(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. La