111. He then addeth: "I have applied my heart to fulfil Thy righteousness for ever, for my reward" (ver. 112). He who saith, "I have applied my heart," had before said, "Incline my heart unto Thy testimonies:" so that we may understand that it is at once a divine gift, and an act of free will. But are we to fulfil the righteousnesses of God for ever? Those works which we perform in regard to the need of our neighbours, cannot be everlasting, any more than their need; but if we do not do them from love, there is no righteousness; if we do them from love, that love is everlasting, and an everlasting reward is in store for it.
Samech.
112. "I have hated the unrighteous; and Thy law have I loved" (ver. 113). He saith not, I hate the wicked, and love the righteous; or, I hate iniquity, and love Thy law; but, after saying, "I have hated the unrighteous," he explains why, by adding, "and Thy law have I loved;" to show, that he did not hate human nature in unrighteous men, but their unrighteousness whereby they are foes to the law, which he loveth.
113. He next addeth: "Thou art my helper and my taker up" (ver. 114): "my helper," to do good works: "my taker up," to escape evil ones. In the next words, "I have hoped more on Thy word," he speaketh as a son of promise.
114. But what is the meaning of the following verse: "Away from me, ye wicked, and I will search the commandments of my God"? (ver. 115). For he saith not, I will perform; but, "I will search." In order, therefore, that he may diligently and perfectly learn that law, he bids the wicked depart from him, and even forcibly driveth them away from his company. For the wicked exercise us in the fulfilment of the commandments, but lead us away from searching into them; not only when they persecute, or wish to litigate with us; but even when they court us, and honour us, and yet expect us to occupy ourselves in aiding their own vicious and busy desire, and to bestow our time upon them; or at least harass the weak, and compel them to bring their causes before us: to whom we dare not say, "Man, who made me a judge or a divider over you?" For the Apostle instituted ecclesiastical judges of such causes, forbidding Christians to contend in the forum. ...Certainly, on account of those who carry on law suits pertinaciously with one another, and, when they harass the good, scorn our judgments, and cause us to lose the time that should be employed upon things divine; surely, I say, on account of these men we also may exclaim in these words of the Body of Christ, "Away from me, ye wicked! and I will search the commandments of my God."
115. "O stablish me according to Thy word and I shall live: and let me not be disappointed of my hope" (ver. 116). He who had before said, "Thou art my taker up," prayeth that he may be more and more borne up, and be led unto that, for the sake of which he endureth so many troubles; trusting that he may there live in a truer sense, than in these dreams of human affairs. For it is said of the future, "and I shall live," as if we did not live in this dead body. While "we await the redemption of our body, we are saved by hope, and hoping for that we see not, we await with patience." But hope disappointeth not, if the love of God be spread abroad in our hearts through the Holy Spirit which is given unto us. And, as though it were answered him in silence, Thou dost not wish to be disappointed of thy hope? Cease not to meditate upon My righteousnesses: and, feeling that this meditation is usually hindered by the weaknesses of the soul, "Help me," he saith, "and I shall be safe; yea, I will meditate in Thy righteousnesses always" (ver. 117).
116. "Thou hast scorned all," or, as it seems more closely translated from the Greek, "Thou hast brought to nought all them that depart from Thy righteousnesses: for their thought is unrighteous" (ver. 118). For this reason he exclaimed, "Help Thou me, and I shall be safe; yea, I will meditate in Thy righteousnesses always:" because God bringeth to nought all those who depart from His righteousnesses. But why do they depart? Because "their thought is," he saith, "unrighteous." They advance in that direction, while they depart from God. All deeds, good or bad, proceed from the thoughts: in his thoughts every man is innocent, in his thoughts every man is guilty. ...
117. The next words in the Psalm are, "I have counted," or "thought," or "esteemed, all the ungodly of the earth as transgressors" (ver. 119). In the Latin version many different renderings are given of the Greek elogisamhn , 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:" 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." What then meaneth, "I have held all the ungodly of the earth as transgressors"? "As transgressors;" or rather "transgressing," for the Greek saith, parabainontaj, not parabataj . ... "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." ...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." ...The Psalmist also hath subjoined: "Therefore I loved Thy testimonies." 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. ...
118. The grace of God, then, being known, which alone freeth from transgression, which is committed through knowledge of the law, he saith, in prayer, "Fix with nails my flesh in Thy fear" (ver. 120). For this some Latin interpreters have literally rendered the Greek kaqhlwson, 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 kaqhlwson, because in confige nails are not mentioned, but kaqhlwson 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; "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. 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" (ver. 121). It is not wonderful that he should have dealt judgment and righteousness, since he had above prayed for a chaste fear from God, whereby to fix with nails his flesh, that is, his carnal lusts, which are wont to hinder our judgment from being right. But although in our customary speech judgment is either right or wrong, whence it is said unto men in the Gospel, "Judge not according to the persons, but judge righteous judgment:" 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.
121. He next saith, "Take off Thy servant to that which is good, that the proud calumniate me not" (ver. 122). They drive me on, that I may fall into evil; do Thou take me off to that which is good. They who rendered these words by the Latin, calumnientur, have followed a Greek expression, not commonly used in Latin. Have the words, Let not the proud calumniate me, the same force, as, Let them "not succeed in calumniating me"?
122 ...To prefigure His Cross, Moses by the merciful command of God raised aloft on a pole the image of a serpent in the desert, that the likeness of sinful flesh which must be crucified in Christ might be prefigured? By gazing upon this healing Cross, we cast out all the poison of the scandals of the proud: the Cross, which the Psalmist intently looking upon, saith, "My eyes have failed for Thy salvation, and for the words of Thy righteousness" (ver. 123). For God made Christ Himself "to be sin for us, on account of the likeness of sinful flesh, that we may be made the righteousness of God in Him." For His utterance of the righteousness of God he therefore saith that his eyes have failed, from gazing ardently and eagerly, while, remembering human infirmity, he longeth for divine grace in Christ.
123. In connection with this he goes on to say, "O deal with Thy servant according to Thy loving mercy" (ver. 124); not according to my righteousness. "And teach me," he saith, "Thy righteousnesses;" those beyond doubt, whereby God rendereth men righteous, not they themselves.
124. "I am Thy servant. O grant me understanding, that I may know Thy testimonies" (ver. 125). This petition must never be intermitted. For it sufficeth not to have received understanding, and to have learnt the testimonies of God, unless it be evermore received, and evermore in a manner quaffed from the fountain of eternal light. For the testimonies of God are the better and the better known, the more understanding a man attaineth to.
125. "It is time," he saith, "for the Lord to lay to His hand" (ver. 126). For this is the reading of most copies: not as some have, "O Lord." Now what is this, save the grace which was revealed in Christ at its own time? Of which season the Apostle saith, "But when the fullness of time was come, God sent His Son." ...But wherefore is it that, seemingly anxious to show the Lord that it was time to lay to His hand, he hath subjoined, "They have scattered Thy law;" as if it were the season for the Lord to act, because the proud scattered His law. For what meaneth this? In the wickedness of transgression, they have not guarded its integrity. It was needful therefore that the Law should be given to the proud and those presuming in the freedom of their own will, after a transgression of which whosoever were contrite and humbled, might run no longer by the Law, but by faith, to aiding grace. When the Law therefore was scattered, it was time that mercy should be sent through the only-begotten Son of God.
126. "Therefore," he saith, "I love Thy commandments above gold and topaz" (ver. 127). Grace hath this object, that the commandments, which could not be fulfilled by fear, may be fulfilled by love ...Therefore, they are above gold and topaz stones. For this is read in another Psalm also, "Above gold and exceeding precious stones." 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 (this was signified when they were unable to gaze upon the face of Moses), endeavoured to obey the commandments of God for the sake of an earthly and carnal reward, but could not obey them; because they did not love them, but something else. Whence these were not the works of the willing, but rather the burdens of the unwilling. But when the commandments are loved for their own sake "above gold and exceeding precious stones," all earthly reward compared with the commandments themselves is vile; nor are any other goods of man comparable in any respect with those goods whereby man himself is made good.
127. "Therefore," he saith, "was I made straight unto all Thy commandments" (ver. 128). I was made straight, doubtless, because I loved them; and I clung by love to them, which were straight, that I might also myself become straight. Then what he addeth, naturally follows: "and every unrighteous way I utterly abhor." For how could it be that he who loved the straight could do aught save abhor an unrighteous way? For as, if he loved gold and precious stones, he would abhor all that might bring loss of such property: thus, since he loved the commandments of God, he abhorred the path of iniquity, as one of the most savage rocks in the sailor's track, whereon he must needs suffer shipwreck of things so precious. That this may not be his lot, he who saileth on the wood of the Cross with the divine commandments as his freight, steereth far from thence.
Pe.
128. "Thy testimonies are wonderful: therefore hath my soul searched them" (ver. 129). Who counteth, even by their kinds, the testimonies of God? Heaven and earth, His visible and invisible works, declare in some manner the testimony of His goodness and greatness; and the very ordinary and accustomed course of nature, whereby the seasons are rapidly revolved, in all things after their kinds, however temporal and perishable, however held cheap through our constant experience of them, give, if a pious thinker give heed to them, a testimony to the Creator. But which of these is not wonderful, if we measure each not by its habitual presence, but by reason? But if we venture to bring all nature within the comprehensive view of one act of contemplation, doth not that take place in us which the prophet describeth, "I considered Thy works, and trembled"? Yet the Psalmist was not terrified in his wonder at creation, but rather said that this was the reason that he ought to search it, because it was wonderful. For after saying, "Thy testimonies are wonderful," he addeth, "therefore hath my soul searched them;" as if he had become more curious from the difficulty of thoroughly searching them. For the more abstruse are the causes of anything, the more wonderful it is ...
129. "When thy word goeth forth," he saith, "it giveth light, and maketh His little ones to understand" (ver. 130). What is the little one save the humble and weak? Be not proud therefore, presume not in thine own strength, which is nought; and thou wilt understand why a good law was given by a good God, though it cannot give life. For it was given for this end, that it might make thee a little one instead of great, that it might show that thou hadst not strength to do the law of thine own power: and that thus, wanting aid and destitute, thou mightiest fly unto grace, saying, "Have mercy upon me, O Lord, for I am weak." ...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. 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," save love itself be shed abroad in his heart through the Holy Spirit?
130. This is confessed by this little one; "I opened my mouth," he saith, "and drew in the spirit: for I longed for Thy commandments" (ver. 131). What did he long for, save to obey the divine commandments? But there was no possibility of the weak doing hard things, the little one great things: he opened his mouth, confessing that he could not do them of himself: and drew in power to do them: he opened his mouth, by seeking, asking, knocking: 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." Not that they themselves who "are led by the Spirit of God," do nothing; but that they may not do nothing good, they are moved to act by the good Spirit. For so much the more is every man made a good son, in proportion as the good Spirit is given unto Him by the Father in a greater measure.
131. He still prayeth. He hath opened his mouth, and drawn in the Spirit; but he still knocketh in prayer unto the Father, and seeketh: he drinketh, but the more sweet he findeth it, the more eagerly doth he thirst. Hear the words of him in his thirst. "O look Thou upon me," he saith, "and be merciful unto me: according to the judgment of those that love Thy Name" (ver. 132): that is, according to the judgment Thou has dealt unto all who love Thy Name; since Thou hast first loved them, to cause them to love Thee. For thus saith the Apostle John, "We love God, because He first loved us."
132. See what the Psalmist next most openly saith: "Order my steps after Thy word: and so shall no wickedness have dominion over me" (ver. 133). Where what else doth he say than this, Make me upright and free according to Thy promise. But so much the more as the love of God reigneth in every man, so much the less hath wickedness dominion over him. What else then doth he seek than that by the gift of God he may love God? For by loving God he loveth himself, so that he may healthily love his neighbour also as himself: on which commandments hang all the Law and the Prophets. What then doth he pray, save that God may cause the fulfillment by His help of those commandments which He imposeth by His bidding?