Expositions on the Book of Psalms
Psatm CXIX.] ON THE PSALMS. 579 reward" (ver. 112). He who saith, "I have applied my heart," had before said, " Incline my heart unto Thy testimonies:''! so that we
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.5 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).
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, "TY 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.
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). Inthe Latin version many different renderings are given of the Greek éAoyecayny ; but this passage hath a deep meaning. For the following words, '" Therefore have I ever loved Thy testimonies: " make it far more profound.
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, "JT will search." In order, therefore, that he may diligently and perfectly learn that law, he bids the wicked depart from him, and even forci- "bly 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.3 . . . 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
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." 7 What then meaneth, "I have held all the ungodly of the earth as transgressors'? " As transgressors;'' or rather " transgressing,"' for the Greek saith, wapa Baivovras, not mapa Baras....
Body of Christ, "Away from me, ye wicked ! and I will search the commandments of my God."
4 Rom. viii. 23-25. 5 Rom. v. 5. © Rom. iv. 15. 7 Rom. ii. 12,
I Ps, cxix, 36. '2 Luke xii. 14. 3 1 Cor, vi. 1-6,