hearts of mortals are hid to
one another, so that from such darkness innumerable and heavy temptations
arise. ...
Cheth.
57. Let us hear what followeth: "I have promised to keep Thy law." What
meaneth, "My portion, O Lord: I have promised to keep Thy law" (ver. 57); save
because the Lord will be each man's portion then, when he hath kept His law?
Consider therefore what he subjoineth: "I entreated Thy face, with my whole heart:"
and saying in what manner he prayed: "O be merciful," he saith, "unto me,
according to Thy word" (ver. 58). And as if he had been heard and aided by' Him
whom he prayed unto, "I thought," he saith, "on mine own ways, and turned away my
feet unto Thy testimonies" (ver. 59). That is, I turned them away from mine own
ways, which displeased me, that they might follow Thy testimonies, and there
might find a path. For most of the copies have not, "Because I thought," as is
read in some; but only, "I thought." But what is here written, "and I turned
away my feet:" some read, "Because I thought, Thou also hast turned away my feet:"
that this may rather be ascribed to the grace of God, according to the
Apostle's words, "For it is God who worketh in us."(8) ...
58. Lastly, when he had received this blessing of grace, he saith, "I was
ready, and was not disturbed, that I may keep Thy commandments" (ver. 60).
Which some have rendered, "to keeping Thy commandments," some "that I should keep,"
others "to keep," the Greek being <greek>tou</greek> <greek>Fulaxasqai</greek>.
59. But in what manner he was ready to keep the divine commandments, he
hath added, in these words: "The bands of the ungodly have surrounded me: but I
have not forgotten Thy law" (ver. 61). "The bands of the ungodly" are the
hindrances of our enemies, whether spiritual, as the devil and his angels, or carnal
the children of disobedience, in whom the devil worketh.(1) For this word
peccatorum is not from peccata, "sins;" but from peccatores, "sinners." Therefore
when they threaten evils, with which to alarm the righteous, that they may not
suffer for the law of God, they, so to speak, entangle them with bands, with a
strong and tough cord of their own. For "they draw iniquity like a long rope,"(2)
and thus endeavour to entangle the holy, and sometimes are allowed so to do.
60. "At midnight," he saith, "I rise to give thanks unto Thee: because of
Thy righteous judgments" (ver. 62). This very fact, that the bands of the
ungodly surround the righteous, is one of the righteous judgments of God. On which
account the Apostle Peter saith, "The time is come when judgment must begin at
the house of the Lord."(3) For he saith this of the persecutions which the
Church suffered, when the bands of the ungodly surrounded them. I suppose,
therefore, that by "midnight "we should understand the heavier seasons of tribulation.
In which he said, "I arose :" since He did not so afflict him, as to cast him
down; but tried him, so that he arose, that is, that through this very
tribulation he might advance unto a bolder confession.
61. For I imagine that what followeth, "I am a companion of all them that
fear Thee, and keep Thy commandments" (ver. 63), doth relate to the Head
Himself, as it is in the Epistle which is inscribed to the Hebrews: "Both He that
sanctifieth and they who are sanctified are all of one: for which cause He is not
ashamed to call them brethren."(4) ... Therefore Jesus Himself speaketh in this
prophecy: some things in His Members and in the Unity of His Body, as if in
one man diffused over the whole world, and growing up in succession throughout
the roll of ages: and some things in Himself our Head. And on this account, that
since He became the companion of His brethren, God of men, the Immortal of the
mortal, for this reason the seed felt upon the earth, that by its death it
might produce much fruit; he next addeth concerning this very fruit, "The earth, O
Lord, is full of Thy mercy" (ver. 64). And whence this, save when the ungodly
is justified? That we may make progress in the knowledge of this grace, he
addeth, "O teach me Thy righteousnesses!"
Teth.
62. "Thou hast dealt in sweetness with Thy servant: according unto Thy
word;" or rather, "according unto Thine utterance" (ver. 65). The Greek word
<greek>krhstoths</greek> hath been variously rendered by our translators by the
words "sweetness" and "goodness." But since sweetness may exist also in evil, since
all unlawful and unclean things afford pleasure, and it may also exist in that
carnal pleasure which is permitted; we ought to understand the word
"sweetness," which the Greeks termed <greek>krhstoths</greek>, of spiritual blessings:
for on this account our translators have preferred to term it "goodness." I think
therefore that nothing else is meant by the words, "Thou hast dealt in
sweetness with Thy servant," than this, Thou hast made me feel delight in that which
is good. For when that which is good delighteth, it is a great gift of God. But
when the good work which the law commandeth is done from a fear of punishment,
not from a delight in righteousness, when God is dreaded, not loved; it is the
act of a slave, not of a freeman.(5)
63. "O learn me sweetness, and understanding, and knowledge," he saith,"
for I have believed Thy commandments" (ver. 66). He prayeth these things may be
increased and perfected. For they who said, "Lord, increase our faith,"(6) had
faith. And as long as we live in this world, these are the words of those who
are making progress. But he addeth, "understanding," or, as most copies read,
"discipline." Now the word discipline, for which the Greeks use
<greek>padeia</greek> is employed in Scripture, where instruction through tribulation is to be
understood: according to the words, "Whom the Lord loveth He disciplineth, and
scourgeth every son whom He receiveth."(7) In the literature of the Church this
is usually called discipline. For this word, <greek>padeia</greek> used in the
Greek in the Epistle to the Hebrews, where the Latin translator saith, "No
discipline for the present seemeth to be joyous, but grievous," etc.[9] He
therefore toward whom the Lord dealeth in sweetness, that is, he in whom He mercifully
inspires delight in that which is good, ought to pray instantly, that this gift
may be so increased unto him, that he may not only despise all other delights
in comparison with it, but also that he may endure any amount of sufferings for
its sake. Thus is discipline health-fully added to sweetness. This discipline
ought not to be desired, and prayed for, for a small measure of grace and
goodness, that is, holy love; but for so great, as may not be extinguished by the
weight of the chastening: ... so much in fact as to enable him to endure with the
utmost patience the discipline. In the third place is mentioned knowledge;
since, if knowledge in its greatness outstrips the increase of love, it doth not
edify, but "puffeth up."(1) ...
64. But in that he saith, not, Give unto me; but, "O learn me;" how is the
sweetness taught, if it be not given? Since many know what doth not delight
them, and find no sweetness in things of which they have knowledge. For sweetness
cannot be learnt, unless it please. Also discipline, which signifieth the
tribulation which chasteneth, is learnt by receiving; that is, not by hearing, or
reading, or thinking, but by feeling. ...
65. He addeth," for I have believed Thy commandments," and herein we may
justly enquire, why he said not, I obeyed, rather than, I believed. For
commandments are one thing, promises another. We undertake to obey commandments, that
we may deserve to receive promises. We therefore believe promises, obey
commandments. ... Teach me therefore sweetness by inspiring charity, teach me
discipline by giving patience, teach me knowledge by enlightening my understanding: "for
I have believed Thy commandments." I have believed that Thou who art God, and
who givest unto man whence Thou mayest cause him to do what Thou commandest,
hast commanded these things.
66. "Before I was humbled, I went wrong; wherefore I have kept Thy word"
(ver. 67); or, as some have it more closely, "Thy utterance," that is, lest I
should be humbled again. This is better referred to that humiliation which took
place in Adam, in whom the whole human creature, as it were, being corrupted at
the root, as it refused to be subject to truth, "was made subject to
vanity."(2) Which it was profitable to the vessels of mercy to feel, that by throwing
down pride, obedience might be loved, and misery perish, never again to return.
67. "Sweet art Thou, O Lord;" or, as many have it, "Sweet art Thou, .even
Thou, O Lord" (ver. 68). Some also, "Sweet art Thou," or, "Good art Thou:" as
we have before treated of this word: "and in Thy sweetness teach me Thy
statutes." He truly desireth to do the righteousnesses of God, since he desireth to
learn them in His sweetness from Him unto whom he hath said, "Sweet art Thou, O
Lord."
68. Next he saith, "The iniquity of the proud hath been multiplied upon
me" (ver. 69): of those, that is, whom it profited not that human nature was
humbled after it went wrong. "But I will search Thy commandments with my whole
heart." Howsoever, he saith, iniquity shall abound, love shall not grow cold in
me.(3) He, as it were, saith this, who in His sweetness learneth the
righteousnesses of God. For in proportion as the commandments of Him who aideth us are the
more sweet, so much the more doth he who loveth Him search after them, that he
may perform them when known, and may learn them by doing them; because they are
more perfectly understood when they are performed.
69. "Their heart is curdled as milk" (ver. 70). Whose, save the proud,
whose iniquity he hath said hath been multiplied upon him? But he wisheth it to be
understood by this word, and in this passage, that their heart hath become
hard. It is used also in a good sense,(4) and is understood to mean, full of
grace: for this word, some have also interpreted "curdled." ...
70. "It is good for me that Thou hast humbled me: that I might learn Thy
righteousnesses" (ver. 71). He hath said something kindred to this above. For by
the fruit itself he showeth that it was a good thing for him to be humbled;
but in the former passage he hath stated the cause also, in that he had felt
beforehand that humiliation which resulted from his punishment, when he went wrong.
But in these words, "Wherefore have I kept Thy word:" and again in these,
"That I might learn Thy righteousnesses:" he seemeth to me to have signified, that
to know these is the same thing as to keep them, to keep them the same thing as
to know them. For Christ knew what He reproved; and yet He reproved sin,
though it is said of Him that "He knew not sin."(5) He knew therefore by a kind of
knowledge, and again He knew not by a kind of ignorance. Thus also many learn
the righteousnesses of God, and learn them not.. For they know them in a certain
way; and, again do not know them from a kind of ignorance, since they do them
not. In this sense the Psalmist therefore is to be understood to have said, That
I might learn Thy righteousnesses," meaning that kind of knowledge whereby
they are performed.
71. But that this is not gained, save through love, wherein he who doeth
them hath delight, on which account it is said, "In Thy sweetness teach me Thy
righteousnesses:" the following verse showeth, wherein he saith, "The law of Thy
mouth is better unto me than thousands of gold and silver" (ver. 72): so that
love loveth the law of God more than avarice loveth thousands of gold and
silver.
Tod.
72. ..."Thy hands have made me, and fashioned me" (ver. 73). The hands of
God are the power of God. Or if the plural number moveth them, since it is not
said, Thy hand, but, "Thy hands;" let them understand by the hands of God the
power and wisdom of God, both of which titles are given to one Christ,(1) who is
also understood under the figure, Arm of the Lord.(2) Or let them understand
by the hands of God, the Son and the Holy Spirit; since the Holy Spirit worketh
conjointly with the Father and the Son: whence saith the Apostle, "But all
these worketh that one and the self-same Spirit:"(3) he said, "one and the
self-same;" lest as many spirits as works might be imagined, not that the Spirit
worketh without the Father and the Son. It is easy therefore to see how the hands of
God are to be understood: provided, at the same time, that He be not denied to
do those things through His Word which He doth by His hands: nor be considered
not to do those things with His hands, which He doth through His word. ... But
is this said in respect of Adam ? from whom since all men were propagated, what
man, since Adam was made, may not say that he himself also was made by reason
of procreation and generation from Adam? Or may it rightly be said, in this
sense, "Thy hands have made me, and fashioned me," namely, that every man is born
even of his parents not without the work of God, God creating, they generating?
Since, if the creative(4) power of God be withdrawn from things, they perish:
nor is anything at all, either of the world's elements, or of parents, or of
seeds, produced, if God doth not create it. ...
73. The Greek version hath a more concise expression for our, "Give me
understanding," <greek>sunetison</greek> <greek>me</greek>, expressing "give
understanding" by the single word <greek>senetison</greek>, which the Latin cannot
do; as if one could not say, Heal me; and it were necessary to say, Give me
health, as it is here said, "Give me understanding;" or, make me whole, as here it
may be said, make me intelligent. This indeed an Angel could do: for he said to
Daniel, "I am come to give thee understanding;"(5) and this word is in the
Greek, as it is here also, <greek>sentisai</greek> <greek>se</greek>; as if the
Latin translator were to render <greek>qerapeusaai</greek> <greek>se</greek> by
sanitatem dare tibi. For the Latin interpreter would not make a circumlocution
by saying, to give thee understanding, if, as we say from health, "to heal
thee," so one could say from intellect, "to intellectuate thee." But if an Angel
could do this, what reason is there that this man should pray that this be done
for him by God? Is it because God had commanded the Angel to do it? Just so: for
Christ is understood to have given this command to the Angel.(6) ...
74. "That I may learn Thy commandments." Since Thou, saith he, hast formed
me, do Thou new form me; that that may be done in Christ's Body, which the
Apostle speaks of, "Be transformed by the renewing of your mind."(7)
75. "They that fear Thee," he saith, "will see me, and be glad" (ver. 74):
or, as other copies have it, "will be joyful: because I have hoped in Thy
word:" that is, in the things which Thou hast promised, that they may be the sons
of promise, the seed of Abraham, in whom all nations are blessed.(8) Who are
they who fear God, and whom will they see and be glad, because he hath put his
trust in the word of God? Whether it be the body of Christ, that is, the Church,
whose words these are through Christ, or within it, and concerning it, these are
as it were the words of Christ concerning Himself; are not they themselves
among those who fear God? ... The same persons, who see the Church and are glad,
are the Church. But why said he not, They who fear Thee see me, and are glad:
whereas he hath written, "fear Thee," in the present tense; while the verbs
"shall see," and shall "be glad," are futures? Is it because in the present state
there is fear, as long as "man's life is a temptation upon earth;"(9) but the
gladness which he desired to be understood, will be then, when "the righteous
shall shine in the kingdom of their Father like the sun."(10)
76. "I know," she saith, "O Lord, that Thy judgments are righteous, and
that in Thy truth Thou hast humbled me" (ver. 75). "O let Thy merciful kindness
be my comfort, according to Thy word unto Thy servant" (ver. 76). Mercy and
truth are so spoken of in the Divine Word, that, while they are found in many
passages, especially in the Psalms, it is also so read in one place, "All the paths
of the Lord are mercy and truth."(11) And here indeed he hath placed truth
first, whereby we are humbled unto death, by the judgment of Him whose judgments
are righteousness: next mercy, whereby we are renewed unto life, by the promise
of Him whose blessing is His grace. For this reason he saith, "according to Thy
Word unto Thy servant:" that is, according to that which Thou hast promised
unto Thy servant. Whether therefore it be regeneration whereby we are here adopted
among the sons of God, or faith and hope and charity, which three are built up
in us, although they come from the mercy of God; nevertheless, in this stormy
and troublesome life they are the consolations of the miserable, not the joys
of the blessed.
77. But since those things are destined to happen after and through these,
he next saith, "O let Thy loving mercies come upon me, and I shall live" (ver.
77). For then indeed I shall truly live, when I shall not be able to fear lest
I die. This is styled life absolutely and without any addition; nor is any
life save that which is everlasting and blessed understood, as though it; alone
were to be called life, compared with which. that which we now lead ought rather
to be called death than life: according to those words in the Gospel, "If thou
wilt enter into life, keep the commandments."(1) ...
78. He then goeth on as follows: "Let the proud be confounded, for they
have unrighteously practised iniquity against me: but I will be occupied in Thy
commandments" (ver. 78). Behold, what he saith, the meditation of the law of
God, or rather, his meditation the law of God.
79. "Let such as fear Thee," he saith, "and have known Thy testimonies, be
turned unto me"(2) (ver. 79). But who is he who saith this? For no mortal will
venture to say this, or if he say it, should be listened to. Indeed, it is He
who above also hath interposed His own words, saying, "I am a partaker with all
them that fear Thee." Because He was made sharer in our mortal state, that we
might also become par-takers in His Divine Nature, we became sharers in One
unto life, He a sharer in many unto death. He it is unto whom they that fear God
turn, and who know the testimonies of God, so long before predicted of Him
through the Prophets, a little before displayed in His presence through miracles.
80. "O let my heart," he saith', "be unspotted in Thy righteousnesses,
that I be not ashamed" (ver. 80). He returneth to the words of His body, that is,
His holy people, and now prayeth that his heart may be made unspotted, that is,
the heart of His members; "in the righteousnesses of God," not in their own
strength: for He hath prayed for this, not presumed upon it. In the words he hath
added, "that I be not ashamed," there is a resemblance to some of the earlier
verses of this Psalm.(3) Whereas there, in the words, "O that," he signifieth a
wish, he hath here expressed himself in the more open words of one praying: "O
let my heart be sound:" so that in neither of these two sentences, each of
which is one and the same, there is found the boldness of one who trusteth in his
own free will against grace. While he saith there, "so shall I not be
confounded:" he saith here, "that I be not ashamed." The heart then of the members and
the body of Christ is made unspotted, through the grace of God, by means of the
very Head of that Body, that is, through Jesus Christ our Lord, by the "layer
of regeneration,"(4) wherein all our past sins have been blotted out; through
the aid of the Spirit, whereby we lust against the flesh, that we be not overcome
in our fight;(5) through the efficacy of the Lord's Prayer, wherein we say,
"Forgive us our trespasses."(6) Thus regeneration having been given to us, our
conflict having been aided, prayer having been poured forth, our heart is made
unspotted, so that we be not ashamed.(7)
Caph.
81. "My soul hath failed for Thy salvation: and I have hoped because of
Thy word" (ver. 81). It is not every failing that should be supposed to be
blameable or deserving punishment: there is also a failing that is laudable or
desirable. . . For it is said of a good failing: "My soul hath a desire and failing
to enter into the courts of the Lord."(8) So also here he saith not, faileth
away from Thy salvation, but "faileth for Thy salvation," that is, towards Thy
salvation. This losing ground is therefore good: for it cloth indicate a longing
after good, not as yet indeed gained, but most eagerly and earnestly desired.
But who saith this, save the chosen generation, the royal priesthood, the holy
nation, the peculiar people,(9) longing for Christ from the origin of the
human race even unto the end of this world, in the persons of those who, each in
his own time, have lived, are living, or are to live here? ... The first seasons
of the Church, therefore, had Saints, before the Virgin's delivery, who desired
the advent of His Incarnation: but these times, since He hath ascended into
heaven, have Saints who desire His manifestation to judge the quick and the
dead. ..."And I have hoped because of Thy word:" that is, of Thy promise; a hope
which causeth us to await with patience that which is not seen by those who
believe. Here also the Greek hath the word <greek>ephlpisa</greek>, which some of
our translators have preferred rendering by, "hoped-more;" since beyond doubt it
will be greater than can be described.
82. "Mine eyes," he saith, "have failed for Thy word, saying, O when wilt
Thou comfort me?" (yet. 82). Behold that praiseworthy and blessed failing, in
the eyes again, but his inner eyes, not arising from infirmity of mind, but from
the strength of his longing for the promise of God: for this he saith, "for
Thy word." But in what sense can such eyes say, "When wilt Thou comfort me ?"
save when we pray and groan with such earnestness and ardent expectation? For the
tongue, not the eyes, is wont to speak: but in some sense the voice of the eyes
is the longing of prayer. But in the words, "When wilt Thou comfort me?" he
showeth that he endureth as it were delay. Whence is this also, "How long, Lord,
wilt Thou punish me?"(1) And this is done either that the happiness may be the
sweeter when deferred, or this is the sentiment of those who long, since the
space of time, which may be short to Him who cometh to their aid, is tedious to
the loving. But God knoweth what He doth and when, for He "hath ordered all
things in measure and number and weight."(2)
83. But when spiritual desires burn, carnal desires without doubt cool: on
this account followeth, "Since I am become like a bottle in the frost, I do
not forget Thy righteousnesses" (ver. 83). Truly he desireth this mortal flesh to
be understood by the bottle, the heavenly blessing by the frost, whereby the
lusts of the flesh as it were by the binding of the frost become sluggish; and
hence it ariseth that the righteousnesses of God do not slip from the memory, as
long as we do not meditate apart from them; since what the Apostle saith is
brought to pass: "Make not provision for the flesh, to fulfil the lusts
thereof."(3) "And I do not forget Thy righteousness:" that is, I forget them not,
because I have become such. For the fervour of lust hath cooled, that the memory of
love might glow.
84. "How many are the days of Thy servant ? when wilt Thou be avenged of
them that persecute me ?" (ver. 84). In the Apocalypse? these are the words of
the Martyrs, and long-suffering is enjoined them until the number of their
brethren be fulfilled. The body of Christ then is asking concerning its days, what
they are to be in this world, and that no man might suppose that the Church
would cease to exist here before the end of the world came, and that some time
would elapse in this world, while the Church was now no more on earth; therefore,
when he had enquired concerning the days, he added also respecting the judgment,
showing indeed that the Church would exist on earth until the judgment, when
vengeance shall fall upon Her persecutors. But if any one wonder why he should
ask that question, to which when asked by the disciples, their Master replied,
"It is not for you to know the times and the seasons;"(5) why should we not
believe that in this passage of the Psalm it was prophesied that they should ask
this very question, and that the words of the Church, which were so long before
uttered here, were fulfilled in their question?
85. In what followeth: "The wicked have told me pleasant tales: but not
like Thy law, O Lord" (ver. 85): the Latin translators have endeavoured to render
the Greek <greek>adoleskias</greek>, which cannot be expressed in one Latin
word, so that some have rendered it "delights," and others "fablings," so that we
must understand to be meant some kind of compositions, but in discourse of a
nature to give pleasure. Both secular literature, and the Jewish book entitled
Deuterosis,(6) containing besides the canon of divine Scripture thousands of
tales, comprise these in their different sects and professions; the vain and
wandering loquacity of heretics holds them also. All these he wished to be
considered as wicked, by whom he saith that <greek>adoleskiai</greek> were related to
him, that is, compositions which gave pleasure solely in their style: "But not,"
he addeth, "as Thy law, O Lord;" because truth, not words, pleases me
therein.(7)
86. Lastly, he addeth, "All Thy commandments are truth: they have
persecuted me unjustly; O be Thou my help" (ver. 86). And the whole sense dependeth
upon the foregoing: "How many are the days of Thy servant: when wilt Thou be
avenged of them that persecute me?"(8) For that they may persecute me, they have
related to me these pleasant tales; but I have preferred Thy law to them, which on
that account hath pleased me more, because all Thy commandments are true; not
as in their discourses, where vanity aboundeth. And for this reason "they have
persecuted me falsely," because in me they have persecuted nothing save the
truth. Therefore help Thou me, that I may struggle for the truth even unto death;
because this is at once Thy commandment, and therefore it is also the truth.
87. When the Church acted thus, She suffered what he hath added, "They had
almost made an end of me upon earth" (ver. 87): a great slaughter of martyrs
having been made, while they confess and preach the truth. But since it is not
in vain said, "O help Thou me;" he addeth, "But I forsook not Thy commandments."
88. And that She might persevere unto the end, "O quicken me," he saith,
"after Thy loving mercy: and so shall I keep the testimonies of Thy mouth" (ver.
88); where the Greek hath M<greek>arturia</greek>. This was not to be passed
over in silence, on account of that sweetest name of Martyrs, who beyond doubt
when so great cruelty of the persecutors was raging, that the Church was almost
made an end of upon earth, would never have kept the testimonies of God, unless
that had been vouchsafed them which is here spoken of, "O quicken me after Thy
loving-kindness." For they were quickened, lest by loving life, they should
deny the life, and by denying it, should lose it: and thus they who for life
refused to forsake the truth, lived by dying for the truth.
Lamed.
89. The man who speaketh in this Psalm, as if he were tired of human
mutability, whence this life is full of temptations, among his tribulations, on
account of which he had above said, "The wicked have persecuted me;"(1) and, "They
have almost made an end of me upon earth"(2) (ver. 89); burning with longings
for the heavenly Jerusalem; looked up to the realms above, and said, "O Lord,
Thy word endureth for ever in heaven;" that is, among Thy Angels who serve
everlastingly in Thine armies, without desertion.
90. But the next verse, after heaven, pertaineth consequently to earth.
For this is one verse of the eight which relate to this letter. For eight verses
are appended to each of these Hebrew letters,(3) until this long Psalm be
ended. "Thy truth also remaineth from one generation to the other: Thou hast laid
the foundation of the earth, and it abideth" (ver. 90). Beholding therefore the
earth next after heaven with the gaze of a faithful mind, he findeth in it
generations which are not in heaven, and saith, "Thy truth remaineth from one
generation to the other:" signifying all generations by this expression, from which
the Truth of God was never absent in His saints, at one time fewer, at one time
more in number, according as the times happened or shall happen to vary; or
wishing two particular generations to be understood, one pertaining to the Law and
the Prophets, another to the Gospel. ...
91. "Day continueth according to Thy ordinance" (ver. 91). For all these
things are day: "and this is the day which the Lord hath made: let us rejoice
and be glad in it:"(4) and "let us walk honestly as in the day."(5) "For all
things serve Thee." He said all things of some: "all" which belong to this day
"serve Thee." For the ungodly of whom it is said, "I have compared thy mother unto
the night,"(6) do not serve Thee.
92. He then looketh back towards the source of this earth's deliverance,
which caused it to abide when founded; and addeth, "If my delight had not been
in Thy law, I should perchance have perished in my humiliation" (ver. 92). This
is the law of faith, not a vain faith, but that which worketh through love.(7)
Through this grace is gained, which maketh men courageous in temporal
tribulation, that they may not perish in the humiliation of mortality.
93. "I will never forget," he saith, "Thy righteousnesses, for with them
Thou hast quickened me" (ver. 93). Behold how it was that he did not perish in
his humiliation. For, save God quickeneth, what is man, Who can indeed kill, but
cannot quicken himself?
94. He next addeth: "I am Thine: O save me, for I have sought Thy
righteousnesses" (ver. 94). We must not understand lightly the words, "I am Thine." For
what is not His?(8) Why then is it that the Psalmist hath commended himself
unto God somewhat in a more familiar sense, in these words, "I am Thine: O save
me;" save because he wished it to be understood that he had desired to be his
own only to his harm, which is the first and the greatest evil of disobedience?
and as if he should say, I wished to be my own, and I lost myself: "I am Thine,"
he saith, "O save me, for I have sought Thy righteousnesses;" not my own
inclinations, whereby I was my own, but "Thy righteousnesses," that I might now be
Thine.
95. "The ungodly," he saith, "have awaited me that they might destroy me;
but I have understood Thy testimonies" (ver. 95). What meaneth, "that they
might destroy me"? Did he then fear that he should perish altogether at the death
of his body? God forbid! and what meaneth, "have awaited me," save that he
should consent with them unto iniquity? For then they would destroy him. And he hath
said why he hath not perished: "I understood Thy testimonies." The Greek word,
M<greek>artuia</greek>, soundeth more familiarly to the ears of the Church.
For though they should slay me not consenting unto them, yet while I confessed
Thy testimonies (martyria) I should not perish; but they who, that they might
destroy me, were waiting till I should consent unto them, tortured me even when I
did confess them. Yet he did not leave that which he had understood, looking on
it and seeing an end without end, if only he should persevere unto the end.
96. Lastly, he next saith, "I have seen an end of all consummation: but
Thy commandment is exceeding broad" (ver. 96). For he had entered into the
sanctuary of God, and had understood the end) Now "all consummation" appeareth to me
in this place to signify, the striving even unto death for the truth,(10) and
the endurance of every evil for the true and chief good: the end of which
consummation is to excel in the kingdom of Christ, which hath no end; and there to
have without death, without pain, and with great honour, life, acquired by the
death of this life, and by sorrows and reproaches. But in what he hath added,
"Thy commandment is exceeding broad;" I understand only love. For what would it
have profited him, whatever death impended over him, in the midst of whatsoever
torment, to confess those testimonies, if love were not in the confessor? ...
Broad therefore is the commandment of charity, that twofold commandment, whereby
we are enjoined to love God and our neighbour. But what is broader than that,
"on" which "hang all the Law and the Prophets"?(1)
Mem.
97. We have frequently admonished you, that love was to be understood by
that praiseworthy breadth, by means of which, while we do the commandments of
God, we feel no straitness. On this account also after saying above in this great
Psalm, "Thy commandment is exceeding broad:"(2) in the following verse he
showeth wherefore it is broad: "what love have I unto Thy law, O Lord!" (ver. 97).
Love is therefore the breadth of the commandment. For how can it be that what
God commandeth to be loved, be loved, and yet the commandment itself be not
loved? For this itself is the law; "in all the day," he saith, "is my study in it."
Behold how I have loved it, that in the whole day my study is in it; or
rather, as the Greek hath it, "all the day long," which more fully expresses the
continuance of meditation. Now that is to be understood through all time; which is,
for ever. By such love lust is driven out: lust, which repeatedly opposeth our
performing the commandments of the law, when "the flesh lusteth against the
spirit:"(3) against which the spirit lusting, ought so to love the law of God,
that it be its study during the whole day. ...
98. And he then addeth: "Thou hast made me to understand Thy commandment
above mine enemies; for it is ever with me" (ver. 98). For "they have indeed a
zeal of God, but not according to knowledge," etc.(4) But the Psalmist, who
understandeth the commandment of God above these his enemies, wishes to be found
with the Apostle, "not having" his "own righteousness, which is of the law, but
that which is of the faith of Christ, which is of God;"(5) not that the Law
which his enemies read is not of God, but because they do not understand it, like
him who understandeth it above his enemies, by clinging to the Stone upon which
they stumbled. For "Christ is the end of the law," etc.,(6) "that they may be
justified freely through His grace;"(7) not like those who imagine that they
obey the law of their own strength, and are therefore, though by God's law, yet
still endeavouring to set up their own righteousness; but as the son of promise,
who hungering and athirst after it,(8) by seeking, by asking, by knocking,(9)
as it were begs it of the Father, that being adopted he may receive it through
His only-begotten Son. ... His enemies sought from the same commandment temporal
rewards; and therefore it was not unto them for ever, as it was unto this man.
For they who have translated "for ever" have rendered better than they who
have written "for an age," since at the end of time there can be no longer a
commandment of the law. ...
99. But what meaneth the following verse," I have more understanding than
my teachers"? (ver. 99). Who is he who had more understanding than all his
teachers? Who, I ask, is he, who dareth to prefer himself in understanding above
all the Prophets, who not only by speaking taught with so excellent authority
those who lived with them, but also their posterity by writing? ... What is here
said, could not have been spoken in Solomon's person. ... I recognise plainly
Him who had more understanding than His teachers, since when He was a boy of
twelve years of age, Jesus remained behind in Jerusalem, and was found by His
parents after three days' space, "sitting in the temple among the doctors, hearing
them and asking them questions."(10) The Son Himself hath said, "As My Father
hath taught Me, I speak these things."(11) It is very difficult to understand
this of the Person of the Word; unless we can comprehend that it iS the same thing
for the Son to be taught as to be begotten of the Father. ... "He took upon
Himself the form of a servant;"(12) for when He had assumed this form, men of
more advanced age might think Him fit to be taught as a boy; but He whom the
Father taught, had more understanding than all His teachers. "For Thy testimonies,"
He saith, "are my study." For this reason He had more understanding than all
His teachers, because He studied the testimonies of God, which, as concerning
Himself, He knew better than they, when He spoke these words: "Ye sent unto John,
and he bare witness unto the truth. But I receive not testimony from man,"
etc.(13)
100. But these teachers may be understood very reasonably to be those aged
men, of whom he presently saith, "I am wiser than mine elders" (ver. 100). And
this seemeth to me to be repeated here thus, that that age of His which is
well known to us in the Gospel might be called to our remembrance; the age of
boyhood, during which He was sitting among the aged, understanding more than all
His teachers. For the smaller and the greater in age are wont to be termed
younger and elder, although neither of them hath arrived at or approached old age;
although if we are concerned to seek in the Gospel the express term, elders, more
than whom He understood, we find it when the Scribes and Pharisees said unto
Him, "Why do Thy disciples transgress the tradition of the elders? for they wash
not their hands when they eat bread."(1) Behold the transgression of the
tradition of the elders is objected to Him. But He who was wiser than His elders,
let us hear what answer He made them. "Why do ye also, He asked, "transgress the
commandment of God by your tradition?"(2) ...
101. But what cometh next, doth not seem to apply to the Head, but to the
Body: "I have refrained my feet from every evil way, that I may keep Thy words"
(ver. 101). For that Head of ours, the Saviour of the Body Himself, could not
be borne by carnal lust into any evil way, so that it should be needful for Him
to refrain His feet, as though they would go thither of their own accord;
which we do, when we refrain our evil desires, which He had not, that they may not
follow evil ways. For thus we are able to keep the word of God, if we "go not
after our evil lusts,"(3) so that they attain unto the evils desired; but rather
curb them with the spirit which lusteth against the flesh,(4) that they may
not drag us away, seduced and overthrown, through evil ways.
102. "I have not shrunk," he saith," from Thy judgments: for Thou hast
laid down a law for me" (ver. 102). He hath stated what made him fear, so that he
refrained his feet from every evil way. ... Thou, more inward than my inmost
self, Thou hast laid down a law within my heart by Thy Spirit, as it were by Thy
fingers, that I might not fear it as a slave without love, but might love it
with a chaste fear as a son, and fear it with a chaste love.
103. Consider then what followeth: "O how sweet are Thy words unto my
throat!" (ver. 103). Or, as it is more literally rendered from the Greek, "Thy
utterances, above honey and the honeycomb unto my mouth." This is that sweetness
which the Lord giveth, "So that the earth yield her increase:"(5) that we do good
truly in a good spirit, that is, not from the dread of carnal evil, but from
the gladness of spiritual good. Some copies indeed do not read "honeycomb: "but
the majority do. Now the open teaching of wisdom is like unto honey; but that
is like the comb which is squeezed from the more recondite mysteries, as if from
cells of wax, by the mouth of the teacher, as if he were chewing it: but it is
sweet to the mouth of the heart, not to the mouth of the flesh.
104. But what mean the words, "Through Thy commandments I get
understanding"? (ver. 104). For the expressions, I have understood Thy commandments: and,
"I get understanding through Thy commandments;" are different. Something else
then he signifieth that he hath understood from the commandments of God: that is,
as far as I can see, he saith, that by obeying God's commandments he hath
arrived at the comprehension of those things which he had longed to know. ... These
then are the words of the spiritual members of Christ, "Through Thy
commandments I get understanding." For the body of Christ rightly saith these words in
those, to whom, while they keep the commandments, a richer knowledge of wisdom is
given on account of this very keeping of the commandments. "Therefore," he
addeth, "I hate all evil ways." For it is needful that the love of righteousness
should hate all iniquity: that love, which is so much the stronger, in
proportion as the sweetness of a higher wisdom doth inspire it, a wisdom given unto him
who obeyeth God, and getteth understanding from His commandments.
Nun.
105. "Thy word is a lantern unto my feet, and a light unto my paths" (ver.
105). The word "lantern" appears in the word "light;" "my feet" are also
repeated in "my paths." What then meaneth "Thy Word"?(6) Is it He who was in the
beginning God with God, that is, the Word by whom all things were made? It is not
thus. For that Word is a light, but is not a lantern. For a lantern is a
creature, not a creator; and it is lighted by participation of an unchangeable light.
... For no creature, howsoever rational and intellectual, is lighted by
itself, but is lighted by participation of eternal Truth: although sometimes day is
spoken of, not meaning the Lord, but that "day which the Lord hath made,"(7) and
on account of which it is said, "Come unto Him, and be lightened."(8) On
account of which participation, inasmuch as the Mediator Himself became Man, He is
styled lantern in the Apocalypse.(9) But this sense is a solitary one; for it
cannot be divinely spoken of any of the saints, nor in any wise lawfully said of
any, "The Word was made flesh,"(10) save of the "one Mediator between God and
men."(11) Since therefore the only-begotten Word, coequal with the Father, is
styled a light; and man when enlightened by the Word is also called a light, who
is styled also a lantern, as John, as the Apostles; and since no man of these
is the Word, and that Word by whom they were enlightened is not alantern; what
is this word, which is thus called a light and a lantern at the same time, save
we understand the word which was sent unto the Prophets, or which was preached
through the Apostles; not Christ the Word, but the word of Christ, of which it
is written, "Faith cometh by hearing, and hearing by the word of God"?(1) For
the Apostle Peter also, comparing the prophetical word to a lantern, saith,
"where-unto ye do well that ye take heed, as unto a lantern, that shineth in a dark
place."(2) What, therefore, he here saith, "Thy word" is the word which is
contained in all the holy Scriptures.
106. "I have sworn, and am stedfastly purposed to keep Thy righteous
judgments" (ver. 106): as one who walked aright in the light of that lantern, and
kept to straight paths. For he calleth what he hath determined by a sacrament, an
oath; because the mind ought to be so fixed in keeping the righteous judgments
of God, that its determination should be in the place of an oath. Now the
righteous judgments of God are kept by faith; when, under the righteous judgment
of God, neither any good work is believed to be fruitless, nor any sin
unpunished; but, because the body of Christ hath suffered many most grievous evils for
this faith, he saith, "I was humbled above measure" (ver. 107). He doth not say,
I have humbled myself, so that we must needs understand that humiliation which
is commanded; but he saith, "I was humbled above-measure;" that is, suffered a
very heavy persecution, because he swore and was steadfastly purposed to keep
the righteous judgments of God. And, lest in such trouble faith herself might
faint he addeth, "Quicken me, O Lord, according to Thy word:" that is, according
to Thy promise. For the word of the promises of God is a lantern to the feet,
and a light to the paths. Thus also above, in the humiliation of persecution,
he prayed that God would quicken him.(3) ...
107. "Make the freewill offerings of my mouth well pleasing, O Lord" (ver.
108): that is, let them please Thee; do not reject, but approve them. By the
freewill offerings of the mouth are well understood the sacrifices of praise,
offered up in the confession of love, not from the fear of necessity; whence it
is said, "a freewill offering will I offer Thee."(4) But what doth he add? "and
teach me Thy judgments"? Had he not himself said above, "From Thy judgments I
have not swerved"? How could he have done thus, if he knew them not? Moreover,
if he knew them, in what sense doth he here say, "and teach me Thy judgments"?
Is it as in a former passage, "Thou hast dealt in sweetness with Thy servant:"
presently after which we find, "teach me sweetness"? This passage we explained
as the words of one who was gaining in grace, and praying that he might receive
in addition to what he had received.
108. "My soul is alway in Thy hand" (ver. 109). Some copies read, "in my
hand:" but most, "in Thy hand;" and this latter is indeed easy. For "the souls
of the righteous are in God's hand:(5) in whose hand are both we and our
words."(6) "And I do not forget Thy law:" as if his memory were aided to remember
God's law by the hands of Him in whose hands is his soul. But how the words, "My
soul is in my hands," can be understood, I know not. For these are the words of
the righteous, not of the ungodly; of one who is returning to the Father, not
departing from the Father? ... Is it perhaps said, "My soul is in my hands," in
this sense, as if he offered it to God to be quickened? Whence in another
passage it is said, "Unto Thee, O Lord, have I lifted up my soul."(8) Since here too
he had said above, "Quicken Thou me."
109. "The ungodly," he saith, "have laid a snare for me: but yet I swerved
not from Thy commandments" (ver. 110). Whence this, unless because his soul is
in the hands of God, or in his own hands is offered to God to be quickened?
110. "Thy testimonies have I gained in heritage for ever" (ver. 111). Some
wishing to express in one word what is put in one word in the Greek, have
translated it hereditavi. Which although it might be Latin, yet would rather
signify one who gave an inheritance than one who received it, hereditavi being like
ditavi. Better, therefore, the whole sense is conveyed in two words, whether we
say," I have possessed in heritage," or, "I have gotten in heritage:" not
gotten heritage, but "gotten in heritage." If it be asked, what he gained in
heritage, he he replieth, "Thy testimonies." What doth he wish to be understood, save
that he might become a witness of God, and confess His testimonies, that is,
that he might become a Martyr of God, and might declare His testimonies, as the
Martyrs do, was a gift bestowed upon him by the Father, of whom he is heir? ...
But even their wish was prepared by the Lord. For this reason he saith he hath
gained them in heritage, and this "for ever;" because they have not in them the
temporal glory of men who seek vain things, but the eternal glory of those who
suffer for a short season, and who reign without end. Whence the next words,
"Because they are the very joy of my heart:" although the affliction of the
body, yet the very joy of the heart.
111. He then addeth: "I have applied my heart to fulfil Thy righteousness
for ever, for my reward" (ver. 112). He who saith, "I have applied my heart,"
had before said, "Incline my heart unto Thy testimonies:"(1) so that we may
understand that it is at once a divine gift, and an act of free will. But are we to
fulfil the righteousnesses of God for ever? Those works which we perform in
regard to the need of our neighbours, cannot be everlasting, any more than their
need; but if we do not do them from love, there is no righteousness; if we do
them from love, that love is everlasting, and an everlasting reward is in store
for it.
Samech.
112. "I have hated the unrighteous; and Thy law have I loved" (ver. 113).
He saith not, I hate the wicked, and love the righteous; or, I hate iniquity,
and love Thy law; but, after saying, "I have hated the unrighteous," he explains
why, by adding, "and Thy law have I loved;" to show, that he did not hate
human nature in unrighteous men, but their unrighteousness whereby they are foes to
the law, which he loveth.
113. He next addeth: "Thou art my helper and my taker up" (ver. 114): "my
helper," to do good works: "my taker up," to escape evil ones. In the next
words, "I have hoped more on Thy word," he speaketh as a son of promise.
114. But what is the meaning of the following verse: "Away from me, ye
wicked, and I will search the commandments of my God"? (ver. 115). For he saith
not, I will perform; but, "I will search." In order, therefore, that he may
diligently and perfectly learn that law, he bids the wicked depart from him, and
even forcibly driveth them away from his company. For the wicked exercise us in
the fulfilment of the commandments, but lead us away from searching into them;
not only when they persecute, or wish to litigate with us; but even when they
court us, and honour us, and yet expect us to occupy ourselves in aiding their own
vicious and busy desire, and to bestow our time upon them; or at least harass
the weak, and compel them to bring their causes before us: to whom we dare not
say, "Man, who made me a judge or a divider over you?"(2) For the Apostle
instituted ecclesiastical judges of such causes, forbidding Christians to contend in
the forum.(3) ... Certainly, on account of those who carry on law suits
pertinaciously with one another, and, when they harass the good, scorn our judgments,
and cause us to lose the time that should be employed upon things divine;
surely, I say, on account of these men we also may exclaim in these words of the
Body of Christ, "Away from me, ye wicked! and I will search the commandments of
my God."
115. "O stablish me according to Thy word and I shall live: and let me not
be disappointed of my hope" (ver. 116). He who had before said, "Thou art my
taker up," prayeth that he may be more and more borne up, and be led unto that,
for the sake of which he endureth so many troubles; trusting that he may there
live in a truer sense, than in these dreams of human affairs. For it is said of
the future, "and I shall live," as if we did not live in this dead body. While
"we await the redemption of our body, we are saved by hope, and hoping for
that we see not, we await with patience."(4) But hope disappointeth not, if the
love of God be spread abroad in our hearts through the Holy Spirit which is given
unto us.(5) And, as though it were answered him in silence, Thou dost not wish
to be disappointed of thy hope? Cease not to meditate upon My righteousnesses:
and, feeling that this meditation is usually hindered by the weaknesses of the
soul, "Help me," he saith, "and I shall be safe; yea, I will meditate in Thy
righteousnesses always" (ver. 117).
116. "Thou hast scorned all," or, as it seems more closely translated from
the Greek, "Thou hast brought to nought all them that depart from Thy
righteousnesses: for their thought is unrighteous" (ver. 118). For this reason he
exclaimed, "Help Thou me, and I shall be safe; yea, I will meditate in Thy
righteousnesses always:" because God bringeth to nought all those who depart from His
righteousnesses. But why do they depart? Because "their thought is," he saith,
"unrighteous." They advance in that direction, while they depart from God. All
deeds, good or bad, proceed from the thoughts: in his thoughts every man is
innocent, in his thoughts every man is guilty. ...
117. The next words in the Psalm are," I have counted," or "thought," or
"esteemed, all the ungodly of the earth as transgressors" (ver. 119). In the
Latin version many different renderings are given of the Greek
<greek>eloUisamhn</greek> but this passage hath a deep meaning. For the following words,
"Therefore have I ever loved Thy testimonies:" make it far more profound. For the
Apostle saith, "The law worketh wrath;" and, explaining these words, he addeth, "For
where no law is, there is no transgression:"(6) thereby showing that not all
are transgressors. For all have not the law. That all have not the law, he
declareth more explicitly in another passage, "as many as have sinned without law,
shall also perish without law."(7) What then meaneth, "I have held all the
ungodly of the earth as transgressors"? "As transgressors;" or rather
"transgressing,for the Greek saith, <greek>p</greek><a201><greek>rabanontas</greek> not
<greek>parabaatas</greek>. ... "The law entered that sin might abound." But since all
sins are remitted through grace, not only those which are committed without
the law, but those also which are committed in the law; he addeth, "But where sin
abounded, grace did much more abound."(1) ... But, indeed, when the Apostle
said, "As many as have sinned without law, shall perish without law," he was
speaking of that law which God gave to His people Israel through Moses His servant.
... For some even Catholic expositors, from a want of sufficient heedfulness,
have pronounced contrary to the truth, that those who have sinned without the
law perish; and that those who have sinned in the law, are only judged, and do
not perish, as if they should be considered destined to be cleansed by means of
transitory punishments, as he of whom it is said, "he himself shall be saved,
yet so as by fire."(2) ... The Psalmist also hath subjoined: "Therefore I loved
Thy testimonies."(3) As if he should say: Since the law, whether given in
paradise, or implanted by nature, or promulgated in writing, hath made all the
sinners of the earth transgressors; "Therefore I loved Thy testimonies," which are
in Thy laws of Thy grace; so that not my but Thy righteousness is in me. For the
law profiteth unto this end, that it send us forward unto grace. For not only
because it testifieth towards the manifestation of the righteousness of God,
which is without the law; but also in this very point that it rendereth men
transgressors, so that the letter even slayeth, it driveth us to fly unto the
quickening Spirit, through whom the whole of our sins may be blotted out, and the
love of righteous deeds be inspired.(4) ...
118. The grace of God, then, being known, which alone freeth from
transgression, which is committed through knowledge of the law, he saith, in prayer,
"Fix with nails my flesh in Thy fear" (ver. 120). For this some Latin
interpreters have literally rendered the Greek <greek>kaqhlpson</greek>, which that
language has expressed in one word. Some have preferred to render by the word
confige, without adding davis; and while they thus desire to construe one Latin by one
Greek word, have failed to express the full meaning of the Greek
<greek>kaqhpson</greek>, because in confige nails are not mentioned, but
<greek>kaqhlpson</greek> cannot be taken but of nails, nor can "fix with nails" be expressed
without using two words in Latin. ... Hath he added, "For I have feared Thy
judgments"? What meaneth, "Fix me in Thy fear: for I have feared"? If he had already
feared, or if he was now fearing, why did he still pray God to crucify his flesh
in His fear? Did he wish so much additional fear imparted to him as would
suffice for crucifying his flesh, that is, his carnal lusts and affections; as
though he should say, Perfect in me the fear of Thee; for I have feared Thy
judgments? But there is here even a higher sense, which must, as far as God alloweth,
be derived from searching the recesses of this Scripture: that is, in the chaste
fear of Thee, which abideth from age to age, let my carnal desires be
quenched;(5) "For I have feared Thy judgments," when the law, which could not give me
righteousness, threatened me punishment. ... For the inclination to sin liveth,
and it then appeareth in deed, when impunity may be hoped for. But when
punishment is considered sure to follow, it liveth latently: nevertheless it liveth.
For it would rather it were lawful to sin, and it grieveth that what the law
forbiddeth, is not lawful; because it is not spiritually delighted with the
blessing of the law, but carnally feareth the evil which it threateneth.(6) But that
love, which casteth out this fear, feareth with a chaste fear to sin, although
no punishment follow; because it doth not even judge that impunity will follow,
since from love of righteousness it considereth the very sin itself a
punishment. With such a fear the flesh is crucified; since carnal delights, which are
forbidden rather than avoided by the letter of the law, are overcome by the
delight in spiritual blessings, and also when the victory is perfected are
destroyed.
Ain.
119. "I have dealt judgment and righteousness; O give me not over unto
mine oppressors"(7) (ver. 121). It is not wonderful that he should have dealt
judgment and righteousness, since he had above prayed for a chaste fear from God,
whereby to fix with nails his flesh, that is, his carnal lusts, which are wont
to hinder our judgment from being right. But although in our customary speech
judgment is either right or wrong, whence it is said unto men in the Gospel,
"Judge not according to the persons, but judge righteous judgment:"(8) nevertheless
in this passage judgment is used as though, if it were not righteous, it ought
not to be called judgment; otherwise it would not be enough to say, "I have
dealt judgment," but it would be said, I have dealt righteous judgment. ...
120. Whoso therefore in the chaste fear of God hath his flesh crucified,
and corrupted by no carnal allurement, dealeth judgment and the work of
righteousness, ought to pray that he may not be given up to his adversaries; that is,
that he may not, through his dread of suffering evils, yield unto his
adversaries to do evil. For he receiveth power of endurance, which guardeth him from
being overcome with pain, from Him from whom he receiveth the victory over lust,
which preventeth his being seduced by pleasure.(1)
121. He next saith, "Take off Thy servant to that which is good, that the
proud calumniate me not" (ver. 122). They drive me on, that I may fall into
evil; do Thou take me off to that which is good. They who rendered these words by
the Latin, calumnientur, have followed a Greek expression, not commonly used in
Latin. Have the words, Let not the proud calumniate me, the same force, as,
Let them "not succeed in calumniating me"?
122. ... To prefigure His Cross, Moses by the merciful command of God
raised aloft on a pole the image of a serpent in the desert, that the likeness of
sinful flesh which must be crucified in Christ might be prefigured? By gazing
upon this healing Cross, we cast out all the poison of the scandals of the proud:
the Cross, which the Psalmist intently looking upon, saith, "My eyes have
failed for Thy salvation, and for the words of Thy righteousness" (ver. 123). For
God made Christ Himself "to be sin for us, on account of the likeness of sinful
flesh, that we may be made the righteousness of God in Him."(3) For His
utterance(4) of the righteousness of God he therefore saith that his eyes have failed,
from gazing ardently and eagerly, while, remembering human infirmity, he
longeth for divine grace in Christ.
123. In connection with this he goes on to say, "O deal with Thy servant
according to Thy loving mercy" (ver. 124); not according to my righteousness.
"And teach me," he saith, "Thy righteousnesses;" those beyond doubt, whereby God
rendereth men righteous, not they themselves.
124. "I am Thy servant. O grant me understanding, that I may know Thy
testimonies" (ver. 125). This petition must never be intermitted. For it sufficeth
not to have received understanding, and to have learnt the testimonies of God,
unless it be evermore received, and evermore in a manner quaffed from the
fountain of eternal light. For the testimonies of God are the better and the better
known, the more understanding a man attaineth to.
125. "It is time," he saith, "for the Lord to lay to His hand" (ver. 126).
For this is the reading of most copies: not as some have, "O Lord." Now what
is this, save the grace which was revealed in Christ at its own time? Of which
season the Apostle saith, "But when the fulness of time was come, God sent His
Son."(5) ... But wherefore is it that, seemingly anxious to show the Lord that
it was time to lay to His hand, he hath subjoined, "They have scattered Thy
law;" as if it were the season for the Lord to act, because the proud scattered His
law. For what meaneth this? In the wickedness of transgression, they have not
guarded its integrity. It was needful therefore that the Law should be given to
the proud and those presuming in the freedom of their own will, after a
transgression of which whosoever were contrite and humbled, might run no longer by
the Law, but by faith, to aiding grace. When the Law therefore was scattered, it
was time that mercy should be sent through the only-begotten Son of God.
126. "Therefore," he saith, "I love Thy commandments above gold and topaz"
(ver. 127). Grace hath this object, that the commandments, which could not be
fulfilled by fear, may be fulfilled by love. ...Therefore, they are above gold
and topaz stones. For this is read in another Psalm also, "Above gold and
exceeding precious stones."(6) For topaz is a stone considered very precious. But
they not understanding the hidden grace which was in the Old Testament, screened
as it were by the veil(7) (this was signified when they were unable to gaze
upon the face of Moses), endeavoured to obey the commandments of God for the sake
of an earthly and carnal reward, but could not obey them; because they did not
love them, but something else. Whence these were not the works of the willing,
but rather the burdens of the unwilling. But when the commandments are loved
for their own sake "above gold and exceeding precious stones," all earthly reward
compared with the commandments themselves is vile; nor are any other goods of
man comparable in any respect with those goods whereby man himself is made good.
127. "Therefore," he saith, "was I made straight unto all Thy
commandments" (ver. 128). I was made straight, doubtless, because I loved them; and I clung
by love to them, which were straight, that I might also myself become
straight. Then what he addeth, naturally follows: "and every unrighteous way I utterly
abhor." For how could it be that he who loved the straight could do aught save
abhor an unrighteous way? For as, if he loved gold and precious stones, he
would abhor all that might bring loss of such property: thus, since he loved the
commandments of God, he abhorred the path of iniquity, as one of the most savage
rocks in the sailor's track, whereon he must needs suffer shipwreck of things
so precious. That this may not be his lot, he who saileth on the wood of the
Cross with the divine commandments as his freight, steereth far from thence.
Pe.
128. "Thy testimonies are wonderful: therefore hath my soul searched them"
(ver. 129). Who counteth, even by their kinds, the testimonies of God? Heaven
and earth, His visible and invisible works, declare in some manner the
testimony of His goodness and greatness; and the very ordinary and accustomed course of
nature, whereby the seasons are rapidly revolved, in all things after their
kinds, however temporal and perishable, however held cheap through our constant
experience of them, give, if a pious thinker give heed to them, a testimony to
the Creator. But which of these is not wonderful, if we measure each not by its
habitual presence, but by reason? But if we venture to bring all nature within
the comprehensive view of one act of contemplation, doth not that take place in
us which the prophet describeth, "I considered Thy works, and trembled"?(1)
Yet the Psalmist was not terrified in his wonder at creation, but rather said
that this was the reason that he ought to search it, because it was wonderful. For
after saying, "Thy testimonies are wonderful," he addeth, "therefore hath my
soul searched them;" as if he had become more curious from the difficulty of
thoroughly searching them. For the more abstruse are the causes of anything, the
more wonderful it is. ...
129. "When thy word goeth forth," he saith, "it giveth light, and maketh
His little ones to understand" (ver. 130). What is the little one save the
humble and weak? Be not proud therefore, presume not in thine own strength, which is
nought; and thou wilt understand why a good law was given by a good God,
though it cannot give life. For it was given for this end, that it might make thee a
little one instead of great, that it might show that thou hadst not strength
to do the law of thine own power: and that thus, wanting aid and destitute, thou
mightest fly unto grace, saying, "Have mercy upon me, O Lord, for I am
weak."(2) ... Let all be little ones, and let all the world be guilty before Thee:
because "by the deeds of the Law there shall no flesh be justified" in Thy sight;
"for by the Law is the knowledge of sin," etc.(3) These are Thy wonderful
testimonies, which the soul of this little one hath searched; and hath therefore
found, because he became humbled and a little one. For who doth Thy commandments
as they ought to be done, that is, by "faith which worketh through love,"(4)
save love itself be shed abroad in his heart through the Holy Spirit?(5)
130. This is confessed by this little one; "I opened my mouth," he saith,
"and drew in the spirit: for I longed for Thy commandments" (ver. 131). What
did he long for, save to obey the divine commandments? But there was no
possibility of the weak doing hard things, the little one great things: he opened his
mouth, confessing that he could not do them of himself: and drew in power to do
them: he opened his mouth, by seeking, asking, knocking:(6) and athirst drank in
the good Spirit, which enabled him to do what he could not do by himself, "the
commandment holy and just and good."(7) Not that they themselves who "are led
by the Spirit of God,"(8) do nothing; but that they may not do nothing good,
they are moved to act by the good Spirit. For so much the more is every man made
a good son, in proportion as the good Spirit is given unto Him by the Father in
a greater measure.
131. He still prayeth. He hath opened his mouth, and drawn in the Spirit;
but he still knocketh in prayer unto the Father, and seeketh: he drinketh, but
the more sweet he findeth it, the more eagerly doth he thirst. Hear the words
of him in his thirst. "O look Thou upon me," he saith, "and be merciful unto me:
according to the judgment of those that love Thy Name" (ver. 132): that is,
according to the judgment Thou has dealt unto all who love Thy Name; since Thou
hast first loved them, to cause them to love Thee. For thus saith the Apostle
John, "We love God, because He first loved us."(9)
132. See what the Psalmist next most openly saith: "Order my steps after
Thy word: and so shall no wickedness have dominion over me" (ver. 133). Where
what else doth he say than this, Make me upright and free according to Thy
promise. But so much the more as the love of God reigneth in every man, so much the
less hath wickedness dominion over him. What else then doth he seek than that by
the gift of God he may love God? For by loving God he loveth himself, so that
he may healthily love his neighbour also as himself: on which commandments hang
all the Law and the Prophets.(10) What then doth he pray, save that God may
cause the fulfilment by His help of those commandments which He imposeth by His
bidding?
133. But what meaneth this that he saith, "O deliver me from the calumnies
of men: so shall I keep Thy commandments"? (ver. 134). ... Did not the holy
people of God much the more gloriously keep the commandments among these very
calumnies, when they were at their hottest in the midst of tribulations, when they
yielded not to their persecutors to commit impieties? But, in truth, the
meaning of these words is this: Do Thou, by pouring upon me Thy Spirit, guard me
from being overcome by the terrors of human calumny, and from being drawn over to
their evil deeds away from Thy commandments. For if Thou hast thus dealt with
me, that is, if Thou hast in this manner delivered me by the gift of patience
from their calumnies, so that I fear not the false charges they prefer against
me; among those very calumnies I will keep Thy commandments.
134. "Show the light of Thy countenance on Thy servant, and teach me thy
statutes" (ver. 135): that is, manifest Thy presence, by succouring and aiding
me. "And teach me Thy righteousnesses." Teach me to work them: as it is more
plainly expressed elsewhere, "Teach me to do Thy will."(1) For they who hear,
although they retain in their memories what they hear, are by no means to be
considered to have learnt, unless they do. For it is the word of Truth: "Every man
that hath heard and hath learned of the Father, cometh unto Me."(2) He therefore
who obeyeth not in deed, that is, who cometh not, hath not learnt.
135. "My eyes have descended streams of waters, because they have not kept
Thy law" (ver. 136): that is, my eyes. For in some copies there is this
reading, "Because I have not kept Thy law, streams of waters" therefore" descended,"
that is, floods of tears.(3) ...
Tadze.
136. Thus, then, as if giving a reason why he had cause to weep much, and
to mourn deeply for his sin, he saith, "Righteous art Thou, O Lord, and true is
Thy judgment" (ver. 137). "Thou hast commanded Thy testimonies, righteousness,
and Thy truth exceedingly" (ver. 138). This righteousness of God and righteous
judgment and truth, is to be feared by every sinner: for thereby all who are
condemned are condemned of God; nor is there one who can righteously complain
against the righteous God of his own damnation. Therefore the tears of the
penitent are needful; since if his impenitent heart were condemned, he would be most
justly condemned. He indeed calleth the testimonies of God righteousness: for
He proveth himself righteous by giving righteous commandments.And this is truth
also, that God may become known by such testimonies.
137. But what is it that followeth: "My zeal hath caused me to pine" (ver.
139); or, as other copies read, Thy zeal? Others have also, "The zeal of Thy
house:" and, "hath eaten me up," instead of, "hath caused me to pine." This, as
it seems to me, has been considered as an emendation to be introduced from
another Psalm, where it is written, "The zeal of Thy house hath eaten me up:"(4) a
text quoted also, as we know, in the Gospel. The two words, however, "hath
caused me to pine," and "hath eaten me up," are somewhat like. But the words, "my
zeal," which most of the copies read, occasion no dispute: for what wonder is it
if every man pineth away from his own zeal? The words read in other copies,
"Thy zeal," signify a man zealous for God, not for himself: but there is no
difficulty in using "my" in the same sense. ... The Psalmist's jealousy is therefore
also to be understood in a good sense: for he addeth the cause, and saith,
"Because mine enemies have forgotten Thy words." ...
138. Then considering with himself with what a flame of love he burned for
the commandments of God: "Fiery," saith he, "is Thy word exceedingly, and Thy
servant hath loved it" (ver. 140). Justly jealous was he of the impenitent
heart in His enemies, who had forgotten God's word; for he endeavoured to bring
them unto hat which he himself most ardently loved.
139. "I am young, and of no reputation; yet do I not forget Thy
righteousnesses:" not as my enemies, who "have forgotten Thy words" (ver. 141). The
younger seems to grieve for those older than himself who had forgotten the
righteousnesses of God, while he himself had not forgotten. For what meaneth, "I am
young, yet do I not forget"? save this, Those older than me have forgotten. For the
Greek word is <greek>newteros</greek>, the same as that used in the words
above, "Wherewithal shall a young man cleanse his way?"(5) This is a comparative,
and is therefore well understood in its relation to some one older. Let us
therefore here recognise the two nations, who were striving even in Rebecca's womb;
when it was said to her, not from works, but of Him that calleth, "The elder
shall serve the younger."(6) But the younger saith here that he is of no
reputation: for this reason he hath become greater: since "behold, they that were first
are last, and they that were last first."(7)
140. It is no wonder that they have forgotten the words of God, who have
chosen to set up their own righteousness, ignorant of the righteousness of
God;(8) but he, the younger, hath not forgotten, for he hath not wished to have a
righteousness of his own, but that of God, of which he now also saith, "Thy
righteousness is an everlasting righteousness, and Thy law is the truth" (ver. 142).
For how is not the law truth, through which came the knowledge of sin, and
that which giveth testimony of the righteousness of God? For thus the Apostle
saith: "The righteousness of God is manifested, being witnessed by the Law and the
Prophets."(1)
141. On account of this law the younger suffered persecution from the
elder, so that the younger saith what followeth: "Trouble and hardship have taken
hold upon me: yet is my meditation in Thy commandments" (ver. 143). Let them
rage, let them persecute; as long as the commandments of God be not abandoned,
and, after those commandments, let even those who rage be loved.
142. "Thy testimonies are righteousness unto everlasting: O grant me
understanding, and I shall live" (ver. 144). This younger one prayeth for
understanding; which if he had not, he would not be "wiser than the aged;"(2) but he
prayeth for it in trouble and hardships, that he may thereby understand how
contemptible is all that his persecuting enemies can take from him, by whom he saith
he hath been despised. Therefore he hath said, "and I shall live:" because if
trouble and heaviness reached such a pitch, that his life should be terminated by
the hands of his persecuting enemies, he will live for ever, who preferreth to
temporal things, righteousness which remaineth for evermore. This
righteousness in trouble and hardship are the Martyria Dei, that is, the testimonies of
God, for which Martyrs have been crowned.
Koph.
143. ... He who singeth this Psalm, mentioneth such a prayer of his own:
"I have called with my whole heart; hear me, O Lord!" (ver. 145). For to what
end his cry profiteth, he addeth "I will search out Thy righteousnesses." For
this purpose then he hath called with his whole heart, and hath longed that this
might be given him by the Lord listening unto him, that he may search out His
righteousnesses. ...
144. "I have called, save me" (ver. 146) or as some copies, both Greek and
Latin, have it "I have called to Thee." But what is, "I have called to Thee,"
save that by calling I have invoked Thee? But when he had said," save me;" what
did he add? "And I will keep Thy testimonies:" that is, that I may not,
through infirmity, deny Thee. For the health of the soul canseth that to be done
which it is known to be our duty to do, and thus in striving even to the death of
the body, if the extremity of temptation demand this in defence of the truth of
the divine testimonies: but where there is not health of the soul, weakness
yieldeth, and truth is deserted. ...
145. "I have prevented in midnight," he saith, "and have cried: In Thy
words have I trusted" (ver. 147). If we refer this to each of the faithful, and to
the literal character of the act; it oft happeneth that the love of God is
awake in that hour of the night, and, the love of prayer strongly urging us, the
time of prayer, which is wont to be after the crowing of the cock, is not
awaited, but prevented. But if we understand night of the whole of this world's
duration; we indeed cry unto God at midnight, and prevent the fulness of time in
which He will restore us what He hath promised, as is elsewhere read, "Let us
prevent His presence with confession."(3) Although if we choose to understand the
unripe season of this night, before the fulness of time had come,(4) that is,
the ripe season when Christ should be manifested in the flesh; neither was the
Church then silent, but preventing this fulness of time, in prophecy cried out,
and trusted in the words of God, who was able to do what He promised, that in
the seed of Abraham all nations should be blessed.(5)
146. The Church saith also what followeth, "Mine eyes have prevented the
morning watch, that I might meditate on Thy words" (ver. 148). Let us suppose
the morning to mean the season when "a light arose for them that sat in the
shadow of death;"(6) did not the eyes of the Church prevent this morning watch, in
those Saints who before were on earth, because they foresaw beforehand that this
would come to pass, so that they meditated on the words of God, which then
were, and announced these things to be destined in the Law and the Prophets?
147. "Hear my voice, O Lord, according to Thy loving-mercy; and quicken
Thou me according to Thy judgment" (vet. 149). For first God according to His
loving-mercy taketh away punishment from sinners, and will give them life
afterwards, when righteous, according to His judgment; for it is not without a meaning
that it is said unto Him, "My song shall be of mercy and judgment: unto Thee, O
Lord;"(7) in this order of the terms: although the season of mercy itself be
not without judgment, whereof the Apostle saith, "If we would judge ourselves,
we should not be judged of the Lord."(8) ... And the final season of judgment
shall not be without mercy, since as the Psalm saith, "He crowneth thee with
mercy and loving-kindness." But "judgment shall be without mercy," but "unto those"
on the left, "who have not dealt mercy."(9)
148. "They draw nigh, that of malice persecute me:" or, as some copies
read, "maliciously" (ver. 150). Then they that persecute draw nigh, when they go
the length of torturing and destroying the flesh: whence the twenty-first Psalm,
wherein the Lord's Passion is prophesied, saith, "O go not from me, for
trouble is hard at hand;"(1) where those things are spoken of which He suffered when
His Passion was not imminent upon Him, but actually realized. "And are far from
Thy law." The nearer they drew to the persecuting the righteous, so much the
farther were they from righteousness. But what harm did they do unto those, to
whom they drew near by persecution; since the approach of their Lord is nearer
unto their souls, by whom they no wise are forsaken?
149. Lastly, it followeth, "Thou art nigh at hand, O Lord, and all Thy
ways are truth" (ver. 151). Even in their troubles, it hath been a wonted
confession of the saints, to ascribe truth unto God, because they suffer them not
undeservedly. So did Queen Esther,(2) so did holy Daniel,(3) so did the three men
in the furnace,(4) so do other associates in their sanctity confess. But it may
be asked, in what sense it is here said, "All Thy ways are truth;" since in
another Psalm it is read, "All the ways of the Lord are mercy and truth."(5) But
towards the saints, All the ways of the Lord are at once mercy and truth: since
He aideth them even in judgment, and thus mercy is not wanting; and in having
mercy upon them, He performeth that which He hath promised, so that truth is
not wanting. But towards all, both those whom He freeth, and those whom He
condemneth, all the ways of the Lord are mercy and truth; because where He doth not
show mercy, the truth of His vengeance is displayed. For He freeth many who have
not deserved, but He condemneth none who hath not deserved it.
150. "From the beginning I have known," he saith, "as concerning Thy
testimonies, that Thou hast grounded them for ever"(6) (ver. 152). ...
What are these testimonies, save those wherein God hath declared that He will
give an everlasting kingdom unto His sons? And since He hath declared that He
will give this in His only-begotten Son, he said that the testimonies themselves
were grounded for ever. For that which God hath promised through them, was
everlasting. And for this reason the words, "Thou hast grounded them," are rightly
thus understood, because they are shown to be true in Christ.(7) Whence then
did the Psalmist know this in the beginning, save because the Church speaketh,
which was not wanting to the earth from the commencement of the human race, the
first-fruits whereof was the holy Abel, himself sacrificed in testimony of the
future blood of the Mediator that should be shed by a wicked brother?(8) For
this also was at the beginning, "They two shall be one flesh:"(9) which great
mystery the Apostle Paul expounding, saith, "I speak concerning Christ and the
Church."(10)
Resch.
151. Let no man, set in Christ's body, imagine these words to be alien
from himself, since in truth it is the whole body of Christ placed in this humble
state that speaketh: "O consider my humiliation, and deliver me: for I forget
not Thy law" (ver. 153). In this place we cannot understand any law of God so
suitably, as that whereby it is immutably determined that "every one that
exalteth himself, shall be abased; and every one that humbleth himself; shall be
exalted."(11)
152. "Avenge Thou," he saith, "my cause, and deliver me" (ver. 154). The
former sentence is here almost repeated. And what is there said, "For I do not
forget Thy law," agreeth [with what we read here, "Quicken me, according to Thy
word." For these words are the law of God, which he hath not forgot, so that he
hath abased himself, and will therefore be exalted. But the words, "Quicken
me," pertain to this very exaltation; for the exaltation of the saints is
everlasting life.
153. "Health," he saith, "is far from the ungodly: for they regard not Thy
righteousnesses" (ver. 155). This separateth thee, that what they have not
done, thou hast done, that is, thou hast regarded the righteousnesses of God. But
"what hast thou that thou hast not received?"(12) Art thou not he who a little
before didst say, "I will keep Thy righteousnesses"? Thou therefore hast
received from Him, unto whom thou didst call, the power to keep them. He therefore
doth Himself separate thee from those from whom health is far, because they have
not regarded the righteousnesses of God.
154. This he saw himself also. For I should not see it, save I saw it in
Him, save I were in Him. For these are the words of the Body of Christ, whose
members we are. He saw this, I say, and at once added, "Great are Thy mercies, O
Lord" (ver. 156). Even our seeking out Thy righteousnesses, then, cometh of
Thy mercies. "Quicken me according to Thy judgment." For I know that Thy
judgments will not be upon me without Thy mercy.
155. "Many there are that trouble me, and persecute me; yet do I not
swerve from Thy testimonies" (ver. 157). This hath been realized: we know it, we
recollect it, we acknowledge it. The whole earth has been crimsoned by the blood
of Martyrs; heaven is flowery with the crowns of Martyrs, the Churches are
adorned with the memorials of Martyrs, seasons distinguished by the birthdays of
Martyrs, cures more frequent(1) by the merits of Martyrs. Whence this, save
because that hath been fulfilled which was prophesied(2) of that Man who hath been
spread abroad around the whole world. We recognise this, and render thanks to
the Lord our God. For thou, man, thou hast thyself said in another Psalm, "If
the Lord Himself had not been on our side, they would have swallowed us up
quick."(3) Behold the reason why thou hast not swerved from His testimonies, and hast
won the palm of thy heavenly calling amid the hands of the many who persecuted
and troubled thee.
156. "I have seen," he saith," the foolish, and I pined" (ver. 158): or,
as other copies read, "I have seen them that keep not covenant:" this is the
reading of most. But who are they who have not kept covenant, save they who have
swerved from the testimonies of God, not bearing the tribulation of their many
persecutors? Now this is the covenant, that he who shall have conquered shall be
crowned. They who, not bearing persecution, have by denial swerved from the
testimonies of God, have not kept the covenant. These then the Psalmist saw, and
pined, for he loved them. For that jealousy is good, springing from love, not
from envy. He addeth in what respect they had failed to keep the covenant,
"Because they kept not Thy word." For this they denied in their tribulations.
157. And he commendeth himself as differing from them, and saith, "Behold,
how I have loved Thy commandments" (ver. 159). He saith not, I have not denied
Thy words or testimonies, as the Martyrs were urged to do, and, when they
refused, suffered intolerable torments: but he said this wherein is the fruit of
all sufferings; for, "if I give up my body to be burned, and have not charity, it
profiteth me nothing."(4) The Psalmist, praising this virtue, saith, "Behold,
how I have loved Thy commandments." Then he asketh his reward, "O Lord, quicken
me, according to Thy mercy." These put me to death, do Thou quicken me. But if
a reward be asked of mercy, which justice is bound to give; how much greater
is that mercy, which enabled him to gain the victory, on account of which the
reward was sought for?
158. "The beginning," he saith, "of Thy words is truth; all the judgments
of Thy righteousness endure for evermore" (ver. 160). From truth, he saith, Thy
words do proceed, and they are therefore truthful, and deceive no man, for in
them life is announced to the righteous, punishment to the ungodly. These are
the everlasting judgments of God's righteousness.
Schin.
159. We know what persecutions the body of Christ, that is, the holy
Church, suffered from the kings of the earth. Let us therefore here also recognise
the words of the Church: "Princes have persecuted me without a cause: and my
heart hath stood in awe of Thee" (ver. 161). For how had the Christians injured
the kingdoms of the earth, although their King promised them the kingdom of
heaven? How, I ask, had they injured the kingdoms of earth? Did their King forbid
His soldiers to pay and to render due service to the kings of the earth? Saith He
not to the Jews who were striving to calumniate Him, "Render unto Caesar the
things that are Caesar's, and unto God the things that are God's"?(5) Did He not
even in His own Person pay tribute from the mouth of a fish?(6) Did not His
forerunner, when the soldiers of this kingdom were seeking what they ought to do
for their everlasting salvation, instead of replying, Loose your belts, throw
away your arms, desert your king, that ye may wage war for the Lord, answer, "Do
violence to no man: neither accuse any falsely: and be content with your
wages"?(7) Did not one of His soldiers, His most beloved companion,(8) say to his
fellow soldiers, the provincials,(9) so to speak, of Christ, "Let every soul be
subject unto the higher powers"?(10) Does he not enjoin the Church to pray for
even kings themselves?" How then have the Christians offended against them? What
due have they not rendered? in what have not Christians obeyed the monarchs of
earth? The kings of the earth therefore have persecuted the Christians without
a cause. They too had their threatening words: I banish, I proscribe, I slay,
I torture with claws, I burn with fires, I expose to beasts, I tear the limbs
piecemeal.(12) But heed what he hath subjoined: "And my heart hath stood in awe
of Thy word." My heart hath stood in awe of these words,(13) "Fear not them
that kill the body," etc. I have scorned man who persecuteth me, and have overcome
the devil that would seduce me.
160. Then follows, "I am as glad of Thy word as one that findeth great
spoils" (ver. 162). By the same words he conquered, of which he stood in awe. For
spoils are stripped from the conquered; as he was overcome and despoiled of
whom it is said in the Gospel, "except he first bind the strong man."(1) But many
spoils were found, when, admiring the endurance of the Martyrs, even the
persecutors believed; and they who had plotted to injure our King by the injury of
His soldiers, were gained over by Him in addition. Whoever therefore standeth in
awe of the words of God, fearing lest he be overcome in the contest, rejoiceth
as conqueror in the same words.
161. "As for iniquity, I hate and abhor it; but Thy law have I loved"
(ver. 163). That awe, therefore, of His word did not create hatred of those words,
but maintained his love unimpaired. For the words of God are no other than the
law of God. Far be it therefore that love perish through fear, where fear is
chaste. Thus fathers are at once feared and loved by affectionate sons; thus doth
the chaste wife at once fear her husband, lest she be forsaken by him, and
loveth him, that she may enjoy his love. If then the human father and the human
husband desire at once to be feared and loved; much more doth our Father who is
in heaven,(2) and that Bridegroom, "beautiful beyond the sons of men,"(3) not in
the flesh, but in goodness. For by whom is the law of God loved, save by those
by whom God is loved? And what that is severe hath the father's law to good
sons?(4) Let the Father's judgments therefore be praised even in the scourge, if
His promises be loved in the reward.
162. Such was, assuredly, the conduct of the Psalmist, who saith, "Seven
times a day do I praise Thee, because of Thy righteous judgments" (ver. 164).
The words "seven times a day," signify" evermore." For this number is wont to be
a symbol of universality; because after six days of the divine work of
creation, a seventh of rest was added; s and all times roll on through a revolving
cycle of seven days. For no other reason it was said, "a just man falleth seven
times, and riseth up again:"(6) that is, the just man perisheth not, though
brought low in every way, yet not induced to transgress, otherwise he will not be
just· For the words, "falleth seven times," are employed to express every kind of
tribulation, whereby man is cast down in the sight of men: and the words,
"riseth up again," signify that he profiteth from all these tribulations. The
following sentence in this passage sufficiently illustrates the foregoing words: for
it follows, "but the wicked shall fall into mischief." Not to be deprived of
strength in any evils, is therefore the falling seven times, and the rising again
of the just man. Justly hath the Church then praised God seven times in a day
for His righteous judgments; because, when it was time that judgment should
begin at the house of God,(7) she did not faint in all her tribulations, but was
glorified with the crowns of Martyrs.
163. "Great is the peace," he saith, "that they have who love Thy law: and
there is no offence to them" (ver. 165). Doth this mean that the law itself is
not an offence to them that love it, or that there is no offence from any
source unto them that love the law? But both senses are rightly understood. For he
who loveth the law of God, honoureth in it even what he doth not understand;
and what seemeth to him to sound absurd, he judgeth rather that he doth not
understand, and that there is some great meaning hidden: thus the law of God is not
an offence to him. ...
164. "I have waited," he saith, "for Thy saving health, O Lord, and have
loved Thy commandments" (ver. 166). For what would it have profited the
righteous of old to have loved the commandments of God, save Christ, who is the saving
health of God, had freed them; by the gift of whose Spirit also they were able
to love the commandments of God? If therefore they who loved God's
commandments, waited for His saving health; how much more necessary was Jesus, that is, the
saving Health of God, for the salvation of those that did not love His
commandments? This prophecy may suit also the Saints of the period since the
revelation of grace, and the preaching of the Gospel, for they that love God's
commandments look for Christ, that "when Christ, our life, shall appear, we" may then
"appear with Him in glory."(8)
165. "My soul hath kept Thy testimonies, and I have loved them
exceedingly:" or, as some copies read, "hath loved them," understanding, "my soul" (ver.
167). The testimonies of God are kept, while they are not denied. This is the
office of Martyrs, for testimonies are called Martyria in Greek. But since it
profiteth nothing, even to be burnt with flames without charity,(9) he addeth,
"and I have loved them exceedingly." ... For he who loveth, keepeth them in the
Spirit of truth and faithfulness. But generally, while the commandments of God
are kept, they against whose will they are kept become our foes: then, indeed,
His testimonies also must be kept courageously, lest they be denied when the
enemy persecuteth. After the Psalmist, then, had declared that he had done both
these things, he ascribeth unto God his having been enabled to do so, by adding,
"because all my ways are in Thy sight." He saith therefore, "I have g kept Thy
commandments and Thy testimonies; n because all my ways are in Thy sight" (ver.
168). As much as to say, Hadst Thou turned away Thy face from me, I should have
been confounded, nor could I keep Thy commandments and testimonies. "I have
kept them," then, because "all my ways are in Thy sight." With a look favouring
and siding man, he meant it to be understood that God seeth his ways: according
to the prayer, "O hide not Thou Thy face from me."(1) ...
Tau.
166. Let us now hear the words of one praying: since we know who is
praying, and we recognise ourselves, if we be not reprobate, among the members of
this one praying. "Let my prayer come near in Thy sight, O Lord" (yet. 169): for,
"The Lord is nigh unto them that are of a contrite heart."(2) "Give me
understanding, according to Thy word." He claimeth a promise. For he saith, "according
to Thy word," which is to say, according to Thy promise. For the Lord promised
this when He said, "I will inform thee."(3)
167. "Let my request come before Thy presence, O Lord: deliver me,
according to Thy word" (ver. 170). He repeateth what he hath asked. For his former
words," Let my prayer come near in Thy presence, O Lord:" are like unto what he
saith, "Let my request come before Thy presence, O Lord:" and the words, "Give me
understanding according to Thy word," agree with these, "Deliver me according
to Thy word." For by receiving understanding he is delivered, who of himself
through want of understanding is deceived.
168. "My lips shall burst forth praise: when Thou hast taught me Thy
righteousnesses" (ver. 171). We know how God teacheth those who are docile unto God.
For every one who hath heard from the Father and hath learned, comes unto Him
"who justifieth the ungodly:"(4) so that he may keep the righteousnesses of God
not only by retaining them in his memory, but also by doing them. Thus doth he
who glorieth, glory not in himself, but in the Lord,(5) and burst forth praise.
169. But as he hath now learned, and praised God his Teacher, he next
wisheth to teach. "Yea, my tongue shall declare Thy word: for all Thy commandments
are righteousness" (ver. 172). When he saith that he will declare these things,
he becometh a minister of the word. For though God teach within, nevertheless
"faith cometh from hearing: and how do they hear without a preacher?"(6) For,
because "God giveth the increase,"(7) is no reason why we need not plant and
water.
170. "Let Thy hand be stretched forth (fiat, be made) to save me, for I
have chosen Thy commandments" (ver. 173). That I might not fear, and that not
only might my heart hold fast, but my tongue also utter Thy words: "I have chosen
Thy commandments," and have stifled fear with love. Let Thy hand therefore be
stretched forth, to save me from another's hand. Thus God saved the Martyrs,
when He permitted them not to be slain in their souls: for "vain is the safety of
man"(8) in the flesh. The words, "Let Thy hand be made," may also be taken to
mean Christ the Hand of God. ... Certainly where we read the following words, "I
have longed for Thy salvation, O Lord" (ver. 174): even if all our foes be
reluctant, let Christ the Salvation of God occur to us: the righteous men of old
confess that they longed for Him, the Church longed for His destined coming from
His mother's womb, the Church longeth for His coming at His Father's right
hand. Subjoined to this sentence are the words, "And Thy law is my meditation:"
for the Law giveth testimony unto Christ.
171. But in this faith, though the heathen rage furiously, and the people
imagine a vain thing:(9) though the flesh be slain while it preacheth Thee: "My
soul shall live, and shall praise Thee: and Thy judgments shall help me" (ver.
175). These are those judgments, which it was time should begin at the house
of the Lord.(10) But "they will help me," he saith. And who cannot see how much
the blood of the Church hath aided the Church? how great a harvest hath risen
in the whole world from that sowing?
172. At last he openeth himself completely, and showeth what person was
speaking throughout the whole Psalm. "I have gone astray," he saith, "like a
sheep that is lost: O seek" Thy servant, for I do not forget Thy commandments"
(ver. 176). Let the lost sheep be sought, let the lost sheep be quickened, for
whose sake its Shepherd left the ninety and nine in the wilderness,(12) and while
seeking it, was torn by Jewish thorns. But it is still being sought, let it
still be sought, partly found let it still be sought. For as to that company, among
whom the Psalmist saith, "I do not forget Thy commandments," it hath been
found; but through those who choose the commandments of God, gather them together,
love them, it is still sought, and by means of the blood of its Shepherd shed
and sprinkled abroad, it is found in all nations.(1)