66. "Before I was humbled, I went wrong; wherefore I have kept Thy word" (ver. 67); or, as some have it more closely, "Thy utterance," that is, lest I should be humbled again. This is better referred to that humiliation which took place in Adam, in whom the whole human creature, as it were, being corrupted at the root, as it refused to be subject to truth, "was made subject to vanity." Which it was profitable to the vessels of mercy to feel, that by throwing down pride, obedience might be loved, and misery perish, never again to return.
67. "Sweet art Thou, O Lord;" or, as many have it, "Sweet art Thou, even Thou, O Lord" (ver. 68). Some also, "Sweet art Thou," or, "Good art Thou:" as we have before treated of this word: "and in Thy sweetness teach me Thy statutes." He truly desireth to do the righteousnesses of God, since he desireth to learn them in His sweetness from Him unto whom he hath said, "Sweet art Thou, O Lord."
68. Next he saith, "The iniquity of the proud hath been multiplied upon me" (ver. 69): of those, that is, whom it profited not that human nature was humbled after it went wrong. "But I will search Thy commandments with my whole heart." Howsoever, he saith, iniquity shall abound, love shall not grow cold in me. He, as it were, saith this, who in His sweetness learneth the righteousnesses of God. For in proportion as the commandments of Him who aideth us are the more sweet, so much the more doth he who loveth Him search after them, that he may perform them when known, and may learn them by doing them; because they are more perfectly understood when they are performed.
69. "Their heart is curdled as milk" (ver. 70). Whose, save the proud, whose iniquity he hath said hath been multiplied upon him? But he wisheth it to be understood by this word, and in this passage, that their heart hath become hard. It is used also in a good sense, and is understood to mean, full of grace: for this word, some have also interpreted "curdled." ...
70. "It is good for me that Thou hast humbled me: that I might learn Thy righteousnesses" (ver. 71). He hath said something kindred to this above. For by the fruit itself he showeth that it was a good thing for him to be humbled; but in the former passage he hath stated the cause also, in that he had felt beforehand that humiliation which resulted from his punishment, when he went wrong. But in these words, "Wherefore have I kept Thy word:" and again in these, "That I might learn Thy righteousnesses:" he seemeth to me to have signified, that to know these is the same thing as to keep them, to keep them the same thing as to know them. For Christ knew what He reproved; and yet He reproved sin, though it is said of Him that "He knew not sin." He knew therefore by a kind of knowledge, and again He knew not by a kind of ignorance. Thus also many learn the righteousnesses of God, and learn them not. For they know them in a certain way; and, again do not know them from a kind of ignorance, since they do them not. In this sense the Psalmist therefore is to be understood to have said, That I might learn Thy righteousnesses," meaning that kind of knowledge whereby they are performed.
71. But that this is not gained, save through love, wherein he who doeth them hath delight, on which account it is said, "In Thy sweetness teach me Thy righteousnesses:" the following verse showeth, wherein he saith, "The law of Thy mouth is better unto me than thousands of gold and silver" (ver. 72): so that love loveth the law of God more than avarice loveth thousands of gold and silver.
Tod.
72. ..."Thy hands have made me, and fashioned me" (ver. 73). The hands of God are the power of God. Or if the plural number moveth them, since it is not said, Thy hand, but, "Thy hands;" let them understand by the hands of God the power and wisdom of God, both of which titles are given to one Christ, who is also understood under the figure, Arm of the Lord. 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:" 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 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," sunetison me, expressing "give understanding" by the single word sunetison, 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;" and this word is in the Greek, as it is here also, sunetisai se ; as if the Latin translator were to render qerapeusai se by sanitatem dare tibi. For the Latin interpreter would not make a circumlocution by saying, to give thee understanding, if, as we say from health, "to heal thee," so one could say from intellect, "to intellectuate thee." But if an Angel could do this, what reason is there that this man should pray that this be done for him by God? Is it because God had commanded the Angel to do it? Just so: for Christ is understood to have given this command to the Angel. ...
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."
75. "They that fear Thee," he saith, "will see me, and be glad" (ver. 74): or, as other copies have it, "will be joyful: because I have hoped in Thy word:" that is, in the things which Thou hast promised, that they may be the sons of promise, the seed of Abraham, in whom all nations are blessed. 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;" 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."
76. "I know," she saith, "O Lord, that Thy judgments are righteous, and that in Thy truth Thou hast humbled me" (ver. 75). "O let Thy merciful kindness be my comfort, according to Thy word unto Thy servant" (ver. 76). Mercy and truth are so spoken of in the Divine Word, that, while they are found in many passages, especially in the Psalms, it is also so read in one place, "All the paths of the Lord are mercy and truth." And here indeed he hath placed truth first, whereby we are humbled unto death, by the judgment of Him whose judgments are righteousness: next mercy, whereby we are renewed unto life, by the promise of Him whose blessing is His grace. For this reason he saith, "according to Thy Word unto Thy servant:" that is, according to that which Thou hast promised unto Thy servant. Whether therefore it be regeneration whereby we are here adopted among the sons of God, or faith and hope and charity, which three are built up in us, although they come from the mercy of God; nevertheless, in this stormy and troublesome life they are the consolations of the miserable, not the joys of the blessed.
77. But since those things are destined to happen after and through these, he next saith, "O let Thy loving mercies come upon me, and I shall live" (ver. 77). For then indeed I shall truly live, when I shall not be able to fear lest I die. This is styled life absolutely and without any addition; nor is any life save that which is everlasting and blessed understood, as though it; alone were to be called life, compared with which. that which we now lead ought rather to be called death than life: according to those words in the Gospel, "If thou wilt enter into life, keep the commandments." ...
78. He then goeth on as follows: "Let the proud be confounded, for they have unrighteously practised iniquity against me: but I will be occupied in Thy commandments" (ver. 78). Behold, what he saith, the meditation of the law of God, or rather, his meditation the law of God.
79. "Let such as fear Thee," he saith, "and have known Thy testimonies, be turned unto me" (ver. 79). But who is he who saith this? For no mortal will venture to say this, or if he say it, should be listened to. Indeed, it is He who above also hath interposed His own words, saying, "I am a partaker with all them that fear Thee." Because He was made sharer in our mortal state, that we might also become 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" (ver. 80). He returneth to the words of His body, that is, His holy people, and now prayeth that his heart may be made unspotted, that is, the heart of His members; "in the righteousnesses of God," not in their own strength: for He hath prayed for this, not presumed upon it. In the words he hath added, "that I be not ashamed," there is a resemblance to some of the earlier verses of this Psalm. Whereas there, in the words, "O that," he signifieth a wish, he hath here expressed himself in the more open words of one praying: "O let my heart be sound:" so that in neither of these two sentences, each of which is one and the same, there is found the boldness of one who trusteth in his own free will against grace. While he saith there, "so shall I not be confounded:" he saith here, "that I be not ashamed." The heart then of the members and the body of Christ is made unspotted, through the grace of God, by means of the very Head of that Body, that is, through Jesus Christ our Lord, by the "layer of regeneration," 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; through the efficacy of the Lord's Prayer, wherein we say, "Forgive us our trespasses." 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.
Caph.
81. "My soul hath failed for Thy salvation: and I have hoped because of Thy word" (ver. 81). It is not every failing that should be supposed to be blameable or deserving punishment: there is also a failing that is laudable or desirable. ...For it is said of a good failing: "My soul hath a desire and failing to enter into the courts of the Lord." So also here he saith not, faileth away from Thy salvation, but "faileth for Thy salvation," that is, towards Thy salvation. This losing ground is therefore good: for it cloth indicate a longing after good, not as yet indeed gained, but most eagerly and earnestly desired.But who saith this, save the chosen generation, the royal priesthood, the holy nation, the peculiar people, 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 thesetimes, 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 ephlpisa, 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?" (ver. 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?" 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."
83. But when spiritual desires burn, carnal desires without doubt cool: on this account followeth, "Since I am become like a bottle in the frost, I do not forget Thy righteousnesses" (ver. 83). Truly he desireth this mortal flesh to be understood by the bottle, the heavenly blessing by the frost, whereby the lusts of the flesh as it were by the binding of the frost become sluggish; and hence it ariseth that the righteousnesses of God do not slip from the memory, as long as we do not meditate apart from them; since what the Apostle saith is brought to pass: "Make not provision for the flesh, to fulfil the lusts thereof." "And I do not forget Thy righteousness:" that is, I forget them not, because I have become such. For the fervour of lust hath cooled, that the memory of love might glow.
84. "How many are the days of Thy servant? when wilt Thou be avenged of them that persecute me?" (ver. 84). In the Apocalypse, these are the words of the Martyrs, and long-suffering is enjoined them until the number of their brethren be fulfilled. The body of Christ then is asking concerning its days, what they are to be in this world, and that no man might suppose that the Church would cease to exist here before the end of the world came, and that some time would elapse in this world, while the Church was now no more on earth; therefore, when he had enquired concerning the days, he added also respecting the judgment, showing indeed that the Church would exist on earth until the judgment, when vengeance shall fall upon Her persecutors. But if any one wonder why he should ask that question, to which when asked by the disciples, their Master replied, "It is not for you to know the times and the seasons;" why should we not believe that in this passage of the Psalm it was prophesied that they should ask this very question, and that the words of the Church, which were so long before uttered here, were fulfilled in their question?
85. In what followeth: "The wicked have told me pleasant tales: but not like Thy law, O Lord" (ver. 85): the Latin translators have endeavoured to render the Greek adoleskiaj, 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, 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 adolesxiai 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.
86. Lastly, he addeth, "All Thy commandments are truth: they have persecuted me unjustly; O be Thou my help" (ver. 86). And the whole sense dependeth upon the foregoing: "How many are the days of Thy servant: when wilt Thou be avenged of them that persecute me?" For that they may persecute me, they have related to me these pleasant tales; but I have preferred Thy law to them, which on that account hath pleased me more, because all Thy commandments are true; not as in their discourses, where vanity aboundeth. And for this reason "they have persecuted me falsely," because in me they have persecuted nothing save the truth. Therefore help Thou me, that I may struggle for the truth even unto death; because this is at once Thy commandment, and therefore it is also the truth.
87. When the Church acted thus, She suffered what he hath added, "They had almost made an end of me upon earth" (ver. 87): a great slaughter of martyrs having been made, while they confess and preach the truth. But since it is not in vain said, "O help Thou me;" he addeth, "But I forsook not Thy commandments."
88. And that She might persevere unto the end, "O quicken me," he saith, "after Thy loving mercy: and so shall I keep the testimonies of Thy mouth" (ver. 88); where the Greek hath Marturia. 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.