[5229] 1 Cor. xii. 11.
[5230] Operatoria.
[5231] Dan. x. 14.
[5232] Dan. viii. 15, 16.
[5233] Rom. xii. 2.
[5234] Gen. xii. 3 and xxvi. 4.
[5235] Job vii. 1. [Here our author reasons against the idea of unconditional election to eternal life.--C.]
[5236] Matt. xiii. 43.
[5237] Ps. xxv. 10.
[5238] Matt. xix. 17.
[5239] [He says: "In some copies, both Greek and Latin, we have found convertantur mihi, which I consider to mean just the same as if it were, ad me."--C.]
[5240] See vers. 5, 6.
[5241] Tit. iii. 5.
[5242] Gal. v. 17.
[5243] Matt. vi. 12.
[5244] Luke vi. 37, 38.
Caph.
81. "My soul hath failed for Thy salvation: and I have hoped because of Thy word" (ver. 81). It is not every failing that should be supposed to be blameable or deserving punishment: there is also a failing that is laudable or desirable....For it is said of a good failing: "My soul hath a desire and failing to enter into the courts of the Lord." [5245] So also here he saith not, faileth away from Thy salvation, but "faileth for Thy salvation," that is, towards Thy salvation. This losing ground is therefore good: for it doth indicate a longing after good, not as yet indeed gained, but most eagerly and earnestly desired. But who saith this, save the chosen generation, the royal priesthood, the holy nation, the peculiar people, [5246] longing for Christ from the origin of the human race even unto the end of this world, in the persons of those who, each in his own time, have lived, are living, or are to live here?...The first seasons of the Church, therefore, had Saints, before the Virgin's delivery, who desired the advent of His Incarnation: but these times, since He hath ascended into heaven, have Saints who desire His manifestation to judge the quick and the dead...."And I have hoped because of Thy word:" that is, of Thy promise; a hope which causeth us to await with patience that which is not seen by those who believe. Here also the Greek hath the word epelpisa, which some of our translators have preferred rendering by, "hoped-more;" since beyond doubt it will be greater than can be described.
82. "Mine eyes," he saith, "have failed for Thy word, saying, O when wilt Thou comfort me?" (ver. 82). Behold that praiseworthy and blessed failing, in the eyes again, but his inner eyes, not arising from infirmity of mind, but from the strength of his longing for the promise of God: for this he saith, "for Thy word." But in what sense can such eyes say, "When wilt Thou comfort me?" save when we pray and groan with such earnestness and ardent expectation? For the tongue, not the eyes, is wont to speak: but in some sense the voice of the eyes is the longing of prayer. But in the words, "When wilt Thou comfort me?" he showeth that he endureth as it were delay. Whence is this also, "How long, Lord, wilt Thou punish me?" [5247] And this is done either that the happiness may be the sweeter when deferred, or this is the sentiment of those who long, since the space of time, which may be short to Him who cometh to their aid, is tedious to the loving. But God knoweth what He doth and when, for He "hath ordered all things in measure and number and weight." [5248]
83. But when spiritual desires burn, carnal desires without doubt cool: on this account followeth, "Since I am become like a bottle in the frost, I do not forget Thy righteousnesses" (ver. 83). Truly he desireth this mortal flesh to be understood by the bottle, the heavenly blessing by the frost, whereby the lusts of the flesh as it were by the binding of the frost become sluggish; and hence it ariseth that the righteousnesses of God do not slip from the memory, as long as we do not meditate apart from them; since what the Apostle saith is brought to pass: "Make not provision for the flesh, to fulfil the lusts thereof." [5249] "And I do not forget Thy righteousness:" that is, I forget them not, because I have become such. For the fervour of lust hath cooled, that the memory of love might glow.
84. "How many are the days of Thy servant? when wilt Thou be avenged of them that persecute me?" (ver. 84). In the Apocalypse, [5250] these are the words of the Martyrs, and long-suffering is enjoined them until the number of their brethren be fulfilled. The body of Christ then is asking concerning its days, what they are to be in this world, and that no man might suppose that the Church would cease to exist here before the end of the world came, and that some time would elapse in this world, while the Church was now no more on earth; therefore, when he had enquired concerning the days, he added also respecting the judgment, showing indeed that the Church would exist on earth until the judgment, when vengeance shall fall upon Her persecutors. But if any one wonder why he should ask that question, to which when asked by the disciples, their Master replied, "It is not for you to know the times and the seasons;" [5251] why should we not believe that in this passage of the Psalm it was prophesied that they should ask this very question, and that the words of the Church, which were so long before uttered here, were fulfilled in their question?
85. In what followeth: "The wicked have told me pleasant tales: but not like Thy law, O Lord" (ver. 85): the Latin translators have endeavoured to render the Greek ?doleschias, which cannot be expressed in one Latin word, so that some have rendered it "delights," and others "fablings," so that we must understand to be meant some kind of compositions, but in discourse of a nature to give pleasure. Both secular literature, and the Jewish book entitled Deuterosis, [5252] containing besides the canon of divine Scripture thousands of tales, comprise these in their different sects and professions; the vain and wandering loquacity of heretics holds them also. All these he wished to be considered as wicked, by whom he saith that ?doleschiai were related to him, that is, compositions which gave pleasure solely in their style: "But not," he addeth, "as Thy law, O Lord;" because truth, not words, pleases me therein. [5253]
86. Lastly, he addeth, "All Thy commandments are truth: they have persecuted me unjustly; O be Thou my help" (ver. 86). And the whole sense dependeth upon the foregoing: "How many are the days of Thy servant: when wilt Thou be avenged of them that persecute me?" [5254] For that they may persecute me, they have related to me these pleasant tales; but I have preferred Thy law to them, which on that account hath pleased me more, because all Thy commandments are true; not as in their discourses, where vanity aboundeth. And for this reason "they have persecuted me falsely," because in me they have persecuted nothing save the truth. Therefore help Thou me, that I may struggle for the truth even unto death; because this is at once Thy commandment, and therefore it is also the truth.
87. When the Church acted thus, She suffered what he hath added, "They had almost made an end of me upon earth" (ver. 87): a great slaughter of martyrs having been made, while they confess and preach the truth. But since it is not in vain said, "O help Thou me;" he addeth, "But I forsook not Thy commandments."
88. And that She might persevere unto the end, "O quicken me," he saith, "after Thy loving mercy: and so shall I keep the testimonies of Thy mouth" (ver. 88); where the Greek hath Marturia. This was not to be passed over in silence, on account of that sweetest name of Martyrs, who beyond doubt when so great cruelty of the persecutors was raging, that the Church was almost made an end of upon earth, would never have kept the testimonies of God, unless that had been vouchsafed them which is here spoken of, "O quicken me after Thy loving-kindness." For they were quickened, lest by loving life, they should deny the life, and by denying it, should lose it: and thus they who for life refused to forsake the truth, lived by dying for the truth.
[5245] Ps. lxxxiv. 2.
[5246] 1 Pet. ii. 9.
[5247] Ps. vi. 3.
[5248] Wisd. xi. 18.
[5249] Rom. xiii. 14.
[5250] Rev. vi. 10, 11.
[5251] Acts i. 7.
[5252] The Mishna. deut?rosis is used, however, by St. Jerome for tradition in general. See on Isa. lix. 12-15, in Catal. on Papias, and elsewhere; cf. Ecclus. xlii. 1, LXX.
[5253] [Modern voracity for novel-reading is here rebuked.--C.]
[5254] Ps. cxix. 84.
Lamed.
89. The man who speaketh in this Psalm, as if he were tired of human mutability, whence this life is full of temptations, among his tribulations, on account of which he had above said, "The wicked have persecuted me;" [5255] and, "They have almost made an end of me upon earth" [5256] (ver. 89); burning with longings for the heavenly Jerusalem; looked up to the realms above, and said, "O Lord, Thy word endureth for ever in heaven;" that is, among Thy Angels who serve everlastingly in Thine armies, without desertion.
90. But the next verse, after heaven, pertaineth consequently to earth. For this is one verse of the eight which relate to this letter. For eight verses are appended to each of these Hebrew letters, [5257] until this long Psalm be ended. "Thy truth also remaineth from one generation to the other: Thou hast laid the foundation of the earth, and it abideth" (ver. 90). Beholding therefore the earth next after heaven with the gaze of a faithful mind, he findeth in it generations which are not in heaven, and saith, "Thy truth remaineth from one generation to the other:" signifying all generations by this expression, from which the Truth of God was never absent in His saints, at one time fewer, at one time more in number, according as the times happened or shall happen to vary; or wishing two particular generations to be understood, one pertaining to the Law and the Prophets, another to the Gospel....
91. "Day continueth according to Thy ordinance" (ver. 91). For all these things are day: "and this is the day which the Lord hath made: let us rejoice and be glad in it:" [5258] and "let us walk honestly as in the day." [5259] "For all things serve Thee." He said all things of some: "all" which belong to this day "serve Thee." For the ungodly of whom it is said, "I have compared thy mother unto the night," [5260] do not serve Thee.
92. He then looketh back towards the source of this earth's deliverance, which caused it to abide when founded; and addeth, "If my delight had not been in Thy law, I should perchance have perished in my humiliation" (ver. 92). This is the law of faith, not a vain faith, but that which worketh through love. [5261] Through this grace is gained, which maketh men courageous in temporal tribulation, that they may not perish in the humiliation of mortality.
93. "I will never forget," he saith, "Thy righteousnesses, for with them Thou hast quickened me" (ver. 93). Behold how it was that he did not perish in his humiliation. For, save God quickeneth, what is man, Who can indeed kill, but cannot quicken himself?
94. He next addeth: "I am Thine: O save me, for I have sought Thy righteousnesses" (ver. 94). We must not understand lightly the words, "I am Thine." For what is not His? [5262] Why then is it that the Psalmist hath commended himself unto God somewhat in a more familiar sense, in these words, "I am Thine: O save me;" save because he wished it to be understood that he had desired to be his own only to his harm, which is the first and the greatest evil of disobedience? and as if he should say, I wished to be my own, and I lost myself: "I am Thine," he saith, "O save me, for I have sought Thy righteousnesses;" not my own inclinations, whereby I was my own, but "Thy righteousnesses," that I might now be Thine.
95. "The ungodly," he saith, "have awaited me that they might destroy me; but I have understood Thy testimonies" (ver. 95). What meaneth, "that they might destroy me"? Did he then fear that he should perish altogether at the death of his body? God forbid! and what meaneth, "have awaited me," save that he should consent with them unto iniquity? For then they would destroy him. And he hath said why he hath not perished: "I understood Thy testimonies." The Greek word, Marturia, soundeth more familiarly to the ears of the Church. For though they should slay me not consenting unto them, yet while I confessed Thy testimonies (martyria) I should not perish; but they who, that they might destroy me, were waiting till I should consent unto them, tortured me even when I did confess them. Yet he did not leave that which he had understood, looking on it and seeing an end without end, if only he should persevere unto the end.