Augustine of Hippo — Commentary on Scripture

ALEPH. Blessed are the undefiled in the way, who walk in the law of the LORD.

From its commencement, dearly beloved, does this great Psalm exhort us unto bliss, which there is no one who desires not....And therefore this is the lesson which he teaches, who says, "Blessed are those that are undefiled in the way, who walk in the law of the Lord" [Psalm 119:1]. As much as to say, I know what you wish, you are seeking bliss: if then you would 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?...

Psalms 119:2

Blessed are they that keep his testimonies, and that seek him with the whole heart.

Listen now to what he adds: "Blessed are they that keep His testimonies, and seek Him with their whole heart" [Psalm 119:2]. No other class of the blessed seems 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.

Psalms 119:3 · 2 passages

They also do no iniquity: they walk in his ways.

It is written, and is read, and is true, in this Psalm, that "They who do wickedness, walk not in His ways" [Psalm 119:3]. But we must endeavour, with the help of God, "in" whose "hand are both we and our words," [Wisdom 7:16] 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;" [1 John 1:8-9] 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, "I…

It is written, and is read, and is true, in this Psalm, that "They who do wickedness, walk not in His ways" [Psalm 119:3]. But we must endeavour, with the help of God, "in" whose "hand are both we and our words," [Wisdom 7:16] 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;" [1 John 1:8-9] 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." [1 John 1:9] ...

He then goes on to say, "For they who do wickedness, shall not walk in His ways" [Psalm 119:3]. 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....

Psalms 119:4 · 2 passages

Thou hast commanded us to keep thy precepts diligently.

You have commanded your commandments to be kept most diligently. O! that my ways may be directed to obey your decrees. Then shall I not be confounded, when I shall look into all your commandments.

What means, "You have charged that we shall keep Your commandments too much"? [Psalm 119:4]. Is it, "You have 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.". ..But the Latin language sometimes uses the word nimis 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, "You have charged that we keep Your 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.

Psalms 119:5

O that my ways were directed to keep thy statutes!

"O that," he says, "my ways were made so direct, that I might keep Your statutes" [Psalm 119:5]. Thou indeed hast charged: O that I could realize what you have charged. When you hear, "O that," recognise the words of one wishing; and having recognised the expression of a wish, lay aside the pride of presumption. For who says that he desires what he has in such a manner in his power, that without need of any help he can do it? Therefore if man desires what God charges, God must be prayed to grant Himself what He enjoins....

Psalms 119:6

Then shall I not be ashamed, when I have respect unto all thy commandments.

"So shall I not be confounded, while I have respect unto all Your commandments" [Psalm 119:6]. 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 says. [James 1:23-25] This man wishes 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 desires 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 has chosen to look into commandments, which he does not.

Psalms 119:7

I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.

"I will confess unto You," he says, "O Lord, in the directing of my heart; in that I shall have learned the judgments of Your righteousness" [Psalm 119:7]. This is not the confession of sins, but of praise; as He also says in whom there was no sin, "I will confess unto You, O Father, Lord of heaven and earth;" [Matthew 11:25] and as it is written in the Book of Ecclesiasticus, "Thus shall you say in confession, of all the works of God, that they are very good." [Sirach 39:15-16] "I will confess unto You," he says, "in the directing of my heart." Indeed, if my ways are made straight, I will confess unto You, since You have done it, and this is Your praise, and not mine....

Psalms 119:8

I will keep thy statutes: O forsake me not utterly.

Next he adds: "I will keep Your ordinances" [Psalm 119:8]....But what is it that follows? "O forsake me not even exceedingly!" or, as some copies have it, "even too much," instead of, "even exceedingly." 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." [2 Corinthians 5:19] ...

Beth

Psalms 119:9

BETH. Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.

"Wherewithal shall a young man correct his way? Even by keeping Your words" [Psalm 119:9]. He questions himself, and answers himself. "Wherewithal?" So far it is a question: next comes the answer, "even by keeping Your 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 says neither any one, nor a man, but, "a young man." Is then an old man to be despaired of? Or does 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 your youth up: so shall you find wisdom till your gray hairs." [Si…

"Wherewithal shall a young man correct his way? Even by keeping Your words" [Psalm 119:9]. He questions himself, and answers himself. "Wherewithal?" So far it is a question: next comes the answer, "even by keeping Your 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 says neither any one, nor a man, but, "a young man." Is then an old man to be despaired of? Or does 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 your youth up: so shall you find wisdom till your gray hairs." [Sirach 6:18] There is another mode of interpreting it, by recognising in the expression the younger son in the Gospel, [Luke 15:12, etc. who returned to himself, and said, "I will arise and go to my father." [Luke 15:18] 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....

Psalms 119:10

With my whole heart have I sought thee: O let me not wander from thy commandments.

"With my whole heart," he says, "have I sought you; O repel me not from Your commandments" [Psalm 119:10]. Behold, he prays 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 Your 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 does prevent and aid. But those whom He aids not, these He is justly said to repel....

Psalms 119:11-12

Thy word have I hid in mine heart, that I might not sin against thee.

"Your words have I hid within my heart, that I may not sin against You" [Psalm 119:11]. 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 are You, O Lord, teach me Your righteousnesses" [Psalm 119:12]. "Teach me," he says, as they learn who do them; not as they who merely remember them, that they may have somewhat to speak of. Why then does he say, "Teach me Your righteousnesses," save because he wishes 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 are You, O Lord," he says, "O teach me Your righteousness." For because I have hidden Your words in my heart, that I may not sin against You, You have given a law; give also the blessing of Your grace, that by doing right I may learn what Thou by teaching hast commanded....

Psalms 119:13

With my lips have I declared all the judgments of thy mouth.

"With my lips have I been telling of all the judgments of Your mouth" [Psalm 119:13]; that is, I have kept silent nothing of Your judgments, which Thou willed should become known to me through Your words, but I have been telling of all of them without exception with my lips. This he seems to me to signify, since he says not, all Your judgments, but, "all the judgments of Your mouth;" that is, which You have revealed unto me: that by His mouth we may understand His word, which He has discovered unto us in many revelations of the Saints, and in the two Testaments; all which judgments the Church ceases not to declare at all times with her lips.

Psalms 119:14

I have rejoiced in the way of thy testimonies, as much as in all riches.

"I have had as great delight in the way Your testimonies, as in all manner of riches" [Psalm 119:14]. 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." [Colossians 2:3] Thence he says that he has had as great delight in this way, as in all riches. Those are the testimonies, by which He deigns to prove unto us how much He loves us.. ..

Psalms 119:15

I will meditate in thy precepts, and have respect unto thy ways.

"I will talk of Your commandments, and have respect unto Your ways" [Psalm 119:15]. And thus the Church does 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;" the fullness of which both is found in Christ.

Psalms 119:16

I will delight myself in thy statutes: I will not forget thy word.

Through this sweet exercise is gained also what he subjoins: "My meditation shall be in Your statutes, and I will not forget Your word" [Psalm 119:16]. "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."

Gimel

Psalms 119:17

GIMEL. Deal bountifully with thy servant, that I may live, and keep thy word.

He had said, "Wherewithal shall a young man cleanse his way? Even by keeping Your words." Behold he now more openly asks aid that he may do this: "Reward," he says, "Your servant: let me live, and keep Your word" [Psalm 119:17]...It this reward that he asks, who says, "Reward Your servant." For there are four modes of reward: either evil for evil, as God will reward everlasting fire to the unrighteous; or good for good, as He will reward an everlasting kingdom to the righteous; or good for evil, as Christ by grace justifies the ungodly; or 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 knows not, for to none does 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....

Psalms 119:18 · 2 passages

Open thou mine eyes, that I may behold wondrous things out of thy law.

Terrified by my sins and the dead weight of my misery, I had turned my problems over in my mind and was half determined to seek refuge in the desert. But you forbade me to do this and gave me strength by saying, "Christ died for us all, so that being alive should no longer mean living with our own life but with his life who died for us." Lord, I cast all my troubles on you and from now on "I shall contemplate the wonders of your law." You know how weak I am and how inadequate is my knowledge: teach me and heal my frailty. Your only Son, "in whom the whole treasury of wisdom and knowledge is stored up," has redeemed me with his blood. "Save me from the scorn of my enemies," for the price of my redemption is always in my thoughts. I eat it and drink it and minister it to others; and as one of the poor I long to be filled with it, to be one of those who "eat and have their fill." And "those who look for the Lord will cry out in praise of him."

"Open Thou my eyes, and I will consider wondrous things of Your law" [Psalm 119:18]. What he adds, "I am a lodger upon earth" [Psalm 119:19]: or, as some copies read, "I am a sojourner upon earth, O hide not Your commandments from me," has the same meaning....