1 26. " 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."6 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 veil7 (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 command- I Gal. iv. 4.
7 Exod, xxxiv. 33-35; a Cor. iii. 13-15.
6 Ps. xix, 10.
[Psalm CXIX.
ments 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.
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 mightest 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.1 These are Thy wonderful testimonies, which the soul of this little one hath searched; and hath therefore found, because he became humbled and a > H*b. iii. >.
« Pt. vi. a.
3 Rom. iii. 19-31.
little one. For who doth Thy commandments as they ought to be done, that is, by " faith which worketh through love," 4 save love itself be shed abroad in his heart through the Holy Spirit?5 130. 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; 6 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." t Not that they themselves who " are led by the Spirit of God," 8 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." 9 132. 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.10 What then doth he pray, save that God may cause the fulfilment by His help of those commandments which He imposeth by His bidding?
133. But what meaneth this that he saith, "O deliver me from the calumnies of men: so shall I keep Thy commandments "? (ver. 134)...
7 Rom. vii. is. 8 Rom. via. 14. 9 1 John iv. 19.
10 Matt, xxii, 37-40.
Psalm CXIX.]
Did not the holy people of God much the more gloriously keep the commandments among these very calumnies, when they were at their hottest in the midst of tribulations, when they yielded not to their persecutors to commit impieties? But, in truth, the meaning of these words is this: Do Thou, by pouring upon me Thy Spirit, guard me from being overcome by the terrors of human calumny, and from being drawn over to their evil deeds away from Thy commandments. For if Thou hast thus dealt with me, that is, if Thou hast in this manner delivered me by the gift of patience from their calumnies, so that I fear not the false charges they prefer against me; among those very calumnies I will keep Thy commandments.
134. " Show the light of Thy countenance on Thy servant, and teach me thy statutes" (ver. 135): that is, manifest Thy presence, by succouring and aiding me. " And teach me Thy righteousnesses." Teach me to work them: as it is more plainly expressed elsewhere, " Teach me to do Thy will." ' For they who hear, although they retain in their memories what they hear, are by no means to be considered to have learnt, unless they do. For it is the word of Truth: " Every man that hath heard and hath learned of the Father, cometh unto Me." 2 He therefore who obeyeth not in deed, that is, who cometh not, hath not learnt.
135. "My eyes have descended streams of waters, because they have not kept Thy law " (ver. 136): that is, my eyes. For in some copies there is this reading, " Because I have not kept Thy law, streams of waters " therefore " descended," that is, floods of tears.3...Tudze.
136. Thus, then, as if giving a reason why he had cause to weep much, and to mourn deeply for his sin, he saith, " Righteous art Thou, O Lord, and true is Thy judgment" (ver. 137). " Thou hast commanded Thy testimonies, righteousness, and Thy truth exceedingly" (ver. 138). This righteousness of God and righteous judgment and truth, is to be feared by every sinner: for thereby all who are condemned are condemned of God; nor is there one who can righteously complain against the righteous God of his own damnation. Therefore the tears of the penitent are needful; since if his impenitent heart were condemned, he would be most justly condemned. He indeed calleth the testimonies of God righteousness: for He proveth himself righteous by giving righteous command- 1 Ps. cxliii. 10.
2 John vi. 45.
3 [He adds: " There are copies which do not read ' descended,' but ' overpassed,' meaning that he said hyperbolically, that in weeping he had overpast streams of waters, that is, by weeping more than the waters flow in their streams." — C.J ments. And this is truth also, that God may become known by such testimonies.
137. But what is it that followeth: " My zeal hath caused me to pine" (ver. 139); or, as other copies read, Thy zeal? Others have also, " The zeal of Thy house: " and, " hath eaten me up," instead of, " hath caused me to pine." This, as it seems to me, has been considered as an emendation to be introduced from another Psalm, where it is written, " The zeal of Thy house hath eaten me up: " 4 a text quoted also, as we know, in the Gospel. The two words, however, " hath caused me to pine," and " hath eaten me up," are somewhat like. But the words, "my zeal," which most of the copies read, occasion no dispute: for what wonder is it if every man pineth away from his own zeal? The words read in other copies, " Thy zeal," signify a man zealous for God, not for himself: but there is no difficulty in using " my " in the same sense...The Psalmist's jealousy is therefore also to be understood in a good sense: for he addeth the cause, and saith, " Because mine enemies have forgotten Thy words."...138. Then considering with himself with what a flame of love he burned for the commandments of God: " Fiery," saith he, " is Thy word exceedingly, and Thy servant hath loved it " (ver. 140). Justly jealous was he of the impenitent heart in His enemies, who had forgotten God's word; for he endeavoured to bring them unto that which he himself most ardently loved.
139. " I am young, and of no reputation; yet do I not forget Thy righteousnesses: " not as my enemies, who "have forgotten Thy words " (ver. 141). The younger seems to grieve for those older than himself who had forgotten the righteousnesses of God, while he himself had not forgotten. For what meaneth, " I am young, yet do I not forget"? save this, Those older than me have forgotten. For the Greek word is wolirtpos, the same as that used in the words above, " Wherewithal shall a young man cleanse his way? " 5 This is a comparative, and is therefore well understood in its relation to some one older. Let us therefore here recognise the two nations, who were striving even in Rebecca's womb; when it was said to her, not from works, but of Him that calleth, " The elder shall serve the younger." 6 But the younger saith here that he is of no reputation: for this reason he hath become greater: since " behold, they that were first are last, and they that were last first." 7 140. It is no wonder that they have forgotten the words of God, who have chosen to set up their own righteousness, ignorant of the righteousness of God; 8 but he, the younger, hath not * Ps. Ixix. 9; John ii. 17. _ s Ps. cxix. 9.
8 Rom. x. 3.
[PSAI.M CXIX.
forgotten, for he hath not wished to have a righteousness of his own, but that of God, of which he now also saith, " Thy righteousness is an everlasting righteousness, and Thy law is the truth " (ver. 142). For how is not the law truth, through which came the knowledge of sin, and that which giveth testimony of the righteousness of God? For thus the Apostle saith: " The righteousness of God is manifested, being witnessed by the Law and the Prophets." ' 141. On account of this law the younger suffered persecution from the elder, so that the younger saith what followeth: " Trouble and hardship have taken hold upon me: yet is my meditation in Thy commandments " (ver. 143). Let them rage, let them persecute; as long as the commandments of God be not abandoned, and, after those commandments, let even those who rage be loved.
142. "Thy testimonies are righteousness unto everlasting: O grant me understanding, and I shall live" (ver. 144). This younger one prayeth for understanding; which if he had not, he would not be " wiser than the aged; " 2 but he prayeth for it in trouble and hardships, that he may thereby understand how contemptible is all that his persecuting enemies can take from him, by whom he saith he hath been despised. Therefore he hath said, " and I shall live: " because if trouble and heaviness reached such a pitch, that his life should be terminated by the hands of his persecuting enemies, he will live for ever, who preferreth to temporal things, righteousness which remairieth for evermore. This righteousness in trouble and hardship are the Martyria Dei, that is, the testimonies of God, for which Martyrs have been crowned.
Koph.
143...He who singeth this Psalm, mentioned! such a prayer of his own: " I have called with my whole heart; hear me, O Lord!" (ver. 145). For to what end his cry profiteth, he addeth: " I will search out Thy righteousnesses." For this purpose then he hath called with his whole heart, and hath longed that this might be given him by the Lord listening unto him, that he may search out His righteousnesses...
144. "I have called, save me" (ver. 146); or as some copies, both Greek and Latin, have it, " I have called to Thee." But what is, " I have called to Thee," save that by calling I have invoked Thee? But when he had said, " save me;" what did he add? " And I will keep Thy testimonies: " that is, that I may not, through infirmity, deny Thee. For the health of the soul causeth that to be done which it is known to be our duty to do, and thus in striving even to the death of the body, if the extremity of tempta- 1 Rom. iii. so, ai.
2 Ps. CXIX. 100.
tion demand this in defence of the truth of the divine testimonies: but where there is not health of the soul, weakness yieldeth, and truth is deserted...
145. " I have prevented in midnight," he saith, " and have cried: In Thy words have I trusted " (ver. 147). If we refer this to each of the faithful, and to the literal character of the act; it oft happeneth that the love of God is awake in that hour of the night, and, the love of prayer strongly urging us, the time of prayer, which is wont to be after the crowing of the cock, is not awaited, but prevented. But if we understand night of the whole of this world's duration; we indeed cry unto God at midnight, and prevent the fulness of time in which He will restore us what He hath promised, as is elsewhere read, " Let us prevent His presence with confession."3 Although if we choose to understand the unripe season of this night, before the fulness of time had come,4 that is, the ripe season when Christ should be manifested in the flesh; neither was the Church then silent, but preventing this fulness of time, in prophecy cried out, and trusted in the words of God, who was able to do what He promised, that in the seed of Abraham all nations should be blessed.3 146. The Church saith also what followeth, " Mine eyes have prevented the morning watch, that I might meditate on Thy words " (ver. 148). Let us suppose the morning to mean the season when "a light arose for them that sat in the shadow of death; " 6 did not the eyes of the Church prevent this morning watch, in those Saints who before were on earth, because they foresaw beforehand that this would come to pass, so that they meditated on the words of God, which then were, and announced these things to be destined in the Law and the Prophets?
147. " Hear my voice, O Lord, according to Thy loving-mercy; and quicken Thou me according to Thy judgment" (ver. 149). For first God according to His loving-mercy taketh away punishment from sinners, and will give them life afterwards, when righteous, according to His judgment; for it is not without a meaning that it is said unto Him, " My song shall be of mercy and judgment: unto Thee, O Lord;" ^ in this order of the terms: although the season of mercy itself be not without judgment, whereof the Apostle saith, " If we would judge ourselves, we should not be judged of the Lord." 8...And the final season of judgment shall not be without mercy, since as the Psalm saith, " He crowneth thee with mercy and loving-kindness." But "judgment shall be without mercy," but "unto those " on the left, " who have not dealt mercy." » 3 Ps. xcv. a. 6 Isa. ix. s. 9 Jas. ii. X3.
* Gal. iv. 4. » Ps. ci. 1.
J Gen. xii 3 and xxii. 18. • 1 Cor. xi. 31.
Psalm CXIX] 148. "They draw nigh, that of malice persecute me: " or, as some copies read, " maliciously " (ver. 150). Then they that persecute draw nigh, when they go the length of torturing and destroying the flesh: whence the twenty-first Psalm, wherein the Lord's Passion is prophesied, saith, "O go not from me, for trouble is hard at hand; " ' where those things are spoken of which He suffered when His Passion was not imminent upon Him, but actually realized. " And are far from Thy law." The nearer they drew to the persecuting the righteous, so much the farther were they from righteousness. But what harm did they do unto those, to whom they drew near by persecution; since the approach of their Lord is nearer unto their souls, by whom they no wise are forsaken?
149. Lastly, it followeth, "Thou art nigh at hand, O Lord, and all Thy ways are truth " (ver. 151). Even in their troubles, it hath been a wonted confession of the saints, to ascribe truth unto God, because they suffer them not undeservedly. So did Queen Esther,2 so did holy Daniel,3 so did the three men in the furnace,4 so do other associates in their sanctity confess. But it may be asked, in what sense it is here said, " All Thy ways are truth; " since in another Psalm it is read, " All the ways of the Lord are mercy and truth." s But towards the saints, All the ways of the Lord are at once mercy and truth: since He aideth them even in judgment, and thus mercy is not wanting; and in having mercy upon them, He performeth that which He hath promised, so that truth is not wanting. But towards all, both those whom He freeth, and those whom He condemneth, all the ways of the Lord are mercy and truth; because where He doth not show mercy, the truth of His vengeance is displayed. For He freeth many who have not deserved, but He condemneth none who hath not deserved it.
150. " From the beginning I have known," he saith, " as concerning Thy testimonies, that Thou hast grounded them for ever"6 (ver. 152)...What are these testimonies, save those wherein God hath declared that He will give an everlasting kingdom unto His sons? And since He hath declared that He will give this in His onlybegotten Son, he said that the testimonies themselves were grounded for ever. For that which God hath promised through them, was everlasting. And for this reason the words, " Thou hast * Song of 3 Chil. 2-IO. * Ps. xxv. 10.
6 [Here the author says: " The Greek word KaTap^d? hath been variously rendered by the Latin translators by ab initio, initio, and 111 iuitiis. Those who rendered it in the plural, have followed the Greek phrase. But it is more usual in the Latin tongue to express the idea conveyed by tfarapydv, which in Greek is used in the plural or adverbially, by the words ab initio, or initio; just as with us, when we say. Otherwise I do this (alias hoc facio), we seem to be using the plural of the feminine gender, whereas the word is an adverb, and signifies, at another time." — C] grounded them," are rightly thus understood, because they are shown to be true in Christ.7 Whence then did the Psalmist know this in the beginning, save because the Church speaketh, which was not wanting to the earth from the commencement of the human race, the first-fruits whereof was the holy Abel, himself sacrificed in testimony of the future blood of the Mediator that should be shed by a wicked brother? 8 For this also was at the beginning, " They two shall be one flesh: " 9 which great mystery the Apostle Paul expounding, saith, " I speak concerning Christ and the Church.",0 Resch.
151. Let no man, set in Christ's body, imagine these words to be alien from himself, since in truth it is the whole body of Christ placed in this humble state that speaketh: " O consider my humiliation, and deliver me: for I forget not Thy law" (ver. 153). In this place we cannot understand any law of God so suitably, as that whereby it is immutably determined that "every one that exalteth himself, shall be abased; and every one that humbleth himself, shall be exalted." " 152. " Avenge Thou," he saith, " my cause, and deliver me" (ver. 154). The former sentence is here almost repeated. And what is there said, " For I do not forget Thy law," agreeth with what we read here, " Quicken me, according to Thy word." For these words are the law of God, which he hath not forgot, so that he hath abased himself, and will therefore be exalted. But the words, " Quicken me," pertain to this very exaltation;' for the exaltation of the saints is everlasting life.
153. " Health," he saith, " is far from the ungodly: for they regard not Thy righteousnesses" (ver. 155). This separateth thee, that what they have not done, thou hast done, that is, thou hast regarded the righteousnesses of God. But " what hast thou that thou hast not received? " " Art thou not he who a little before didst say, "I will keep Thy righteousnesses"? Thou therefore hast received from Him, unto whom thou didst call, the power to keep them. He therefore doth Himself separate thee from those from whom health is far, because they have not regarded the righteousnesses of God...154. This he saw himself also. For I should not see it, save I saw it in Him, save I were in Him. For these are the words of the Body of Christ, whose members we are. He saw this, I say, and at once added, " Great are Thy mercies, O Lord" (ver. 156). Even our seeking out Thy righteousnesses, then, cometh of Thy 8 Gen. iv. 8. 9 Gen. ii. 34.
11 Luke xiv. 11 and xviii. 14.
[Psalm CXIX.
mercies. " Quicken me according to Thy judgment." For I know that Thy judgments will not be upon me without Thy mercy.
155. " Many there are that trouble me, and persecute me; yet do I not swerve from Thy testimonies" (ver. 157). This hath been realized: we know it, we recollect it, we acknowledge it. The whole earth has been crimsoned by the blood of Martyrs; heaven is flowery with the crowns of Martyrs, the Churches are adorned with the memorials of Martyrs, seasons distinguished by the birthdays of Martyrs, cures more frequent ■ by the merits of Martyrs. Whence this, save because that hath been fulfilled which was prophesied2 of that Man who hath been spread abroad around the whole world. We recognise this, and render thanks to the Lord our God. For thou, man, thou hast thyself said in another Psalm, "If the Lord Himself had not been on our side, they would have swallowed us up quick." 3 Behold the reason why thou hast not swerved from His testimonies, and hast won the palm of thy heavenly calling amid the hands of the many who persecuted and troubled thee.
156. " I have seen," he saith, " the foolish, and I pined" (ver. 158): or, as other copies read, " I have seen them that keep not covenant: " this is the reading of most. But who are they who have not kept covenant, save they who have swerved from the testimonies of God, not bearing the tribulation of their many persecutors? Now this is the covenant, that he who shall have conquered shall be crowned. They who, not bearing persecution, have by denial swerved from the testimonies of God, have not kept the covenant. These then the Psalmist saw, and pined, for he loved them. For that jealousy is good, springing from love, not from envy. He addeth in what respect they had failed to keep the covenant, " Because they kept not Thy word." For this they denied in their tribulations.
157. And he commendeth himself as differing from them, and saith, " Behold, how I have loved Thy commandments" (ver. 159). Hesaithnot, I have not denied Thy words dr testimonies, as the Martyrs were urged to do, and, when they refused, suffered intolerable torments: but he said this wherein is the fruit of all sufferings; for, " if I give up my body to be burned, and have not charity, it profiteth me nothing."4 The Psalmist, praising this virtue, saith, "Behold, how I have loved Thy commandments." Then he asketh his reward, "O Lord, quicken me, according to Thy mercy." These put me to death, do Thou quicken me. But if a reward be asked of mercy, which justice is bound to give; how much greater is that mercy, which enabled • Cribrttcunt tanitalti. De Civ. Dr. xxii. 8. [Vol. ii. p. 484, ihit series. The miracles of post-apostolic times are not matter of faith But see Newman's Flmry, Oxford, 184a. — C.)
him to gain the victory, on account of which the reward was sought for?
158. "The beginning," he saith, " of Thy words is truth; all the judgments of Thy righteousness endure for evermore " (ver. 160). From truth, he saith, Thy words do proceed, and they are therefore truthful, and deceive no man, for in them life is announced to the righteous, punishment to the ungodly. These are the everlasting judgments of God's righteousness.
Schin.
159. We know what persecutions the body of Christ, that is, the holy Church, suffered from the kings of the earth. Let us therefore here also recognise the words of the Church: " Princes have persecuted me without a cause: and my heart hath stood in awe of Thee " (ver. 161). For how had the Christians injured the kingdoms of the earth, although their King promised them the kingdom of heaven? How, I ask, had they injured the kingdoms of earth? Did their King forbid His soldiers to pay and to render due service to the kings of the earth? Saith He not to the Jews who were striving to calumniate Him, " Render unto Caesar the things that are Caesar's, and unto God the things that are God's "?s Did He not even in His own Person pay tribute from the mouth of a fish?6 Did not His forerunner, when the soldiers of this kingdom were seeking what they ought to do for their everlasting salvation, instead of replying, Loose your belts, throw away your arms, desert your king, that ye may wage war for the Lord, answer, " Do violence to no man: neither accuse any falsely: and be content with your wages"?7 Did not one of His soldiers, His most beloved companion,8 say to his fellow soldiers, the provincials,' so to speak, of Christ, " Let every soul be subject unto the higher powers "? '° Does he not enjoin the Church to pray for even kings themselves? " How then have the Christians offended against them? What due have they not rendered? in what have not Christians obeyed the monarchs of earth? The kings of the earth therefore have persecuted the Christians without a cause. They too had their threatening words: I banish, I proscribe, I slay, I torture with claws, I burn with fires, I expose to beasts, I tear the limbs piecemeal.'2 But heed what he hath subjoined: " And my heart hath stood in awe of Thy word." My heart hath stood in awe of these words,'J " Fear not them that kill the body," etc. I have scorned man who persecuteth me, and have overcome the devil that would seduce me.
5 Matt. xxii. Ri 6 Matt. xvii. 24-26. 7 Luke iii. 14.
1 Comes (count or earl), a title of honour in the Imperial Court.
PSAI.M CXIX-1 160. Then follows, " I am as glad of Thy word as one that flndeth great spoils" (ver. 162). By the same words he conquered, of which he stood in awe. For spoils are stripped from the conquered; as he was overcome and despoiled of whom it is said in the Gospel, " except he first bind the strong man." ' But many spoils were found, when, admiring the endurance of the Martyrs, even the persecutors believed; and they who had plotted to injure our King by the injury of His soldiers, were gained over by Him in addition. Whoever therefore standeth in awe of the words of God, fearing lest he be overcome in the contest, rejoiceth as conqueror in the same words.
161. "As for iniquity, I hate and abhor it; but Thy law have I loved" (ver. 163). That awe, therefore, of His word did not create hatred of those words, but maintained his love unimpaired. For the words of God are no other than the law of God. Far be it therefore that love perish through fear, where fear is chaste. Thus fathers are at once feared and loved by affectionate sons; thus doth the chaste wife at once fear her husband, lest she be forsaken by him, and loveth him, that she may enjoy his love. If then the human father and the human husband desire at once to be feared and loved; much more doth our Father who is in heaven,2 and that Bridegroom, " beautiful beyond the sons of men," ' not in the flesh, but in goodness. For by whom is the law of God loved, save by those by whom God is loved? And what that is severe hath the father's law to good sons? 4 Let the Father's judgments therefore be praised even in the scourge, if His promises be loved in the reward.
162. Such was, assuredly, the conduct of the Psalmist, who saith, " Seven times a day do I praise Thee, because of Thy righteous judgments" (ver. 164). The words "seven times a day," signify " evermore." For this number is wont to be a symbol of universality; because after six days of the divine work of creation, a seventh of rest was added; 5 and all times roll on through a revolving cycle of seven days. For no other reason it was said, " a just man falleth seven times, and riseth up again: " 6 that is, the just man perisheth not, though brought low in every way, yet not induced to transgress, otherwise he will not be just. For the words, " falleth seven times," are employed to express every kind of tribulation, whereby man is cast down in the sight of men: and the words, " riseth up again," signify that he profiteth from all these tribulations. The following sentence in this passage sufficiently illustrates the foregoing words: for it follows, " but the wicked shall fall into mischief." Not to be deprived of strength in 1 Matt, xii 29. 4 Heb. xii. 6.
2 Matt. vi. o. 5 Gen. ii. a.
* Ps. xtv. ».
6 Prov. xxiv. 16.
any evils, is therefore the falling seven times, and the rising again of the just man. Justly hath the Church then praised God seven times in a day for His righteous judgments; because, when it was time that judgment should begin at the house of God,7 she did not faint in all her tribulations, but was glorified with the crowns of Martyrs.
163. " Great is the peace," he saith, " that they have who love Thy law: and there is no offence to them " (ver. 165). Doth this mean that the law itself is not an offence to them that love it, or that there is no offence from any source unto them that love the law? But both senses are rightly understood. For he who loveth the law of God, honoureth in it even what he doth not understand; and what seemeth to him to sound absurd, he judgeth rather that he doth not understand, and that there is some great meaning hidden: thus the law of God is not an offence to him...164. " I have waited," he saith, " for Thy saving health, O Lord, and have loved Thy commandments" (ver. 166). For what would it have profited the righteous of old to have loved the commandments of God, save Christ, who is the saving health of God, had freed them; by the gift of whose Spirit also they were able to love the commandments of God? If therefore they who loved God's commandments, waited for His saving health; how much more necessary was Jesus, that is, the saving Health of God, for the salvation of those that did not love His commandments? This prophecy may suit also the Saints of the period since the revelation of grace, and the preaching of the Gospel, for they that love God's commandments look for Christ, that " when Christ, our life, shall appear, we " may then " appear with Him in glory." 8