Augustin on Psalms 117
117
(Ps 117)
1. "O praise the Lord, all ye heathen: praise Him, all ye nations" (verse 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.(1) "For His merciful kindness is ever more and more towards us: and the truth of the Lord endureth for ever" (verse 2). These are those two things, loving-kindness and truth, which in the CXVth Psalm I admonished you should be committed to memory. But "the merciful kindness of the Lord is ever more and mere 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.
118
(Ps 118)
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" (verse 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."(3) 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" (verse 2). "Let the house of Aaron now confess that His mercy endureth for ever" (verse 3). "Yea, let all now that fear the Lord confess that His mercy endureth for ever" (verse 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,"(4) 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;"(5) 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" (verse 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?"(6)
3. "The Lord is my helper; I will not fear what man doeth unto me" (verse 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;"(7) that is, the devil and his angels; that devil whom elsewhere he calleth "the prince of the power of the air."(8) Hear therefore what followeth: "The Lord is my helper: therefore shall I despise mine enemies" (verse 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" (verse 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;"(9) 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" (verse 9). For angels also are called princes, even as we read in Daniel, "Michael, your prince."(10)
5. "All nations compassed me round about, but in the Name of the Lord have I taken vengeance on them" (verse 10). "They kept me in on every site, they kept me in, I say, on every side; but in the Name of the Lord have I taken vengeance on them" (verse 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" (verse 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,' "Who died for our sins, and arose for our justification."(2) 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" (verse 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?"(3) 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" (verse 14). 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" (verse 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;"(4) and again, "And not only so, but we glory in tribulations also."(5)
10. "The right hand of the Lord hath brought mighty things to pass" (verse 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" (verse 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;(6) 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" (verse 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 (ver 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:"(1) this is the everlasting bliss of the righteous, whereby they are blessed who dwell in the Lord's house, praising Him for evermore.(2)
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" (verse 20). At least let no wicked man enter there, that Jerusalem which receiveth not one uncircumcised, where it is said, "Without are dogs."(3) Be it enough, that in my long pilgrimage "I have had my habitation among the tents of Kedar:"(4) 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" (verse 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" (verse 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;"(5) circumcision, to wit, and uncircumcision.
17. "By the Lord was it made unto it" (verse 53): 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" (verse 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;"(6) 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;"(7) 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" (verse 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" (verse 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."(8) "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."(9) 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.(10)
21. "God is the Lord, who hath showed us light" (verse 27). That Lord, who came in the Lord's Name, whom the builders refused, and who became the head Stone of the corner,(11) that "Mediator between God and man, Jesus Christ,"(12) 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" (verse 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."(1) 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" (verse 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.
11901
(Ps 119,1-8)
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" (verse 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" (verse 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" (verse 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" (verse 3). But we must endeavour, with the help of God, "in" whose "hand are both we and our words,"(3) that what is rightly said, by not being rightly understood, may not confuse the reader or hearer. For we must beware, lest all the Saints, whose words these are, "If we say that we have no sin, we deceive ourselves, and the truth is not in us;"(4) may either not be thought to walk in the ways of the Lord, since sin is wickedness, and "they who do wickedness, walk not in His ways;" or, because it is not doubtful that they walk in the ways of the Lord, may be thought to have no sin, which is beyond doubt false. For it is not said merely for the sake of avoiding arrogance and pride. Otherwise it would not be added, "And the truth is not in us;" but it would be said, Humility is not in us: especially because the following words throw a clearer light on the meaning, and remove all the causes of doubt. For when the blessed John had said this, he added, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."(5) ...
4. What meaneth, "Thou hast charged that we shall keep Thy commandments too much"? (verse 4). Is it, "Thou hast charged too much"? or, "to keep too much"? Whichever of these we understand, the sense seems contrary to that memorable and noble sentiment which the Greeks praise in their wise men, and which the Latins agree in praising. "Do nothing too much."(6) ... But the Latin language sometimes uses the word nimis ill 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" (verse 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" (verse 6). We ought to look upon the commandments of God, whether when they are read, or when they are recalled to memory, as a looking-glass, as the Apostle James saith.(1) This man wisheth himself to be such, that he may regard as in a mirror the commandments of God, and may not be confounded; because he chooses not merely to be a hearer of them, but a doer. On this account he desireth that his ways may be made direct to keep the statutes of God. How to be made direct, save by the grace of God? Otherwise he will find in the law of God not a source of rejoicing, but of confusion, if he hath chosen to look into commandments, which he cloth not.
7. "I will confess unto Thee," he saith, "O Lord, in the directing of my heart; in that I shall have learned the judgments of Thy righteousness" (verse 7). This is not the confession of sins, but of praise; as He also saith in whom there was no sin, "I will confess unto Thee, O Father, Lord of heaven and earth;"(2) and as it is written in the Book of Ecclesiasticus "Thus shalt thou say in confession, of all the works of God, that they are very good."(3) "I will confess unto Thee," he saith, "in the directing of my heart." Indeed, if my ways are made straight, I will confess unto Thee, since Thou hast done it, and this is Thy praise, and not mine. ...
8. Next he addeth: "I will keep Thy ordinances" (verse 8). ... But what is it that followeth? "O forsake me not even exceedingly!" or, as some copies have it, "even too much," instead of, "even exceedingly."(4) But since God had left the world to the desert of sins, He would have forsaken it "even exceedingly," if so powerful a cure had not supported it, that is, the grace of God through our Lord Jesus Christ; but now, according to this prayer of the body of Christ, He forsook it not "even exceedingly;" for, "God was in Christ, reconciling the world unto Himself."(5) ...
11905(Ps 119,9-16)
9. "Wherewithal shall a young man correct his way? even by keeping Thy words" (verse 9). He questioneth himself, and answereth himself. "Wherewithal?" So far it is a question: next cometh the answer, "even by keeping Thy words." But in this place the keeping of the words of God, must be understood as the obeying His commandments in deed: for they are kept in memory in vain, if they are not kept in life also. But what is meant by "young man" here? For he might have said, wherewithal shall any one (homo) correct his way? or, wherewithal shall a man (vir) correct his way? which is usually put by the Scriptures in such a way, that the whole human race is understood ... But in this passage he saith neither any one, nor a man, but, "a young man." Is then an old man to be despaired of? or doth an old man correct his way by any other means than by ruling himself after God's word? Or is it perhaps an admonition at what age we ought chiefly to correct our way; according to what is elsewhere written, "My son, gather instruction from thy youth up: so shall thou find wisdom till thy gray hairs."(6) There is another mode of interpreting it, by recognising in the expression the younger son in the Gospel,(7) who returned to himself, and said, "I will arise and go to my father."(8) Wherewithal did he correct his way, save by ruling himself after the words of God, which he desired as one longing for his father's bread . ...
10. "With my whole heart," he saith, "have I sought thee; O repel me not from Thy commandments" (verse 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" (verse II). 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." (verse 12). "Teach me," he saith, as they learn who do them; not as they who merely remember them, that they may have somewhat to speak of. Why then doth he say, "Teach me Thy righteousnesses," save because he wisheth to learn them by deeds, not by speaking or retaining them in his memory? Since then, as it is read in another Psalm, "He shall give blessing, who gave the law;"(1) therefore, "Blessed art Thou, O Lord," he saith, "O teach me Thy righteousness." For because I have hidden Thy words in my heart, that I may not sin against Thee, Thou hast given a law; give also the blessing of Thy grace, that by doing right I may learn what Thou by teaching hast commanded. ...
12. "With my lips have I been telling of all the judgments of Thy mouth" (verse 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" (verse 14). We understand that there is no more speedy, no more sure, no shorter, no higher way of the testimonies of God than Christ, "in whom are hid all the treasures of wisdom and knowledge."(2) Thence he saith that he hath had as great delight in this way, as in all riches. Those are the testimonies, by which He deigneth to prove unto us how much He loveth us.(3) ...
14. "I will talk of Thy commandments, and have respect unto Thy ways"(4) (verse 15). And thus the Church doth exercise herself in the commandments of God, by speaking in the copious disputations of the learned against all the enemies of the Christian and Catholic faith; which are fruitful to those who compose them, if nothing but the ways of the Lord is regarded in them; but "All the ways of the Lord are," as it is written, "mercy and truth;"(5) the fulness of which both is found in Christ. Through this sweet exercise is gained also what he subjoineth: "My meditation shall be in Thy statutes, and I will not forget Thy word" (verse 16). "My meditation" shall be therein, that I may not forget them. Thus the blessed man in the first Psalm "shall meditate in the law" of the Lord "day and night."(6) ...
11907 (Ps 119,17-32)
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" (verse 17)... It his reward that he asketh, who saith," Reward Thy servant." For there are four modes of reward: either(1) evil for evil, as God will reward everlasting fire to the unrighteous; or(2) good for good, as He will reward an everlasting kingdom to the righteous; or(3) good for evil, as Christ by grace justifieth the ungodly; or(4) evil for good, as Judas and the Jews through their wickedness persecuted Christ. Of these four modes of reward, the first two belong to justice, whereby evil is rewarded for evil, good for good; the third to mercy, whereby good is rewarded for evil; the fourth God knoweth not, for to none cloth He reward evil for good. But that which I have placed third in order, is in the first instance necessary: for unless God rewarded good for evil, there would be none to whom He could reward good for good . ...
16. Nowhere then let human pride raise itself up: God giveth good rewards unto His own gifts . ...
17. "Open Thou mine eyes. and I will consider wondrous things of Thy law" (verse 18). What he addeth, "I am a lodger upon earth" (verse 19): or, as some copies read, "I am a sojourner upon earth, O hide not Thy commandments from me," hath the same meaning . ...
18. Here an important question ariseth respecting the soul. For the words, I am a sojourner, or lodger, or stranger upon earth,(7) cannot scent to have been said in reference to the body, since the body derives its origin from the earth. But in this most profound question I dare not define anything. For if it might justly have been said in respect of the soul (which God forbid we should suppose derived from the earth), "I am a lodger," or "stranger upon earth;" or in reference to the whole man, since he was at one time an inhabitant of Paradise, where he who spake these words was not; or, what is more free from all controversy, if it be not every man who could say this, but one to whom an everlasting country hath been promised in heaven: this I know, "that the life of man on earth is a temptation;"(1) and that "there is a heavy yoke upon the sons of Adam."(2) But it pleaseth me more to discuss the question in accordance with this construction, that we say we are tenants or strangers upon earth, because we have found our country above, whence we have received a pledge, and where when we have arrived we shall never depart.(3) ...
19. Those whose conversation(4) is in heaven, as far as they abide here conversant, are in truth strangers. Let them pray therefore that the commandments of God may not be hidden from them, whereby they may be freed from this temporary sojourn, by loving God, with whom they will be for evermore; and by loving their neighbour, that he may be there where they also themselves will be.
20. But what is loved by loving, if love itself be not loved? Whence by consequence that stranger upon earth, after praying that the commandments of God might not be hidden from him, wherein love is enjoined either solely or principally; declareth that he desireth to have a love for love itself, saying, "My soul hath coveted to have a desire alway after Thy judgments" (verse 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" (verse 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" (verse 22). Testimonies are called in Greek marGuria, which word we now use for the Latin word: whence those who on account of their testimony to Christ have been brought low by various sufferings, and have contended unto death for the truth, are not called testes, but by the Greek term Martyrs.(5) Since then ye hear in this term one more familiar and grateful, let us take these words as if it, were said, "O turn from me shame and rebuke; because I have sought out Thy martyrdoms." When the body of Christ speaketh thus, doth it consider it any punishment to hear rebuke and shame from the ungodly and the proud, since it rather reacheth the crown by this means? Why then doth it pray that it should be removed from it as something heavy and insupportable, save because, as I said, it prayeth for its very enemies, to whom it seeth it is destructive, to cast the holy name of Christ as a reproach to Christians . ... For my enemies, whom Thou enjoinest to be loved by me, who more and more die and are lost, when they despise Thy martyrdoms and accuse them in me, will indeed be recalled to life and be found, if they reverence Thymartyrdoms in me. Thus it hath happened: this we see. Behold, martyrdom in the name of Christ, both with men and in this world, is not only not a disgrace, but a great ornament: behold, not only in the sight of the Lord, but in the sight of men, "precious is the death of His Saints;"(6) behold, His martyrs are not only not despised, but honoured with great distinctions. ...
24. "Princes also did sit and speak against me: but Thy servant is exercised in Thy statutes" (vet. 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" (verse 24). Remember what I have above instructed you, that testimonies are acts of martyrdom. Remember that among the statutes of the Lord there is none more difficult and more worthy of admiration, than that every man should love his enemies.(7) Thus then the body of Christ was exercised, so that it meditated on the acts of martyrdom that testified of Him, and loved those from whom, while they rebuked and de spised the Church for these very martyrdoms, she suffered persecutions. ... Daleth.
25. "My soul cleaveth to the pavement: O quicken Thou me according to Thy word" (vet. 25). What meaneth, "My soul cleaveth to the pavement, O quicken Thou me according to Thy word "? ... If we look upon the whole world as one great house, we see that the heavens represent its vaulting, the earth therefore will be its pavement. He wisheth therefore to be rescued from earthly things, and to say with the Apostle, "Our conversation' is in heaven." To cling therefore to earthly things is the soul's death; the contrary of which evil, life is prayed for, when he saith, "O quicken Thou me."
26 . ... The body itself also, because it is of the earth, is reasonably understood by the word pavement; since, because it is still corruptible and weigheth down the soul, we justly groan while in it, and say unto God, "O quicken Thou me." For we shall not be without our bodies when we shall be for evermore with the Lord;(3) but then because they will not be corruptible, nor will they weigh down our souls, if we view it strictly, we shall not cleave unto them, but they rather unto us, and we unto God . ...
27. For what he was by himself, he confesseth in the following words: "I have acknowledged my ways, and Thou heardest me" (verse 26). Some copies indeed read, "Thy ways:" but more, and the best Greek, read "my ways," that is, evil ways. For he seemeth to me to say this; I have confessed my sins, and Thou hast heard me; that is, so that Thou wouldest remit them. "O teach me Thy statutes." I have acknowledged my ways: Thou hast blotted them out: teach me Thine. So teach me, that I may act; not merely that I may know how I ought to act. For as it is said of the Lord, that He knew not sin,(4) and it is understood, that He did no sin; so also he ought truly to be said to know righteousness, who doeth it. This is the prayer of one who is improving . ...
28. Finally he addeth, "Intimate to me the way of Thy righteousness" (verse 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!" (verse 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" (verse 29). And since the law of works hath entered in, that sin might abound; s he addeth, "And pity me according to Thy law." By what law, save by the law of faith? Hear the Apostle: "Where is boasting then? It is excluded. By what law? Of works. Nay: but by the law of faith."(6) This is the law of faith, whereby we believe and pray that it may be granted us through grace; that we may effect that which we cannot fulfil through ourselves; that we may not, ignorant of God's righteousness, and going about to stablish our own, fail to submit ourselves unto the righteousness of God.(7)
30. But after he had said, "And pity me according to Thy law;" he mentioneth some of those blessings which he hath already obtained, that he may ask others that he hath not yet gained. For he saith, "I have chosen the way of truth: and Thy judgments I have not forgotten" (verse 30). "I have stuck unto Thy testimonies: O Lord, confound me not" (verse 31): may I persevere in striving toward the point whereunto I am running: may I arrive whither I am running ! So then "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." He next saith, "I will run the way of Thy commandments, when Thou hast widened my heart" (verse 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. ...
Augustin on Psalms 117