Expositions on the Book of Psalms (continued)
PsaLM CXIX.] ON THE PSALMS. 561 times uses the word wzmms in such a_ sense, that we find it in the holy Scripture, and employ it in our discourses, as signifying, very much. In this passage, " Thou hast charged that we keep Thy commandments too much," we simply understand very much, if we understand rightly ; and if we say to any very dear friend, I love you too much, we do not wish to be understood to mean more than is fitting, but very much.
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 ...
5. "O that," he saith, " my ways were made so direct, that I might keep Thy statutes " (ver. 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" (ver. 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.' This man wisheth himself to be such, that he may regard as in a mirror the commandments of God, and may not be confounded; because he chooses not merely to be a hearer of them, but a doer. On this account he desireth that his ways may be made direct to keep the statutes of God. How to be made direct, save by the grace of God? Otherwise he will find in the law of God not a source of rejoicing, but of confusion, if he hath chosen to look into commandments, which he doth not.
Beth.
g. " Wherewithal shall a young man correct his way? even by keeping Thy words" (ver. 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 (omo) correct his way? or, wherewithal shall a man (vr) correct his way? which is usually put by the Scriptures in such a way, that the whole human race is understood. . . . But in this passage he saith neither any one, nor a man, but, ''a young man." Is then an old man to be despaired of? or doth an old man correct his way by any other means than by ruling himself after God's word? Or is it perhaps an admonition at what age we ought chiefly to correct our way ; according to what is elsewhere written, " My son, gather instruction from thy youth up: so shalt thou find wisdom till thy gray hairs." © There is another mode of interpreting it, by recognising in the expression the younger son in the Gospel," who returned to himself, anc said, "I will arise and go to my father." § 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 breads n+:
7. "Twill confess unto Thee," he saith, "O Lord, in the directing of my heart; in that I shall have learned the judgments of Thy righteousness"' (ver. 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;" ? 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 "TI 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 finneseee to. " With my whole heart," he saith, "have I sought thee ; O repel me not from Thy commandments" (ver. 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
8. Next he addeth: "TI will keep Thy ordinances" (ver.8), . . . But what is it that followeth? "O forsake me not even exceedingly !"
4 "For the same Greek word is here too, namely, a¢dSpa: as though he wished himself to be forsaken of God, but not 'even exceedingly.' — The author.
5 2 Cor. v. 19. 7 Luke xv. 12, etc. 8 Luke xv. 18,
6 Ecclus, vi. 18.
I Jas. i. 23-25, 2 Matt. xi. 25. i 3 Ecclus, xxxix. 15, 16,
562 THE WORKS..OF ST. AUGUSTIN, [PsaLm CXIX.
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" (ver. 11). He at once sought the Divine aid, lest the words of God might be hidden without fruit in his heart, unless works of righteousness followed. For after saying this, he added, "Blessed art Thou, O Lord, teach me Thy righteousnesses."
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" (ver. 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."* ...
(ver. 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;"'' 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" (ver. 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.
Gimel.
15. He had said, "' Wherewithal shall a young man cleanse his way? Even by keeping Thy words." Behold he now more openly asketh aid that he may do this: " Reward," he saith, "Thy servant: let me live, and keep Thy word"
(ver. 17)... . It is this 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 doth He reward evil for good. But that which I have placed third in order, is in the first instance necessary : for unless God rewarded good for evil, there would be none to whom He could reward good for good... . 16. Nowhere then let human pride raise itself up: God giveth good rewards unto His own gifts. . 17. "Open Thou mine eyes, and I will consider wondrous things of Thy law" (ver. 18). What he addeth, 'I am a lodger upon earth"
13. "I have had as great delight in the way of Thy testimonies, as in all manner of riches"
(ver.14). We understand that there is no more speedy, no more sure, na shorter, no higher way of the testimonies of God than Christ, 'in whom are hid all the treasures of wisdom and knowledge."? 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 us3 .. . 14. "J will talk of Thy commandments, and have respect unto Thy ways''4 (ver. 15). And thus the Church doth exercise herself in the commandments of God, by speaking in the copious
(ver. 19): or, as some copies read, "I am a sojourner upon earth, O hide not Thy commandments from me," hath the same meanre eh Here an important question ariseth respecting the soul. For the words, I am a sojourner, or lodger, or stranger upon earth,7 cannot seem to have been said in reference to the body, since the body derives its origin from
The rain also," etc. 3 Rom. v. 8,9; John xiv. 6; Rom. viii. 32. 4 [He says: '* The Greek word is, adoderxjow, which the Latin translators have rendered sometimes by 'talking,' sometimes by 'being exercised in:" and these seem different from one anoth r: but if the exercise of the understanding be understood, with a certain delight in uttering, they are connected with one another, and one thing, in a manner, is made up of both, so that talking is not foreign to this sort of exercise.' i
1 Ps, Ixxxiv. 6. 2 Col. ii. 3.
6 Ps, xxv. ro. "The Greek word mdpotxos is variously rendered
5 Ps. xxvi. 97 [He says: by our translators, (znguzlint) who have no house of their own, dwell in another man's; but sojourners (7ncole), or strangers (advene), are spoken of as foreigners (adventctiz)."" —C.]
tucola, inguilinus, or advena. Lodgers