Expositions on the Book of Psalms / 11

Psalm CIX

1. Every one who faithfully readeth the Acts of the Apostles, acknowledgeth that this Psalm containeth a prophecy of Christ; for it evidently appeareth that what is here written, “let his days be few, and let another take his office,” is prophesied of Judas, the betrayer of Christ.…For as some things are said which seem peculiarly to apply to the Apostle Peter, and yet are not clear in their meaning, unless when referred to the Church, whom he is acknowledged to have figuratively represented, on account of the primacy^[1] which he bore among the Disciples; as it is written, “I will give unto thee the keys of the kingdom of heaven,” (Matt. 16:19) and other passages of the like purport: so Judas doth represent those Jews who were enemies of Christ, who both then hated Christ, and now, in their line of succession, this species of wickedness continuing, hate Him. Of these men, and of this people, not only may what we read more openly discovered in this Psalm be conveniently understood, but also those things which are more expressly stated concerning Judas himself.

2. The Psalm, then, beginneth thus: “O God, be not silent as to my praise; for the mouth of the ungodly, yea, the mouth of the deceitful is opened upon me” (Ps. 109:1). Whence it appeareth, both that the blame, which the ungodly and the deceitful is not silent of, is false, and that the praise, which God is not silent of, is true. “For God is true, but every man a liar;” (Rom. 3:4) for no man is true, except him in whom God speaketh. But the highest praise is that of the only-begotten Son of God, in which He is proclaimed even that which He is, the only-begotten Son of God. But this did not appear, but, when His weakness appeared, lay hid, when the mouth of the ungodly and deceitful was opened upon Him; and for this reason his mouth was opened, because His virtue was concealed: and he saith, “the mouth of the deceitful was opened,” because the hatred which was covered by deceit burst out into language.

3. “They have spoken against me with false tongues” (Ps. 109:2): then chiefly when they praised him as a “good Master” with insidious adulation. Whence it is elsewhere said: “and they that praised me, are sworn together against me.” (Ps. 102:8) Next, because they burst into cries, “Crucify Him, crucify Him;” (John 19:6) he hath added, “They compassed me about also with words of hatred.” They who with a treacherous tongue spoke words seemingly of love, and not of hatred, “against me,” since they did this insidiously; afterwards “compassed me about with words” not of false and deceitful love, but of open “hatred, and fought against me without a cause.” For as the pious love Christ for nought, so do the wicked hate Him for nought; for as truth is earnestly sought by the best men on its own account, without any advantage, external to itself, in view, so is wickedness sought by the worst men. Whence among secular authors it is said of a very bad man, “he was wicked and cruel for no object.”^[2]

4. “In place,” saith he, “of loving me, they detracted from me” (Ps. 109:3). There are six different acts of this class, which may, when mentioned, very easily be borne in mind; (1) to return good for evil, (2) not to return evil for evil; (3) to return good for good, (4) to return evil for evil; (5) not to return good for good, (6) to return evil for good. The two first of these belong to the good, and the first of these two is the better; the two last belong to the wicked, and the latter of the two is the worse; the two middle to a sort of middle class of persons, but the first of these borders upon the good, the latter on the bad. We should remark these things in the holy Scriptures. Our Lord Himself returneth good for evil, who “justifieth the ungodly;” (Rom. 4:5) and who, when hanging upon the Cross, said, “Father, forgive them; for they know not what they do.” (Luke 23:34)…

5. But after he had said, “in place of loving me, they detracted from me;” what doth he add? “But I gave myself unto prayer.” He said not indeed what he prayed, but what can we better understand than for them themselves? For they were detracting greatly from Him whom they crucified, when they ridiculed Him as if He were a man, whom in their opinion they had conquered; from which Cross He said, “Father, forgive them, for they know not what they do;” so that while they in the depth of their malignity were rendering evil for good, He in the height of His goodness was rendering good for evil.…The divine words then teach us by our Lord’s example, that when we feel others ungrateful to us, not only in that they do not repay us with good, but even return evil for good, we should pray; He indeed for others who were raging against Him, or in sorrow, or endangered in faith; but we for ourselves in the first place, that we may by the mercy and aid of God conquer our own mind, by which we are borne on to the desire of revenge, when any detraction is made from us, either in our presence or our absence.…

6. He addeth, “Thus have they rewarded me evil for good” (Ps. 109:4). And as if we asked, what evil? for what good? “And hatred,” he saith, “for my good will.” This is the sum total of their great guilt. For how could the persecutors injure Him who died of His own free-will, and not by compulsion? But this very hatred is the greatest crime of the persecutor, although it be the willing atonement of the sufferer. And he hath sufficiently explained the sense of the above words, “In place of loving me,” since they owed love not as a general duty only, but in return for His love: in that he hath here added, “for my good will.” This love He mentioneth in the Gospel, when He saith, “How often would I have gathered thy children together, and thou wouldest not!” (Matt. 23:37)

7. He then beginneth to prophesy what they should receive for this very impiety; detailing their lot in such a manner, as if he wished its realization from a desire of revenge. Some not understanding this mode of predicting the future, under the appearance of wishing evil, suppose hatred to be returned for hatred, and an evil will for an evil will, since in truth it belongeth to few to distinguish, in what way the punishment of the wicked pleaseth the accuser, who longeth to satiate his enmity; and in how widely different a way it pleaseth the judge, who with a righteous mind punisheth sins. For the former returneth evil for evil: but the judge when he punisheth doth not return evil for evil, since he returneth justice to the unjust; and what is just, is surely good. He therefore punisheth not from delight in another’s misery, which is evil for evil: but from love of justice, which is good for evil.…

8. “Set thou an ungodly man to be ruler over him; and let Satan stand at his right hand” (Ps. 109:5). Though the complaint had been before concerning many, the Psalm is now speaking of one.…Since therefore he is here speaking of the traitor Judas, who, according to the Scripture in the Acts of the Apostles, was to be punished with the penalty due to him, (Acts 1:20) what meaneth, “set thou an ungodly man over him,” save him whom in the next verse he mentioneth by name, when he saith, “and let Satan stand at his right hand”? He therefore who refused to be subject unto Christ, deserved this, that he should have the devil set over him, that is, that he should be subject unto the devil.…For this reason also it is said of those who, preferring the pleasures of this world to God, styled the people blessed who have such and such things, “their right hand is a right hand of iniquity.” (Ps. 144:11)…

9. “When sentence is given upon him, let him be condemned, and let his prayer be turned into sin” (Ps. 109:6). For prayer is not righteous except through Christ, whom he sold in his atrocious sin: but the prayer which is not made through Christ, not only cannot blot out sin, but is itself turned into sin. But it may be inquired on what occasion Judas could have so prayed, that his prayer was turned into sin. I suppose that before he betrayed the Lord, while he was thinking of betraying Him; for he could no longer pray through Christ. For after he betrayed Him, and repented of it, if he prayed through Christ, he would ask for pardon; if he asked for pardon, he would have hope; if he had hope, he would hope for mercy; if he hoped for mercy, he would not have hanged himself in despair.…

10. “Let his days be few” (Ps. 109:7). By “his days,” he meant the days of his apostleship, which were few; since before the Passion of our Lord, they were ended by his crime and death. And as if it were asked, What then shall become of that most sacred number twelve, within which our Lord willed, not without a meaning, to limit His twelve first Apostles? he at once addeth, “and let another take his office.” As much as to say, let both himself be punished according to his desert, and let his number be filled up.

11. “Let his children be fatherless, and his wife a widow” (Ps. 109:8). After his death, both his children were fatherless, and his wife a widow. “Let his children be vagabonds, and be carried away, and beg their bread” (Ps. 109:9). By “vagabonds” he meaneth, uncertain whither to go, destitute of all help. “Let them be driven from their habitations.” He here explaineth what he had said above, “Let them be carried away.” How all this happened to his wife and children, the following verses explain.

12. “Let the extortioner search out all his substance, and let the strangers spoil his labour” (Ps. 109:10). “Let there be no man to help him” (Ps. 109:11): that is, to guard his posterity; wherefore followeth, “nor to have compassion on his fatherless children”

13. But as even orphans may, without one to help them, and without a guardian, nevertheless increase amid trouble and want, and preserve their race by descent; he next saith, “Let his posterity be destroyed; and in the next generation let his name be clean put out” (Ps. 109:12): that is, let what hath been generated by him generate no more, and quickly pass away.

14. But what is it that he next addeth? “Let the wickedness of his fathers be had in remembrance in the sight of the Lord, and let not the sin of his mother be done away” (Ps. 109:13). Is it to be understood, that even the sins of his fathers shall be visited upon him? For upon him they are not visited, who hath been changed in Christ, and hath ceased to be the child of the wicked, by not having imitated their conduct. (Ezek. 18:4; Ezek. 18:20)…And to these words, “I will visit the sins of the fathers upon the children,” (Exod. 20:5) is added, “who hate Me;” that is, hate Me as their fathers hated Me: so that as the effect of imitating the good is that even their own sins are blotted out, so the imitation of the wicked causeth men to suffer not their own deservings only, but those also of those whom they have imitated.…

15. “Let them alway be against^[3] the Lord” (Ps. 109:14). “Against the Lord,” meaneth in the Lord’s sight: for other translators have rendered this line, “let them be always in the sight of the Lord;” while others have rendered it, “let them be before the Lord alway;” as it is elsewhere said, “Thou hast set our misdeeds in Thy sight.” (Ps. 90:8) By “alway,” he meaneth that this great crime should be without pardon, both here, and in a future life. “Let the memorial of them perish from off the earth:” that is, of his father and of his mother. By memorial of them, he meaneth, that which is preserved by successive generations: this he prophesied should perish from the earth, because both Judas himself, and his sons, who were the memorial of his father and mother, without any succeeding offspring, as it is said above, were consumed in the short space of one generation.^[4]…

16. “And that, because he remembered not to act mercifully” (Ps. 109:15); either Judas, or the people itself. But “remembered not” is better understood of the people: for if they slew Christ, they might well remember the deed in penitence, and act mercifully towards His members, whom they most perseveringly persecuted. For this reason he saith, “but persecuted the poor man and the beggar” (Ps. 109:16). It may indeed be understood of Judas; for the Lord did not disdain to become poor, when He was rich, that we might be enriched by His poverty. (2 Cor. 8:9) But how shall I understand the word “beggar,” save perhaps because He said to the Samaritan woman, “Give me to drink,” (John 4:7) and on the Cross He said, “I thirst.” (John 19:28) But as to what followeth, I do not see how it can be understood of our Head Himself, that is, the Saviour of His own body, whom Judas persecuted. For after saying, “He persecuted the poor man and the beggar:” he addeth, “and to slay,” that is, “that he might slay Him,” for some have so rendered it, “Him that was pricked at the heart.” This expression is not commonly used except of the stings of past sins in the sorrows of penitence; as it is said of those who, when they had heard the Apostles after our Lord’s ascension, were “pricked in heart,” even they who had slain the Lord.…

17. The Psalm then continueth: “His delight was in cursing, and it shall happen to him” (Ps. 109:17). Although Judas loved cursing, both in stealing from the money bag, and selling and betraying the Lord: nevertheless, that people more openly loved cursing, when they said, “His blood be on us, and on our children.” (Matt. 32:25) “He loved not blessing, therefore it shall be far from him.” Such was Judas indeed, since he loved not Christ, in whom is everlasting blessing; but the Jewish people still more decidedly refused blessing, unto whom he who had been enlightened by the Lord said, “Will ye also be His disciples?” (John 9:27) “He clothed himself with cursing, like as with a raiment:” either Judas, or that people. “And it came into his bowels like water.”^[5] Both without, then, and within; without, like a garment; within, like water: since he hath come before the judgment-seat of Him “who hath power to destroy both body and soul in hell;” (Matt. 10:28) the body without, the soul within. “And like oil into his bones.” He showeth that he worketh evil with delight, and storeth up cursing for himself, that is, everlasting punishment; for blessing is eternal life. For at present evil deeds are his delight, flowing like water into his bowels, like oil into his bones; but it is styled cursing, because God hath appointed torments for such men.

18. “Let it be unto him as the cloak which covereth him” (Ps. 109:18). Since he hath before spoken of the cloak, why doth he repeat it? When he said, “He clothed himself with cursing as with a raiment;” doth the raiment with which he is “covered” differ from that with which he is “clothed”? For every man is clothed with his tunic, covered with his cloak; and what is this, save boasting in iniquity, even in the sight of men? “and as the girdle,” he saith, “that he is alway girded withal.” Men are girded chiefly that they may be better fit for toil, that they may not be hindered by the folds of their dress. He therefore girdeth himself with curses, who designeth an evil which he hath carefully contrived, not on a sudden impulse, and who learneth in such a manner to do evil, that he is always ready to commit it.

19. “This is the work of them that slander me before the Lord” (Ps. 109:19). He said not, “their reward,” but, “their work:” for it is clear that by the clothing, covering, water, oil, and girdle, he was describing the very works by which eternal curses are procured. It is not then one Judas, but many, of whom it is said, “This is the work of them that slander me before the Lord.” Although indeed the plural number might have been put for the singular; even as, when Herod died, it was said by the Angel, “They are dead which sought the young Child’s life.” (Matt. 2:20) But who slander Christ more before the Lord, than they who slander the very words of the Lord, by declaring that it is not He whom the Law of the Lord and His Prophets announced beforehand? “And of those that speak evil against my soul:” by denying that He, when He had willed, could have arisen: though He saith, “I have power to lay down My life, and I have power to take it again.” (John 10:18)

20. “But work Thou with me, O Lord God” (Ps. 109:20). Some have thought “mercifully” should be understood, some have actually added it; but the best copies have the words thus: “But work Thou with me, O Lord God, for Thy Name’s sake.” Whence a higher sense should not be passed over, supposing the Son to have thus addressed the Father, “Deal Thou with Me,” since the works of the Father and of the Son are the same. Where although we understand mercy,—for these words follow, “for sweet is Thy mercy,”—because he said not, “In me,” or, “over me;” or anything of this sort: but, “work Thou with Me;” we rightly understand that the Father and Son together work mercifully towards the vessels of mercy. (Rom. 9:23) “Work with me,”^[6] may also be understood to mean, help me. We use this expression in our daily language, when we are speaking of anything which is in our favour; “It works with us.” For the Father aideth the Son, as far as the Deity aideth Man, on account of His having assumed the “form of a servant,” to which Man, God, and to which “Form of a servant,” the Lord too is Father. For in the “form of God,” the Son needeth not aid, for He is equally all-powerful with the Father, on which account He also is the helper of men.…And because when he had said, “Work Thou with me,” he added, “for Thy Name’s sake,” he hath commended grace. For without previous deserving works, human nature was raised to such a height, that the whole in one, the Word and Flesh, that is, God and Man, was styled the Only-begotten Son of God. And this was done that that which had been lost might be sought by Him who had created it, through that which had not been lost; whence the following words, “For Thy mercy is sweet.”

21. “O deliver me, for I am needy and poor” (Ps. 109:21). Need and poverty is that weakness, through which He was crucified. (2 Cor. 13:4) “And my heart is disturbed within me.” This alludeth to those words which He spoke when His Passion was drawing near, “My soul is exceeding sorrowful, even unto death.” (Matt. 26:38)

22. “I go hence like a shadow that declineth” (Ps. 109:22). By this he signified death itself. For as night comes of the shadow’s declining, so death comes of mortal flesh. “And am driven away as the locusts.” This I think would be more suitably understood of His members, that is, of His faithful disciples. That he might make it much plainer, he preferred writing “locusts” in the plural number: although many may be understood where the singular number is used, as in that passage, “He spake, and the locust came;” (Ps. 105:34) but it would have been more obscure. His disciples, then, were driven away, that is, were put to flight by persecutors, either the multitude of whom He wished to be signified by the word locusts, or their passing from one place to another.

23. “My knees are weak through fasting” (Ps. 109:23). We read, that our Lord Christ underwent a fast of forty days: (Matt. 4:2) but had fasting so great power over Him, that His knees were weakened? Or is this more suitably understood of His members, that is, of His saints? “And my flesh is changed because of the oil;”^[7] because of spiritual grace. Whence Christ was so called from the Greek word, chrisma, which signifies unction. But the flesh was changed through the oil, not for the worse, but for the better, that is, rising from the dishonour of death to the glory of immortality.…His flesh was not yet changed. But whether the Holy Spirit be represented by water through the notion of ablution or irrigation, or by oil through that of exultation and the inflaming of charity; It doth not differ from Itself, because Its types are different. For there is a great difference between the lion and the lamb, and yet Christ is represented by both.…

24. “I became also a reproach unto them” (Ps. 109:24): through the death of the Cross. “For Christ hath redeemed us from the curse of the law, being made a curse for us.” (Gal. 3:13) “They looked upon Me, and shaked their heads.” Because they beheld His crucifixion, without beholding His resurrection: they saw when His knees were weakened, they saw not when His flesh was changed.

25. “Help me, O Lord my God: O save me according to Thy mercy” (Ps. 109:25). This may be referred to the whole, both to the Head and to the body: to the Head, owing to His having taken the form of a servant; to the body, on account of the servants themselves. For He might even in them have said unto God, “Help Me:” and, “O save Me:” as in them He said unto Paul, “Why persecutest thou Me”? (Acts 9:4) The following words, “according to Thy mercy,” describe grace given gratuitously, not according to the merit of works.

26. “And let them know how that this is Thy Hand, and that Thou, Lord, hast made it” (Ps. 109:26). He said, “Let them know,” of those for whom He even prayed while they were raging; for even those who afterwards believed in Him were among the crowd who shook their heads in mockery of Him. But let those who ascribe unto God the shape of the human body, learn in what sense God hath a hand. Let us therefore understand, that the Hand of God meaneth Christ: whence it is elsewhere said, “Unto whom is the arm of the Lord revealed?” (Isa. 53:1)…

27. “Though they curse, yet bless Thou” (Ps. 109:27). Vain therefore and false is the cursing of the sons of men, that have pleasure in vanity, and seek a lie; (Ps. 4:2) but when God blesseth, He doth what He saith. “Let them be confounded that rise up against me.” For their imagining that they have some power against Me, is the reason that they rise up against Me; but when I shall have been exalted above the heavens, and My glory shall have commenced spreading over the whole earth, they shall be confounded. “But Thy servant shall rejoice:” either on the right hand of the Father, or in His members when they rejoice, both in hope among temptations, and after temptations for evermore.

28. “Let my slanderers be clothed with shame” (Ps. 109:28): that is, let it shame them to have slandered me. But this may also be understood as a blessing, in that they are amended. “And let them cover themselves with their own confusion, as with a double cloak;” for diplois is a double cloak; that is, let them be confounded both within and without: both before God and before men.

29. “As for me, I will confess greatly^[8] unto the Lord with my mouth” (Ps. 109:29).…Is He said to “praise among the multitude” because He is with His Church here even unto the end of the world; (Matt. 28:20) so that we may understand by “among the multitude,” that He is honoured by this very multitude? For he is said to be in the midst, unto whom the chief honour is paid. But if the heart is, as it were, that which is mid-most of a man, no better construction can be put on this passage than this, I will praise Him in the hearts of many. For Christ dwelleth through faith in our hearts; (Eph. 3:17) and therefore he saith, “with my mouth,” that is, with the mouth of my body, which is the Church.

30. “For He stood at the right hand of the poor” (Ps. 109:30). It was said of Judas, “Let Satan stand at his right hand;” since he chose to increase his riches by selling Christ; but here the Lord stood at the right hand of the poor, that the Lord Himself might be the poor man’s riches. “He stood at the right hand of the poor,” not to multiply the years of a life that one day must end, nor to increase his stores, nor to render him strong in the strength of the body, or secure for a time; “but,” he saith, “to save my soul from the persecutors.” Now the soul is rendered safe from the persecutors, if we do not consent to them unto evil; but there is no such consent to them when the Lord standeth at the right hand of the poor, that he may not give way through his very poverty, that is, weakness. This aid was given to the Body of Christ in the case of all the holy Martyrs.

Psalm CX

1. …This Psalm is one of those promises, surely and openly prophesying our Lord and Saviour Jesus Christ; so that we are utterly unable to doubt that Christ is announced in this Psalm, since we are now Christians, and believe the Gospel. For when our Lord and Saviour Jesus Christ asked of the Jews, whose Son they alleged Christ to be, and they had replied, “the Son of David;” He at once replied to their answer, “How then doth David in spirit call Him Lord, saying, The Lord said unto My Lord?” etc. “If then,” He asked, “David in the spirit call Him Lord, how is He his son?” (Matt. 22:42–45) With this verse this Psalm beginneth.

2. “The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool” (Ps. 110:1). We ought, therefore, thoroughly to consider this question proposed to the Jews by the Lord, in the very commencement of the Psalm. For if what the .Jews answered be asked of us, whether we confess or deny it; God forbid that we should deny it. If it be said to us, Is Christ the Son of David, or not? if we reply, No, we contradict the Gospel for the Gospel of St. Matthew thus beginneth, “The book of the generation of Jesus Christ, the Son of David.” (Matt. 1:1) The Evangelist declareth, that he is writing the book of the generation of Jesus Christ, the Son of David. The Jews, then, when questioned by Christ, whose Son they believed Christ to be, rightly answered, the Son of David. The Gospel agreeth with their answer. Not only the suspicion of the Jews, but the faith of Christians, doth declare this.…“If then David in the spirit called Him Lord, how is He his son?” The Jews were silent at this question: they found no further reply: yet they did not seek Him as the Lord, for they did not acknowledge Him to be Himself that Son of David. But let us, brethren, both believe and declare: for, “with the heart we believe unto righteousness: but with the mouth confession is made unto salvation;” (Rom. 10:10) let us believe, I say, and let us declare both the Son of David, and the Lord of David. Let us not be ashamed of the Son of David, lest we find the Lord of David angry with us.

3. …We know that Christ sitteth at the right hand of the Father, since His resurrection from the dead, and ascent into heaven. It is already done: we saw not it, but we have believed it: we have read it in the Scripture, have heard it preached, and hold it by faith. So that by the very circumstance that Christ was David’s Son, He became His Lord also. For That which was born of the seed of David was so honoured, that It was also the Lord of David. Thou wonderest at this, as if the same did not happen in human affairs. For if it should happen, that the son of any private person be made a king, will he not be his father’s lord? What is yet more wonderful may happen, not only that the son of a private person, by being made a king, may become his father’s lord; but that the son of a layman, by being made a Bishop, may become his father’s father. So that in this very circumstance, that Christ took upon Him the flesh, that He died in the flesh, that He rose again in the same flesh, that in the same He ascended into Heaven, and sitteth on the right hand of His Father, in this same flesh so honoured, so brightened, so changed into a heavenly garb, He is both David’s Son, and David’s Lord.…

4. Christ, therefore, sitteth at the right hand of God, the Son is on the right hand of the Father, hidden from us. Let us believe. Two things are here said: that God said, “Sit Thou on My right hand;” and added, “until I make Thy enemies Thy footstool;” that is, beneath Thy feet. Thou dost not see Christ sitting at the right hand of the Father: yet thou canst see this, how His enemies are made His footstool. While the latter is fulfilled openly, believe the former to be fulfilled secretly. What enemies are made His footstool? Those to whom imagining vain things it is said, “Why do the heathen so furiously rage together: and why do the people imagine a vain thing?” etc. (Ps. 2:1)…He therefore sitteth at the right hand of God, till His enemies be placed beneath His feet. This is going on, this is taking place: although it is accomplished by degrees, it is going on without end. For though the heathen rage, will they, taking counsel together against Christ, prevent the fulfilment of these words: “I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession”?…“Their memorial is perished with a cry;” but, “The Lord shall endure for ever:” (Ps. 9:7) as another Psalm, but not another Spirit, saith.

5. And what followeth? “The Lord shall send the rod of Thy power out of Sion” (Ps. 110:2). It appeareth, brethren, it most clearly appeareth, that the Prophet is not speaking of that kingdom of Christ, in which He reigneth for ever with His Father, Ruler of the things which are made through Him: for when doth not God the Word reign, who is in the beginning with God? (John 1:1) For it is said, “Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever.” (1 Tim. 1:17) To what eternal King? To one invisible, incorruptible. For in this, that Christ is with the Father, invisible and incorruptible, because He is His Word, and His Power, and His Wisdom, and God with God, through whom all things were made; He is “King eternal;” but, nevertheless, that reign of temporal government, by which, through the mediation of His flesh, He called us into eternity, beginneth with Christians; but of His reign there shall be no end. His enemies therefore are made His footstool, while He is sitting on the right hand of His Father, as it is written; this is now going on, this will go on unto the end.…

6. When therefore He hath sent the rod of His power out of Sion: what shall happen? “Be Thou ruler, even in the midst among Thine enemies.” First, “Be Thou ruler in the midst of Thine enemies:” in the midst of the raging heathen. For shall He rule “in the midst of His enemies” at a later season, when the Saints have received their reward, and the ungodly their condemnation? And what wonder if He shall then rule, when the righteous reign with Him for ever, and the ungodly burn with eternal punishments? What wonder, if He shall then? Now “in the midst of Thine enemies,” now in this transition of ages, in this propagation and succession of human mortality, now while the torrent of time is gliding by, unto this is the rod of Thy power sent out of Sion, “that Thou mayest be Ruler in the midst of Thine enemies.” Rule Thou, rule among Pagans, Jews, heretics, false brethren. Rule Thou, rule, O Son of David, Lord of David, rule in the midst of Pagans, Jews, heretics, false brethren. “Be Thou Ruler in the midst of Thine enemies.” We understand not this verse aright, if we do not see that it is already going on.…

7. “With Thee the beginning on the day of Thy power” (Ps. 110:3). What is this day of His power, when is there beginning with Him, or what beginning, or in what sense is there beginning with Him, since He is the Beginning?…

8. What meaneth, “With Thee is the beginning”? Suppose anything you please as the beginning. Of Christ Himself, it would rather have been said, Thou art the Beginning, than, With Thee is the beginning. For He answered to those who asked Him, “Who art Thou?” and said, “Even the same that I said unto you, the Beginning;” (John 8:25) since His Father also is the Beginning, of whom is the only-begotten Son, in which Beginning was the Word, for the Word was with God. What then, if both the Father and the Son are the beginning, are there two beginnings? God forbid! For as the Father is God, and the Son is God, but the Father and the Son are not two Gods, but one God: so is the Father Beginning and the Son Beginning, but the Father and the Son are not two, but one Beginning. “With Thee is the beginning.” Then it shall appear in what sense the beginning is with Thee. Not that the beginning is not with Thee here also. For hast Thou not also said, “Behold, ye shall be scattered, every man to his own, and shall leave Me alone; but I am not alone, because the Father is with Me”? (John 16:32) Here therefore also, the beginning is with Thee. For Thou hast said elsewhere also, “But the Father that dwelleth in Me, He doeth His works.” (John 14:10) “With Thee is the beginning:” nor was the Father ever separated from Thee. But when the Beginning shall appear to be with Thee, then shall it be manifest unto all who are made like Thee; since they shall see Thee as Thou art; (1 John 3:2) for Philip saw Thee here, and sought the Father. (John 14:8) Then therefore shall be seen what now is believed: then shall “the beginning be with Thee” in the sight of the righteous, in the sight of saints; the ungodly being removed, that they may not see the brightness of the Lord.…

9. Explain of what power thou speakest. Because here also, as is said, His power is mentioned, when the rod of His power is sent forth out of Sion, that He may be Ruler in the midst of His enemies. Of what power speakest thou, “In the splendour of the saints”? “In the splendour,” he saith, “of the saints.” He speaketh of that power when the saints shall be in splendour; not when still carrying about their earthly flesh, and groaning in a mortal and corruptible body.…

10. But this is put off, this will be granted afterwards: what is there now? “From the womb I have begotten Thee, before the morning star.” What is here? If God hath a Son, hath He also a womb? Like fleshly bodies, He hath not; for He hath not a bosom either; yet it is said, “He who is in the bosom of the Father, hath declared Him.” (John 1:18) But that which is the womb, is the bosom also: both bosom and womb are put for a secret place. What meaneth, “from the womb”? From what is secret, from what is hidden; from Myself, from My substance; this is the meaning of “from the womb;” for, “Who shall declare His generation?” (Isa. 53:8) Let us then understand the Father saying unto the Son, “From My womb before the morning star have I brought Thee forth.” What then meaneth, “before the morning star”? The morning star is put for the stars, as if the Scripture signified the whole from a part, and from one conspicuous star all the stars. But how were those stars created? “That they may be for signs, and for seasons, and for days, and years.” (Gen. 1:14)…This expression also, “before the morning star,” is used both figuratively and literally, and was thus fulfilled. For the Lord was born at night from the womb of the Virgin Mary; the testimony of the shepherds doth assert this, who were “keeping watch over their flock.” (Luke 2:7–8) So David: O Thou, my Lord, who sittest at the right hand of my Lord, whence art Thou my Son, except because, “From the womb before the morning star I have begotten Thee”?

11. And unto what art Thou born? “The Lord hath sworn, and will not repent: Thou art a Priest for ever after the order of Melchizedec” (Ps. 110:4). For unto this wast Thou born from the womb before the morning star, that Thou mightest be a Priest for ever after the order of Melchizedec. For in that character in which He was born of the Father, God with God, coeternal with Him who begot Him, He is not a Priest; but He is a Priest on account of the flesh which He assumed, on account of the victim which He was to offer for us received from us. “The Lord,” then, “hath sworn.” What then meaneth, the Lord hath sworn? Doth the Lord, who forbiddeth men to swear, (Matt. 5:34) Himself swear? Or doth He possibly forbid man to swear chiefly on this account, that he may not fall into perjury, and for this reason the Lord may swear, since He cannot be forsworn. For man, who, through a habit of swearing, may slip into perjury, is rightly forbidden to swear: for he will be farther from perjury in proportion as he is far from swearing. For the man who sweareth, may swear truly or falsely: but he who sweareth not, cannot swear falsely; for he sweareth not at all. Why then should not the Lord swear, since the Lord’s oath is the seal of the promise? Let Him swear by all means. What then dost thou, when thou swearest? Thou callest God to witness: this is to swear, to call God to witness; and for this reason there must be anxiety, that thou mayest not call God to witness anything false. If therefore thou by an oath dost call God to witness, why then should not God also call Himself to witness with an oath? “I live, saith the Lord,” this is the Lord’s oath.…“The Lord sware,” then, that is, confirmed: “He will not repent,” He will not change. What? “Thou art a Priest for ever. “For ever,” for He will not repent. But Priest, in what sense? Will there be those victims, victims offered by the Patriarchs, altars of blood, and tabernacle, and those sacred emblems of the Old Covenant? God forbid! These things are already abolished; the temple being destroyed, that priesthood taken away, their victim and their sacrifice having alike disappeared, not even the Jews have these things. They see that the priesthood after the order of Aaron hath already perished, and they do not recognise the Priesthood after the order of Melchizedec. I speak unto believers. If catechumens understand not something, let them lay aside sloth, and hasten unto knowledge. It is not therefore needful for me to disclose mysteries here: ^[9] let the Scriptures intimate to you what is the Priesthood after the order of Melchizedec.

12. “The Lord on Thy right hand” (Ps. 110:5). The Lord had said, “Sit Thou on My right hand;” now the Lord is on His right hand, as if they changed seats.…That very Christ, the “Lord on Thy right hand,” unto whom Thou hast sworn, and it will not repent Thee: what doth He, Priest for evermore? What doth He, who is at the right hand of God, and intercedeth for us, (Rom. 8:34) like a priest entering into the inner places, and into the holy of holies, into the mysteries of heaven, He alone being without sin, and therefore easily purifying from sins. (Heb. 9:12; Heb. 9:14; Heb. 9:24) He therefore “on Thy right hand shall wound even kings in the day of His wrath.” What kings, dost thou ask? Hast thou forgotten? “The kings of the earth stood up, and the rulers took counsel together against the Lord, and against His Anointed.” (Ps. 2:2) These kings He wounded by His glory, and by the weight of His Name made kings weak, so that they had not power to effect what they wished. For they strove amain to blot out the Christian name from the earth, and could not; for “Whosoever shall fall on this stone shall be broken.” (Matt. 21:44) Kings therefore fall on this “stone of offence,” and are therefore wounded, when they say, Who is Christ? I know not what Jew or what Galilean He may have been, who died, who was slain in such a manner! The stone is before thy feet, lying, so to speak, mean and humble: therefore by scorning thou dost stumble, by stumbling thou fallest, by falling thou art wounded.…“But on whomsoever it shall fall, it will grind him to powder.” (Luke 20:18) When therefore any one falleth upon it, it lieth as it were low; it then woundeth: but when it shall grind him to powder, then it will come from above. See how in these two words, it shall wound him and grind him to powder: he striketh upon it, and it shall come down upon him: are distinguished the two seasons, of the humiliation and the majesty of Christ, of hidden punishment and future judgment. He will not crush, when He cometh, that man whom He doth not wound when He lieth in a contemptible appearance.…

13. “He shall judge among the heathen: He shall fill up what hath fallen” (Ps. 110:6). Whoever thou art who art obstinate against Christ, thou hast raised on high a tower that must fall. It is good that thou shouldest cast thyself down, become humble, throw thyself at the feet of Him who sitteth on the right hand of the Father, that in thee a ruin may be made to be built up. For if thou abidest in thy evil height, thou shalt be cast down when thou canst not be built up. For of such the Scripture saith in another passage: “Therefore shall He break down, and not build them up.” (Ps. 28:5) Beyond doubt he would not say this of some, unless there were some whom He broke down so as to build them up again. And this is going on at this time, while Christ is judging among the heathen in such a manner as to fill up what hath fallen. “He shall smite many heads over the earth.” Here upon the earth in this life He shall smite many heads. He maketh them humble instead of proud; and I dare to say, my brethren, that it is more profitable to walk here humbly with the head wounded, than with the head erect to fall into the judgment of eternal death. He will smite many heads when he causeth them to fall, but He will fill them up and build them up again.

14. “He shall drink of the brook^[10] in the way, therefore shall he lift up his head” (Ps. 110:7). Let us consider Him drinking of the brook in the way: first of all, what is the brook? the onward flow of human mortality: for as a brook is gathered together by the rain, overflows, roars, runs, and by running runs down, that is, finishes its course; so is all this course of mortality. Men are born, they live, they die, and when some die others are born, and when they die others are born, they succeed, they flock together, they depart and will not remain. What is held fast here? what doth not run? what is not on its way to the abyss as if it was gathered together from rain? For as a river suddenly drawn together from rain from the drops of showers runneth into the sea, and is seen no more, nor was it seen before it was collected from the rain; so this hidden rain is collected together from hidden sources, and floweth on; at death again it travelleth where it is hidden: this intermediate state soundeth and passeth away. Of this brook He drinketh, He hath not disdained to drink of this brook; for to drink of this brook was to Him to be born and to die. What this brook hath, is birth and death; Christ assumed this, He was born, He died. “Therefore hath He lifted up His head;” that is, because He was humble, and “became obedient unto death, even the death of the Cross: therefore God also hath highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee shall bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue shall confess that Jesus Christ the Lord is in the glory of God the Father.” (Phil. 2:8–11)

Psalm CXI

1. The days have come for us to sing Allelujah.^[11]…Now these days come only to pass away, and pass away to come, again, and typify the day which does not come and pass away, because it is neither preceded by yesterday to cause it to come, nor pressed upon by the morrow to cause it to pass.…For as these days succeed in regular season, with a joyful cheerfulness, the past days of Lent, whereby the misery of this life before the Resurrection of the Lord’s body is signified; so that day which after the Resurrection shall be given to the full body of the Lord, that is, to the holy Church, when all the troubles and sorrows of this life have been shut out, shall succeed with perpetual bliss. But this life demandeth from us self-restraint, that although groaning and weighed down with our toil and struggles, and desiring to be clothed upon with our house which is from heaven, (2 Cor. 5:2) we may refrain from secular pleasures: and this is signified by the number of forty, which was the period of the fasts of Moses, and Elias, (Exod. 34:28; 1 Kgs. 19:8) and our Lord Himself.…But by the number fifty after our Lord’s resurrection, during which season we sing Allelujah, not the term and passing away of a certain season is signified, but that blessed eternity; because the denary (Matt. 20:10) added to forty signifieth the reward paid to the faithful who toil in this life, which our Father hath prepared an equal share of for the first and for the last. Let us therefore hear the heart of the people of God full of divine praises. He representeth in this Psalm some one exulting in happy joyfulness, he prefigureth the people whose hearts are overflowing with the love of God, that is, the body of Christ, freed from all evil.

2. “I will make confession unto Thee, O Lord,” he saith, “with my whole heart” (Ps. 111:1). Confession is not always confession of sins, but the praise of God is poured forth in the devotion of confession. The former mourneth, the latter rejoiceth: the former showeth the wound to the physician, the latter giveth thanks for health. The latter confession signifieth some one, not merely freed from every evil, but even separate from all the ill-disposed. And for this reason let us consider the place where he confesseth unto the Lord with all his heart. “In the counsel,” he saith, “of the upright, and in the congregation:” I suppose, of those who shall “sit upon the twelve thrones, judging the twelve tribes of Israel.” (Matt. 19:28) For there will be no longer an unjust man among them, the thefts of no Judas are allowed, no Simon Magus is baptized, wishing to buy the Spirit, whilst he designeth to sell it; (Acts 8:13; Acts 8:18; Acts 8:19) no coppersmith like Alexander doth many evil deeds, (2 Tim. 4:14) no man covered with sheep’s clothing creepeth in with feigned fraternity; such as those among whom the Church must now groan, and such as she must then shut out, when all the righteous shall be gathered together.

“These are the great works of the Lord, sought out unto all His wills” (Ps. 111:2): through which mercy forsaketh none who confesseth, no man’s wickedness is unpunished. (Heb. 12:6)…Let man choose for himself what he listeth: the works of the Lord are not so constituted, that the creature, having free discretion allowed him, should transcend the will of the Creator, even though he act contrary to His will. God willeth not that thou shouldest sin; for He forbiddeth it: yet if thou hast sinned, imagine not that the man hath done what he willed, and that hath happened to God which He willed not. For as He would that man would not sin, so would He spare the sinner, that he may return and live; He so willeth finally to punish him who persisteth in his sin, that the rebellious cannot escape the power of justice. Thus whatever choice thou hast made, the Almighty will not be at a loss to fulfil His will concerning thee.

3. “Confession and glorious deeds are His work” (Ps. 111:3). What is a more glorious deed than to justify the ungodly? But perhaps the work of man preventeth that glorious work of God, so that when he hath confessed his sins, he deserveth to be justified.…This is the glorious work of the Lord: for he loveth most, to whom most is forgiven. (Luke 7:42–48) This is the glorious work of the Lord: for “where sin abounded, there did grace much more abound.” (Rom. 5:20) But perhaps a man would deserve justification from works. “Not,” saith he, “of works, lest any man boast. For we are His workmanship, created in Christ Jesus unto good works.” (Eph. 2:9–10) For a man worketh not righteousness save he be justified: but by “believing on Him that justifieth the ungodly,” (Rom. 4:5) he beginneth with faith; that good may not by preceding show what he hath deserved, but by following what he hath received.…

4. “He hath made His wonderful works to be remembered” (Ps. 111:4): by abasing this man, exalting that. Reserving unusual miracles for a fit season, that thus human weakness, intent upon novelty, may remember them, although His daily miracles be greater. He created so many trees throughout the whole earth, and no one wondereth: He dried up one with a word, and the hearts of mortals were thunderstruck. (Matt. 21:19–20) For that miracle, which hath not through its frequency become common, will cling most firmly to the heart. But of what use were the miracles, save that He might be feared? What too would fear profit, unless “the gracious and merciful Lord” gave “meat unto them that fear Him”? (Ps. 111:5); meat that doth not spoil, “bread that cometh down from heaven,” (John 6:27; John 6:51) which He gave to no deservings of ours. For “Christ died for the ungodly.” (Rom. 5:6) No one then would give such food, save a gracious and merciful Lord. But if He gave so much to this life, if the sinner who was to be justified received the Word made flesh; what shall he receive when glorified in a future world? For, “He shall ever be mindful of His covenant.” Nor hath He who hath given a pledge, given the whole.

5. “He shall show His people the power of His works” (Ps. 111:6). Let not the holy Israelites, who have left all their possessions and have followed Him, be saddened; let them not be sorrowful and say, “Who then can be saved?” For “it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” For “with men these things are impossible, but with God all things are possible.” (Matt. 19:24–26) “That He may give them the heritage of the heathen.” For they went to the heathen, and enjoined the rich of this world “not to be high-minded, nor to trust in uncertain riches, but in the living God,” (1 Tim. 6:17) to whom that is easy which is difficult for men. For thus many were called, thus the heritage of the heathen has been occupied, thus it hath happened, that even many who have not abandoned all their possessions in this life in order to follow Him, have despised even life itself for the sake of confessing His Name; and like camels humbling themselves to bear the burden of troubles, have entered as it were through a needle’s eye, through the piercing straits of suffering. He hath wrought these effects, unto whom all things are possible.

6. “The works of His hands are verity and judgment” (Ps. 111:7). Let verity be held by those who are judged here. Martyrs are here sentenced, and brought to the judgment-seat, that they may judge not only those by whom they have been judged, but even give judgment on angels, (1 Cor. 6:3) against whom was their struggle here, even when they seemed to be judged by men. Let not tribulation, distress, famine, nakedness, the sword, separate from Christ. For “all His commandments are true;” (Rom. 8:35) He deceiveth not, He giveth us what He promised. Yet we should not expect here what He promised; we should not hope for it: but “they stand fast for ever and ever, and are done in truth and equity” (Ps. 111:8). It is equitable and just that we should labour here and repose there; since “He sent redemption unto His people” (Ps. 111:9). But from what are they redeemed, save from the captivity of this pilgrimage? Let not therefore rest be sought, save in the heavenly country. God indeed gave the carnal Israelites an earthly Jerusalem, “which is in bondage with her children:” but this is the Old Covenant, pertaining unto the old man. But they who there understood the figure, even then were heirs of the New Covenant; for “Jerusalem which is above is free, which is our everlasting mother in heaven.” (Gal. 4:25–26) But that transitory promises were given in that Old Testament is proved by the fact itself: however, “He hath commended His covenant for ever.” But what, but the New? Whosoever dost wish to be heir of this, deceive not thyself, and think not of a land flowing with milk and honey, nor of pleasant farms, nor of gardens abounding in fruits and shade: desire not how to gain anything of this sort, such as the eye of covetousness is wont to lust for. For since “covetousness is the root of all evils,” (1 Tim. 6:10) it must be cut off, that it may be consumed here; not be put off, that it may be satisfied there. First escape punishments, avoid hell; before thou longest for a God who promiseth, beware of one who threateneth. For “holy and reverend is His Name.”

7. …“The fear of the Lord,” therefore, “is the beginning of wisdom.” “Understanding is good” (Ps. 111:10). Who gainsayeth? But to understand, and not to do, is dangerous. It is “good,” therefore, “to those that do thereafter.” Nor let it lift up the mind unto pride; for, “the praise of Him,” the fear of whom is the beginning of wisdom, “endureth for ever:” and this will be the reward, this the end, this the everlasting station and abode. There are found the true commandments, made fast for ever and ever; here is the very heritage of the New Covenant commanded for ever. “One thing,” he saith, “I have desired of the Lord, which I will require: even that I may dwell in the house of the Lord all the days of my life.” (Ps. 27:4) For, “blessed are they that dwell in the house” of the Lord: “they will be alway praising” (Ps. 84:4) Him; for “His praise endureth for ever.”

Psalm CXII

1. I believe, brethren, that ye remarked and committed to memory the title of this Psalm. “The conversion,” he saith, “of Haggai and Zechariah.” These prophets were not as yet in existence, when these verses were sung.^[12]…But both, the one within a year after the other, began to prophesy that which seemeth to pertain to the restoration of the temple, as was foretold so long before. (Ezr. 1:5; Hag. 1; Zech. 1)…“For the temple of God is holy, which temple ye are.” (1 Cor. 3:17) Whoever therefore converteth himself to the work of this building together, and to the hope of a firm and holy edifice, like a living stone from the miserable ruin of this world, understandeth the title of the Psalm, understandeth “the conversion of Haggai and Zechariah.” Let him therefore chant the following verses, not so much with the voice of his tongue as of his life. For the completion of the building will be that ineffable peace of wisdom, the “beginning” of which is the “fear of the Lord:” let him therefore, whom this conversion buildeth together, begin thence.

2. “Blessed is the man that feareth the Lord: he will have great delight in His commandments” (Ps. 112:1). God, who alone judgeth both truthfully and mercifully, will see how far he obeyeth His commandments: since “the life of man on earth is a temptation,” (Job 7:1) as holy Job saith. But “He who judgeth us is the Lord.” (1 Cor. 4:4)…He therefore will see how far each man profiteth in His commandments; yet he who loveth the peace of this building together, shall have great delight in them; nor ought he to despair, since there is “peace on earth for men of good will.” (Luke 2:14)

3. Next follows, “His seed shall be mighty upon earth” (Ps. 112:2). The Apostle witnesseth, that the works of mercy are the seed of the future harvest, when he saith, “Let us not be weary in well doing, for in due season we shall reap;” (Gal. 6:9) and again, “But this I say, He which soweth sparingly, shall reap also sparingly.” (2 Cor. 9:6) But what, brethren, is more mighty than that not only Zacchæus should buy the kingdom of Heaven by the half of his goods, (Luke 19:8) but even the widow for two mites, (Mark 12:42) and that each should possess an equal share there? What is more mighty, than that the same kingdom should be worth treasures to the rich man, and a cup of cold water to the poor?…“Glory and riches shall be in his house” (Ps. 112:3). For his house is his heart; where, with the praise of God, he liveth in greater riches with the hope of eternal life, than with men flattering, in palaces of marble, with splendidly adorned ceilings, with the fear of everlasting death. “For his righteousness endureth for ever:” this is his glory, there are his riches. While the other’s purple, and fine linen, and grand banquets, even when present, are passing away; and when they have come to an end, the burning tongue shall cry out, longing for a drop of water from the finger’s end. (Luke 16:24)

4. “Unto the right-hearted there ariseth up light in the darkness” (Ps. 112:4). Justly do the godly direct their heart unto their God, justly do they walk with their God, preferring His will to themselves; and having no proud presumption in their own. For they remember that they were some time in darkness, but are now light in the Lord. (Eph. 5:8) “Merciful, pitying, and just is the Lord God.” It delighteth us that He is “merciful and pitying,” but it perhaps terrifieth us that the Lord God is “just.” Fear not, despair not at all, happy man, who fearest the Lord, and hast great delight in His commandments; be thou sweet, be merciful and lend. For the Lord is just in this manner, that He judgeth without mercy him who hath not shown mercy; (Jas. 2:13) but, “Sweet is the man who is merciful and lendeth” (Ps. 112:5): God will not spew him out of His mouth as if he were not sweet. “Forgive,” He saith, “and ye shall be forgiven; give, and it shall be given unto you.” (Luke 6:37–38) Whilst thou forgivest that thou mayest be forgiven, thou art merciful; whilst thou givest that it may be given unto thee, thou lendest. For though all be called generally mercy where another is assisted in his distress, yet there is a difference where thou spendest neither money, nor the toil of bodily labour, but by forgiving what each man hath sinned against thee, thou gainest free pardon for thine own sins also.…He who is unwilling to give to the poor, seeketh riches; listen to what is written, “Thou shalt have treasure in heaven.” (Matt. 19:21) Thou wilt not then lose honour by forgiving: for it is a very laudable triumph to conquer anger: wilt not grow poor by giving; for a heavenly treasure is a more safe possession. The former verse, “Riches and plenteousness shall be in his house,” was pregnant with this verse.

5. He therefore who doth these things, “shall guide his words with discretion.” His deeds themselves are the words whereby he shall be defended at the Judgment; which shall not be without mercy unto him, since he hath himself shown mercy. “For he shall never be moved” (Ps. 112:6): he who, called to the right hand, shall hear these words, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” For no works of theirs, save works of mercy, are there mentioned. He therefore shall hear, “Come, ye blessed of My Father;” for, “the generation of the right ones shall be blessed.” Thus, “the righteous shall be had in everlasting remembrance.” “He will not be afraid of any evil hearing; for his heart standeth fast and believeth in the Lord” (Ps. 112:7). Such as the words which he will hear addressed to those on the left hand, “Depart into everlasting fire, prepared for the devil and his angels.” (Matt. 25:34; Matt. 25:41) He therefore who seeketh here not his own things, but those of Jesus Christ, (Phil. 2:21) most patiently endureth sufferings, waiteth for the promises with faith. Nor is he broken down by any temptations: “His heart is established, and will not shrink, until he see beyond his enemies” (Ps. 112:8). His enemies wished to see good things here, and when invisible blessings were promised them, used to say, “Who will show us any good?” (Ps. 4:6) Let our heart therefore be established, and shrink not, until we see beyond our enemies. For they wish to see good things of men in the land of the dying; we trust to see the good things of the Lord in the land of the living. (Ps. 27:13)

6. But it is a great thing to have the heart established, and not to be moved, while they rejoice who love what they see, and mock at him who hopeth for what he seeth not; “what the Lord hath prepared for them that love Him.” (1 Cor. 2:9) How great is the value of this which is not seen, and it is bought for so much as each man is able to give for it. On this account he also “dispersed abroad, and gave to the poor” (Ps. 112:9): he saw not, yet he kept buying; but He was storing up the treasure in heaven, who deigned to hunger and thirst in the poor on earth. It is no wonder then if “his righteousness remaineth for ever:” He who created the ages being his guardian. “His horn,” whose humility was scorned by the proud, “shall be exalted with honour.”

7. “The ungodly shall see it, and he shall be angered” (Ps. 112:10): this is that late and fruitless repentance. For with whom rather than himself is he “angered,” when he shall say, “Our pride, what hath it profited us? the boastfulness of our riches, what hath it given us? (Wisdom 5:8)” seeing the horn of him exalted with honour, who “dispersed abroad, and gave to the poor.” “He shall gnash with his teeth, and consume away:” for “there shall be weeping and gnashing of teeth.” For he will no more bring forth leaves and bloom, as would happen if he had repented in season: but he will then repent, when “the desire of the ungodly shall perish,” no consolation succeeding. “The desire of the ungodly shall perish,” when “all things shall pass away like a shadow,” (Wisdom 5:8–9) when the flower shall fall down on the withering of the grass. “But the word of the Lord that endureth for ever,” (Isa. 40:8) as it is mocked by the vanity of the falsely happy, so will laugh at the perdition of the same when truly miserable.

Psalm CXIII

1. …When ye hear sung in the Psalms, “Praise the Lord, ye children” (Ps. 113:1); imagine not that that exhortation pertaineth not unto you, because having already passed the youth of the body, ye are either blooming in the prime of manhood, or growing gray with the honours of old age: for unto all of you the Apostle saith, “Brethren, be not children in understanding; howbeit, in malice be ye children, but in understanding be men.” (1 Cor. 14:20; Matt. 18:3) What malice in particular, save pride? For it is pride that, presuming in false greatness, suffereth not man to walk along the narrow path, and to enter by the narrow gate; but the child easily entereth through the narrow entrance; and thus no man, save as a child, entereth into the kingdom of heaven. “Praise the Name of the Lord.”…Let Him therefore be alway proclaimed: “Blessed be the Name of the Lord, from this time forth for evermore” (Ps. 113:2). Let Him be proclaimed everywhere: “From the rising up of the sun unto the going down of the same, praise ye the Name of the Lord” (Ps. 113:3).

2. If any of the holy children who praise the Name of the Lord were to ask of me and say to me, “for evermore” I understand to mean unto all eternity: but why “from this,” and why is not the Name of the Lord blessed before this, and before all ages? I will answer the infant, who asketh not in contumacy. Unto you it is said, masters and children, unto you it is said, “Praise the Name of the Lord; blessed be the Name of the Lord:” let the Name of the Lord be blessed, “from this,” that is, from the moment ye speak these words. For ye begin to praise, but praise ye without end.…Or, since in this passage he seemeth to signify rather humility than childhood, the contrary of which is the vain and false greatness of pride; and for this reason none but children praise the Lord, since the proud know not how to praise Him; let old age be childlike, and your childhood like old age; that is, that neither may your wisdom be with pride, nor your humility without wisdom, that ye may “praise the Lord from this for evermore.” Wherever the Church of Christ is diffused in her childlike saints, “Praise ye the Name of the Lord;” that is, “from the rising up of the sun unto the going down of the same.”

3. “The Lord is high above all heathen” (Ps. 113:4). The heathen are men: what wonder if the Lord be above all men? They see with their eyes those whom they worship high above themselves to shine in heaven, the sun and moon and stars, creatures which they serve while they neglect the Creator. But not only “is the Lord high above all heathen;” but “His glory” also “is above the heavens.” The heavens look up unto Him above themselves; and the humble have Him together with them, who do not worship the heavens instead of Him, though placed in the flesh beneath the heavens.

4. “Who is like unto the Lord our God, that hath His dwelling so high; and yet beholdeth the humble?” (Ps. 113:5). Any one would think that He dwelleth in the lofty heavens, whence He may behold the humble things on earth; but “He beholdeth the humble things that are in heaven and earth” (Ps. 113:6): what then is His high dwelling, whence He beholdeth the humble things that are in heaven and earth? Are the humble things He beholdeth His own high dwelling itself? For He thus exalteth the humble, so as not to make them proud. He therefore both dwelleth in those whom He raiseth high, and maketh them heaven for Himself, that is, His own abode; and by seeing them not proud, but constantly subject to Himself, He beholdeth even in heaven itself these very humble things, in whom raised on high He dwelleth. For the Spirit thus speaketh through Isaiah: “Thus saith the Highest that dwelleth on high, that inhabiteth eternity; the Lord Most High, dwelling in the holy.” He hath expounded what He meant by dwelling on high, by the more full expression, “dwelling in the holy.”…

5. And he hath moved us also to enquire whether the Lord our God beholdeth the same humble things in heaven and in earth: or different humble things in heaven to what He beholdeth on earth.…But if the Lord our God beholdeth other humble things in heaven to what He doth on earth; I suppose that He already beholdeth in heaven those whom He hath called, and in whom He dwelleth; while on earth He beholdeth those whom He is now calling, that He may dwell in them. For He hath the one with Him musing on heavenly things, the others He is waking, while they yet dream things earthly. But since it is difficult to call even those humble, who have not as yet submitted their necks in piety to the gracious yoke of Christ, since the divine writings throughout the whole Psalm warn us to understand holy by the word humble; there is also another interpretation, which, Beloved, ye may consider with me. I believe that those are now meant by heavens who shall sit upon twelve thrones, and shall judge with the Lord; (Matt. 19:28) and under the name of the earth, the rest of the multitude of the blessed, who shall be set on the right hand, that through works of mercy they may be praised and received into everlasting habitations by those whom they have made friends to themselves from the mammon of unrighteousness in this mortal life. (Luke 16:9)…

6. “He taketh up the destitute out of the dust, and lifteth the poor out of the mire” (Ps. 113:7); “that He may set Him with the princes, even with the princes of His people” (Ps. 113:8). Let not then the heads of the exalted disdain to be humble, beneath the Lord’s right hand. For though the faithful steward of the Lord’s money be placed together with the princes of the people of God, although he be destined to sit on the twelve seats, and even to judge angels; (Matt. 19:28) yet he is taken up destitute from the dust, and lifted from out of the mire. Was not he possibly lifted up from the mire, who “served divers lusts and pleasures”?…

7. What then, brethren, if we have already heard of those humble things which are in heaven, lifted up from the mire, that they might be set with the princes of the people; have we by consequence heard nothing of the humble things which the Lord beholdeth on the earth? For those friends who will judge with their Lord are fewer, while those whom they receive into everlasting habitations are more in number. For although the whole of a heap of corn compared with the separate chaff may seem to contain few in number; yet considered by itself, it is abundant.…The Church then speaketh thus in that sense, wherein she seemeth to bear no offspring among those crowds who have not given up all things, that they might follow the Lord, and might sit upon the twelve thrones. (Matt. 19:28) But how many in the same crowd, who make unto themselves friends of the mammon of unrighteousness, (Luke 16:9) shall stand on the right hand through works of mercy? He not only then lifteth up from the mire him whom He is to place with the princes of His people; but also, “Maketh the barren woman to keep house, and to be a joyful mother of children” (Ps. 113:9): He who dwelleth on high, and beholdeth the humble things that are in heaven and earth, the seed of Abraham like the stars of heaven, holiness set on high in heavenly habitations; and like the sand on the sea shore, a merciful and countless multitude gathered together from the harmful waves, and the bitterness of impiety.

Psalm CXIV

1. The river Jordan, when they were entering across it into the land of promise, when touched by the feet of the priests who bore the Ark, stood still from above with bridled stream, while it flowed down from below, where it ran on into the sea, until the whole people passed over, the priests standing on the dry ground. (Josh. 3:15–17) We know these things, but yet we should not imagine in this Psalm, to which we have now answered by chanting Allelujah, that it is the purpose of the Holy Spirit, that while we call to mind those deeds of the past, we should not consider things like unto them yet to take place. For “these things,” as the Apostle saith, “happened unto them for ensamples.” (1 Cor. 10:11)

2. “When Israel came out of Egypt, and the house of Jacob from among the strange people” (Ps. 114:1), “Judah was His sanctuary, and Israel His dominion” (Ps. 114:2); “the sea saw that and fled, Jordan was driven back” (Ps. 114:3). Think not that past deeds are related unto us, but rather that the future is predicted; since, while those miracles also were going on in that people, things present indeed were happening, but not without an intimation of things future.…Some things he has related differently to what we have learnt and read there: that he might not truly be thought to be repeating past acts rather than to be prophesying future things. For in the first place, we read not that the Jordan was driven back, but that it stood still on the side nearest the source of its streams, while the people were passing through; next, we read not of the mountains and hills skipping: all which he hath added, and repeated. For after saying, “The sea saw that, and fled; Jordan was driven back:” he added, “The mountains skipped like rams, and the little hills like young sheep” (Ps. 114:4): and then asketh, “What aileth thee, O thou sea, that thou fleddest: and thou, Jordan, that thou wast driven back?” (Ps. 114:5). “Ye mountains, that ye skipped like rams; and ye little hills, like young sheep?” (Ps. 114:6).

3. Let us therefore consider what we are taught here; since both those deeds were typical of us, and these words exhort us to recognise ourselves. For if we hold with a firm heart the grace of God which hath been given us, we are Israel, the seed of Abraham: unto us the Apostle saith, “Therefore are ye the seed of Abraham.” (Gal. 3:29; Rom. 4:10)…Let therefore no Christian consider himself alien to the name of Israel. For we are joined in the corner stone with those among the Jews who believed, among whom we find the Apostles chief. Hence our Lord in another passage saith, “And other sheep I have, which are not of this fold; them also I must bring, that there may be one fold and one Shepherd.” (John 10:16) The Christian people then is rather Israel, and the same is preferably the house of Jacob; for Israel and Jacob are the same. But that multitude of Jews, which was deservedly reprobated for its perfidy, for the pleasures of the flesh sold their birthright, so that they belonged not to Jacob, but rather to Esau. For ye know that it was said with this hidden meaning, “That the elder shall serve the younger.” (Gen. 25:33; Gen. 25:23)

4. But Egypt, since it is said to mean affliction, or one who afflicteth, or one who oppresseth, is often used for an emblem of this world; from which we must spiritually withdraw, that we may not be bearing the yoke with unbelievers. (2 Cor. 6:14) For thus each one becometh a fit citizen of the heavenly Jerusalem, when he hath first renounced this world; just as that people could not be led into the land of promise, save first they had departed from Egypt. But as they did not depart thence, until freed by Divine help; so no man is turned away in heart from this world, unless aided by the gift of the Divine mercy. For what was there once prefigured, the same is fulfilled in every faithful one in the daily travailings of the Church, in this end of the world, in this, as the blessed John writeth, last time. (1 John 2:18) Hear the Apostle the teacher of the Gentiles, thus instructing us: “I would not, brethren, that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were our examples.” (1 Cor. 10:1–6) What more do ye wish, most beloved brethren? For it is surely clear, not from human conjecture, but from the declaration of an Apostle, that is, of God and our Lord: for God spoke in them, and though from clouds of flesh, yet it was God who thundered: surely then it is clear by so great testimony that all these things which were done in figure, are now fulfilled in our salvation; because then the future was predicted, now the past is read, and the present observed.

5. Hear what is even more wonderful, that the hidden and veiled mysteries of the ancient books are in some degree revealed by the ancient books. For Micah the prophet speaketh thus. “According to the days of thy coming out of Egypt will I show unto him marvellous things, etc. (Mic. 7:15–19)…In this Psalm, therefore, although the wonderful spirit of prophecy doth look into the future, yet it seemeth, as it were, to be merely detailing to the past. “Judah,” he saith, “was His sanctuary: the sea saw that and fled:” “was,” “saw,” and “fled,” are words of the past tense; and “Jordan was driven back, and the mountains skipped, and the earth trembled,” in like manner have a past expression, without, however, any difficulty in understanding by them the future.…For though it was so long after the departure of that people from Egypt, and so long before these seasons of the Church, that he sang what I have quoted; nevertheless, he witnesseth that he is foretelling the future without any question. “According to the days,” he saith, “of thy coming out of the land of Egypt will I show unto him marvellous things.” “The nations shall see and be confounded.” This is what is here said, “The sea saw that, and fled:” for if in this passage, through words of the past tense the future is secretly revealed, as is the case; who would venture to explain the words, “shall see and be confounded,” of past events? And a little lower down he^[13] alludeth more clearly than light itself to those very enemies of ours, who followed us flying, that they might slay us, that is, our sins, which are overwhelmed and extinguished in Baptism, just as the Egyptians were drowned in the sea, saying, since “He retaineth not His anger for ever, because He is of good will and merciful, He will turn again, He will have compassion upon us, He will drown our iniquities: and Thou wilt cast all their sins into the depths of the sea.”

6. What is it, most beloved? ye who know yourselves to be Israelites according to Abraham’s seed, ye who are of the house of Jacob, heirs according to promise, know that even ye have gone forth from Egypt, since ye have renounced this world; that ye have gone forth from a foreign people, since by the confession of piety, ye have separated yourselves from the blasphemies of the Gentiles. For it is not your tongue, but a foreign one, which knoweth not how to praise God, to whom ye sing Allelujah. For “Judah” hath become “His sanctuary” in you; for “he is not a Jew which is one outwardly; neither is that circumcision, which is outward in the flesh; but he is a Jew which is one inwardly, and by circumcision of the heart.” (Rom. 2:28–29) Examine then your hearts, if faith hath circumcised them, if confession hath cleansed them; in you “Judah” hath become “His sanctuary,” in you “Israel” hath become “His dominion.” For “He gave” unto you “the power to become the sons of God.” (John 1:12)…

7. But I would not that ye should seek without yourselves, how the Jordan was turned back, I would not ye should augur anything evil. For the Lord chideth those who have “turned” their “back” unto Him, “and not their face.” (Jer. 2:27) And whoever forsaketh the source of his being, and turneth away from his Creator; as a river into the sea, he glides into the bitter wickedness of this world. It is therefore good for him that he turn back, and that God whom he had set behind his back, may be before his face as he returneth; and that the sea of this world, which he had set before his face, when he was gliding on towards it, may become behind him; and that he may so forget what is behind him, that he may “reach forward to what is before him;” (Phil. 3:13) which is profitable for him when once converted.…

8. “Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob” (Ps. 114:7). What meaneth, “at the presence of the Lord,” save at the presence of Him who said, “Lo, I am with you alway, even unto the end of the world.” (Matt. 28:30) For the earth trembled; but because it had remained slothful, it was made to tremble, so that it might be more firmly fixed at the presence of the Lord.

9. “Who turned the hard rock into standing waters, and the flint stone into springing wells” (Ps. 114:8). For He melted Himself, and what may be called His hardness to water those who believe on Him, that He might in them become “a fountain of water gushing forth unto everlasting life;” (John 4:14) because formerly, when He was not known, He seemed hard. Hence they who said, “This is an hard saying, who can bear it?” (John 6:60) were confounded, and waited not until He should flow and stream upon them when the Scriptures were revealed. The rock, that hardness, was turned into pools of water, that stone into fountains of waters, when on His resurrection, “He expounded unto them, commencing with Moses and all the prophets, how Christ ought to suffer thus;” (Luke 24:26–27) and sent the Holy Ghost, of whom He said, “If any man thirst, let him come unto Me, and drink.” (John 7:37)

Psalm CXV

1. “Not unto us, O Lord, not unto us, but unto Thy Name give the praise” (Ps. 115:1). For that grace of the water that gushed from the rock (“now that rock was Christ” (1 Cor. 10:4)), was not given on the score of works that had gone before, but of His mercy “that justifieth the ungodly.” (Rom. 4:5) For “Christ died for sinners,”^[14] that men might not seek any glory of their own, but in the Lord’s Name.

2. “For Thy loving mercy, and for Thy truth’s sake” (Ps. 115:2). Observe how often these two qualities, loving mercy and truth, are joined together in the holy Scriptures. For in His loving mercy He called sinners, and in His truth He judgeth those who when called refused to come. “That the heathen may not say, Where is now their God?” For at the last, His loving mercy and truth will shine forth, when “the sign of the Son of man shall appear in heaven, and then shall all tribes of the earth cry woe;” (Matt. 24:30) nor shall they then say, “Where is their God?” when He is no longer preached unto them to be believed in, but displayed before them to be trembled at.

3. “As for our God, He is in heaven above” (Ps. 115:3). Not in heaven, where they see the sun and moon, works of God which they adore, but “in heaven above,” which overpasseth all heavenly and earthly bodies. Nor is our God in heaven in such a sense, as to dread a fall that should deprive Him of His throne, if heaven were withdrawn from under Him. “In heaven and earth He hath made whatsoever pleased Him.” Nor doth He stand in need of His own works, as if He had place in them where He might abide; but endureth in His own eternity, wherein He abideth and hath done whatsoever pleased Him, both in heaven and earth; for they did not support Him, as a condition of their being created by Him: since, unless they had been created, they could not have supported Him. Therefore, in whatsoever He Himself dwelleth, He, so to speak, containeth this as in need of Himself, He is not contained by this as if He needed it. Or it may be thus understood: “In heaven and in earth He hath done whatsoever pleased Him,” whether among the higher or the lower orders of His people, He hath made His grace His free gift, that no man may boast in the merits of his own works.…

4. “Their idols,” he saith, “are silver and gold, even the work of men’s hands” (Ps. 115:4). That is, although we cannot display our God to your carnal eyes, whom ye ought to recognise through his works; yet be not seduced by your vain pretences, because ye can point with the finger to, the objects of your worship. For it were much worthier for you not to have what to point to, than that your hearts’ blindness should be displayed in what is exhibited to these eyes by you: for what do ye exhibit, save gold and silver? They have indeed both bronze, and wood, and earthenware idols, and of different materials of this description; but the Holy Spirit preferred mentioning the more precious material, because when every man hath blushed for that which he sets more by, he is much more easily turned away from the worship of meaner objects. For it is said in another passage of Scripture concerning the worshippers of images, “Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth.” (Jer. 2:27) But lest that man who speaketh thus not to a stone or stock, but to gold and silver, seem wiser to himself; let him look this way, let him turn hitherwards the ear of his heart: “The idols of the Gentiles are gold and silver.” Nothing mean and contemptible is here mentioned: and indeed to that mind which is not earth, both gold and silver is earth, but more beautiful and brilliant, more solid and firm. Employ not then the hands of men, to create a false Deity out of that metal which a true God hath created; nay, a false man, whom thou mayest worship for a true God.…

5. “For they have mouths, and speak not: eyes have they, and see not” (Ps. 115:5). “They have ears, and hear not: noses have they, and smell not” (Ps. 115:6). “They have hands, and handle not; feet have they, and walk not; neither cry they through their throat” (Ps. 115:7). Even their artist therefore surpasseth them, since he had the faculty of moulding them by the motion and functions of his limbs: though thou wouldest be ashamed to worship that artist. Even thou surpassest them, though thou hast not made these things, since thou doest what they cannot do. Even a beast doth excel them; for unto this it is added, “neither cry they through their throat.” For after he had said above, “they have mouths, and speak not;” what need was there, after he had enumerated the limbs from head to feet, to repeat what he had said of their crying through their throat; unless, I suppose, because we perceive that what he mentioned of the other members, was common to men and beasts? For they see, and hear, and smell, and walk, and some, apes for instance, handle with hands. But what he had said of the mouth, is peculiar to men: since beasts do not speak. But that no one might refer what hath been said to the works of human members alone, and prefer men only to the gods of the heathen; after all this he added these words, “neither cry they through their throat:” which again is common to men and cattle.…How much better then do mice and serpents, and other animals of like sort, judge of the idols of the heathen, so to speak, for they regard not the human figure in them when they see not the human life. For this reason they usually build nests in them, and unless they are deterred by human movements, they seek for themselves no safer habitations. A man then moveth himself, that he may frighten away a living beast from his own god; and yet worshippeth that god who cannot move himself, as if he were powerful, from whom he drove away one better than the object of his worship.…Even the dead surpasseth a deity who neither liveth nor hath lived.…

6. But they seem to themselves to have a purer religion, who say, I neither worship an idol, nor a devil; but in the bodily image I behold an emblem^[15] of that which I am bound to worship.…They presume to reply, that they worship not the bodies themselves, but the deities which preside over the government of them. One sentence of the Apostle, therefore, testifieth to their punishment and condemnation; “Who,” he saith, “have changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever.” (Rom. 1:25) For in the former part of this sentence he condemned idols; in the latter, the account they give of their idols: for by designating images wrought by an artificer by the names of the works of God’s creation, they change the truth of God into a lie; while, by considering these works themselves as deities, and worshipping them as such, they serve the creature more than the Creator, who is blessed for ever.…

7. But, it will be said, we also have very many instruments and vessels made of materials or metal of this description for the purpose of celebrating the Sacraments, which being consecrated by these ministrations are called holy, in honour of Him who is thus worshipped for our salvation: and what indeed are these very instruments or vessels, but the work of men’s hands? But have they mouth, and yet speak not? have they eyes, and see not? do we pray unto them, because through them we pray to God? This is the chief cause of this insane profanity, that the figure resembling the living person, which induces men to worship it, hath more influence in the minds of these miserable persons, than the evident fact that it is not living, so that it ought to be despised by the living.^[16]

8. The result that ensueth is that described in the next verse: “They that make them are like unto them, and so are all such as put their trust in them” (Ps. 115:8). Let them therefore see with open eyes, and worship with shut and dead understandings, idols that neither see nor live. “But the house of Israel hath hoped in the Lord” (Ps. 115:9). “For hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” (Rom. 8:24–25) But that this patience may endure to the end, “He is their helper and defender.” Do perhaps spiritual persons (by whom carnal minds are built up in “the spirit of meekness,” (Gal. 6:1) because they pray as higher for lower minds) already see, and is that already to them reality which to the lower is hope? It is not so. For even “the house of Aaron hath hope in the Lord” (Ps. 115:10). Therefore, that they also may stretch forward perseveringly towards those things which are before them, and may run perseveringly, until they may apprehend that for which they are apprehended, (Phil. 3:12–14) and may know even as they are known, (1 Cor. 13:12) “He is their helper and defender.” For both “fear the Lord, and have hoped in the Lord: He is their helper and defender” (Ps. 115:11).

9. For we do not by our deservings prevent the mercy of God; but, “The Lord hath been mindful of us, and hath blessed us. He hath blessed the house of Israel, He hath blessed the house of Aaron” (Ps. 115:12). But in blessing both of these, “He hath blessed all that fear the Lord” (Ps. 115:13). Dost thou ask, who are meant by both of these? He answereth, “both small and great.” That is, the house of Israel with the house of Aaron, those who among that nation believed in Jesus the Saviour.…For in the character of those who out of that nation believed, it is said, “Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.” (Rom. 9:29) Seed, because when it has been scattered over the earth, it multiplied.

10. For the great ones, of the house of Aaron, have said, “May the Lord increase you more and more, you and your children” (Ps. 115:14). And thus it hath happened. For children that have been raised even from the stones have flocked unto Abraham: (Matt. 3:9) sheep which were not of this fold, have flocked unto him, that there might be one flock, and one shepherd; (John 10:1–16; John 10:28; John 10:29) the faith of all nations was added, and the number grew, not only of wise priests, but of obedient peoples; the Lord increasing not only their fathers more and more, who in Christ might show the way to the rest who should imitate them, but also their children, who should follow their fathers’ pious footsteps.

11. Therefore the Prophet saith unto these great and small, the mountains and the little hills, the rams and the young sheep, what followeth: “Ye are the blessed of the Lord, who made heaven and earth” (Ps. 115:15). As if he should say, Ye are the blessed of the Lord, who made the heaven in the great, earth in the small: not this visible heaven, studded with luminaries which are objects to these eyes. For “The heaven of heavens is the Lord’s” (Ps. 115:16); who hath elevated the minds of some saints to such a height, that they became teachable by no man, but by God Himself; in comparison of which heaven, whatever is discerned with carnal eyes is to be called earth; which “He hath given to the children of men;” that when it is contemplated, whether in that region which illumineth above, as that which is called heaven, or in that which is illumined beneath, which is properly called earth (since in comparison with that which is called heaven of heaven, the whole, as we have said, is earth;) the whole therefore of this earth He hath given to the children of men, that by the consideration of it, as far as they can, they may conceive of the Creator, whom with their yet weak hearts they cannot see without that aid to their conception.

12. …But nevertheless since they derive the truth and richness of wisdom, not from man nor through man, but through God Himself, they have received little ones who shall be heaven, that they may know that they are heaven of heaven; as yet however earth, unto which they say, “I have planted, Apollos watered, but God gave the increase.” (1 Cor. 3:6) For to those very sons of men whom He made heaven, He who knoweth how to provide for the earth through heaven, hath given earth upon which they work. May they therefore abide, heaven and earth, in their God, who made them, and let them live from Him, confessing unto Him, and praising Him; for if they choose to live from themselves, they shall die, as it is written, “From the dead, as though he were not, confession ceaseth.” (Sir. 17:26) But, “The dead praise not Thee, O Lord, neither all they that go down into silence” (Ps. 115:17). For the Scripture in another passage proclaimeth, “The sinner, when he cometh into the abyss of wickednesses, scorneth.”^[17] “But we, who live, will praise the Lord, from this time forth for evermore” (Ps. 115:18).

Psalm CXVI

1. “I have loved, since the Lord will hear the voice of my prayer” (Ps. 116:1). Let the soul that is sojourning in absence from the Lord sing thus, let that sheep which had strayed sing thus, let that son who had “died and returned to life,” who had “been lost and was found;” (Luke 15:6; Luke 15:24) let our soul sing thus, brethren, and most beloved sons. Let us be taught, and let us abide, and let us sing thus with the Saints: “I have loved: since the Lord will hear the voice of my prayer.” Is this a reason for having loved, that the Lord will hear the voice of my prayer? and do we not rather love, because He hath heard, or that He may hear? What then meaneth, “I have loved, since the Lord will hear”? Doth he, because hope is wont to inflame love, say that he hath loved, since he hath hoped that God will listen to the voice of his prayer?

2. But whence hath he hoped for this? Since, he saith, “He hath inclined His ear unto me: and in my days I have called upon Him” (Ps. 116:2). I loved, therefore, because He will hear; He will hear, “because He hath inclined His ear unto me.” But whence knowest thou, O human soul, that God hath inclined His ear unto thee, except thou sayest, “I have believed”? These three things, therefore, “abide, faith, hope, charity:” (1 Cor. 13:13) because thou hast believed, thou hast hoped; because thou hast hoped, thou hast loved.…

3. And what are thy days, since thou hast said, “In my days I have called upon Him”? Are they those perchance, in which “the fulness of time came,” and “God sent His Son,” (Gal. 4:4) who had already said, “In an acceptable time have I heard thee, and in a day of salvation have I helped thee”? (Isa. 49:8)…I may rather call my days the days of my misery, the days of my mortality, the days according to Adam, full of toil and sweat, the days according to the ancient corruption. “For I lying, stuck fast in the deep mire,” (Ps. 69:2) in another Psalm also have cried out, “Behold, Thou hast made my days old;” (Ps. 39:5) in these days of mine have I called upon Thee. For my days are different from the days of my Lord. I call those my days, which by my own daring I have made for myself, whereby I have forsaken Him: and, since He reigneth everywhere, and is all-powerful, and holdeth all things, I have deserved prison; that is, I have received the darkness of ignorance, and the bonds of mortality.…For in these days of mine, “The snares of death compassed me round about, and the pains of hell gat hold upon me” (Ps. 116:3): pains that would not have overtaken me, had I not wandered from Thee. But now they have overtaken me; but I found them not, while I was rejoicing in the prosperity of the world, in which the snares of hell deceive the more.

4. But after “I too found trouble and heaviness, I called upon the Name of the Lord” (Ps. 116:4). For trouble and profitable sorrow I did not feel; trouble, wherein He giveth aid, unto whom it is said, “O be Thou our help in trouble: and vain is the help of man.” (Ps. 60:11) For I thought I might rejoice and exult in the vain help of man; but when I had heard from my Lord, “Blessed are they that mourn, for they shall be comforted:” (Matt. 5:4) I did not wait until I should lose those temporal blessings in which I rejoiced, and should then mourn: but I gave heed to that very misery of mine which caused me to rejoice in such things, which I both feared to lose, and yet could not retain; I gave heed to it firmly and courageously, and I saw that I was not only agonized by the adversities of this world, but even bound by its good fortune; and thus “I found the trouble and heaviness” which had escaped me, “and called upon the Name of the Lord; O Lord, I beseech Thee, deliver my soul.” Let then the holy people of God say, “I called upon the Name of the Lord:” and let the remainder of the heathen hear, who do not as yet call upon the Name of the Lord; let them hear and seek, that they may discover trouble and heaviness, and may call upon the Name of the Lord, and be saved.…

5. “Gracious is the Lord, and righteous; yea, our God is merciful” (Ps. 116:5). He is gracious, righteous, and merciful. Gracious in the first place, because He hath inclined His ear unto me; and I knew not that the ear of God had approached my lips, till I was aroused by those beautiful feet, that I might call upon the Lord’s Name: for who hath called upon Him, save he whom He first called? Hence therefore He is in the first place “gracious;” but “righteous,” because He scourgeth; and again, “merciful,” because He receiveth; for “He scourgeth every son whom He receiveth;” nor ought it to be so bitter to me that He scourgeth, as sweet that He receiveth. For how should not “The Lord, who keepeth little ones” (Ps. 116:6), scourge those whom, when of mature age, He seeketh to be heirs; “for what son is he whom the father chasteneth not?” (Heb. 12:6–7) “I was in misery, and He helped me.” He helped me, because I was in misery; for the pain which the physician causeth by his knife is not penal, but salutary.

6. “Turn again then unto thy rest, O my soul; for the Lord hath done good to thee” (Ps. 116:7): not for thy deservings, or through thy strength; but because the Lord hath done good to thee. “Since,” he saith, “He hath delivered my soul from death” (Ps. 116:8). It is wonderful, most beloved brethren, that, after he had said that his soul should turn unto rest, since the Lord had rewarded him; he added, since “He hath delivered my soul from death.” Did it turn unto rest, because it was delivered from death? Is not rest more usually said of death? What is the action of him whose life is rest, and death disquietude? Such then ought to be the action of the soul, as may tend to a quiet security, not one that may increase restless toil; since He hath delivered it from death, who, pitying it, said, “Come unto Me, all ye that labour and are heavy laden, and I will give you rest,” etc. (Matt. 11:28–30) Meek therefore and humble, following, so to speak, Christ as its path, should the action of the soul be that tendeth towards repose; nevertheless, not slothful and supine; that it may finish its course, as it is written, “In quietness make perfect thy works.” (Sir. 3:19) “Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.” Whoever feeleth the chain of this flesh, chanteth these things as fulfilled in hope towards himself. For it is truly said, “I was in misery, and He delivered me;” but the Apostle saith this also truly, that we are saved by hope. (Rom. 8:24) And that we are delivered from death, is well said to be already fulfilled, so that we may understand the death of unbelievers, of whom he saith, “Leave the dead to bury their dead.” (Matt. 8:22)…He will then clear our eyes of tears, when He shall save our feet from falling. For there will then be no slipping of our feet as they walk, when there will be no sliding of the weak flesh. But now, however firm our path, which is Christ, be; yet since we place flesh, which we are enjoined to subdue, beneath us; in the very work of chastening and subduing it, it is a great thing not to fall: but not to slip in the flesh, who can attain? “I shall please in the sight of the Lord, in the land of the living” (Ps. 116:9).…We “labour” indeed now, because we are awaiting “the redemption of our body:” (Rom. 8:23) but, “when death shall have been swallowed up in victory, and this corruptible shall have put on incorruption, and this mortal immortality;” (1 Cor. 15:53–54) then there will be no weeping, because there will be no falling; and no falling, because no corruption. And therefore we shall then no longer labour to please, but we shall be entirely pleasing in the sight of the Lord, in the land of the living.

7. …“I believed,” saith he, “and therefore did I speak. But I was sorely brought down” (Ps. 116:10). For he suffered many tribulations, for the sake of the word which he faithfully held, faithfully preached; and he was sorely brought down; as they feared who loved the praise of men better than that of God. But what meaneth, “But I”? He should rather say, I believed, and therefore I have spoken, and I was sorely brought down: why did he add, “But I,” save because a man may be sorely brought down by those who oppose the truth, the truth itself cannot, which he believeth and speaketh? Whence also the Apostle, when he was speaking of his chain, saith, “the word of God is not bound.” (2 Tim. 2:9) So this man also, since there is one person of the holy witnesses, that is, of the Martyrs of God, saith, “I believed, and therefore will I speak.” “But I;” not that which I believed, not the word which I have delivered; “but I was sorely brought down.”

8. “I said in my trance, All men are liars” (Ps. 116:11). By trance he meaneth fear, which when persecutors threaten, and when the sufferings of torture or death impend, human weakness suffereth. For this we understand, because in this Psalm the voice of Martyrs is heard. For trance is used in another sense also, when the mind is not beside itself by fear, but is possessed by some inspiration of revelation. “But I said in my haste, All men are liars.” In consternation he hath had regard to his infirmity, and hath seen that he ought not to presume on himself; for as far as pertaineth to the man himself, he is a liar, but by the grace of God he is made true; lest yielding to the pressure of his enemies he might not speak what he had believed, but might deny it; even as it happened to Peter, since he had trusted in himself, and was to be taught that we ought not to trust in man. And if every one ought not to trust in man, surely not in himself; because he is a man. Rightly therefore in his fear did he perceive that every man was a liar; since they also whom no fear robs of their presence of mind, so that they never lie by yielding to the persecutors, are such by the gifts of God, not by their own strength.…

9. “What,” he asketh, “what reward shall I give unto the Lord, for all the benefits that He hath returned unto me?” (Ps. 116:12). He saith not, for all the benefits that He hath done unto me but “for all the benefits that He hath returned unto me.” What deeds then on the man’s part had preceded, that all the benefits of God were not said to be given, but returned? What had preceded, on the man’s part, save sins? God therefore repayeth good for evil, whilst unto Him men repay evil for good; for such was the return of those who said, “This is the heir: come, let us kill him.” (Matt. 21:38)

10. But this man seeketh what he may return unto the Lord, and findeth not, save out of those things which the Lord Himself returneth. “I will receive,” he saith, “the cup of salvation, and call upon the Name of the Lord” (Ps. 116:13). “My vows will I render to the Lord, before all His people” (Ps. 116:14). Who hath given thee the cup of salvation, which when thou takest, and callest upon the Name of the Lord, thou shalt return unto Him a reward for all that He hath returned unto thee? Who, save He who saith, “Are ye able to drink the cup that I shall drink of?”^[18] Who hath given unto thee to imitate His sufferings, save He who hath suffered before for thee? And therefore, “Right dear in the sight of the Lord is the death of His Saints” (Ps. 116:15). He purchased it by His Blood, which He first shed for the salvation of slaves, that they might not hesitate to shed their blood for the Lord’s Name; which, nevertheless, would be profitable for their own interests, not for those of the Lord.

11. Let therefore the slave purchased at so great a price confess his condition, and say, “Behold, O Lord, how that I am Thy servant: “I am Thy servant, and the son of Thine handmaid” (Ps. 116:16).…This, therefore, is the son of the heavenly Jerusalem, which is above, the free mother of us all. (Gal. 4:26) And free indeed from sin she is, but the handmaid of righteousness; to whose sons still pilgrims it is said, “Ye have been called unto liberty;” (Gal. 5:13) and again he maketh them servants, when he saith, “but by love serve one another.”…Let therefore that servant say unto God, Many call themselves martyrs, many Thy servants, because they hold Thy Name in various heresies and errors; but since they are beside Thy Church, they are not the children of Thy handmaid. But “I am Thy servant, and the son of Thine handmaid.” “Thou hast broken my bonds asunder.”

12. “I will offer to Thee the sacrifice of praise” (Ps. 116:17). For I have not found any deserts of mine, since Thou hast broken my bonds asunder; I therefore owe Thee the sacrifice of praise; because, although I will boast that I am Thy servant, and the son of Thy handmaid, I will glory not in myself, but in Thee, my Lord, who hast broken asunder my bonds, that when I return from my desertion, I may again be bound unto Thee.

13. “I will pay my vows unto the Lord” (Ps. 116:18). What vows wilt thou pay? What victims hast thou vowed? what burnt-offerings, what holocausts? Dost thou refer to what thou hast said a little before, “I will receive the cup of salvation, and will call upon the Name of the Lord;” and, “I will offer to Thee the sacrifice of thanksgiving”? and indeed whosoever well considereth what he is vowing to the Lord, and what vows he is paying, let him vow himself, let him pay himself as a vow: this is exacted, this is due. On looking at the coin, the Lord saith, “Render unto Cæsar the things which are Cæsar’s, and unto God the things which are God’s:” (Matt. 22:21) his own image is rendered unto Cæsar: let His image be rendered unto God.

14. “In the courts,” he saith, “of the Lord’s house” (Ps. 116:19). What is the Lord’s house, the same is the Lord’s handmaid: and what is God’s house, save all His people? It therefore followeth, “In the sight of all His people.” And now he more openly nameth his mother herself. For what else is His people, but what followeth, “In the midst of thee, O Jerusalem”? For than that which is returned grateful, if it be returned from peace, and in peace. But they who are not sons of this handmaid, have loved war rather than peace.…

Psalm CXVII

1. “O praise the Lord, all ye heathen: praise Him, all ye nations” (Ps. 117:1). These are the courts of the Lord’s house, this all His people, this the true Jerusalem. Let those rather listen who have refused to be the children of this city, since they have cut themselves off from the communion of all nations.^[19] “For His merciful kindness is ever more and more towards us: and the truth of the Lord endureth for ever” (Ps. 117:2). These are those two things, loving-kindness and truth, which in the CXV^th Psalm I admonished you should be committed to memory. But “the merciful kindness of the Lord is ever more and more towards us,” since the furious tongues of hostile nations have yielded to His Name, through which we have been freed: “and the truth of the Lord endureth for ever,” whether in those things which He promised to the righteous, or in those which He hath threatened to the ungodly.

Psalm CXVIII

1. …We are taught in this Psalm, when we chaunt Allelujah, which meaneth, Praise the Lord, that we should, when we hear the words, “Confess unto the Lord” (Ps. 118:1), praise the Lord. The praise of God could not be expressed in fewer words than these, “For He is good.” I see not what can be more solemn than this brevity, since goodness is so peculiarly the quality of God, that the Son of God Himself when addressed by some one as “Good Master,” by one, namely, who beholding His flesh, and comprehending not the fulness of His divine nature, considered Him as man only, replied, “Why callest thou Me good? There is none good but one, that is, God.” (Mark 10:17–18) And what is this but to say, If thou wishest to call Me good, recognise Me as God? But since it is addressed, in revelation of things to come, to a people freed from all toil and wandering in pilgrimage, and from all admixture with the wicked, which freedom was given it through the grace of God, who not only doth not evil for evil, but even returneth good for evil; it is most appropriately added, “Because His mercy endureth for ever.”

2. “Let Israel now confess that He is good, and that His mercy endureth for ever” (Ps. 118:2). “Let the house of Aaron now confess that His mercy endureth for ever” (Ps. 118:3). “Yea, let all now that fear the Lord confess that His mercy endureth for ever” (Ps. 118:4). Ye remember, I suppose, most beloved, what is the house of Israel, what is the house of Aaron, and that both are those that fear the Lord. For they are “the little and the great,” (Ps. 115:12–13) who have already in another Psalm been happily introduced into your hearts: in the number of whom all of us should rejoice that we are joined together, in His grace who is good, and whose mercy endureth for ever; since they were listened to who said, “May the Lord increase you more and more, you and your children;” (Ps. 115:14) that the host of the Gentiles might be added to the Israelites who believed in Christ, of the number of whom are the Apostles our fathers, for the exaltation of the perfect and the obedience of the little children; that all of us when made one in Christ, made one flock under one Shepherd, and the body of that Head, like one man, may say, “I called upon the Lord in trouble, and the Lord heard me at large” (Ps. 118:5). The narrow straits of our tribulation are limited: but the large way whereby we pass along hath no end. “Who shall lay anything to the charge of God’s elect?” (Rom. 8:33)

3. “The Lord is my helper; I will not fear what man doeth unto me” (Ps. 118:6). But are men, then, the only enemies that the Church hath? What is a man devoted to flesh and blood, save flesh and blood? But the Apostle saith, “We wrestle not against flesh and blood, but against,”…he saith, “spiritual wickedness in high places;” (Eph. 6:12) that is, the devil and his angels; that devil whom elsewhere he calleth “the prince of the power of the air.” (Eph. 2:2) Hear therefore what followeth: “The Lord is my helper: therefore shall I despise mine enemies” (Ps. 118:7). From what class soever my enemies may arise, whether from the number of evil men, or from the number of evil angels; in the Lord’s help, unto whom we chant the confession of praise, unto whom we sing Allelujah, they shall be despised.

4. But, when my enemies have been brought to contempt, let not my friend present himself unto me as a good man, so as to bid me repose my hope in himself: for “It is better to trust in the Lord, than to put any confidence in man” (Ps. 118:8). Nor let any one, who may in a certain sense be styled a good angel, be regarded by myself as one in whom I ought to put my trust: for “no one is good, save God alone;” (Mark 10:18) and when a man or an angel appear to aid us, when they do this of sincere affection, He doth it through them, who made them good after their measure. “It is” therefore “better to trust in the Lord, than to put any confidence in princes” (Ps. 118:9). For angels also are called princes, even as we read in Daniel, “Michael, your prince.” (Dan. 12:1)

5. “All nations compassed me round about, but in the Name of the Lord have I taken vengeance on them” (Ps. 118:10). “They kept me in on every side, they kept me in, I say, on every side; but in the Name of the Lord have I taken vengeance on them” (Ps. 118:11). He signifieth the toils and the victory of the Church; but, as if the question were asked how she could have overcome so great evils, he looketh back to the example, and declareth what she had first suffered in her Head, by adding what followeth, “They kept me in on every side:” and the words, “All nations,” are with reason not repeated here, because this was the act of the Jews alone. There that very religious nation (which is the body of Christ, and in behalf of which was done all that was done in mortal form with immortal power, by that inward divinity, through the outward flesh), suffered from persecutors, of whose race that flesh was assumed and hung upon the cross.

6. “They came about me as bees do a hive, and burned up even as the fire among the thorns: and in the Name of the Lord have I taken vengeance on them” (Ps. 118:12). Here then the order of the words corresponds with the order of events. For we rightly understand that our Lord Himself, the Head of the Church, was surrounded by persecutors, even as bees surround a hive. For the Holy Spirit is speaking with mystic subtlety of what was done by those who knew not what they did. For bees make honey in the hives: while our Lord’s persecutors, unconscious as they were, rendered Him sweeter unto us even by His very Passion; so that we may taste and see how sweet is the Lord, (Ps. 34:8) “Who died for our sins, and arose for our justification.” (Rom. 4:25) But what followeth, “and burned up even as the fire among the thorns,” is better understood of His Body, that is, of a people spread abroad, whom all nations compassed about, since it was gathered together from all nations. They consumed this sinful flesh, and the grievous piercings of this mortal life, in the flame of persecution. “Taken vengeance on them:” either because they themselves, that wickedness, which in them persecuted the righteous, having been extinguished, were joined with the people of Christ; or because the rest of them, who have at this time scorned the mercy of Him who calleth them, will at the end feel the truth of Him who judgeth them.

7. “I have been driven on like a heap of sand, so that I was falling, but the Lord upheld me” (Ps. 118:13). For though there were a great multitude of believers, that might be compared to the countless sand, and brought into one communion as into one heap; yet “what is man, save Thou be mindful of Him?” (Ps. 8:4) He said not, the multitude of the Gentiles could not surpass the abundance of my host, but, “the Lord,” he saith, “hath upheld me.” The persecution of the Gentiles succeeded not in pushing forward, to its overthrow, the host of the faithful dwelling together in the unity of the faith.

8. “The Lord is my strength and my praise, and is become my salvation” (Ps. 118:4). Who then fall, when they are pushed, save they who choose to be their own strength and their own praise? For no man falleth in the contest, except he whose strength and praise faileth. He therefore whose strength and praise is the Lord, falleth no more than the Lord falleth. And for this reason He hath become their salvation; not that He hath become anything which He was not before, but because they, when they believed on Him, became what they were not before, and then He began to be salvation unto them when turned towards Him, which He was not to them when turned away from Himself.

9. “The voice of joy and health is in the dwellings of the righteous” (Ps. 118:15); where they who raged against their bodies thought there was the voice of sorrow and destruction. For they did not know the inward joy of the saints in their future hope. Whence the Apostle also saith, “As sorrowful, yet alway rejoicing;” (2 Cor. 6:10) and again, “And not only so, but we glory in tribulations also.” (Rom. 5:3)

10. “The right hand of the Lord hath brought mighty things to pass” (Ps. 118:16). What mighty things? saith he. “The right hand of the Lord,” he saith, “hath exalted me.” It is a mighty thing to exalt the humble, to deify the mortal, to bring perfection out of infirmity, glory from subjection, victory from suffering, to give help, to raise from trouble; that the true salvation of God might be laid open to the afflicted, and the salvation of men might remain of no avail to the persecutors. These are great things: but what art thou surprised at? hear what he repeateth: “The right hand of the Lord hath brought mighty things to pass.”

11. “I shall not die, but live, and declare the works of the Lord” (Ps. 118:17). But they, while they were dealing havoc and death on every side, thought that the Church of Christ was dying. Behold, he now declareth the works of the Lord. Everywhere Christ is the glory of the blessed Martyrs. By being beaten He conquered those who struck Him; by being patient of torments, the tormentors;^[20] by loving, those who raged against Him.

12. Nevertheless, let him point out to us, why the body of Christ, the holy Church, the people of adoption, suffered such indignities. “The Lord,” he saith, “hast chastened and corrected me, but He hath not given me over unto death” (Ps. 118:18). Let not then the boastful wicked imagine that aught hath been permitted to their power: they would not have that power, were it not given them from above. Oft doth the father of a family command his sons to be corrected by the most worthless slaves; though he designeth the heritage for the former, fetters for the latter. What is that heritage? Is it of gold, or silver, or jewels, or farms, or pleasant estates? Consider how we enter into it: and learn what it is.

13. “Open me,” he saith, “the gates of righteousness” (Ps. 118:19). Behold, we have heard of the gates. What is within? “That I may,” he saith, “go into them, and give thanks unto the Lord.” This is the confession of praise full of wonder, “even unto the house of God, in the voice of joy and confession of praise, among such as keep holiday:” (Ps. 42:4) this is the everlasting bliss of the righteous, whereby they are blessed who dwell in the Lord’s house, praising Him for evermore. (Ps. 84:4)

14. But consider how the gates of righteousness are entered into. “These are the gates of the Lord” he saith, “the righteous shall enter into them” (Ps. 118:20). At least let no wicked man enter there, that Jerusalem which receiveth not one uncircumcised, where it is said, “Without are dogs.” (Rev. 22:15) Be it enough, that in my long pilgrimage “I have had my habitation among the tents of Kedar:” (Ps. 120:5) I endured even unto the end the intercourse of the wicked, but “these are the gates of the Lord: the righteous shall enter into them.”

15. “I will confess unto Thee, O Lord, for Thou hast heard me, and art become my salvation” (Ps. 118:21). How often is that confession proved to be one of praise, that doth not point out wounds to the physician, but giveth thanks for the health it hath received. But the Physician Himself is the Salvation.

16. But who is this whom we speak of? “The Stone which the builders rejected” (Ps. 118:22); for “It hath become the head Stone of the corner” to “make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body;” (Eph. 2:15–16) circumcision, to wit, and uncircumcision.

17. “By the Lord was it made unto it” (Ps. 118:23): that is, it is made into the head stone of the corner by the Lord. For although He would not have become this, had He not suffered: yet He became not this through those from whom He suffered. For they who were building, refused Him: but in the edifice which the Lord was secretly raising, that was made the head stone of the corner which they rejected. “And it is marvellous in our eyes:” in the eyes of the inner man, in the eyes of those that believe, those that hope, those that love; not in the carnal eyes of those who, through scorning Him as if He were a man, rejected Him.

18. “This is the day which the Lord hath made” (Ps. 118:24). This man remembereth that he had said in former Psalms, “Since He hath inclined His ear unto me, therefore will I call upon Him as long as I live;” (Ps. 114:2) making mention of his old days; whence he now saith, “This is the day which the Lord hath made;” that is, wherein He hath given me Salvation. This is the day whereof He said, “In an acceptable time have I heard thee, and in a day of Salvation have I helped thee;” (Isa. 49:8) that is, a day wherein He, the Mediator, hath become the head Stone of the corner. “Let us rejoice,” therefore, “and be glad in Him.”

19. “Save me now, O Lord: prosper Thou well my way, O Lord” (Ps. 118:25). Because it is the day of Salvation, “save me:” because we, returning from a long pilgrimage, are separated from those who hated peace, with whom we were peaceful, and who, when we spoke to them, made war upon us without a cause; “prosper well our way” as we return, since Thou hast become our Way.

20. “Blessed be He that cometh in the Name of the Lord” (Ps. 118:26). Cursed, therefore, is he that cometh in his own name; as He saith in the Gospel: “if another shall come in his own name, him ye will receive.” (John 5:43) “We have blessed you out of the house of God.” I believe that these are the words of the great to the little, of those great ones, to wit, who in spirit commune with God the Word, who is with God, as they may in this life; and yet temper their discourse for the sake of the little ones, so that they may sincerely say what the Apostle saith: “For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. For the love of Christ constraineth us.” (2 Cor. 5:13–14) They bless the little children from the inner house of the Lord, where that praise faileth not age after age: consider therefore what they proclaim from thence.^[21]

21. “God is the Lord, who hath showed us light” (Ps. 118:27). That Lord, who came in the Lord’s Name, whom the builders refused, and who became the head Stone of the corner, (Matt. 21:9; Matt. 21:42) that “Mediator between God and man, Jesus Christ,” (1 Tim. 2:5) is God, He is equal with the Father, He hath showed us light, that we might understand what we believed, and declare it to you who understand it not as yet, but already believe it. But that ye also may understand, “Declare a holy day in full assemblies, even unto the horns of the altar;” that is, even unto the inner house of God, from which we have blessed you, where are the high places of the altar. “Declare a holy day,” not in a slothful manner, but “in full assemblies” (Ps. 118:28). For this is the voice of joyfulness among those that keep holy day, who walk “in the place of the wonderful tabernacle, even unto the house of God.” (Ps. 42:4) For if there be there the spiritual sacrifice, the everlasting sacrifice of praise, both the Priest is everlasting, and the peaceful mind of the righteous an everlasting altar.…

22. And what shall we sing there, save His praises? What else shall we say there, save, “Thou art my God, and I will confess unto Thee; Thou art my God, and I will praise Thee. I wilt confess unto Thee, for Thou hast heard me, and art become my Salvation.” We will not say these things in loud words; but the love that abideth in Him of itself crieth out in these words, and these words are love itself. Thus as he began with praise, so he endeth: “Confess unto the Lord, for He is gracious, and His mercy endureth for ever” (Ps. 118:29). With this the Psalm commenceth, with this it endeth; since, as from the commencement which we have left behind, so in the end, whither we are returning, there is not anything that can more profitably please us, than the praise of God, and Allelujah evermore.

Psalm CXIX

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” (Ps. 119:1). 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” (Ps. 119:2). 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” (Ps. 119:3). 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” (Ps. 119:3). But we must endeavour, with the help of God, “in” whose “hand are both we and our words,” (Wisdom 7:16) 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;” (1 John 1:8–9) 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.” (1 John 1:9)…

4. What meaneth, “Thou hast charged that we shall keep Thy commandments too much”? (Ps. 119:4). 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.”^[22]…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” (Ps. 119:5). 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” (Ps. 119:6). 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. (Jas. 1:23–25) 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 doth 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” (Ps. 119:7). 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;” (Matt. 11:25) 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.” (Sir. 39:15–16) “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” (Ps. 119:8).…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.”^[23] 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.” (2 Cor. 5:19)…

Beth.

9. “Wherewithal shall a young man correct his way? even by keeping Thy words” (Ps. 119:9). 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 shalt thou find wisdom till thy gray hairs.” (Sir. 6:18) There is another mode of interpreting it, by recognising in the expression the younger son in the Gospel, (Luke 15:12) who returned to himself, and said, “I will arise and go to my father.” (Luke 15:18) 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” (Ps. 119:10). Behold, he prayeth that he may be aided to keep the words of God, wherewith he had said that the young man corrected his way. For this is the meaning of the words, “O repel me not from Thy commandments:” for what is it to be repelled of God, save not to be aided? For human infirmity is not equal to obeying His righteous and exalted commandments, unless His love doth prevent and aid. But those whom He aideth not, these He is justly said to repel.…

11. “Thy words have I hid within my heart, that I may not sin against Thee” (Ps. 119:11). 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” (Ps. 119:12). “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;”^[24] 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” (Ps. 119:13); 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” (Ps. 119:14). 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.” (Col. 2:3) 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. (Rom. 5:8–9; John 14:6; Rom. 8:32)…

14. “I will talk of Thy commandments, and have respect unto Thy ways”^[25] (Ps. 119:15). 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;” (Ps. 26:9) 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” (Ps. 119:16). “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.” (Ps. 25:10)…

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” (Ps. 119:17)…It this reward that he asketh, who saith, “Reward Thy servant.” For there are four modes of reward: either evil for evil, as God will reward everlasting fire to the unrighteous; or good for good, as He will reward an everlasting kingdom to the righteous; or good for evil, as Christ by grace justifieth the ungodly; or 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 doth 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” (Ps. 119:18). What he addeth, “I am a lodger upon earth” (Ps. 119:19): 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,^[26] cannot seem 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;” (Job 7:1) and that “there is a heavy yoke upon the sons of Adam.” (Sir. 40:1) 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.^[27]…

19. Those whose conversation^[28] 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” (Ps. 119:20). 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” (Ps. 119:21). 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” (Ps. 119:22). Testimonies are called in Greek μαρτύρια, 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. ^[29] 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;” (Ps. 116:15) 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” (Ps. 119:23). 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” (Ps. 119:24). 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. (Matt. 5:44) 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 despised 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” (Ps. 119:25). 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^[30] 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, (Wisdom 9:15) 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; (1 Thess. 4:17) 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” (Ps. 119:26). 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, (2 Cor. 5:21) 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” (Ps. 119:27); 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!” (Ps. 119:28). 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” (Ps. 119:29). And since the law of works hath entered in, that sin might abound; (Rom. 5:20) 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.” (Rom. 3:27) 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. (Rom. 10:3)

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” (Ps. 119:30). “I have stuck unto Thy testimonies: O Lord, confound me not” (Ps. 119:31): 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.” (Rom. 9:16) He next saith, “I will run the way of Thy commandments, when Thou hast widened my heart” (Ps. 119:32). 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” (Ps. 119:33).…

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.” (Ps. 105:4) Where, evermore, save here? For we shall not there also seek the face of God, when “we shall see face to face.” (1 Cor. 13:12) 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.” (Ps. 119:142) 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” (Ps. 119:34). 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.” (Matt. 22:37–40) 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” (Ps. 119:35). 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;” (Matt. 7:14) 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” (Ps. 119:36). This then he prayeth, that he may profit in the will itself.^[31]…But the Apostle saith, “Avarice is a root of all evils.” (1 Tim. 6:10) But in the Greek, whence these words have been rendered into our tongue, the word used by the Apostle is not πλεονεξία, which occurs in this passage of the Psalms; but φιλαργυρία, 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. (Gen. 3:5)…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” (Ps. 119:37). 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,” (John 14:6) 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. (Matt. 6:1)…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?” (Eccl. 1:2–3) 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” (Ps. 119:38). 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;” (Rom. 8:15) for “perfect love casteth out” this “fear,” (1 John 4:18) but that fear which the Prophet calleth “the spirit of the fear of the Lord;” (Isa. 11:2) that fear which “is pure, and endureth for ever;” (Ps. 19:9) that fear which feareth to offend Him whom it loveth.

40. “Take away my reproach which I have suspected, for Thy judgments are sweet” (Ps. 119:39). 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” (Ps. 119:40). 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. (1 Cor. 1:30–31) 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,” (John 1:14) that He Himself also might be my neighbour.

Vav.

42. “And let Thy loving mercy come also unto us, O Lord” (Ps. 119:41). 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: (Rom. 9:8) 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.” (1 Cor. 15:10)

43. “And so shall I make answer,” he saith, “to them that reproach me with the word” (Ps. 119:42). 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, (1 Cor. 1:23) reproach us with Him; ignorant that “the Word was made flesh, and dwelt in us;” (John 1:14) the Word which “was in the beginning,” and “was with God, and was God.” (John 1:1) 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 Cor. 2:8)…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” (Ps. 119:43). 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, (Matt. 26:70–75) 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;”^[32] 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” (Ps. 119:44): 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.”^[33] 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.” (Rom. 13:10) 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.”^[34]…

46. “And I walked at liberty: for I sought Thy precepts” (Ps. 119:45).…“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,^[35] 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.” (Matt. 7:7) 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.” (Matt. 7:11) 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.”^[36]…

48. “I spoke of Thy testimonies also,” he saith, “before kings, and I was not ashamed” (Ps. 119:46): 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 μαρτύρια, 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, (Matt. 10:18) is derived hence.

49. “And I meditated,” he saith, “on Thy commandments, which I have loved” (Ps. 119:47). “My hands also have I lifted up unto Thy commandments, which I have loved” (Ps. 119:48); or, as some copies read, “which I have loved exceedingly,” or “too much,” or “vehemently,” as they have chosen to render the Greek word σφόδρα. 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, (Rom. 5:5) 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.” (1 Tim. 1:5)…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 ἠδολ™σχουν. 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” (Ps. 119:49). 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?” (Ps. 42:9) and, “Wherefore forgettest Thou our misery?” (Ps. 44:24)…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” (Ps. 119:50). Namely, that hope which is given to the humble, as the Scripture saith: “God resisteth the proud, but giveth grace unto the humble.” (Jas. 4:6; 1 Pet. 5:5) 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.” (Luke 14:11; Luke 18:14) 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; (Sir. 2:4–5) 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. (Luke 21:17–18) 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:” (Matt. 6:13) 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 λόγιον, which is “utterance;” not λόγος, which is “word.”

52. The next verse is, “The proud dealt exceeding wickedly: yet have I not shrinked from Thy law” (Ps. 119:51). 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. (Ps. 124:2)…

53. “For I was mindful of Thy judgments from the beginning of the world, O Lord, and received comfort” (Ps. 119:52); or, as other copies have it, “and I was exhorted,” that is, received exhortation. For either might be rendered for the Greek pareklhqhn. “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. (Rom. 9:22–23)

54. “Weariness hath held me; for the ungodly that forsake Thy law” (Ps. 119:53). “Thy statutes have been my songs in the house of my pilgrimage” (Ps. 119:54). This is the low estate, in the house of mortality, of the man who sojourneth 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, (Luke 10:30; Luke 10:37) 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” (Ps. 119:55). 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.” (1 Cor. 4:5) In this night, therefore, man ought to remember the Name of the Lord; “So that he who glorieth, may glory in the Lord.” (1 Cor. 1:31)

56. Considering this, he addeth, “This was made unto me, because I sought out Thy righteousnesses” (Ps. 119:56). “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.” (Rom. 10:3) 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.”^[37] 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” (Ps. 119:57); 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” (Ps. 119:58). 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” (Ps. 119:59). 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.” (Phil. 2:13)…

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” (Ps. 119:60). Which some have rendered, “to keeping Thy commandments,” some “that I should keep,” others “to keep,” the Greek being τοῦ φυλ€ξασθαι.

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” (Ps. 119:61). “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. (Eph. 2:2) 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,” (Isa. 5:18) 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” (Ps. 119:62). 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.” (1 Pet. 4:17) 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” (Ps. 119:63), 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.” (Heb. 2:11; Heb. 2:14)…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 fell 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” (Ps. 119:64). 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” (Ps. 119:65). The Greek word χρηστότης 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 χρηστότης, 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. (John 8:35; 1 John 4:18)

63. “O learn me sweetness, and understanding, and knowledge,” he saith, “for I have believed Thy commandments” (Ps. 119:66). He prayeth these things may be increased and perfected. For they who said, “Lord, increase our faith,” (Luke 17:5) 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 παιδεία, 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.” (Heb. 12:6) In the literature of the Church this is usually called discipline. For this word, παιδεία,^[38] is 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. (Heb. 12:11) 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 healthfully 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 Cor. 8:1)…

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” (Ps. 119:67); 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.” (Gen. 3:17; Rom. 8:20) 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” (Ps. 119:68). 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” (Ps. 119:69): 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. (Matt. 24:12) 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” (Ps. 119:70). 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,^[39] 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” (Ps. 119:71). 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.” (2 Cor. 5:21) 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” (Ps. 119:72): so that love loveth the law of God more than avarice loveth thousands of gold and silver.

Jod.

72. …“Thy hands have made me, and fashioned me” (Ps. 119:73). 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 Cor. 1:24) who is also understood under the figure, Arm of the Lord.^[40] 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:” (1 Cor. 12:11) 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^[41] 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,” συν™τισον με, expressing “give understanding” by the single word συν™τισον, 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;” (Dan. 10:14) and this word is in the Greek, as it is here also, συν™τισαί σε; as if the Latin translator were to render θεραπεῦσαί σε 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. (Dan. 8:15–16)…

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.” (Rom. 12:2)

75. “They that fear Thee,” he saith, “will see me, and be glad” (Ps. 119:74): 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. (Gen. 12:3; Gen. 26:4) 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;”^[42] 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.” (Matt. 13:43)…

76. “I know,” she saith, “O Lord, that Thy judgments are righteous, and that in Thy truth Thou hast humbled me” (Ps. 119:75). “O let Thy merciful kindness be my comfort, according to Thy word unto Thy servant” (Ps. 119:76). 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.” (Ps. 25:10) 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” (Ps. 119:77). 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.” (Matt. 19:17)…

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” (Ps. 119:78). 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”^[43] (Ps. 119:79). 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 partakers 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” (Ps. 119:80). 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. (see Ps. 119:5–6) 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 “laver of regeneration,” (Titus 3:5) 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; (Gal. 5:17) through the efficacy of the Lord’s Prayer, wherein we say, “Forgive us our trespasses.” (Matt. 6:12) 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. (Luke 6:37–38)

Caph.

81. “My soul hath failed for Thy salvation: and I have hoped because of Thy word” (Ps. 119:81). 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.” (Ps. 84:2) 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 doth 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, (1 Pet. 2:9) 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 ἐπήλπισα, 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?” (Ps. 119:82). 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?” (Ps. 6:3) 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.” (Wisdom 11:18)

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” (Ps. 119:83). 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.” (Rom. 13:14) “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?” (Ps. 119:84). In the Apocalypse, (Rev. 6:10–11) 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;” (Acts 1:7) 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” (Ps. 119:85): the Latin translators have endeavoured to render the Greek ‡δολεσχίας, 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,^[44] 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 ‡δολεσχίαι 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.^[45]

86. Lastly, he addeth, “All Thy commandments are truth: they have persecuted me unjustly; O be Thou my help” (Ps. 119:86). 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?” (Ps. 119:84) 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” (Ps. 119:87): 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” (Ps. 119:88); where the Greek hath Μαρτύρια. 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;” (Ps. 119:86) and, “They have almost made an end of me upon earth” (Ps. 119:87) (Ps. 119:89); 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,^[46] 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” (Ps. 119:90). 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” (Ps. 119:91). For all these things are day: “and this is the day which the Lord hath made: let us rejoice and be glad in it:” (Ps. 118:24) and “let us walk honestly as in the day.” (Rom. 13:13) “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,”^[47] 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” (Ps. 119:92). This is the law of faith, not a vain faith, but that which worketh through love. (Gal. 5:6) 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” (Ps. 119:93). 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” (Ps. 119:94). We must not understand lightly the words, “I am Thine.” For what is not His? (Ps. 24:1) 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” (Ps. 119:95). 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, Μαρτύρια, 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” (Ps. 119:96). For he had entered into the sanctuary of God, and had understood the end. (Ps. 73:17) Now “all consummation” appeareth to me in this place to signify, the striving even unto death for the truth, (Sir. 4:28) 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”? (Matt. 22:37–40)

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:” (Ps. 119:96) in the following verse he showeth wherefore it is broad: “what love have I unto Thy law, O Lord!” (Ps. 119:97). 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:” (Gal. 5:17) 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” (Ps. 119:98). For “they have indeed a zeal of God, but not according to knowledge,” etc. (Rom. 10:2–3) 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;” (Phil. 3:9) 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., (Rom. 10:4) “that they may be justified freely through His grace;” (Rom. 3:24) 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, (Matt. 5:6) by seeking, by asking, by knocking, (Matt. 7:7) 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”? (Ps. 119:99). 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.” (Luke 2:42–46) The Son Himself hath said, “As My Father hath taught Me, I speak these things.” (John 8:28) 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;” (Phil. 2:7) 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. (John 5:33–36)

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” (Ps. 119:100). 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 transgression the tradition of the elders? for they wash not their hands when they eat bread.” (Matt. 15:2) 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?” (Matt. 15:3)…

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” (Ps. 119:101). 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,” (Sir. 18:30) so that they attain unto the evils desired; but rather curb them with the spirit which lusteth against the flesh, (Gal. 5:17) 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” (Ps. 119:102). 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!” (Ps. 119:103). 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:” (Ps. 85:12) 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”? (Ps. 119:104). 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” (Ps. 119:105). The word “lantern” appears in the word “light;” “my feet” are also repeated in “my paths.” What then meaneth “Thy Word”? (John 1:1) 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,” (Ps. 118:24) and on account of which it is said, “Come unto Him, and be lightened.” (Ps. 34:5) On account of which participation, inasmuch as the Mediator Himself became Man, He is styled lantern in the Apocalypse. (Rev. 21:23) 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,” (John 1:14) save of the “one Mediator between God and men.” (1 Tim. 2:5) 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 a lantern; 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”? (Rom. 10:17) For the Apostle Peter also, comparing the prophetical word to a lantern, saith, “whereunto ye do well that ye take heed, as unto a lantern, that shineth in a dark place.” (2 Pet. 1:19) 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” (Ps. 119:106): 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” (Ps. 119:107). 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. (Ps. 119:87–88)…

107. “Make the freewill offerings of my mouth well pleasing, O Lord” (Ps. 119:108): 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.” (Ps. 54:6) 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” (Ps. 119:109). 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: (Wisdom 3:1) in whose hand are both we and our words.” (Wisdom 7:16) “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. (Luke 15:12; Luke 15:24)…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.” (Ps. 25:1) 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” (Ps. 119:110). 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” (Ps. 119:111). 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 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” (Ps. 119:112). He who saith, “I have applied my heart,” had before said, “Incline my heart unto Thy testimonies:” (Ps. 119:36) 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” (Ps. 119:113). 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” (Ps. 119:114): “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”? (Ps. 119:115). 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?” (Luke 12:14) For the Apostle instituted ecclesiastical judges of such causes, forbidding Christians to contend in the forum. (1 Cor. 6:1–6)…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” (Ps. 119:116). 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.” (Rom. 8:23–25) But hope disappointeth not, if the love of God be spread abroad in our hearts through the Holy Spirit which is given unto us. (Rom. 5:5) 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” (Ps. 119:117).

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” (Ps. 119:118). 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” (Ps. 119:119). In the Latin version many different renderings are given of the Greek ἐλογισ€μην; 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:” (Rom. 4:15) 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.” (Rom. 2:12) What then meaneth, “I have held all the ungodly of the earth as transgressors”? “As transgressors;” or rather “transgressing,” for the Greek saith, παραβαίνοντας, not παραβ€τας.…“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.” (Rom. 5:20)…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.”^[48]…The Psalmist also hath subjoined: “Therefore I loved Thy testimonies.”^[49] 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. (2 Cor. 3:6)…

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” (Ps. 119:120). For this some Latin interpreters have literally rendered the Greek καθήλωσον, which that language has expressed in one word. Some have preferred to render by the word confige, without adding clavis; and while they thus desire to construe one Latin by one Greek word, have failed to express the full meaning of the Greek καθήλωσον, because in confige nails are not mentioned, but καθήλωσον 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; (Ps. 19:9) “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.^[50] 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”^[51] (Ps. 119:121). 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:” (John 7:24) 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. (Ps. 85:12; Ps. 62:5)

121. He next saith, “Take off Thy servant to that which is good, that the proud calumniate me not” (Ps. 119:122). 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. (John 3:14) 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” (Ps. 119:123). 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.” (Rom. 8:3; 2 Cor. 5:21) For His utterance^[52] 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” (Ps. 119:124); 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” (Ps. 119:125). 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” (Ps. 119:126). 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 fullness of time was come, God sent His Son.” (Gal. 4:4)…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” (Ps. 119:127). 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.” (Ps. 19:10) 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 (Exod. 34:33–35; 2 Cor. 3:13–15) (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” (Ps. 119:128). 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” (Ps. 119:129). 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”? (Hab. 3:2) 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” (Ps. 119:130). 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.” (Ps. 6:2)…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. (Rom. 3:19–21) 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,” (Gal. 5:6) save love itself be shed abroad in his heart through the Holy Spirit? (Rom. 5:5)

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” (Ps. 119:131). 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: (Matt. 7:7) 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.” (Rom. 7:12) Not that they themselves who “are led by the Spirit of God,” (Rom. 8:14) 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” (Ps. 119:132): 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.” (1 John 4:19)

132. See what the Psalmist next most openly saith: “Order my steps after Thy word: and so shall no wickedness have dominion over me” (Ps. 119:133). 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. (Matt. 22:37–40) What then doth he pray, save that God may cause the fulfillment 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”? (Ps. 119:134)…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” (Ps. 119:135): 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.” (Ps. 143:10) 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.” (John 6:45) 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” (Ps. 119:136): 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.^[53]…

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” (Ps. 119:137). “Thou hast commanded Thy testimonies, righteousness, and Thy truth exceedingly” (Ps. 119:138). 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” (Ps. 119:139); 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:” (Ps. 69:9; John 2:17) 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” (Ps. 119:140). Justly jealous was he of the impenitent heart in His enemies, who had forgotten God’s word; for he endeavoured to bring them unto that 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” (Ps. 119:141). 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 νεώτερος, the same as that used in the words above, “Wherewithal shall a young man cleanse his way?” (Ps. 119:9) This is a comparative, and is therefore well understood in its relation to some one older. Let us therefore here recognize 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.” (Gen. 25:22–23; Rom. 9:12–13) 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.” (Matt. 20:16)

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; (Rom. 10:3) 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” (Ps. 119:142). 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.” (Rom. 3:20–21)

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” (Ps. 119:143). 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” (Ps. 119:144). This younger one prayeth for understanding; which if he had not, he would not be “wiser than the aged;” (Ps. 119:100) 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!” (Ps. 119:145). 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” (Ps. 119:146) 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” (Ps. 119:147). 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.” (Ps. 95:2) Although if we choose to understand the unripe season of this night, before the fulness of time had come, (Gal. 4:4) 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. (Gen. 12:3; Gen. 22:18)

146. The Church saith also what followeth, “Mine eyes have prevented the morning watch, that I might meditate on Thy words” (Ps. 119:148). Let us suppose the morning to mean the season when “a light arose for them that sat in the shadow of death;” (Isa. 9:2) 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” (Ps. 119:149). 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;” (Ps. 101:1) 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.” (1 Cor. 11:31)…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.” (Jas. 2:13)

148. “They draw nigh, that of malice persecute me:” or, as some copies read, “maliciously” (Ps. 119:150). 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;” (Ps. 22:11) where those things are spoken of which He suffered when His Passion was not imminent upon Him, but actually realized. “And are far from Thy law.” The nearer they drew to the persecuting the righteous, so much the farther were they from righteousness. But what harm did they do unto those, to whom they drew near by persecution; since the approach of their Lord is nearer unto their souls, by whom they no wise are forsaken?

149. Lastly, it followeth, “Thou art nigh at hand, O Lord, and all Thy ways are truth” (Ps. 119:151). Even in their troubles, it hath been a wonted confession of the saints, to ascribe truth unto God, because they suffer them not undeservedly. So did Queen Esther, (Esth. 14:6–7) so did holy Daniel, (Dan. 9:4; Dan. 9:16) so did the three men in the furnace, (Song of 3 Chil. 2–10) so do other associates in their sanctity confess. But it may be asked, in what sense it is here said, “All Thy ways are truth;” since in another Psalm it is read, “All the ways of the Lord are mercy and truth.” (Ps. 25:10) But towards the saints, All the ways of the Lord are at once mercy and truth: since He aideth them even in judgment, and thus mercy is not wanting; and in having mercy upon them, He performeth that which He hath promised, so that truth is not wanting. But towards all, both those whom He freeth, and those whom He condemneth, all the ways of the Lord are mercy and truth; because where He doth not show mercy, the truth of His vengeance is displayed. For He freeth many who have not deserved, but He condemneth none who hath not deserved it.

150. “From the beginning I have known,” he saith, “as concerning Thy testimonies, that Thou hast grounded them for ever”^[54] (Ps. 119:152)…What are these testimonies, save those wherein God hath declared that He will give an everlasting kingdom unto His sons? And since He hath declared that He will give this in His only-begotten Son, he said that the testimonies themselves were grounded for ever. For that which God hath promised through them, was everlasting. And for this reason the words, “Thou hast grounded them,” are rightly thus understood, because they are shown to be true in Christ. (1 Cor. 3:11) Whence then did the Psalmist know this in the beginning, save because the Church speaketh, which was not wanting to the earth from the commencement of the human race, the first-fruits whereof was the holy Abel, himself sacrificed in testimony of the future blood of the Mediator that should be shed by a wicked brother? (Gen. 4:8) For this also was at the beginning, “They two shall be one flesh:” (Gen. 2:24) which great mystery the Apostle Paul expounding, saith, “I speak concerning Christ and the Church.” (Eph. 5:32)

Resch.

151. Let no man, set in Christ’s body, imagine these words to be alien from himself, since in truth it is the whole body of Christ placed in this humble state that speaketh: “O consider my humiliation, and deliver me: for I forget not Thy law” (Ps. 119:153). In this place we cannot understand any law of God so suitably, as that whereby it is immutably determined that “every one that exalteth himself, shall be abased; and every one that humbleth himself; shall be exalted.” (Luke 14:11; Luke 18:14)

152. “Avenge Thou,” he saith, “my cause, and deliver me” (Ps. 119:154). The former sentence is here almost repeated. And what is there said, “For I do not forget Thy law,” agreeth with what we read here, “Quicken me, according to Thy word.” For these words are the law of God, which he hath not forgot, so that he hath abased himself, and will therefore be exalted. But the words, “Quicken me,” pertain to this very exaltation; for the exaltation of the saints is everlasting life.

153. “Health,” he saith, “is far from the ungodly: for they regard not Thy righteousnesses” (Ps. 119:155). This separateth thee, that what they have not done, thou hast done, that is, thou hast regarded the righteousnesses of God. But “what hast thou that thou hast not received?” (1 Cor. 4:7) Art thou not he who a little before didst say, “I will keep Thy righteousnesses”? Thou therefore hast received from Him, unto whom thou didst call, the power to keep them. He therefore doth Himself separate thee from those from whom health is far, because they have not regarded the righteousnesses of God.

154. This he saw himself also. For I should not see it, save I saw it in Him, save I were in Him. For these are the words of the Body of Christ, whose members we are. He saw this, I say, and at once added, “Great are Thy mercies, O Lord” (Ps. 119:156). Even our seeking out Thy righteousnesses, then, cometh of Thy mercies. “Quicken me according to Thy judgment.” For I know that Thy judgments will not be upon me without Thy mercy.

155. “Many there are that trouble me, and persecute me; yet do I not swerve from Thy testimonies” (Ps. 119:157). This hath been realized: we know it, we recollect it, we acknowledge it. The whole earth has been crimsoned by the blood of Martyrs; heaven is flowery with the crowns of Martyrs, the Churches are adorned with the memorials of Martyrs, seasons distinguished by the birthdays of Martyrs, cures more frequent ^[55] by the merits of Martyrs. Whence this, save because that hath been fulfilled which was prophesied^[56] of that Man who hath been spread abroad around the whole world. We recognize this, and render thanks to the Lord our God. For thou, man, thou hast thyself said in another Psalm, “If the Lord Himself had not been on our side, they would have swallowed us up quick.” (Ps. 124:2–3) Behold the reason why thou hast not swerved from His testimonies, and hast won the palm of thy heavenly calling amid the hands of the many who persecuted and troubled thee.

156. “I have seen,” he saith, “the foolish, and I pined” (Ps. 119:158): or, as other copies read, “I have seen them that keep not covenant:” this is the reading of most. But who are they who have not kept covenant, save they who have swerved from the testimonies of God, not bearing the tribulation of their many persecutors? Now this is the covenant, that he who shall have conquered shall be crowned. They who, not bearing persecution, have by denial swerved from the testimonies of God, have not kept the covenant. These then the Psalmist saw, and pined, for he loved them. For that jealousy is good, springing from love, not from envy. He addeth in what respect they had failed to keep the covenant, “Because they kept not Thy word.” For this they denied in their tribulations.

157. And he commendeth himself as differing from them, and saith, “Behold, how I have loved Thy commandments” (Ps. 119:159). He saith not, I have not denied Thy words or testimonies, as the Martyrs were urged to do, and, when they refused, suffered intolerable torments: but he said this wherein is the fruit of all sufferings; for, “if I give up my body to be burned, and have not charity, it profiteth me nothing.” (1 Cor. 13:3) The Psalmist, praising this virtue, saith, “Behold, how I have loved Thy commandments.” Then he asketh his reward, “O Lord, quicken me, according to Thy mercy.” These put me to death, do Thou quicken me. But if a reward be asked of mercy, which justice is bound to give; how much greater is that mercy, which enabled him to gain the victory, on account of which the reward was sought for?

158. “The beginning,” he saith, “of Thy words is truth; all the judgments of Thy righteousness endure for evermore” (Ps. 119:160). From truth, he saith, Thy words do proceed, and they are therefore truthful, and deceive no man, for in them life is announced to the righteous, punishment to the ungodly. These are the everlasting judgments of God’s righteousness.

Schin.

159. We know what persecutions the body of Christ, that is, the holy Church, suffered from the kings of the earth. Let us therefore here also recognise the words of the Church: “Princes have persecuted me without a cause: and my heart hath stood in awe of Thee” (Ps. 119:161). For how had the Christians injured the kingdoms of the earth, although their King promised them the kingdom of heaven? How, I ask, had they injured the kingdoms of earth? Did their King forbid His soldiers to pay and to render due service to the kings of the earth? Saith He not to the Jews who were striving to calumniate Him, “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s”? (Matt. 22:21) Did He not even in His own Person pay tribute from the mouth of a fish? (Matt. 17:24–26) Did not His forerunner, when the soldiers of this kingdom were seeking what they ought to do for their everlasting salvation, instead of replying, Loose your belts, throw away your arms, desert your king, that ye may wage war for the Lord, answer, “Do violence to no man: neither accuse any falsely: and be content with your wages”? (Luke 3:14) Did not one of His soldiers, His most beloved companion,^[57] say to his fellow soldiers, the provincials,^[58] so to speak, of Christ, “Let every soul be subject unto the higher powers”? (Also Rom. 13:1; Rom. 13:7; Rom. 13:8) Does he not enjoin the Church to pray for even kings themselves? (1 Tim. 2:1–2) How then have the Christians offended against them? What due have they not rendered? in what have not Christians obeyed the monarchs of earth? The kings of the earth therefore have persecuted the Christians without a cause. They too had their threatening words: I banish, I proscribe, I slay, I torture with claws, I burn with fires, I expose to beasts, I tear the limbs piecemeal.^[59] But heed what he hath subjoined: “And my heart hath stood in awe of Thy word.” My heart hath stood in awe of these words, (Matt. 10:28) “Fear not them that kill the body,” etc. I have scorned man who persecuteth me, and have overcome the devil that would seduce me.

160. Then follows, “I am as glad of Thy word as one that findeth great spoils” (Ps. 119:162). By the same words he conquered, of which he stood in awe. For spoils are stripped from the conquered; as he was overcome and despoiled of whom it is said in the Gospel, “except he first bind the strong man.” (Matt. 12:29) But many spoils were found, when, admiring the endurance of the Martyrs, even the persecutors believed; and they who had plotted to injure our King by the injury of His soldiers, were gained over by Him in addition. Whoever therefore standeth in awe of the words of God, fearing lest he be overcome in the contest, rejoiceth as conqueror in the same words.

161. “As for iniquity, I hate and abhor it; but Thy law have I loved” (Ps. 119:163). That awe, therefore, of His word did not create hatred of those words, but maintained his love unimpaired. For the words of God are no other than the law of God. Far be it therefore that love perish through fear, where fear is chaste. Thus fathers are at once feared and loved by affectionate sons; thus doth the chaste wife at once fear her husband, lest she be forsaken by him, and loveth him, that she may enjoy his love. If then the human father and the human husband desire at once to be feared and loved; much more doth our Father who is in heaven, (Matt. 6:9) and that Bridegroom, “beautiful beyond the sons of men,” (Ps. 45:2) not in the flesh, but in goodness. For by whom is the law of God loved, save by those by whom God is loved? And what that is severe hath the father’s law to good sons? (Heb. 12:6) Let the Father’s judgments therefore be praised even in the scourge, if His promises be loved in the reward.

162. Such was, assuredly, the conduct of the Psalmist, who saith, “Seven times a day do I praise Thee, because of Thy righteous judgments” (Ps. 119:164). The words “seven times a day,” signify “evermore.” For this number is wont to be a symbol of universality; because after six days of the divine work of creation, a seventh of rest was added; (Gen. 2:2) and all times roll on through a revolving cycle of seven days. For no other reason it was said, “a just man falleth seven times, and riseth up again:” (Prov. 24:16) that is, the just man perisheth not, though brought low in every way, yet not induced to transgress, otherwise he will not be just. For the words, “falleth seven times,” are employed to express every kind of tribulation, whereby man is cast down in the sight of men: and the words, “riseth up again,” signify that he profiteth from all these tribulations. The following sentence in this passage sufficiently illustrates the foregoing words: for it follows, “but the wicked shall fall into mischief.” Not to be deprived of strength in any evils, is therefore the falling seven times, and the rising again of the just man. Justly hath the Church then praised God seven times in a day for His righteous judgments; because, when it was time that judgment should begin at the house of God, (1 Pet. 4:17) she did not faint in all her tribulations, but was glorified with the crowns of Martyrs.

163. “Great is the peace,” he saith, “that they have who love Thy law: and there is no offence to them” (Ps. 119:165). Doth this mean that the law itself is not an offence to them that love it, or that there is no offence from any source unto them that love the law? But both senses are rightly understood. For he who loveth the law of God, honoureth in it even what he doth not understand; and what seemeth to him to sound absurd, he judgeth rather that he doth not understand, and that there is some great meaning hidden: thus the law of God is not an offence to him…

164. “I have waited,” he saith, “for Thy saving health, O Lord, and have loved Thy commandments” (Ps. 119:166). For what would it have profited the righteous of old to have loved the commandments of God, save Christ, who is the saving health of God, had freed them; by the gift of whose Spirit also they were able to love the commandments of God? If therefore they who loved God’s commandments, waited for His saving health; how much more necessary was Jesus, that is, the saving Health of God, for the salvation of those that did not love His commandments? This prophecy may suit also the Saints of the period since the revelation of grace, and the preaching of the Gospel, for they that love God’s commandments look for Christ, that “when Christ, our life, shall appear, we” may then “appear with Him in glory.” (Col. 3:4)

165. “My soul hath kept Thy testimonies, and I have loved them exceedingly:” or, as some copies read, “hath loved them,” understanding, “my soul” (Ps. 119:167). The testimonies of God are kept, while they are not denied. This is the office of Martyrs, for testimonies are called Martyria in Greek. But since it profiteth nothing, even to be burnt with flames without charity, (1 Cor. 13:3) he addeth, “and I have loved them exceedingly.”…For he who loveth, keepeth them in the Spirit of truth and faithfulness. But generally, while the commandments of God are kept, they against whose will they are kept become our foes: then, indeed, His testimonies also must be kept courageously, lest they be denied when the enemy persecuteth. After the Psalmist, then, had declared that he had done both these things, he ascribeth unto God his having been enabled to do so, by adding, “because all my ways are in Thy sight.” He saith therefore, “I have kept Thy commandments and Thy testimonies; because all my ways are in Thy sight” (Ps. 119:168). As much as to say, Hadst Thou turned away Thy face from me, I should have been confounded, nor could I keep Thy commandments and testimonies. “I have kept them,” then, because “all my ways are in Thy sight.” With a look favouring and aiding man, he meant it to be understood that God seeth his ways: according to the prayer, “O hide not Thou Thy face from me.” (Ps. 27:9)…

Tau.

166. Let us now hear the words of one praying: since we know who is praying, and we recognise ourselves, if we be not reprobate, among the members of this one praying. “Let my prayer come near in Thy sight, O Lord” (Ps. 119:169): for, “The Lord is nigh unto them that are of a contrite heart.” (Ps. 34:18) “Give me understanding, according to Thy word.” He claimeth a promise. For he saith, “according to Thy word,” which is to say, according to Thy promise. For the Lord promised this when He said, “I will inform thee.” (Ps. 32:8)

167. “Let my request come before Thy presence, O Lord: deliver me, according to Thy word” (Ps. 119:170). He repeateth what he hath asked. For his former words, “Let my prayer come near in Thy presence, O Lord:” are like unto what he saith, “Let my request come before Thy presence, O Lord:” and the words, “Give me understanding according to Thy word,” agree with these, “Deliver me according to Thy word.” For by receiving understanding he is delivered, who of himself through want of understanding is deceived.

168. “My lips shall burst forth praise: when Thou hast taught me Thy righteousnesses” (Ps. 119:171). We know how God teacheth those who are docile unto God. For every one who hath heard from the Father and hath learned, comes unto Him “who justifieth the ungodly:” (John 6:45; Rom. 4:5) so that he may keep the righteousnesses of God not only by retaining them in his memory, but also by doing them. Thus doth he who glorieth, glory not in himself, but in the Lord, (1 Cor. 1:31) and burst forth praise.

169. But as he hath now learned, and praised God his Teacher, he next wisheth to teach. “Yea, my tongue shall declare Thy word: for all Thy commandments are righteousness” (Ps. 119:172). When he saith that he will declare these things, he becometh a minister of the word. For though God teach within, nevertheless “faith cometh from hearing: and how do they hear without a preacher?” (Rom. 10:17; Rom. 10:14) For, because “God giveth the increase,” (1 Cor. 3:7) is no reason why we need not plant and water.

170. “Let Thy hand be stretched forth (fiat, be made) to save me, for I have chosen Thy commandments” (Ps. 119:173). That I might not fear, and that not only might my heart hold fast, but my tongue also utter Thy words: “I have chosen Thy commandments,” and have stifled fear with love. Let Thy hand therefore be stretched forth, to save me from another’s hand. Thus God saved the Martyrs, when He permitted them not to be slain in their souls: for “vain is the safety of man” (Ps. 60:11) in the flesh. The words, “Let Thy hand be made,” may also be taken to mean Christ the Hand of God…Certainly where we read the following words, “I have longed for Thy salvation, O Lord” (Ps. 119:174): even if all our foes be reluctant, let Christ the Salvation of God occur to us: the righteous men of old confess that they longed for Him, the Church longed for His destined coming from His mother’s womb, the Church longeth for His coming at His Father’s right hand. Subjoined to this sentence are the words, “And Thy law is my meditation:” for the Law giveth testimony unto Christ.

171. But in this faith, though the heathen rage furiously, and the people imagine a vain thing: (Ps. 2:1) though the flesh be slain while it preacheth Thee: “My soul shall live, and shall praise Thee: and Thy judgments shall help me” (Ps. 119:175). These are those judgments, which it was time should begin at the house of the Lord. (1 Pet. 4:17) But “they will help me,” he saith. And who cannot see how much the blood of the Church hath aided the Church? how great a harvest hath risen in the whole world from that sowing?

172. At last he openeth himself completely, and showeth what person was speaking throughout the whole Psalm. “I have gone astray,” he saith, “like a sheep that is lost: O seek^[60] Thy servant, for I do not forget Thy commandments” (Ps. 119:176). Let the lost sheep be sought, let the lost sheep be quickened, for whose sake its Shepherd left the ninety and nine in the wilderness, (Matt. 18:12–13) and while seeking it, was torn by Jewish thorns. But it is still being sought, let it still be sought, partly found let it still be sought. For as to that company, among whom the Psalmist saith, “I do not forget Thy commandments,” it hath been found; but through those who choose the commandments of God, gather them together, love them, it is still sought, and by means of the blood of its Shepherd shed and sprinkled abroad, it is found in all nations.^[61]

Psalm CXX

1. The Psalm which we have just heard chanted, and have responded to with our voices, is short, and very profitable. Ye will not long toil in hearing, nor will ye toil fruitlessly in working. For it is, according to the title prefixed to it, “A song of degrees.”^[62] Degrees are either of ascent or of descent. But degrees, as they are used in this Psalm, are of ascending…There are therefore both those who ascend and those who descend on that ladder. (Gen. 28:12) Who are they that ascend? They who progress towards the understanding of things spiritual. Who are they that descend? They who, although, as far as men may, they enjoy the comprehension of things spiritual: nevertheless, descend unto the infants, to say to them such things as they can receive, so that, after being nourished with milk, they may become fitted and strong enough to take spiritual meat…

2. When therefore a man hath commenced thus to order his ascent; to speak more plainly, when a Christian hath begun to think of spiritual amendment, he beginneth to suffer the tongues of adversaries. Whoever hath not yet suffered from them, hath not yet made progress; whoever suffereth them not, doth not even endeavour to improve. Doth he wish to know what we mean? Let him at the same time experience what is reported of us. Let him begin to improve, let him begin to wish to ascend, to wish to despise earthly, fragile, temporal objects, to hold worldly happiness for nothing, to think of God alone, not to rejoice in gain, not to pine at losses, to wish even to sell all his substance, and distribute it among the poor, and to follow Christ; let us see how he suffereth the tongues of detractors and of constant opponents, and—a still greater peril—of pretended counsellors, who lead him astray from salvation…He then, who will ascend, first of all prayeth God against these very tongues: for he saith, “When I was in trouble, I called on the Lord; and He heard me” (Ps. 120:1). Why did He hear him? That He might now place him at the steps of ascent.

3. “Deliver my soul, O Lord, from unrighteous lips, and from a deceitful tongue” (Ps. 120:2). What is a deceitful tongue? A treacherous tongue, one that hath the semblance of counsel, and the bane of real mischief. Such are those who say, And wilt thou do this, that nobody doth? Wilt thou be the only Christian?…Some deter by dissuasion, others discourage yet more by their praise. For since such is the life that hath for some time been diffused over the world, so great is the authority of Christ, that not even a pagan ventureth to blame Christ.^[63] He who cannot be censured is read. They cannot contradict Christ, they cannot contradict the Gospel, Christ cannot be censured; the deceitful tongue turneth itself to praise as an hindrance. If thou praisest, exhort. Why dost thou discourage with thy praise?…Thou turnest thyself to another mode of dissuasion, that by false praise thou mayest turn me away from true praise;^[64] nay, that by praising Christ thou mayest keep me away from Christ, saying, What is this? Behold these men have done this: thou, perhaps, wilt not be able: thou beginnest to ascend, thou fallest. It seemeth to warn thee: it is the serpent, it is the deceitful tongue, it hath poison. Pray against it, if thou wishest to ascend.

4. And thy Lord saith unto thee, “What shall be given thee, or what shall be set before thee, against the deceitful tongue?” (Ps. 120:3). What shall be given thee, that is, as a weapon to oppose to the deceitful tongue, to guard thyself against the deceitful tongue? “Or what shall be set before thee?” He asketh to try thee: for He will answer His own question. For He answers following up his own inquiry, “even sharp arrows of the Mighty One, with coals that desolate, or that lay waste” (Ps. 120:4). They that desolate, or that lay waste (for it is variously written in different copies), are the same, because by laying waste, as ye may observe, they easily lead unto desolation. What are these coals? First, beloved brethren, understand what are arrows. The “sharp arrows of the Mighty One,” are the words of God…What then are the “coals that lay waste?” It is not enough to plead with words against a deceitful tongue and unrighteous lips: it is not enough to plead with words; we must plead with examples also…The word coals, then, is used to express the examples of many sinners converted to the Lord. Thou hearest men wonder, and say, I knew that man, how addicted he was to drinking, what a villain, what a lover of the circus, or of the amphitheatre, what a cheat: now how he serveth God, how innocent he hath become! Wonder not; he is a live coal. Thou rejoicest that he is alive, whom thou wast mourning as dead. But when thou praisest the living, if thou knowest how to praise, apply him to the dead, that he may be inflamed; whosoever is still slow to follow God, apply to him the coal which was extinguished, and have the arrow of God’s word, and the coal that layeth waste, that thou mayest meet the deceitful tongue and the lying lips.

5. “Alas, that my sojourning is become far off!” (Ps. 120:5). It hath departed far from Thee: my pilgrimage hath become a far one. I have not yet reached that country, where I shall live with no wicked person; I have not yet reached that company of Angels, where I shall not fear offences. But why am I not as yet there? Because sojourning is pilgrimage. He is called a sojourner who dwells in a foreign land, not in his own country. And when is it far off? Sometimes, my brethren, when a man goeth abroad, he liveth among better persons, than he would perhaps live with in his own country: but it is not thus, when we go afar from that heavenly Jerusalem. For a man changeth his country, and this foreign sojourn is sometimes good for him; in travelling he findeth faithful friends, whom he could not find in his own country. He had enemies, so that he was driven from his country; and when he travelled, he found what he had not in his country. Such is not that country Jerusalem, where all are good: whoever travelleth away from thence, is among the evil; nor can he depart from the wicked, save when he shall return to the company of Angels, so as to be where he was before he travelled. There all are righteous and holy, who enjoy the word of God without reading, without letters: for what is written to us through pages,^[65] they perceive there through the Face of God. What a country! A great country indeed, and wretched are the wanderers from that country.

6. But what he saith, “My pilgrimage hath been made distant,” are the words of those, that is, of the Church herself, who toileth on this earth. It is her voice, which crieth out from the ends of the earth in another Psalm, saying, “From the ends of the earth have I cried unto Thee. (Ps. 61:2)…Where then doth he groan, and among whom doth he dwell? “I have had my habitation among the tents of Kedar.” Since this is a Hebrew word, beyond doubt ye have not understood it. What meaneth, “I have had my habitation among the tents of Kedar”? “Kedar,” as far as we remember of the interpretation of Hebrew words, signifieth darkness. “Kedar” rendered into Latin is called tenebræ. Now ye know that Abraham had two sons, whom indeed the Apostle mentioneth, (Gal. 4:22) and declareth them to have been types of the two covenants…Ishmael therefore was in darkness, Isaac in light. Whoever here also seek earthly felicity in the Church, from God, shall belong to Ishmael. These are the very persons who gainsay the spiritual ones who are progressing, and detract from them, and have deceitful tongues and unrighteous lips. Against these the Psalmist, when ascending, prayed, and hot coals that lay waste, and swift and sharp arrows of the Mighty One, were given him for his defence. For among these he still liveth, until the whole floor be winnowed: he therefore said, “I have dwelt among the tents of Kedar.” The tents of Ishmael are called those of Kedar. Thus the book of Genesis hath it: thus it hath, that Kedar belongeth unto Ishmael. (Gen. 25:13) Isaac therefore is with Ishmael: that is, they who belong unto Isaac, live among those who belong unto Ishmael. (Gal. 4:29) These wish to rise above, those wish to press them downwards: these wish to fly unto God, those endeavour to pluck their wings…

7. “My soul hath wandered much” (Ps. 120:6). Lest thou shouldest understand bodily wandering, he hath said that the soul wandered. The body wandereth in places, the soul wandereth in its affections. If thou love the earth, thou wanderest from God: if thou lovest God, thou risest unto God. Let us be exercised in the love of God, and of our neighbour, that we may return unto charity. If we fall towards the earth, we wither and decay. But one descended unto this one who had fallen, in order that he might arise. Speaking of the time of his wandering, he said that he wandered in the tents of Kedar. Wherefore? Because “my soul hath wandered much.” He wandereth there where he ascendeth. He wandereth not in the body, he riseth not in the body. But wherein doth he ascend? “The ascent,” he saith, “is in the heart.” (Ps. 84:5)

8. “With them that hated peace, I was peaceful” (Ps. 120:7). But howsoever ye may hear, most beloved brethren, ye will not be able to prove how truly ye sing, unless ye have begun to do that which ye sing. How much soever I say this, in whatsoever ways I may expound it, in whatsoever words I may turn it, it entereth not into the heart of him in whom its operation is not. Begin to act, and see what we speak. Then tears flow forth at each word, then the Psalm is sung, and the heart doeth what is sung in the Psalm…Who are they who hate peace? They who tear asunder unity. For had they not hated peace, they would have abode in unity. But they separated themselves, forsooth on this account, that they might be righteous, that they might not have the ungodly mixed with them. These words are either ours or theirs: decide whose. The Catholic Church saith, Unity must not be lost, the Church of God must not be cut off.^[66] God will judge afterwards of the wicked and the good…This we also say: Love ye peace, love ye Christ. For if they love peace, they love Christ. When therefore we say, Love ye peace, we say this, Love ye Christ. Wherefore? For the Apostle saith of Christ, “He is our peace, who hath made both one.” (Eph. 2:14) If Christ is therefore peace, because He hath made both one: why have ye made two of one? How then are ye peace-makers, if, when Christ maketh one of two, ye make two of one? But since we say these things, we are peace-makers with them that hate peace; and yet they who hate peace, when we spake to them, made war on us for nought.

Psalm CXXI

1. …Let them “lift up their eyes to the hills whence cometh their help” (Ps. 121:1). What meaneth, The hills have been lightened? The San of righteousness hath already risen, the Gospel hath been already preached by the Apostles, the Scriptures have been preached, all the mysteries have been laid open, the veil hath been rent, the secret place of the temple hath been revealed: let them now at length lift their eyes up to the hills, whence their help cometh…“Of His fulness have all we received,” (John 1:16) he saith. Thy help therefore is from Him, of whose fulness the hills received, not from the hills;^[67] towards which,^[68] nevertheless, save thou lift thine eyes through the Scriptures, thou wilt not approach, so as to be lighted by Him.^[69]

2. Sing therefore what followeth; if thou wish to hear how thou mayest most securely set thy feet on the steps, so that thou mayest not be fatigued in that ascent, nor stumble and fall: pray in these words: “Suffer not my foot to be moved!” (Ps. 121:3). Whereby are feet moved; whereby was the foot of him who was in Paradise moved? But first consider whereby the feet of him who was among the Angels were moved: who when his feet were moved fell, and from an Angel became a devil: for when his feet were moved he fell. Seek whereby he fell: he fell through pride. Nothing then moveth the feet, save pride: nothing moveth the feet to a fall, save pride. Charity moveth them to walk and to improve and to ascend; pride moveth them to fall…Rightly therefore the Psalmist, hearing how he may ascend and may not fall, prayeth unto God that he may profit from the vale of misery, and may not fail in the swelling of pride, in these words, “Suffer not my feet to be moved!” And He replieth unto him, “Let him that keepeth thee not sleep.” Attend, my beloved. It is as if one thought were expressed in two sentences; the man while ascending and singing “the song of degrees,” saith, “Suffer not my foot to be moved:” and it is as if God answered, Thou sayest unto Me, Let not my feet be moved: say also, “Let Him that keepeth thee not sleep,” and thy foot shall not be moved.

3. Choose for thyself Him, who will neither sleep nor slumber, and thy foot shall not be moved. God is never asleep: if thou dost wish to have a keeper who never sleepeth, choose God for thy keeper. “Suffer not my feet to be moved,” thou sayest: well, very well: but He also saith unto thee, “Let not him that keepeth thee slumber.” Thou perhaps wast about to turn thyself unto men as thy keepers, and to say, whom shall I find who will not sleep? what man will not slumber? whom do I find? whither shall I go? whither shall I return? The Psalmist telleth thee: “He that keepeth Israel, shall neither slumber nor sleep” (Ps. 121:4). Dost thou wish to have a keeper who neither slumbereth nor sleepeth? Behold, “He that keepeth Israel shall neither slumber nor sleep:” for Christ keepeth Israel. Be thou then Israel. What meaneth Israel? It is interpreted, Seeing God. And how is God seen? First by faith: afterwards by sight. If thou canst not as yet see Him by sight, see Him by faith…Who is there, who will neither slumber nor sleep? when thou seekest among men, thou art deceived; thou wilt never find one. Trust not then in any man: every man slumbereth, and will sleep. When doth he slumber? When he beareth the flesh of weakness. When will he sleep? When he is dead. Trust not then in man. A mortal may slumber, he sleepeth in death. Seek not a keeper among men.

4. And who, thou askest, shall help me, save He who slumbereth not, nor sleepeth? Hear what followeth: “The Lord Himself is thy keeper” (Ps. 121:5). It is not therefore man, that slumbereth and sleepeth, but the Lord, that keepeth thee. How doth He keep thee? “The Lord is thy defence upon the hand of thy right hand.”…It seemeth to me to have a hidden sense: otherwise he would have simply said, without qualification, “The Lord will keep thee,” without adding, “on thy right hand.” For how? Doth God keep our right hand, and not our left? Did He not create the whole of us? Did not He who made our right hand, make our left hand also? Finally, if it pleased Him to speak of the right hand alone, why said He, “on the hand of thy right hand,” and not at once “upon thy right hand”? Why should He say this, unless He were keeping somewhat here hidden for us to arrive at by knocking? For He would either say, “The Lord shall keep thee,” and add no more; or if He would add the right hand, “The Lord shall keep thee upon thy right hand;” or at least, as He added “hand,” He would say, “The Lord shall keep thee upon thy hand, even thy right hand,”^[70] not “upon the hand of thy right hand.”…

5. I ask you, how ye interpret what is said in the Gospel, “Let not your left hand know what your right hand doeth”? (Matt. 6:3) For if ye understand this, ye will discover what is your right hand, and what is your left: at the same time ye will also understand that God made both hands, the left and the right; yet the left ought not to know what the right doeth. By our left hand is meant all that we have in a temporal way; by our right hand is meant, whatever our Lord promiseth us that is immutable and eternal. But if He who will give everlasting life, Himself also consoleth our present life by these temporal blessings, He hath Himself made our right hand and our left…

6. Let us now come to this verse of the Psalm: “The Lord is thy defence upon the hand of thy right hand” (Ps. 121:5). By hand he meaneth power. How do we prove this? Because the power of God also is styled the hand of God…Whereof John saith, “He gave unto them power to become the sons of God.” (John 1:12) Whence hast thou received this power? “To them,” he saith, “that believe in His Name.” If then thou believest, this very power is given thee, to be among the sons of God. But to be among the sons of God, is to belong to the right hand. Thy faith therefore is the hand of thy right hand: that is, the power that is given thee, to be among the sons of God, is the hand of thy right hand…

7. “May the Lord shield thee upon the hand of thy right hand” (Ps. 121:6). I have said, and I believe ye have recognised it. For had ye not recognised it, and that from the Scriptures, ye would not signify your understanding of it by your voices.^[71] Since then ye have understood, brethren, consider what followeth; wherefore the Lord shieldeth thee “upon the hand of thy right hand,” that is, in thy faith, wherein we have received “power to become the sons of God,” and to be on His right hand: wherefore should God shield us? On account of offences. Whence come offences? Offences are to be feared from two quarters, for there are two precepts upon which the whole Law hangeth and the Prophets, the love of God and of our neighbour. (Matt. 22:37–40) The Church is loved for the sake of our neighbour, but God for the sake of God. Of God, is understood the sun figuratively: of the Church, is understood the moon figuratively. Whoever can err, so as to think otherwise of God than he ought, believing not the Father and the Son and the Holy Ghost to be of one Substance, has been deceived by the cunning of heretics, chiefly of the Arians. If he hath believed anything less in the Son or in the Holy Spirit than in the Father, he hath suffered an offence in God; he is scorched by the sun. Whoever again believeth that the Church existeth in one province only,^[72] and not that she is diffused over the whole world, and whoso believeth them that say, “Lo here,” and “Lo there, is Christ,” (Matt. 24:23) as ye but now heard when the Gospel was being read; since He who gave so great a price, purchased the whole world: he is offended, so to speak, in his neighbour, and is burnt by the moon. Whoever therefore erreth in the very Substance of Truth, is burnt by the sun, and is burnt through the day; because he erreth in Wisdom itself…God therefore hath made one sun, which riseth upon the good and the evil, that sun which the good and the evil see; but that Sun is another one, not created, not born, through whom all things were made;^[73] where is the intelligence of the Immutable Truth: of this the ungodly say, “the Sun rose not upon us.”^[74] Whosoever erreth not in Wisdom itself, is not burnt by the sun. Whosoever erreth not in the Church, and in the Lord’s Flesh, and in those things which were done for us in time, is not burnt by the moon. But every man although he believeth in Christ, erreth either in this or that respect, unless what is here prayed for, “The Lord is thy defence upon the hand of thy right hand,” is realized in him. He goeth on to say, “So that the sun shall not burn thee by day, nor the moon by night” (Ps. 121:6). Thy defence, therefore, is upon the hand of thy right hand for this reason, that the sun may not burn thee by day, nor the moon by night. Understand hence, brethren, that it is spoken figuratively. For, in truth, if we think of the visible sun, it burneth by day: doth the moon burn by night? But what is burning? Offence. Hear the Apostle’s words: “Who is weak, and I am not weak? who is offended, and I burn not?” (2 Cor. 11:29)

8. “For the Lord shall preserve thee from all evil” (Ps. 121:7). From offences in the sun, from offences in the moon, from all evil shall He preserve thee, who is thy defence upon the hand of thy right hand, who will not sleep nor slumber. And for what reason? Because we are amid temptations: “The Lord shall preserve thee from all evil. The Lord preserve thy soul:” even thy very soul. “The Lord preserve thy going out and thy coming in, from this time forth for evermore” (Ps. 121:8). Not thy body; for the Martyrs were consumed in the body: but “the Lord preserve thy soul;” for the Martyrs yielded not up their souls. The persecutors raged against Crispina,^[75] whose birthday we are to-day celebrating; they were raging against a rich and delicate woman: but she was strong, for the Lord was her defence upon the hand of her right hand. He was her Keeper. Is there any one in Africa, my brethren, who knoweth her not? For she was most illustrious, noble in birth, abounding in wealth: but all these things were in her left hand, beneath her head. An enemy advanced to strike her head, and the left hand was presented to him, which was under her head. Her head was above, the right hand embraced her from above.^[76]…