Therefore, Jeremiah grieves bitterly, as one who laments the loss of the perennial sting of death; but David grieves moderately, as if he were grieving for the deception of an error, not despairing of the remedy of correction; so that he may be saddened, but not overwhelmed.
6. (Verse 129.) Finally, strengthened by the sobriety of repentance and compelled by the hope of forgiveness, he began thus: Your testimonies are wonderful; therefore my soul has searched for them. This is a moral discourse, so that, although he was ashamed of his error, he would nevertheless come to God with the testimonies of his own mercy. This is to say: In the beginning of his speech, speaking of my sins, I dare not lift my eyes to you, O living God; but you, O Lord, have provoked me to hope for forgiveness through the titles of such great indulgences. Your wonders are testimonies: when you were offended by the youthful thoughtlessness in Abraham's fall, you instructed him to leave his homeland and his kindred and, having been called, you educated him in the exercises of virtue. When the people of the Hebrews turned away from their father's pursuit of nobility and preferred the lowly food of Egypt over divine gifts, you not only freed them from the depths of the Red Sea, but you also raised them up with many triumphs to glory and bestowed upon them the peaceful possession of a fruitful land. You deserted yourself in the name of security: you called out in the bitterness of wars; and in order to forget your injuries, you fought. You recognized that Jesus, the leader of the heavenly host, had come for you. The triumphant people offended you by desiring to rule over the Midianites: they prayed for you to conquer the Midianites. They did not obey you in King Saul, so that the foreigners would triumph over him: they served you, with David leading the way, so that they would win victory over foreigners. For I, indeed, being a wicked shepherd, made amends by confessing my sin. Therefore, a most beautiful verse for the encouragement of the martyrs. Lastly, the prophetic soul progresses for the better, believing the wondrous testimony of God: and because it believed, it sought with diligent investigation. You seek progress, recognize it from the following verses.
7. (Verse 130.) The manifestation of your words enlightens me and gives understanding to the little ones. In the Gospel, when John sent his disciples to the Lord Jesus, he asked: Are you the one who is to come, or should we expect another (Matthew 11:3)? Jesus answered that the blind see, the lame walk, and the deaf hear; for this is evidence of his coming, as foretold by the prophet Isaiah (Isaiah 61:1). Therefore, what he announced through the prophets, he revealed in the Gospel; and what he himself spoke through the prophets, he fulfilled in the Gospel. Therefore, His speech was a prophetic speech, just as it is written: Hear, O heavens, and give ear, O earth; for the Lord has spoken (Isaiah 1:2).
Therefore, understanding is given even to those who do not possess perfect wisdom, as the mute speak and the dead are raised. By these signs, it is understood by those who were ignorant and still like infants in their faith, just as the people of the nations were, that the one who was expected has indeed come. He illuminates, therefore, with the clarity of faith, the glory of his resurrection, and the power of divine works. And he gives understanding to little ones. For surely, unless the Father is giving thanks about those of which the Son himself was operating in the Gospel, that God had hidden his mysteries from the wise, and had revealed them to the little ones (Matthew XI, 25), showing that the people from the nations, or men of a lower status, would believe sooner than the scribes and leaders of the Jews, and the wealthy of this age? Therefore, the rich have become needy and hungry (Psalm XXXIII, 11), but the poor has cried out and has been heard.
9. (Verse 131.) The third verse follows: I have opened my mouth, and breathed in the spirit; for I desired your commandments. In the Gospel, we have that the Lord Jesus opened his mouth when he pronounced blessings (Matthew 5:2). But he opened his mouth in order to give the spirit to others: David opened his mouth in order to receive. Finally, Jesus says: Receive the Holy Spirit (John 20:22); Jesus says: Open your mouth wide, and I will fill it (Psalm 81:10): he says this to man; for Christ is the fullness. He who fills all things, fills your mouth. Therefore, write down what your heart says, that is, let your mouth cry out to the Lord. Your mouth cries out, and when it is silent, it shouts with the spirit (Exodus 14:15). It is not heard by men, but it resounds before God; for it is the internal cry of the soul which is heard from heaven. Anna also, when she prayed, cried out in silence (1 Samuel 1:13): she did not move her lips, but with the inner voice of her devout mind she called upon Jesus. Finally, when it came back with success, as she had prayed in silence; for the Spirit of God cried out in it, which also cries out to us when we are silent: Abba, Father (Rom., VIII, 6).
10. Therefore understand what the mouth signifies: whether the heart or the interior disposition of man. The mouth has a soul, which has members. Open this mouth not only to Christ, but also to His disciple, who offered his mouth to be filled by Christ; and thus he says: Our mouth is open to you, O Corinthians; our heart is enlarged (2 Corinthians VI, 11). Therefore he admonishes us to be imitators of Him, as He is of Christ. He who is holier has opened his mouth to Christ; he who is inferior, to the Apostle. First the prophet is read, then the apostle, and thus the Gospel, in which the words are clear, but the commands are more powerful. The law says: You shall love your neighbor (Leviticus 19:18); and the Gospel says to you: You shall love your enemy (Matthew 5:44).
11. Therefore, David, as a perfect prophet, opened his mouth to Christ; and thus in parables he opened the bones (Psalm LXXVII, 2). He opened his mouth and brought forth breath. Therefore, he rightly says: How sweet are your words to my throat; sweeter than honey and the honeycomb to my mouth (Sup. v. 113)! The bride of Christ opened her mouth to her bridegroom: she received precepts sweeter than any honey. And thus she testifies, saying: His throat is sweetness, and all his desires (Song of Solomon V, 16). Therefore she held him, and would not let him go. I brought him into my mother's house, and into the chamber of her that conceived me. Perhaps this house is where the discipline of morals shines forth: but that chamber is where deeper mysteries reside. Therefore, he rightly desired the precepts of the Lord, in which the honey of divine grace was diffused. Is not the forgiveness of sins sweeter than any honey? Is not the resurrection of the dead more pleasant than any flower?
12. (Verse 132.) Fourth verse: Look upon me, and have mercy on me, according to the judgment of those who love your name (Exodus 14:24-25). Beautifully added: Look upon me, and have mercy on me (Genesis 19:21); for He looks and is angry, as He looked upon the camp of the Egyptians, and bound the chariot wheels, and cast them into the waves. He looked upon Sodom and Gomorrah, of which both suffered the punishment for their sins, paying the price for the offense against God. It is also written: He looks upon the earth and makes it tremble (Psalm 103:32). And conversely, He regarded the offering of Abel, but did not regard the offering of Cain (Genesis 4:4-5). This enraged Cain, and he shed his brother's blood with the crime of fratricide.
13. But what it means to regard God is most clearly declared by that very testimony: For he hath looked down on the children of the poor, and hath not despised their prayers (Ps. 101:18); for the eye of the Lord doth not reject the offerings of the just. Finally, when we turn our eyes towards someone, we divert them; as if we were judging him unworthy of our gaze, whom we despise in our affections.
14. (Verse 133.) The fifth verse follows: Direct my steps according to your word, and let no iniquity have dominion over me. We are reminded to take steps for the progress of the soul by frequent testimonies of the Scriptures. For who is so foolish as to think that David was concerned about the bodily steps of his feet and sought the assistance of divine guidance for them? But he, being holy, desired his course of life to be directed; as the Scripture testifies elsewhere, saying: The steps of a man are directed by the Lord (Prov. 20:24). Finally, let us use the testimony of the very person who said in the previous passage: My steps have been less sure, because I was jealous of sinners' peace (Psalm 73:2-3). He thus reveals that his own foot slipped when he considered the peace of sinners to be admirable. They indeed seem to have tranquility, they seem to enjoy peace: but there is no peace where the mind is restless, there is no tranquility of the soul where the mind is agitated by the goads of conscience. How can there be security when there is a conflict of passions, when there is a clash of intense thoughts? Therefore, desiring to teach that peace does not exist in man, He added: My peace I leave with you. And again: My peace I give to you. Finally the Prophet said: Peace, peace, and where is peace? (Jeremiah VI, 14) It is clear, therefore, that he spoke about the wavering of his own opinion, in which the steps of his mind, not his body, had wavered.
14. And Moses said: I will go and see this great sight (Exod. III, 3). Indeed, in order to see God, he advanced by a certain progression of virtue to further things. He was a shepherd of sheep, and he became a leader of citizens. And of the Bride it is said in the Song of Songs: Your steps have been made beautiful in sandals, O daughter of Aminadab: the curves of your thighs are like jewelry, the work of a craftsman (Cant. VII, 1). There is no doubt that these steps also signify the progress of the Church or the soul: How beautiful are the feet of those who bring good news, who proclaim peace (Isaiah LII, 7)! Indeed, the progress of the Gospel preaching and argumentation is said to be beautiful, as it is said elsewhere: "Go beyond the rivers" (Isaiah 47:2), that is, to pass through the flowing and slippery things of this world with a steady walk of the mind. This is clearly shown in what is said about the progress of the soul in the later parts here by David himself, asserting that his soul has passed through the torrent of iniquities (Psalm 124:5).
15. But let us return to the steps of the Bride. What does it mean that it added that the steps of the Church are beautiful in her sandals? Therefore, we read the saying to Moses: 'Take off your sandals from your feet' (Exod. III, 5); by which he seems to be warned not to be bound by bodily bonds. Therefore, it signifies the beautiful beauty of the soul in the Songs, which uses the flesh as a sandal, and does not suffer hindrance in this sandal, but surpasses in gracefulness the act of walking. Therefore, let the soul clothe itself with flesh, or let the Church embrace grace; so that it may pass through the course of this life and its transition with beauty. This is accomplished if it does not soil its footwear with bodily filth, nor become immersed in the pitfall of vices: if it disciplines its flesh; so that it does not delay in its course, and is not weighed down by the burden of fat grapes. Modesty is the good footwear of the soul. Good was made in the footsteps of chastity. But wisdom is the garment of the soul; as it is written: Honor her, and she will embrace you (Prov. IV, 8). Let us therefore use our body as a tool, for the works of virtue: for service, not for command: for obedience, not for dissent: and let us place our footsteps on the path of wisdom; so that the force of any stream does not impede our footsteps.
Therefore it was said to Moses: 'Take off your sandals' (Joshua 5:16). It was also said to Joshua son of Nun: but to Christ it was not said, rather it is written, as John the Baptist said: 'After me comes a man... whose sandals I am not worthy to carry' (Matthew 3:11); for they are well advised to take off their sandals, who cannot be without sin. But here he not only does not take off his sandals, but he also takes off the sandals of others; for he not only kept his own body free from sin, but also granted the forgiveness of sins to all. Therefore the Church is beautiful in imitation of Christ, and cleansed from every sin in her footwear.
17. And perhaps, when he speaks of wisdom among the perfect, it is beautiful in the upper members; but when even people of lower status, or those who follow the word of the learned, do not forget the series of faith, they keep the commands of the priest; it is beautiful in the footwear. Often the clergy have erred, the priest has changed his opinion, the rich have sided with the earthly king of this world; the people have preserved their own faith. Furthermore, we can also say good things about the Lord Jesus, since even in his physical actions, the Word has graceful steps when discussing moral matters. And perhaps that is why the apostles are sent out barefoot (Matthew 10:10), so that their arguments would not be overshadowed but would shine forth. Therefore, the Church is the daughter of Aminadab, which means voluntary or pleasing, because he gathered her willingly and with pleasure, and she is graceful in her sandals.
18. And rightly it was added in the Canticles: The curves of your thighs are like artistically crafted necklaces (Song of Songs, 7:1); so that the adornments of the Church of future generations might be sung. For by the thigh we recognize the sign of generation, according to that: Gird your sword upon your thigh, O mighty one (Psalm 45:4); by which it is signified that when the Son of God emptied himself, having put on the divinity of the Word and having assumed human generation, he would come forth from the Virgin, giving salvation to all. But the term moduli refers to precious ornaments that are usually worn on the necks of matrons. Thus, such great progress of the Church is signified, that it is compared to the most precious ornaments and the torques of conquerors; for these torques are the ornaments of warriors. Therefore, both the generation of Christ from the Virgin and the propagation of the Church, though adorned in appearance with the torques of a skilled craftsman, have truly crowned the spiritual necks of the faithful with the insignia of genuine virtue.
Finally, this entire description of the members of the Church is full of beauty and praise. For her navel is said to be like a rounded bowl, never lacking in mixed wine (Song of Solomon 7:2); because in all doctrine, she is rounded, not lacking in the fullness of knowledge, and is never lacking in spiritual drink. And her belly is not only nourished by the abundance of wheat, that is, by the stronger foods of the heavenly mystery, but is also filled with the sweetness of moral virtues, like certain lilies.
20. And so the very queen of Christ is crowned with his blood as if well-deserving, as it is written: And the adornment of your head is like purple (Song of Songs 5). The blood of Christ is purple, which stains the souls of the saints, not only shining in color, but also in power; for it makes kings, and better kings, to whom it grants an eternal kingdom.
21. And rightly, for the Spirit of the Holy Ghost, who is poured out by the blood of Christ, exclaims how beautiful and sweet you have become, O charity, in your delights (Ib. 6)! Beautiful in the beauty of virtue, sweet in the joy of grace, free from vices, which no bitterness of sin afflicts: and charity itself, which by loving God has received His very name; for God is charity (Joan. IV, 16).
Therefore, David rightly seeks to have his steps directed according to the word of God, so that he and his actions may be pleasing, and that iniquity may not have dominion over him, which he rightly feared. For he knew that Abraham also directed his steps according to the commandments of the Lord, and although he was tempted by the desire for a beautiful wife, he remained virtuous and was not overcome. And in the testing of offering his only son, he struggled with the piety of his mind towards his homeland, but he was crowned. David himself also escaped from the fury of Saul, the incest of Ammon, the treachery of Absalom, and the wicked temptations of impure iniquity, only because he directed his steps in the piety of the Lord and did not stray from his fatherly affection. He grieved within himself for the crime of incest, and rejected the hatred of the murderer from himself. My son Absalom, my son, said, Absalom, who will give me death for you (II Samuel XVIII, 33), mindful of nature's piety, forgetful of the offense, of whom he inquired before: Is the young man alive (Ibid. 29)?
23. And perhaps it should be asked why he called the first child 'antepuerum' and later named him 'filium'; why did he not say both 'puerum' and 'filium'? If he had lived, he would have been a boy; because he sought to kill his father, he should not have received the name of piety, but of weakness. Therefore, the righteous man, as an act of religious duty, remained silent; as an act of weakness, he stained himself. But when he died, the accusation of the person defected against the pious father, and the name of nature remained.
24. (Verse 134.) It follows: Deliver me from the slander of men; that I may keep your commandments. There is not only one type of affliction for us; there is both temptation and slander; but temptation is lighter, slander is heavier: indeed, temptation can be slander, slander itself has temptation. There is also human temptation, which we can endure; but slander is serious. And therefore the Lord, He who took on what is more serious, and brought about triumphal silence in the face of slanders. (Matthew 26:63). But calumny is the more serious, because it not only constructs falsehoods; but also distorts things that are done piously; as when Joseph was not only tempted by the offering of adultery, and the allurements of his master's invitation (Gen., XXXIX, 10 et seq.): but also tempted by calumnies, with the fabrication that he himself desired to commit adultery with his mistress, and he was caught and stripped of his clothes to avoid being held as evidence of deceit and a sign of the crime; since he certainly left his cloak behind while fleeing, so that he could escape the traps of the one inflicting violence, and the bonds of the enticing craft. David himself had sensed what he feared. For with what accusations of the king Saul had he labored! With everyone being terrified, he mocked the attack of the Philistines, and in a singular contest received the highest weight of the war and the entire battle, alone refuting the common accusation with his own virtue, and turning the entire reproach back onto the enemy of the people; and yet, because the young girls said: Saul has triumphed in thousands, David in ten thousands (1 Samuel 18:7), his glory turned into envy, and he began to be oppressed with hatred. And let us speak about what came afterwards: Susanna was well aware of herself, and she could not be present among people. Two elderly priests bore false witness, the number of priests and old age took away the voice of the girl; her conscience alone was free before God. Finally, condemned by the judgement of men, she was freed by the divine will (Dan. XIII, 34 et seq.).
Therefore, the Prophet says: Deliver me from the slander of men, so that I may keep your commandments; for one who is oppressed by slander cannot easily keep divine commandments. It is necessary for sadness to often give way either to fear and be afflicted either by the fear of slander or by grief.
26. (Verse 135.) The seventh verse follows: Illuminate your face upon your servant and teach me your righteousness. The Lord illuminates his holy ones and shines in the heart of the righteous. Therefore, when you see a wise person, know that the glory of God has descended upon them, illuminating their mind with the brilliance of knowledge and divine understanding. The face of Moses was also bodily illuminated, and the glory of his countenance was transformed, causing the Jews who saw it to tremble. And so, Moses put a veil over his face to prevent the children of Israel from looking at it and being disturbed (Exodus 34:29 and following). At the same time, the mystery was declared, that the veil that was physically placed on Moses' face was mystically placed in the hearts of the Jews, because they could not see the true glory of the Law. For the splendor of Moses' face is the splendor of the Law; but the splendor of the Law is not in the letter, but in the spiritual understanding. Therefore, as long as Moses lived and spoke to the Jewish people, he had a veil on his face; but when Moses died, Joshua, Jesus, no longer addressed the elders and the people through a veil, but with his face revealed, and no one trembled (Joshua 1:10). For God Himself also said that He would be with him as He was with Moses, and would illuminate him in a similar way, with a glory of deeds, not of countenance (Ibid., 5). This is indicated by the Holy Spirit, that the true Jesus would come, and if anyone turned to Him and wanted to hear Him, they would remove the veil from their heart and see the true Savior with a revealed face.
Therefore, God Almighty the Father, who blinded the people of the Jews in the face of Moses, not with harshness, but with foreknowledge; not with malice, but with equity and justice; for they themselves put a veil over their own hearts, because they did not want to understand the Law: for the Law is spiritual, as the Hebrews said (Rom. VII, 4) . And so, according to what he gives to each of us, in which the fault lies not with the giver, but with the one who does not love; this Lord, I say, has enlightened the heart of the people of the nations in the face of Christ Jesus, through his advent; which is clearly declared by the example of the Apostle, as we have written: For God, who said, 'Let light shine out of darkness,' has shone in our hearts, to give the light of the knowledge of the glory of God in the face of Christ Jesus (I Cor. IV, 6) .
28. Therefore, David said to the Lord Jesus: Illuminate your face upon your servant. He desired to see the face of Christ, so that his mind could be enlightened. And it can be understood according to the Incarnation. For many prophets and righteous people desired to see, as the Lord himself declared. But he did not seek what was denied to Moses, to see the face of God in a corporeal form; rather, if Moses, so wise and learned, could have simply desired this more than demanding it as a mystery; however, it is human to transcend our desires. And not without good reason was his face sought to be seen as he came from the Virgin; so that it might be illuminated in the heart, as even those who said: 'Did not our hearts burn within us . . . when he opened to us the Scriptures' (Luke 24:32)? And if anyone wants to be seen as speaking to God the Father, he can understand the face of the Father, the Son; for whoever sees the Son, sees the Father also.