(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.


ST. AUGUSTIN

EXPOSITIONS ON THE BOOK OF PSALMS.

[Translated by the Rev. J. E. Tweed, M.A., chaplain of Christ Church,
Oxford; T. Scratton, Esq., M.A., of Christ Church; the Rev. H.M. Wilkins,
M.A., of Merton College, Oxford; ?the Rev. Charles Marriot, of Oriel
College; ?the Rev. H. Walford, Vice-Principal of St. Edmund's Hall; at
least one anonymous contributor. Abridged from the six volumes of the Oxford
Series by A. Cleveland Coxe, D.D.]

PSALMS 119-124: FROM THE 5TH BOOK OF THE PSALMS


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 in 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. ...

   13. "Thy words have I hid within my heart, that I may not sin against
Thee" (ver. 11). 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 martu'ria, 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 Thy martyrdoms 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" (ver. 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" (ver. 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,(2) 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). ...

   32. 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 pleonexi'a, which occurs in
this passage of the Psalms; but philarguri'a, 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
martu'ria, 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 martu'ria. 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 spho'dra. 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 lo'gion, which is"utterance;" not lo'gos,
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 pareklh'thhn. "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 tou^ phula'xasthai.

   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 chrhsto'ths 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 chrhsto'ths, 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 padei'a 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, padei'a 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," sune'tison me, expressing "give understanding" by the
single word sune'tison, 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, sune'tisai' se; as if the Latin translator were to render
therapeu^sai' se 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 eph'lpisa, 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 adoleschi'as, 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
adoleschi'ai 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
elogisa'mhn 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, parabai'nontas not paraba'tas. ... "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 kathh'lwson, 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 kathh'lwson, because in confige nails are not
mentioned, but kathh'lwson 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 new'teros, 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 causeth
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" (ver. 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)

PSALM CXX.(2)

   1. The Psalm which we have just heard chanted, and have responded to
with our voices, is short, and very profitable. Ye will not long toil in
hearing, nor will ye toil fruitlessly in working. For it is, according to
the title prefixed to it, "A song of degrees."(3) Degrees are either of
ascent or of descent. But degrees, as they are used in this Psalm, are of
ascending. ... There are therefore both those who ascend and those who
descend on that ladder.(4) Who are they that ascend? They who progress
towards the understanding of things spiritual. Who are they that descend?
They who, although, as far as men may, they enjoy the comprehension of
things spiritual: nevertheless, descend unto the infants, to say to them
such things as they can receive, so that, after being nourished with milk,
they may become fitted and strong enough to take spiritual meat. ...

   2. When therefore a man hath commenced thus to order his ascent; to
speak more plainly, when a Christian hath begun to think of spiritual
amendment, he beginneth to suffer the tongues of adversaries. Whoever hath
not yet suffered from them, hath not yet made progress; whoever suffereth
them not, doth not. even endeavour to improve. Doth he wish to know what we
mean? Let him at the same time experience what is reported of us. Let him
begin to improve, let him begin to wish to ascend, to wish to despise
earthly, fragile, temporal objects, to hold worldly happiness for nothing,
to think of God alone, not to rejoice in gain, not to pine at losses, to
wish even to sell all his substance, and distribute it among the poor, and
to follow Christ; let us see how he suffereth the tongues of detractors and
of constant opponents, and--a still greater peril--of pretended
counsellors, who lead him astray from salvation. ... He then, who will
ascend, first of all prayeth God against these very tongues: for he saith,
"When I was in trouble, I called on the Lord; and He heard me" (ver. 1).
Why did He hear him? That He might now place him at the steps of ascent.

   3. "Deliver my soul, O Lord, from unrighteous lips, and from a
deceitful tongue" (ver. 2). What is a deceitful tongue? A treacherous
tongue, one that hath the semblance of counsel, and the bane of real
mischief. Such are those who say, And wilt thou do this, that nobody doth?
Wilt thou be the only Christian? ... Some deter by dissuasion, others
discourage yet more by their praise. For since such is the life that hath
for some time been diffused over the world, so great is the authority of
Christ, that not even a pagan ventureth to blame Christ.(5) He who cannot
be censured is read. They cannot contradict Christ, they cannot contradict
the Gospel, Christ cannot be censured; the deceitful tongue turneth itself
to praise as an hindrance. If thou praisest, exhort. Why dost thou
discourage with thy praise? ... Thou turnest thyself to another mode of
dissuasion, that by false praise thou mayest turn me away from true
praise;(6) nay, that by praising Christ thou mayest keep me away from
Christ, saying, What is this? Behold these men have done this: thou,
perhaps, wilt not be able: thou beginnest to ascend, thou fallest. It
seemeth to warn thee: it is the serpent, it is the deceitful tongue, it
hath poison. Pray against it, if thou wishest to ascend.

   4. And thy Lord saith unto thee, "What shall be given thee, or what
shall be set before thee, against the deceitful tongue?" (ver. 3). What
shall be given thee, that is, as a weapon to oppose to the deceitful
tongue, to guard thyself against the deceitful tongue? "Or what shall be
set before thee?" He asketh to try thee: for He will answer His own
question. For He answers following up his own inquiry, "even sharp arrows
of the Mighty One, with coals that desolate, or that lay waste" (ver. 4).
They that desolate, or that lay waste (for it is variously written in
different copies), are the same, because by laying waste, as ye may
observe, they easily lead unto desolation. What are these coals? First,
beloved brethren, understand what are arrows. The "sharp arrows of the
Mighty One," are the words of God. ... What then are the "coals that lay
waste?" It is not enough to plead with words against a deceitful tongue and
unrighteous lips: it is not enough to plead with words; we must plead with
examples also. ... The word coals, then, is used to express the examples of
many sinners converted to the Lord. Thou hearest men wonder, and say, I
knew that man, how addicted he was to drinking, what a villain, what a
lover of the circus, or of the amphitheatre, what a cheat: now how he
serveth God, how innocent he hath become! Wonder not; he is a live coal.
Thou rejoicest that he is alive, whom thou wast mourning as dead. But when
thou praisest the living, if thou knowest how to praise, apply him to the
dead, that he may be inflamed; whosoever is still slow to follow God, apply
to him the coal which was extinguished, and have the arrow of God's word,
and the coal that layeth waste, that thou mayest meet the deceitful tongue
and the lying lips.

   5. "Alas, that my sojourning is become far off!" (ver. 5). It hath
departed far from Thee: my pilgrimage hath become a far one. I have not yet
reached that country, where I shall live with no wicked person; I have not
yet reached that company of Angels, where I shall not fear offences. But
why am I not as yet there? Because sojourning is pilgrimage. He is called a
sojourner who dwells in a foreign land, not in his own country. And when is
it far off? Sometimes, my brethren, when a man goeth abroad, he liveth
among better persons, than he would perhaps live with in his own country:
but it is not thus, when we go afar from that heavenly Jerusalem. For a man
changeth his country, and this foreign sojourn is sometimes good for him;
in travelling he findeth faithful friends, whom he could not find in his
own country. He had enemies, so that he was driven from his country; and
when he travelled, he found what he had not in his country. Such is not
that country Jerusalem, where all are good: whoever travelleth away from
thence, is among the evil; nor can he depart from the wicked, save when he
shall return to the company of Angels, so as to be where he was before he
travelled. There all are righteous and holy, who enjoy the word of God
without reading, without letters: for what is written to us through
pages,(1) they perceive there through the Face of God. What a country! A
great country indeed, and wretched are the wanderers from that country.

   6. But what he saith, "My pilgrimage hath been made distant," are the
words of those, that is, of the Church herself, who toileth on this earth.
It is her voice, which crieth out from the ends of the earth in another
Psalm, saying, "From the ends of the earth have I cried unto Thee.(2) ...
Where then doth he groan, and among whom doth he dwell? "I have had my
habitation among the tents of Kedar." Since this is a Hebrew word, beyond
doubt ye have not understood it. What meaneth, "I have had my habitation
among the tents of Kedar"? "Kedar," as far as we remember of the
interpretation of Hebrew words, signifieth darkness. "Kedar" rendered into
Latin is called tenebrae. Now ye know that Abraham had two sons, whom
indeed the Apostle mentioneth,(3) and declareth them to have been types of
the two covenants. ... Ishmael therefore was in darkness, Isaac in light.
Whoever here also seek earthly felicity in the Church, from God, shall
belong to Ishmael. These are the very persons who gainsay the spiritual
ones who are progressing, and detract from them, and have deceitful tongues
and unrighteous lips. Against these the Psalmist, when ascending, prayed,
and hot  coals that lay waste, and swift and sharp arrows of the Mighty
One, were given him for his defence. For among these he still liveth, until
the whole floor be winnowed: he therefore said, "I have dwelt among the
tents of Kedar." The tents of Ishmael are called those of Kedar. Thus the
book of Genesis hath it: thus it hath, that Kedar belongeth unto
Ishmael.(4) Isaac therefore is with Ishmael: that is, they who belong unto
Isaac, live among those who belong unto Ishmael.(5) These wish to rise
above, those  wish to press them downwards: these wish to fly unto God,
those endeavour to pluck their wings. ...

   7. "My soul hath wandered much" (ver. 6). Lest thou shouldest
understand bodily wandering, he hath said that the soul wandered. The body
wandereth in places, the soul wandereth in its affections. If thou love the
earth, thou wanderest from God: if thou lovest God, thou risest unto God.
Let us be exercised in the love of God, and of our neighbour, that we may
return unto charity. If we fall towards the earth, we wither and decay. But
one descended unto this one who had fallen, in order that he might arise.
Speaking of the time of his wandering, he said that he wandered in the
tents of Kedar. Wherefore? Because "my soul hath wandered much." He
wandereth there where he ascendeth. He wandereth not in the body, he riseth
not in the body. But wherein doth he ascend? "The ascent," he saith, "is in
the heart."(6)

   8. "With them that hated peace, I was peaceful" (ver. 7). But howsoever
ye may hear, most beloved brethren, ye will not be able to prove how truly
ye sing, unless ye have begun to do that which ye sing. How much soever I
say this, in whatsoever ways I may expound it, in whatsoever words I may
turn it, it entereth not into the heart of him in whom its operation is
not. Begin to act, and see what we speak. Then tears flow forth at each
word, then the Psalm is sung, and the heart doeth what is sung in the
Psalm. ...  Who are they who hate peace? They who tear asunder unity. For
had they not hated peace, they would have abode in unity. But they
separated themselves, forsooth on this account, that they might be
righteous, that they might not have the ungodly mixed with them. These
words are either ours or theirs: decide whose. The Catholic Church saith,
Unity must not be lost, the Church of God must not be cut off.(1) God will
judge afterwards of the wicked and the good. ... This we also say: Love ye
peace, love ye Christ. For if they, love peace, they love Christ. When
therefore we say, Love ye peace, we say this, Love ye Christ. Wherefore?
For the Apostle saith of Christ, "He is our peace, who hath made both
one."(2) If Christ is therefore peace, because He hath made both one: why
have ye made two of one? How then are ye peace-makers, if, when Christ
maketh one of two, ye make two of one? But since we say these things, we
are peace-makers with them that hate peace; and yet they who hate peace,
when we spake to them, made war on us for nought.

PSALM CXXI.(3)

   1. ...  Let them "lift up their eyes to the hills whence cometh their
help" (ver. 1). What meaneth, The hills have been lightened? The San of
righteousness hath already risen, the Gospel hath been already preached by
the Apostles, the Scriptures have been preached, all the mysteries have
been laid open, the veil hath been rent, the secret place of the temple
hath been revealed: let them now at length lift their eyes up to the hills,
whence their help cometh. ... "Of His fulness have all we received,"(4) he
saith. Thy help therefore is from Him, of whose fulness the hills received,
not from the hills;(5) towards which,(6) nevertheless, save thou lift thine
eyes through the Scriptures, thou wilt not approach, so as to be lighted by
Him.(7)

   2. Sing therefore what followeth; if thou wish to hear how thou mayest
most securely set thy feet on the steps, so that thou mayest not be
fatigued in that ascent, nor stumble and fall: pray in these words: "Suffer
not my foot to be moved!" (ver. 3). Whereby are feet moved; whereby was the
foot of him who was in Paradise moved? But first consider whereby the feet
of him who was among the Angels were moved: who when his feet were moved
fell, and from an Angel became a devil: for when his feet were moved he
fell. Seek whereby he fell: he fell through pride. Nothing then moveth the
feet, save pride: nothing moveth the feet to a fall, save pride. Charity
moveth them to walk and to improve and to ascend; pride moveth them to
fall. ... Rightly therefore the Psalmist, hearing how he may ascend and may
not fall, prayeth unto God that he may profit from the vale of misery, and
may not fail in the swelling of pride, in these words, "Suffer not my feet
to be moved!" And He replieth unto him, "Let him that keepeth thee not
sleep." Attend, my beloved. It is as if one thought were expressed in two
sentences; the man while ascending and singing "the song of degrees,"
saith, "Suffer not my foot to be moved:" and it is as if God answered, Thou
sayest unto Me, Let not my feet be moved: say also," Let Him that keepeth
thee not sleep," and thy foot shall not be moved.

   3. Choose for thyself Him, who will neither sleep nor slumber, and thy
foot shall not be moved. God is never asleep: if thou dost wish to have a
keeper who never sleepeth, choose God for thy keeper. "Suffer not my feet
to be moved," thou sayest: well, very well: but He also saith unto thee,
"Let not him that keepeth thee slumber." Thou perhaps wast about to turn
thyself unto men as thy keepers, and to say, whom shall I find who will not
sleep? what man will not slumber? whom do I find? whither  shall I go?
whither shall I return? The Psalmist telleth thee: "He that keepeth Israel,
shall neither slumber nor sleep" (ver. 4). Dost thou wish to have a keeper
who neither slumbereth nor sleepeth? Behold, "He that keepeth Israel shall
neither slumber nor sleep:" for Christ keepeth Israel. Be thou then Israel.
What meaneth Israel? It is interpreted, Seeing God. And how is God seen?
First by faith: afterwards by sight. If thou canst not as yet see Him by
sight, see Him by faith. ... Who is there, who will neither slumber nor
sleep? when thou seekest among men, thou art deceived; thou wilt never find
one. Trust not then in any man: every man slumbereth, and will sleep. When
doth he slumber? When he beareth the flesh of weakness. When will he sleep?
When he is dead. Trust not then in man. A mortal may slumber, he sleepeth
in death. Seek not a keeper among men.

   4. And who, thou askest, shall help me, save He who slumbereth not, nor
sleepeth? Hear what followeth: "The Lord Himself is thy keeper" (ver. 5).
It is not therefore man, that slumbereth and sleepeth, but the Lord, that
keepeth thee. How doth He keep thee? "The Lord is thy defence upon the hand
of thy right hand." ... It seemeth to me to have a hidden sense: otherwise
he would have simply said, without qualification, "The Lord will keep
thee," without adding," on thy right hand." For how? Doth God keep our
right hand, and not our left? Did He not create the whole of us? Did not He
who made our right hand, make our left hand also? Finally, if it pleased
Him to speak of the right hand alone, why said He, "on the hand of thy
right hand," and not at once "upon thy right hand"? Why should He say this,
unless He were keeping somewhat here hidden for us to arrive at by
knocking? For He would either say, "The Lord shall keep thee," and add no
more; or if He would add the right hand, "The Lord shall keep thee upon thy
right hand;" or at least, as He added "hand," He would say, "The Lord shall
keep thee upon thy hand, even thy right hand,"(1) not "upon the hand of thy
right hand." ...

   5. I ask you, how ye interpret what is said in the Gospel, "Let not
your left hand know what your right hand doeth"?(2) For if ye understand
this, ye will discover what is your right hand, and what is your left: at
the same time ye will also understand that God made both hands, the left
and the right; yet the left ought not to know what the right doeth. By our
left hand is meant all that we have in a temporal way; by our right hand is
meant, whatever our Lord promiseth us that is immutable and eternal. But if
He who will give everlasting life, Himself also consoleth our present life
by these temporal blessings, He hath Himself made our right hand and our
left. ...

   6. Let us now come to this verse of the Psalm: "The Lord is thy defence
upon the hand of thy right hand" (ver. 5). By hand he meaneth power. How do
we prove this? Because the power of God also is styled the hand of God. ...
Whereof John saith, "He gave unto them power to become the sons of God."(3)
Whence hast thou received this power? "To them," he saith, "that believe in
His Name." If then thou believest, this very power is given thee, to be
among the sons of God. But to be among the sons of God, is to belong to the
right hand. Thy faith therefore is the hand of thy right hand: that is, the
power that is given thee, to be among the sons of God, is the hand of thy
right hand. ...

   7. "May the Lord shield thee upon the hand of thy right hand" (ver. 6).
I have said, and I believe ye have recognised it. For had ye not recognised
it, and that from the Scriptures, ye would not signify your understanding
of it by your voices.(4) Since then ye have understood, brethren, consider
what followeth; wherefore the Lord shieldeth thee "upon the hand of thy
right hand," that is, in thy faith, wherein we have received "power to
become the sons of God," and to be on His right hand: wherefore should God
shield us? On account of offences. Whence come offences? Offences are to be
feared from two quarters, for there are two precepts upon which the whole
Law hangeth and the Prophets, the love of God and of our neighbour.(5) The
Church is loved for the sake of our neighbour, but God for the sake of God.
Of God, is understood the sun figuratively: of the Church, is understood
the moon figuratively. Whoever can err, so as to think otherwise of God
than he ought, believing not the Father and the Son and the Holy Ghost to
be of one Substance, has been deceived by the cunning of heretics, chiefly
of the Arians. If he hath believed anything less in the Son or in the Holy
Spirit than in the Father, he hath suffered an offence in God; he is
scorched by the sun. Whoever again believeth that the Church existeth in
one province only,(6) and not that she is diffused over the whole world,
and whoso believeth them that say, "Lo here," and "Lo there, is Christ,"(7)
as ye but now heard when the Gospel was being read; since He who gave so
great a price, purchased the whole world: he is offended, so to speak, in
his neighbour, and is burnt by the moon. Whoever therefore erreth in the
very Substance of Truth, is burnt by the sun, and is burnt through the day;
because he erreth in Wisdom itself. ... God therefore hath made one sun,
which riseth upon the good and the evil, that sun which the good and the
evil see; but that Sun is another one, not created, not born, through whom
all things were made;(8) where is the intelligence of the Immutable Truth:
of this the ungodly say, "the Sun rose not upon us."(9) Whosoever erreth
not in Wisdom itself, is not burnt by the sun. Whosoever erreth not in the
Church, and in the Lord's Flesh, and in those things which were done for us
in time, is not burnt by the moon. But every man although he believeth in
Christ, erreth either in this or that respect, unless what is here prayed
for, "The Lord is thy defence upon the hand of thy right hand," is realized
in him. He goeth on to say, "So that the sun shall not burn thee by day,
nor the moon by night" (ver. 6). Thy defence, therefore, is upon the hand
of thy right hand for this reason, that the sun may not burn thee by day,
nor the moon by night. Understand hence, brethren, that it is spoken
figuratively. For, in truth, if we think of the visible sun, it burneth by
day: doth the moon burn by night? But what is burning? Offence. Hear the
Apostle's words: "Who is weak, and I am not weak? who is offended, and I
burn not?"(1)

   8. "For the Lord shall preserve thee from all evil" (ver. 7). From
offences in the sun, from offences in the moon, from all evil shall He
preserve thee, who is thy defence upon the hand of thy right hand, who will
not sleep nor slumber. And for what reason? Because we are amid
temptations: "The Lord shall preserve thee from all evil. The Lord preserve
thy soul:" even thy very soul. "The Lord preserve thy going out and thy
coming in, from this time forth for evermore" (ver. 8). Not thy body; for
the Martyrs were consumed in the body: but "the Lord preserve thy soul;"
for the Martyrs yielded not up their souls. The persecutors raged against
Crispina,(2) whose birthday we are to-day celebrating; they were raging
against a rich and delicate woman: but she was strong, for the Lord was her
defence upon the hand of her right hand. He was her Keeper. Is there any
one in Africa, my brethren, who knoweth her not? For she was most
illustrious, noble in birth, abounding in wealth: but all these things were
in her left hand, beneath her head. An enemy advanced to strike her head,
and the left hand was presented to him, which was under her head. Her head
was above, the right hand embraced her from above.(3) ...

PSALM CXXII.(4)

   1. As impure love inflames the mind, and summons the soul destined to
perish to lust for earthly things, and to follow what is perishable, and
precipitates it into lowest places, and sinks it into the abyss; so holy
love raiseth us to heavenly things, and inflames us to what is eternal, and
excites the soul to those things which do not pass away nor die, and from
the abyss of hell raiseth it to heaven. Yet all love hath a power of its
own, nor can love in the soul of the lover be idle; it must needs draw it
on. But dost thou wish to know of what sort love is? See whither it
leadeth. ...

   2. This Psalm is a "Song of degrees;"(5) as we have often said to you,
for these degrees(6) are not of descent, but of ascent. He therefore
longeth to ascend. And whither doth he wish to ascend, save into heaven?
What meaneth, into heaven? Doth he wish to ascend that he may be with the
sun, moon, and stars? Far be it! But there is in heaven the eternal
Jerusalem, where are our fellow-citizens, the Angels: we are wanderers on
earth from these our fellow-citizens. We sigh in our pilgrimage; we shall
rejoice in the city. But we find companions in this pilgrimage, who have
already seen this city herself; who summon us to run towards her. At these
he also rejoiceth, who saith, "I rejoiced in them who said unto me, We will
go into the house of the Lord" (ver. 1 ). ...

   3. "Our feet were standing in the courts of Jerusalem" (ver. 2). ...
Consider what thou wilt be there; and although thou art as yet on the road,
place this before thine eyes, as if thou wert already standing, as if thou
wert already  rejoicing without ceasing among the Angels; as if that which
is written were realized in thee: "Blessed are they that dwell in Thy
house; they will be alway praising Thee."(7) "Our feet stood in the courts
of Jerusalem." What Jerusalem? This earthly Jerusalem also is wont to be
called by the name: though this Jerusalem is but the shadow of that. And
what great thing is it to stand in this Jerusalem, since this Jerusalem
hath not been able to stand, but hath been turned into a ruin? Doth then
the Holy Spirit pronounce this, out of the kindled heart of the loving
Psalmist, as a great thing? Is not it that Jerusalem, unto whom the Lord
said, "O Jerusalem, Jerusalem, thou that killest the Prophets," etc.(8)
What great thing then did he desire; to stand among those who slew the
Prophets, and stoned them that were sent unto them? God forbid that he
should think of that Jerusalem, who so loveth, who so burneth, who so
longeth to reach that Jerusalem, "our Mother,"(9) of which the Apostle
saith, that She is "eternal in the Heavens."(10)

   4. "Jerusalem that is being built as a city" (ver. 3). Brethren, when
David was uttering these words, that city had been finished, it was not
being built. It is some city he speaketh of, therefore, which is now being
built, unto which living stones run in faith, of whom Peter saith, "Ye
also, as lively stones, are built up a spiritual house;"(11) that is, the
holy temple of God. What meaneth, ye are built up as lively stones? Thou
livest, if thou believest: but if thou believest, thou art made a temple of
God; for the Apostle Paul saith, "The temple of God is holy, which temple
are ye."(1) This city is therefore now in building; stones are cut down
from the hills by the hands of those who preach truth, they are squared
that they may enter into an everlasting structure. There are still many
stones in the hands of the Builder: let them not fall from His hands, that
they may be built perfect into the structure of the temple. This, then, is
the "Jerusalem that is being built as a city:" Christ is its foundation.
The Apostle Paul saith, "Other foundation can no man lay than that is laid,
which is Christ Jesus."(2) When a foundation is laid on earth, the walls
are built above, and the weight of the walls tends towards the lowest
parts, because the foundation is laid at the bottom. But if our foundation
be in heaven, let us be built towards heaven. Bodies have built the edifice
of this basilica,(3) the ample size of which ye see; and since bodies have
built it, they placed the foundation lowest: but since we are spiritually
built, our foundation is placed at the highest point. Let us therefore run
thither, where we may be built. ... But what Jerusalem do I speak of? Is it
that, he asketh, which ye see standing, raised on the structure of its
walls? No; but the "Jerusalem which is being built as a city." Why not, a
city, instead of, "as a city;" save because those walls, so built in
Jerusalem, were a visible city, as it is by all called a city, literally;
but this is being built "as a city," for they who enter it are like living
stones; for they are not literally stones? Just as they are called stones,
and yet are not so: so the city styled "as a city," is not a city; for he
said, "is being built." For by the word building, he meant to be understood
the structure, and cohesion of bodies and walls. For a city(4) is properly
understood of the men that inhabit there. But in saying "is building," he
showed us that he meant a town. And since a spiritual building hath some
resemblance to a bodily building, therefore it "is building as a city."

   5. But let the following words remove all doubt that we ought not to
understand carnally the words, "Whose partaking is in the same."(5) ...
What meaneth, "the same"? What is ever in the same state; not what is now
in one state, now in another. What then is, "the same," save that which is?
What is that which is? That which is everlasting. ...  Behold "The Same: I
AM THAT I AM, I AM." Thou canst not understand; it is much to understand,
it is much to apprehend. Remember what He, whom thou canst not comprehend,
became for thee. Remember the flesh of Christ, towards which thou wast
raised when sick, and when left half dead from the wounds of robbers, that
thou mightest be brought to the Inn, and there mightest be cured.(6) Let us
therefore run unto the Lord's house, and reach the city where our feet may
stand; the city "that is building as a city: whose partaking is in The
Same." ...

   6. That city "which partaketh in the same," partaketh in its stability:
justly therefore, since he is made a sharer in its stability, saith he who
runneth thither. For all things there stand where nought passeth by. Dost
thou too wish to stand there and not to pass by? Run thither. Nobody hath
"the same" from himself. ...

   7. "For thither the tribes went up" (ver. 4). We were asking whither he
ascendeth who hath fallen; for we said, it is the voice of a man who is
ascending, of the Church rising. Can we tell whither it ascendeth? whither
it goeth? whither it is raised? "Thither," he saith, "the tribes went up."
Whither? To "partaking in the Same." But what are the tribes? Many know,
many know not. For if we use the word "curies" in  its proper sense, we
understand nothing, save the "curies" which exist in each particular city,
whence the terms "curiales" and" decuriones,"  that is, the citizens of a
curia or a decuria; and ye know that each city hath such curies. But there
are, or were at one time, curies of the people in those cities, and one
city hath many curies, as Rome hath thirty-five curies of the people? These
are called tribes. The people of Israel had twelve of these, according to
the sons of Jacob.

   8. There were twelve tribes of the people of Israel: but there were
good, and there were bad among them. For how evil were those tribes which
crucified our Lord! How good those who recognised the Lord! Those tribes
then who crucified the Lord, were tribes of the devil. When therefore he
here said, "For thither the tribes go up;" that thou mightest not
understand all the tribes, he added, "even the tribes of the Lord." ...
What are the tribes of the Lord? "A testimony unto Israel." Hear, brethren,
what this meaneth. "A testimony to Israel:" that is, whereby it may be
known that it is truly Israel. ... He is such in whom there is no guile.
And what did the Lord say, when He saw Nathanael? "Behold an Israelite
indeed, in whom is no guile."(8) If therefore he is a true Israelite, in
whom there is no guile, those tribes go up to Jerusalem, in whom there is
no guile.  ... Wherefore do they go up? "To confess unto Thy Name, O
Lord.": It could not be more nobly expressed. As pride presumeth, so doth
humility confess. As he is a presumer, who wishes to appear what he is not,
so is he a confessor, who does not wish that to be seen which himself is,
and loves That which He is. To this therefore do Israelites go up, in whom
is no guile, because they are truly Israelites, because in them is the
testimony of Israel.

   9. "For there were seated seats for judgment" (ver. 5). This is a
wonderful riddle, a wonderful question, if it be not understood. He calleth
those seats, which the Greeks call thrones. The Greeks call chairs thrones,
as a term of honour. Therefore, my brethren, it is not wonderful if even we
should sit on seats, or chairs; but that these seats themselves should sit,
when shall we be able to understand this? As if some one should say: let
stools or chairs sit here. We sit on chairs, we sit on seats, we sit on
stools; the seats themselves sit not. What then meaneth this, "For there
were seated seats for judgment"? ... If therefore heaven be the seat of
God, and the Apostles are heaven; they themselves are become the seat of
God, the throne of God. It is said in another passage:(1) "The soul of the
righteous is the throne of wisdom." A great truth, a great truth, is
declared; the throne of wisdom is the soul of the righteous; that is,
wisdom sitteth in the soul of the righteous as it were in her chair, in her
throne, and thence judgeth whatsoever she judgeth. There were therefore
thrones of wisdom, and therefore the Lord said unto them, "Ye shall sit
upon twelve thrones, judging the twelve tribes of Israel."(2) So they also
shall sit upon twelve seats, and they are themselves the seats of God; for
of them it is said," For there were seated seats." Who sat? "Seats." And
who are the seats? They of whom it is said, "The soul of the righteous is
the seat of wisdom." Who are the seats? The heavens. Who are the heavens?
Heaven. What is heaven? That of which the Lord saith, "Heaven is My
seat."(3) The righteous then themselves are the seats; and have seats; and
seats shall be seated in that Jerusalem. For what purpose? "For judgment."
Ye shall sit, He saith, on twelve thrones, O ye thrones, judging the twelve
tribes of Israel. Judging whom? Those who are below on earth. Who will
judge? They who have become heaven. But they who shall be judged, will be
divided into two bodies: one will be on the right hand, the other on the
left. ...

   10. He at once addeth, as unto the seats themselves, "Enquire ye the
things that are for the peace of Jerusalem" (ver. 6). O ye seats, who now
sit unto judgment, and are made the seats of the Lord who judgeth (since
they who judge, enquire; they who are judged, are enquired of), "Enquire
ye," he saith," the things that are for the peace of Jerusalem." What will
they find by asking? That some have done deeds of charity, that others have
not. Those whom they shall find to have done deeds of charity, they will
summon them unto Jerusalem; for these deeds are "for the peace of
Jerusalem." Love is a powerful thing, my brethren, love is a powerful
thing. Do ye wish to see how powerful a thing love is? ... If charity be
destitute of means, so that it cannot find what to bestow upon the poor,
let it love: let it give "one cup of cold water;"(4) as much shall be laid
to its account, as to Zaccheus who gave half his patrimony to the poor.(5)
Wherefore this? The one gave so little, the other so much, and shall so
much be imputed to the former? Just so much. For though his resources are
unequal, his charity is not unequal.

   11. ...  "And plenteousness," he addeth, "for them that love thee." He
addresses Jerusalem herself, They have plenteousness who love her.
Plenteousness after want: here they are destitute, there they are affluent;
here they are weak, there they are strong; here they want, there they are
rich. How have they become rich? Because they gave here what they received
from God for a season, and received there what God will afterwards pay back
for evermore. Here, my brethren, even rich men are poor. It is a good thing
for a rich man to acknowledge himself poor: for if he think himself full,
that is mere puffing, not plenteousness. Let him own himself empty, that he
may be filled. What hath he? Gold. What hath he not yet? Everlasting life.
Let him consider what he hath, and see what he hath not. Brethren, of that
which he hath, let him give, that he may receive what he hath not; let him
purchase out of that which he hath, that which he hath not, "and
plenteoushess for them that love thee."

   12. "Peace be in thy strength" (ver. 7). O Jerusalem, O city, who art
being built as a city, whose partaking is in "The Same:" "Peace be in thy
strength:" peace be in thy love; for thy strength is thy love. Hear the
Song of songs: "Love is strong as death."(6) A great saying that,
brethren,." Love is strong as death." The strength of charity could not be
expressed in grander terms than these, "Love is strong as death." For who
resisteth death, my brethren? Consider, my brethren. Fire, waves, the
sword, are resisted: we resist principalities, we resist kings; death
cometh alone, who resisteth it? There is nought more powerful than it.
Charity therefore is compared with its strength, in the words, "Love is
strong as death." And since this love slayeth what we have been, that we
may be what we were not; love createth a sort of death in us. This death he
had died who said, "The world is crucified unto me, and I unto the
world:"(1) this death they had died unto whom he said, "Ye are dead, and
your life is hid with Christ in God."(2) Love is strong as death. ...

   13. Thus as he was here speaking of charity, he addeth, "For my
brethren and companions' sake, I spoke peace of thee" (ver. 8). O
Jerusalem, thou city whose partaking is in The Same, I in this life and on
this earth, I poor, he saith, I a stranger and groaning, not as yet
enjoying to the full thy peace, and preaching thy peace; preach it not for
my own sake, as the heretics, who seeking their own glory, say, Peace be
with you: and have not the peace which they preach to the people. For if
they had peace, they would not tear asunder unity. "I," he saith, "spoke
peace of thee." But wherefore? "For my brethren and companions' sake:" not
for my own honour, not for my own money, not for my life; for, "To me to
live is Christ, and to die is gain." But, "I spoke peace of thee, for my
brethren and companions' sakes." For he wished to depart, and to be with
Christ: but, since he must preach these things to his companions and his
brethren, to abide in the flesh, he addeth, is more needful for you.(3)

   14. "Because of the house of the Lord my God, I have sought good things
for thee" (ver. 9). Not on my own account have sought good things, for then
I should not seek for thee, but for myself; and so should I not have them,
because I should not seek them for thee; but, "Because of the house of the
Lord my God," because of the Church, because of the Saints, because of the
pilgrims; because of the poor, that they may go up; because we say to them,
we will go into the house of the Lord: because of the house of the Lord my
God itself, I have sought good things for Thee. These long and needful
words gather ye, brethren, eat them, drink them, and grow strong, run, and
seize.

PSALM CXXIII.(4)

   1. ...  Let this singer ascend; and let this man sing from the heart of
each of you, and let each of you be this man, for when each of you saith
this, since ye are all one in Christ, one man saith this; and saith not,
"Unto Thee, O Lord, have" we "lift up" our "eyes;" but, "Unto Thee, O Lord,
have I lift up mine eyes" (ver. 1 ). Ye ought indeed to imagine that every
one of you is speaking; but that One in an especial sense speaketh, who is
also spread abroad over the whole world. ...

    What maketh the heart of a Christian heavy? Because he is a pilgrim,
and longeth for his country. If thy heart be heavy on this score, although
thou hast been prosperous in the world, still thou dost groan: and if all
things combine to render thee prosperous, and this world smile upon thee on
every side, thou nevertheless groanest, because thou seest that thou art
set in a pilgrimage; and feelest that thou hast indeed happiness in the
eyes of fools, but not as yet after the promise of Christ: this thou
seekest with groans, this thou seekest with longings, and by longing
ascendest, anti while thou ascendest  dost sing the Song of Degrees.

   2. ... Where then are the ladders? For we behold so great an interval
between heaven and earth, there is so wide a separation, and so great a
space of regions between: we wish to climb thither, we see no ladder; do we
deceive ourselves, because we sing the Song of Degrees, that is, the Song
of ascent? We ascend unto heaven, if we think of God, who hath made
ascending steps in the heart. What is to ascend in heart? To advance
towards God. As every man who faileth, doth not descend, but falleth: so
every one who profiteth doth ascend: but if he so profit, as to avoid
pride: if he so ascend as not to fall: but if while he profiteth he become
proud, in ascending he again falleth. But that he may not be proud, what
ought he to do? Let him lift up his eyes unto Him who dwelleth in heaven,
let him not heed himself. ...

   3. If, my brethren, we understand by heaven the firmament which we see
with our bodily eyes, we shall indeed so err, as to imagine that we cannot
ascend thither without ladders, or some scaling machines: but if we ascend
spiritually, we ought to understand heaven spiritually: if the ascent be in
affection, heaven is in righteousness. What is then the heaven of God? All
holy souls, all righteous souls. For the Apostles also, although they were
on earth in the flesh, were heaven; for the Lord, enthroned in them,
traversed the whole world. He then dwelleth in heaven. How?. ... How long
are they the temple according to faith? As long as Christ dwelleth in them
through faith; as the Apostle saith, "That Christ may dwell in your hearts
through faith." But they are already heaven in whom God already dwelleth
visibly, who see Him face to face; all the holy Apostles, all the holy
Virtues, Powers, Thrones, Lordships, that heavenly Jerusalem, wanderers
from whence we groan, and for which we pray with longing; and there God
dwelleth. Thither hath the Psalmist lifted up his faith, thither he riseth
in affection, with longing hopes: and this very longing causeth the soul to
purge off' the filth of sins, and to be cleansed from every stain, that
itself also may become heaven; because it hath lifted up its eyes unto Him
who dwelleth in heaven. For if we have determined that that heaven which we
see with our bodily eyes is the dwelling of God, the dwelling of God will
pass away; for "heaven and earth will pass away."(2) Then, before God
created heaven and earth, where did He dwell? But some one saith: and
before God made the Saints, where did He dwell? God dwelt in Himself, he
dwelt with Himself, and God is with Himself. And when He deigneth to dwell
in the Saints, the Saints are not the house of God in such wise, as that
God should fall when it is withdrawn. For we dwell in a house in one way,
in another way God dwelleth in the Saints. Thou dwellest in a house: if it
be withdrawn, thou fallest: but God so dwelleth in the Saints, that if He
should Himself depart, they fall. ...

   4. What then followeth, since he hath said, "Unto Thee do I lift up
mine eyes"? (ver. 2). How hast thou lifted up thine eyes? "Behold, even as
the eyes of servants look unto the hand of their masters, and as the eyes
of a maiden unto the hand of her mistress: even so our eyes wait upon the
Lord our God, until He have mercy upon us." We are both servants, and a
handmaiden: He is both our Master and our Mistress. What do these words
mean? What do these similitudes mean? It is not wonderful if we are
servants, and He our Master; but it is wonderful if we are a maiden, and He
our Mistress. But not even our being a maiden is wonderful; for we are the
Church: nor is it wonderful that He is our Mistress; for He is the Power
and the Wisdom of God. ...  When therefore thou hearest Christ, lift up
thine eyes to the hands of thy Master; when thou hearest the Power of God
and the Wisdom of God, lift up thine eyes to the hands of thy Mistress; for
thou art both servant and handmaiden; servant, for thou art a people;(3)
handmaiden(4) for thou art the Church. But this maiden hath found great
dignity with God; she hath been made a wife. But until she come unto those
spiritual embraces, where she may without apprehension enjoy Him whom she
hath loved, and for whom she hath sighed in this tedious pilgrimage, she is
betrothed: and hath received a mighty pledge, the blood of the Spouse for
whom she sigheth without fear. Nor is it said unto her, Do not love; as it
is sometimes said to any betrothed virgin, not as yet married: and is
justly said, Do not love; when thou hast become a wife, then love: it is
rightly said, because it is a precipitate and preposterous thing, and not a
chaste desire, to love one whom she knoweth not whether she shall marry.
For it may happen that one man may be betrothed to her, and another man
marry her. But as there is no one else who can be preferred to Christ, let
her love without apprehension: and before she is joined unto Him, let her
love, and sigh from a distance and from her far pilgrimage. ...

   5. "For we have been much filled with contempt" (ver. 3). All that will
live piously according to Christ, must needs suffer reproof,(5) must needs
be despised by those who do not choose to live piously, all whose happiness
is earthly. They are derided who call that happiness which they cannot see
with their eyes, and it is said to them, What believest thou, madman? Dost
thou see what thou believest? Hath any one returned from the world below,
and reported to thee what is going on there? Behold I see and enjoy what I
love. Thou art scorned, because thou dost hope for what thou seest not; and
he who seemeth to hold what he seeth, scorneth thee. Consider well if he
doth really hold it. ...  I have my house, he hath boasted himself. Thou
askest, what house of his own? That which my father left me. And whence did
he derive this house? My grandfather left it him. Go back even to his great
grandfather, then to his great grandfather's father, and he can no longer
tell their names. Art thou not rather terrified by this thought, that thou
seest many have passed through this house, and that none of them hath
carried it away with him to his everlasting home? Thy father left it: he
passed through it: thus thou also wilt pass by. If therefore thou hast a
mere passing stay in thy house, it is an inn for passing guests, not an
habitation for permanent abode. Yet since we hope for those things which
are to come, and sigh for future happiness, and since it hath not yet
appeared what we shall be, although we are already "sons of God;"(6) for
"our life is hidden with Christ in God:"(7) "we are utterly despised," by
those who seek or enjoy happiness in this world.

   6. "Our soul is filled exceedingly; a reproach to the wealthy, and a
contempt to the proud" (ver. 4). We were asking who were "the wealthy:" he
hath expounded to thee, in that he hath said, "the proud." "Reproach" and
"contempt "are the same: and "wealthy" is the same with "proud." It is a
repetition of the sentence, "a reproach to the wealthy, and a contempt to
the proud." Why are the proud wealthy? Because they wish to be happy here.
Why? since they themselves too are miserable, are they wealthy? But perhaps
when they are miserable, they do not mock us. Listen, my beloved. Then
perchance they mock when they are happy, when they boast themselves in the
pomp of their riches! when they boast themselves in the inflated state of
false honours: then they mock us, and seem to say, Behold, it is well with
me: I enjoy the good things before me: let those who promise what they
cannot show depart from me: what I see, I hold; what I see, I enjoy; may I
fare well in this life. Be thou more secure; for Christ hath risen again,
and hath taught thee what He will give in another life: be assured that He
giveth it. But that man mocketh thee, because he holdeth what he hath. Bear
with his mockeries, and thou wilt laugh at his groans: for afterwards there
will come a season when these very persons will say, "This was he whom we
had sometimes in derision."(1)

    7. To this we must add, that sometimes those also who are beneath the
scourge of temporal unhappiness, mock us. ... Did not the robber a mock,
who was crucified with our crucified Lord? If therefore they who are not
wealthy mock us, why doth the Psalm say, "A reproach to the wealthy"? If we
carefully sift the matter, even these (the unfortunate) are wealthy. How
are they wealthy? Yea; for if they were not wealthy, they would not be
proud. For one man is wealthy in money, and proud on that score: another is
wealthy in honours, and is proud on that account: another imagines himself
wealthy in righteousness, and hence his pride, which is worse. They who
seem not to be wealthy in money, seem to themselves to be wealthy in
righteousness towards God; and when calamity overtakes them, they justify
themselves, accuse God, and say, What wrong have I been guilty of, or, what
have I done? Thou repliest: Look back, call to mind thy sins, see if thou
hast done nothing. He is somewhat touched in conscience, and returneth to
himself, and thinketh of his evil deeds; and when he hath thought of his
evil deeds, not even then doth he choose to confess that he deserves his
sufferings; but saith, Behold, I have clearly done many things; but I see
that many have done worse, and suffer no evil. He is righteous against God.
He also therefore is wealthy: he hath his breast puffed out with
righteousness; since God seemeth to him to do ill, and he seemeth to
himself to  suffer unjustly. And if thou gavest him a vessel to pilot, he
would be shipwrecked with it: yet he wishes to deprive God of the
government of this world, and himself to hold the helm of Creation, and to
distribute among all men pains and pleasures, punishments and rewards.
Miserable soul! yet why do ye wonder? He is wealthy, but wealthy in
iniquity, wealthy in malignity; but is more wealthy in iniquity, in
proportion as he seemeth to himself to be wealthy in righteousness.

   8. But a Christian ought not to be wealthy, but ought to acknowledge
himself poor; and if he hath riches, he ought to know that they are not
true riches, so that he may desire others. ... And what is the wealth of
our righteousness? How much soever righteousness there may be in us, it is
a sort of dew compared to that fountain:(3) compared to that plenteousness
it is as a few drops, which may soften our life, and relax our hard
iniquity. Let us only desire to be filled with the full fountain of
righteousness, let us long to be filled with that abundant richness, of
which it is said in the Psalm, "They shall be satisfied with the
plenteousness of Thy house: and Thou shalt give them drink out of the
torrent of Thy pleasure."(4) But while we are here, let us understand
ourselves to be destitute and in want; not only in respect of those riches
which are not the true riches, but of salvation itself. And when we are
whole, let us understand that we are weak. For as long as this body hungers
and thirsts, as long as this body is weary with watching, weary with
standing, weary with walking, weary with sitting, weary with eating;
whithersoever it turneth itself for a relief from weariness, there it
discovereth another source of fatigue: there is therefore no perfect
soundness, not even in the body itself. Those riches are then not riches,
but beggary; for the more they abound, the more doth destitution and
avarice increase. ...  Let then our whole hunger, our whole thirst, be for
true riches, and true health, and true righteousness. What are true riches?
That heavenly abode in Jerusalem. For who is called rich on this earth?
When a rich man is praised, what is meant? He is very rich: nothing is
wanting to him. That surely is the praise of him that praiseth the other:
for it is not this, when it is said, He wants nothing. Consider if he
really want nothing. If he desires nothing, he wants nothing: but if he
still desires more than what he hath, his riches have increased in such
wise, that his wants have increased also. But in that City there will be
true riches, because there will be nothing wanting to us there; for we
shall not be in need of anything, and there will be true health. ...

PSALM CXXIV.(5)

   1. Ye already well know, dearest brethren, that a "Song of Degrees," is
a song of our ascent: and that this ascent is not effected by the feet of
the body, but by the affections of the heart. This we have repeatedly
reminded you of: and we need not repeat it too often, that there may be
room for saying what hath not yet been said. This Psalm, therefore, which
ye have now heard sung for you,(1) is inscribed, "A Song of Degrees." This
is its title. They sing therefore while ascending: and sometimes as it were
one man singeth, sometimes as it were many; because many are one, since
Christ is One, and in Christ the members of Christ constitute one with
Christ, and the Head of all these members is in heaven. But although the
body toileth on earth, it is not cut off from its Head; for the Head
looketh down from above, and regardeth the body.(2) ... Whether therefore
one or many sing; many men are one man, because it is unity; and Christ, as
we have said, is One, and all Christians are members of Christ.

   2. ...  Certain members indeed of that body of which we also are, which
can sing in truth, have gone before us. And this the holy Martyrs have
sung: for they have already escaped, and are with Christ in joy about to
receive at last incorruptible bodies, the very same which were at first
corruptible, wherein they have suffered pains; of the same there will be
made for them ornaments of righteousness. Therefore whether they in
reality, or we in hope, joining our affections with their crowns, and
longing for such a life as we have not here, and shall never gain unless we
have longed for it here, let us all sing together, and say, "If the Lord
Himself had not been in us." ...

   3. "If the Lord Himself had not been in us, now may Israel say" (ver. 1
). ... When? "When men rose up against us" (ver. 2). Marvel not: they have
been subdued: for they were men; but the Lord was in us, man was not in us:
for men rose up against us. Nevertheless men would crush other men, unless
in those men who could not be crushed, there were not man, but the Lord.
For what could men do to you, while ye rejoiced, and sang, and securely
held everlasting bliss? what could men do to you when they rose against
you, if the Lord had not been on your side? what could they do? "Perchance
they had swallowed us up quick" (ver. 3). "Swallowed us up:"(3) they would
not first have slain us, and so have swallowed us up. O inhuman, O cruel
men'! The Church swalloweth not thus.(4) To Peter it was said," Kill and
eat:"(5) not, Swallow quick. Because no man entereth into the body of the
Church, save he be slain first? What he was dieth, that he may be what he
was not. Otherwise, he who is not slain, and is not eaten by the Church,
may be in the visible number of the people: but he cannot be in the number
of the people which is known to God, whereof the Apostle saith, "The Lord
knoweth who are His,"(7) save he be eaten; and eaten he cannot be, save he
first be slain. The Pagan cometh, still in him idolatry liveth; he must be
grafted among the members of Christ: that he may be engrafted, he must
needs be eaten; but he cannot be eaten by the Church, save first he be
slain. Let him renounce the world, then is he slain; let him believe in
God, then is he eaten. ... But they in whom the Lord is, are slain and die
not. But they who consent(8) aud live, are swallowed quick, when swallowed
up they die. But they who have suffered, and have not yielded to
tribulations, rejoice and say, "If the Lord had not been in us," etc.

   4. ...  "When their fury was enraged upon us." They are now in anger,
they now openly rage: "perchance the water had drowned us" (ver. 4). By
water he meaneth ungodly nations: and we shall see what sort of water in
the following verses. Whoever had consented unto them, water would have
overwhelmed him. For he would die by the death of the Egyptians, he would
not pass through after the example of the Israelites. For ye know,
brethren, that the people of Israel passed through the water, by which the
Egyptians were overwhelmed.(9) But what sort of water is this? It is a
torrent, it flows with violence, but it will pass by. ...  Hence He, our
Head, first drinketh, of whom it is said in the Psalms, "He shall drink of
the torrent in the way: therefore shall He lift up His head." For our Head
is already exalted, because He drank of the torrent by the way; for our
Lord hath suffered. If therefore our Head hath been already raised up, why
doth the body fear the torrent? Without doubt, because the Head hath been
raised, the body also will say hereafter, "Our soul hath passed over the
torrent. Perhaps our soul hath passed over the water without substance"
(ver. 5). Behold, what sort of water he was speaking of, The water
perchance had overwhelmed us." But what meaneth, "without substance"?

    5. In the first place, what meaneth,(10) "Perchance our soul hath
passed over"? (ver. 5). Understand however the meaning to be this:
"Thinkest thou our soul hath passed over?" and why do they say, "Thinkest
thou"? Because the greatness of the danger maketh it hardly credible that
he hath escaped. They have endured a great death: they have been in great
dangers; they have been so much oppressed, that they almost gave consent
while alive, and were all but swallowed up alive: now therefore that they
have escaped, now that they are secure, but still remember the danger, the
great danger, say, "Thinkest thou our soul hath passed over the water
without substance?"

   6. What is the water without substance, save the water of sins without
substance? For sins have not substance: they have destitution, not
substance; they have want, not substance. In that water without substance,
the younger son lost the whole of his substance. ... Dost thou wish to see
how the water is without substance? Take away with thee to the world below
what thou hast acquired: what wilt thou do? Thou hast acquired gold: thou
hast lost thy faith: after a few days thou leavest this life; thou canst
not take away with thee the gold thou hast acquired by the loss of thy good
faith; thy heart, destitute of faith, goeth forth into punishment--thy
heart, which if full of faith, would go forth unto a crown. Behold, what
thou hast done is nothing: and thou hast offended God for nothing.

   7. Men hear that common proverb; and the proverbs of God slumber in
them. What proverb? "Better in hand than in hope."(1) Unhappy man, what
hast thou in hand? Thou sayest, "Better in hand" Hold it so as not to lose
it, and then say, "Better in hand." But if thou holdest it not, why dost
thou not hold fast that which thou canst not lose? What then hast thou in
hand? Gold. Keep it in hand, therefore: if thou hast it in hand, let it not
be taken away without thy consent. But if through gold also thou art
carried where thou wishest not, and if a more powerful robber seeketh thee,
because he findeth thee a less powerful robber; if a stronger eagle pursue
thee, because thou hast carried off a hare before him: the lesser was thy
prey, thou wilt be a prey unto the greater. Men see not these things in
human affairs: by so much avarice are they blinded. ...

   8. Let them escape the water without substance, and say, "Blessed be
the Lord, who hath not given us over for a prey unto their teeth" (ver. 6).
For the hunters were following, and had placed a bait in their trap. What
bait? The sweetness of this life, so that each man for the sake of the
sweetness of this life may thrust his head into iniquity, and be caught in
the trap. Not they, in whom the Lord was, they who say, "If the Lord
Himself had not been in us;" they have not been taken in the trap. Let the
Lord be in thee, and thou wilt not be taken in the trap.

   9. "Our soul is escaped, even as a bird out of the snare of the
fowlers" (ver. 7). Because the Lord was in the soul itself, therefore hath
that soul escaped, even as a bird out of the snare of the fowler. Why like
a bird? Because it had fallen heedlessly, like a bird; and it could say
afterwards, God will forgive me. Unstable bird, rather set thy feet firm
upon the rock: go not into the trap. Thou wilt be taken, consumed, crushed.
Let the Lord be in thee, and He will deliver thee from greater threats,
from the snare of the fowlers. As if thou wert to see a bird about to fall
into a snare, thou makest a greater noise that it may fly away from the
net; so also, when perhaps some even of the Martyrs were stretching out
their neck after the enjoyment of this life, the Lord, who was in them,
made the noise of hell, and the bird was delivered from the snare of the
fowlers. The snare was the sweetness of this life: they were not entangled
in the snare, and were slain; by their slaughter the net was broken; no
longer did the sweetness of this life remain, that they might  again be
entangled by it, but it was crushed. Was the bird also crushed? Far be it!
for it was not in the snare: "The snare is broken, and we are delivered."

   10. ...  "Our help standeth in the Name of the Lord, who hath made
heaven and earth" (ver. 8). For if this were not our help, the snare would
not indeed remain for ever; but when the bird was once taken, it would be
crushed. For this life will pass away; and they who shall have been taken
in by its pleasures, and through these pleasures have offended God, will
pass away with this life. For the snare will be broken; be ye assured of
this: all the sweetness of this present life will no longer exist, when the
lot assigned to it hath been fulfilled; but we must not be enthralled by
it, so that when the net is broken, thou mayest then rejoice and say, "The
snare is broken, and we are delivered." But lest thou think that thou canst
do this of thy own strength, consider whose work thy deliverance is (for if
thou art proud, thou fallest into the snare), and say, "Our help standeth
in the Name of the Lord, who hath made heaven and earth." ...


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/VIII, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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