Augustine of Hippo — Commentary on Scripture

I have more understanding than all my teachers: for thy testimonies are my meditation.

But what means the following verse, "I have more understanding than my teachers"? [Psalm 119:99]. Who is he who had more understanding than all his teachers? Who, I ask, is he, who dares to prefer himself in understanding above all the Prophets, who not only by speaking taught with so excellent authority those who lived with them, but also their posterity by writing?...What is here said, could not have been spoken in Solomon's person....I recognise plainly Him who had more understanding than His teachers, since when He was a boy of twelve years of age, Jesus remained behind in Jerusalem, and was found by His parents after three days' space, "sitting in the temple among the doctors, hearing them and asking them questions." [Luke 2:42-46] The Son Himself has said, "As My Father has taught Me, I speak these things." [John 8:28] It is very difficult to understand this of the Person of the Word; unless we can comprehend that it is the same thing for the Son to be taught as to be begotten of the Father...."He took upon Himself the form of a servant;" [Philippians 2:7] for when He had assum…

But what means the following verse, "I have more understanding than my teachers"? [Psalm 119:99]. Who is he who had more understanding than all his teachers? Who, I ask, is he, who dares to prefer himself in understanding above all the Prophets, who not only by speaking taught with so excellent authority those who lived with them, but also their posterity by writing?...What is here said, could not have been spoken in Solomon's person....I recognise plainly Him who had more understanding than His teachers, since when He was a boy of twelve years of age, Jesus remained behind in Jerusalem, and was found by His parents after three days' space, "sitting in the temple among the doctors, hearing them and asking them questions." [Luke 2:42-46] The Son Himself has said, "As My Father has taught Me, I speak these things." [John 8:28] It is very difficult to understand this of the Person of the Word; unless we can comprehend that it is the same thing for the Son to be taught as to be begotten of the Father...."He took upon Himself the form of a servant;" [Philippians 2:7] for when He had assumed this form, men of more advanced age might think Him fit to be taught as a boy; but He whom the Father taught, had more understanding than all His teachers. "For Your testimonies," He says, "are my study." For this reason He had more understanding than all His teachers, because He studied the testimonies of God, which, as concerning Himself, He knew better than they, when He spoke these words: "You sent unto John, and he bore witness unto the truth. But I receive not testimony from man," etc. [John 5:33-36]

Psalms 119:100

I understand more than the ancients, because I keep thy precepts.

But these teachers may be understood very reasonably to be those aged men, of whom he presently says, "I am wiser than mine elders" [Psalm 119:100]. And this seems to me to be repeated here thus, that that age of His which is well known to us in the Gospel might be called to our remembrance; the age of boyhood, during which He was sitting among the aged, understanding more than all His teachers. For the smaller and the greater in age are wont to be termed younger and elder, although neither of them has arrived at or approached old age; although if we are concerned to seek in the Gospel the express term, elders, more than whom He understood, we find it when the Scribes and Pharisees said unto Him, "Why do Your disciples transgression the tradition of the elders? For they wash not their hands when they eat bread." [Matthew 15:2] Behold the transgression of the tradition of the elders is objected to Him. But He who was wiser than His elders, let us hear what answer He made them. Why do ye also, He asked, "transgress the commandment of God by your tradition?" [Matthew 15:3] ...

Psalms 119:101

I have refrained my feet from every evil way, that I might keep thy word.

But what comes next, does not seem to apply to the Head, but to the Body: "I have refrained my feet from every evil way, that I may keep Your words" [Psalm 119:101]. For that Head of ours, the Saviour of the Body Himself, could not be borne by carnal lust into any evil way, so that it should be needful for Him to refrain His feet, as though they would go there of their own accord; which we do, when we refrain our evil desires, which He had not, that they may not follow evil ways. For thus we are able to keep the word of God, if we "go not after our evil lusts," [Sirach 18:30] so that they attain unto the evils desired; but rather curb them with the spirit which lusts against the flesh, [Galatians 5:17] that they may not drag us away, seduced and overthrown, through evil ways.

Psalms 119:102

I have not departed from thy judgments: for thou hast taught me.

"I have not shrunk," he says, "from Your judgments: for You have laid down a law for me" [Psalm 119:102]. He has stated what made him fear, so that he refrained his feet from every evil way....Thou, more inward than my inmost self, You have laid down a law within my heart by Your Spirit, as it were by Your fingers, that I might not fear it as a slave without love, but might love it with a chaste fear as a son, and fear it with a chaste love.

Psalms 119:103

How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!

Consider then what follows: "O how sweet are Your words unto my throat!" [Psalm 119:103]. Or, as it is more literally rendered from the Greek, "Your utterances, above honey and the honeycomb unto my mouth." This is that sweetness which the Lord gives, "So that the earth yield her increase:" that we do good truly in a good spirit, that is, not from the dread of carnal evil, but from the gladness of spiritual good. Some copies indeed do not read "honeycomb:" but the majority do. Now the open teaching of wisdom is like honey; but that is like the comb which is squeezed from the more recondite mysteries, as if from cells of wax, by the mouth of the teacher, as if he were chewing it: but it is sweet to the mouth of the heart, not to the mouth of the flesh.

Psalms 119:104

Through thy precepts I get understanding: therefore I hate every false way.

But what mean the words, "Through Your commandments I get understanding"? [Psalm 119:104]. For the expressions, I have understood Your commandments: and, "I get understanding through Your commandments;" are different. Something else then he signifies that he has understood from the commandments of God: that is, as far as I can see, he says, that by obeying God's commandments he has arrived at the comprehension of those things which he had longed to know....These then are the words of the spiritual members of Christ, "Through Your commandments I get understanding." For the body of Christ rightly says these words in those, to whom, while they keep the commandments, a richer knowledge of wisdom is given on account of this very keeping of the commandments. "Therefore," he adds, "I hate all evil ways." For it is needful that the love of righteousness should hate all iniquity: that love, which is so much the stronger, in proportion as the sweetness of a higher wisdom does inspire it, a wisdom given unto him who obeys God, and gets understanding from His commandments.

Nun

Psalms 119:105

NUN. Thy word is a lamp unto my feet, and a light unto my path.

"Your word is a lantern unto my feet, and a light unto my paths" [Psalm 119:105]. The word "lantern" appears in the word "light;" "my feet" are also repeated in "my paths." What then means "Your Word"? [John 1:1] Is it He who was in the beginning God with God, that is, the Word by whom all things were made? It is not thus. For that Word is a light, but is not a lantern. For a lantern is a creature, not a creator; and it is lighted by participation of an unchangeable light....For no creature, howsoever rational and intellectual, is lighted by itself, but is lighted by participation of eternal Truth: although sometimes day is spoken of, not meaning the Lord, but that "day which the Lord has made," and on account of which it is said, "Come unto Him, and be lightened." On account of which participation, inasmuch as the Mediator Himself became Man, He is styled lantern in the Apocalypse. [Revelation 21:23] But this sense is a solitary one; for it cannot be divinely spoken of any of the saints, nor in any wise lawfully said of any, "The Word was made flesh," [John 1:14] save of the "one…

"Your word is a lantern unto my feet, and a light unto my paths" [Psalm 119:105]. The word "lantern" appears in the word "light;" "my feet" are also repeated in "my paths." What then means "Your Word"? [John 1:1] Is it He who was in the beginning God with God, that is, the Word by whom all things were made? It is not thus. For that Word is a light, but is not a lantern. For a lantern is a creature, not a creator; and it is lighted by participation of an unchangeable light....For no creature, howsoever rational and intellectual, is lighted by itself, but is lighted by participation of eternal Truth: although sometimes day is spoken of, not meaning the Lord, but that "day which the Lord has made," and on account of which it is said, "Come unto Him, and be lightened." On account of which participation, inasmuch as the Mediator Himself became Man, He is styled lantern in the Apocalypse. [Revelation 21:23] But this sense is a solitary one; for it cannot be divinely spoken of any of the saints, nor in any wise lawfully said of any, "The Word was made flesh," [John 1:14] save of the "one Mediator between God and men." [1 Timothy 2:5] Since therefore the only-begotten Word, coequal with the Father, is styled a light; and man when enlightened by the Word is also called a light, who is styled also a lantern, as John, as the Apostles; and since no man of these is the Word, and that Word by whom they were enlightened is not a lantern; what is this word, which is thus called a light and a lantern at the same time, save we understand the word which was sent unto the Prophets, or which was preached through the Apostles; not Christ the Word, but the word of Christ, of which it is written, "Faith comes by hearing, and hearing by the word of God"? [Romans 10:17] For the Apostle Peter also, comparing the prophetical word to a lantern, says, "whereunto ye do well that you take heed, as unto a lantern, that shines in a dark place." [2 Peter 1:19] What, therefore, he here says, "Your word" is the word which is contained in all the holy Scriptures.

Psalms 119:106 · 2 passages

I have sworn, and I will perform it, that I will keep thy righteous judgments.

Is anybody, I mean to say, in a position to have both the will and the ability, unless the one who granted us the will by calling us also helps us to have the ability by inspiring us? The fact is, his mercy gets in ahead of us every single time; to call us when we were lacking the will and then to ensure we obtain the ability to do what we will. So let us say to him, "I have sworn and determined to keep the judgments of your justice." I have indeed determined, and promised obedience because you have ordered it; but because "I can see another law in my members fighting back against the law of my mind and taking me prisoner to the law of sin that is in my members," "I have been utterly humbled, Lord; give me life according to your word." Look, "to will is available to me"; therefore, "approve, Lord, the voluntary offering of my mouth," so that your peace may come on earth to people of good will.

"I have sworn, and am steadfastly purposed to keep Your righteous judgments" [Psalm 119:106]: as one who walked aright in the light of that lantern, and kept to straight paths. For he calls what he has determined by a sacrament, an oath; because the mind ought to be so fixed in keeping the righteous judgments of God, that its determination should be in the place of an oath. Now the righteous judgments of God are kept by faith; when, under the righteous judgment of God, neither any good work is believed to be fruitless, nor any sin unpunished.

Psalms 119:107

I am afflicted very much: quicken me, O LORD, according unto thy word.

But, because the body of Christ has suffered many most grievous evils for this faith, he says, "I was humbled above measure" [Psalm 119:107]. He does not say, I have humbled myself, so that we must needs understand that humiliation which is commanded; but he says, "I was humbled above-measure;" that is, suffered a very heavy persecution, because he swore and was steadfastly purposed to keep the righteous judgments of God. And, lest in such trouble faith herself might faint he adds, "Quicken me, O Lord, according to Your word:" that is, according to Your promise. For the word of the promises of God is a lantern to the feet, and a light to the paths. Thus also above, in the humiliation of persecution, he prayed that God would quicken him.

Psalms 119:108 · 2 passages

Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.

A most holy and solemn day has dawned for us to rejoice in, and one that is very special and glorious for this church as its crowning ornament, seeing the most blessed Cyprian filled it with the light for us by the glory of his sufferings. For praising this revered bishop and venerable martyr no tongue would be sufficient, not even were he to praise himself. So in this sermon of mine, which I am paying to your ears as something owed you on his account, please acknowledge the loving readiness of my will, rather than demanding an effective display of any skill. Thus it is, you see, that when the holy praise singer perceived himself to be less than capable of praising God—for which, indeed, not just speech but even any thought is insufficient—he said, "Make the voluntary offerings of my mouth acceptable, Lord." Let me too say the same; let this also be a sign of my devotion, and even if I am not equal to explaining what I wish, may there be an acceptable offering in the fact that I do wish.

"Make the freewill offerings of my mouth well pleasing, O Lord" [Psalm 119:108]: that is, let them please You; do not reject, but approve them. By the freewill offerings of the mouth are well understood the sacrifices of praise, offered up in the confession of love, not from the fear of necessity; whence it is said, "a freewill offering will I offer You." But what does he add? "and teach me Your judgments"? Had he not himself said above, "From Your judgments I have not swerved"? How could he have done thus, if he knew them not? Moreover, if he knew them, in what sense does he here say, "and teach me Your judgments"? Is it as in a former passage, "You have dealt in sweetness with Your servant:" presently after which we find, "teach me sweetness"? This passage we explained as the words of one who was gaining in grace, and praying that he might receive in addition to what he had received.

Psalms 119:109

My soul is continually in my hand: yet do I not forget thy law.

"My soul is always in Your hand" [Psalm 119:109]. Some copies read, "in my hand:" but most, "in Your hand;" and this latter is indeed easy. For "the souls of the righteous are in God's hand: [Wisdom 3:1] in whose hand are both we and our words." [Wisdom 7:16] "And I do not forget Your law:" as if his memory were aided to remember God's law by the hands of Him in whose hands is his soul. But how the words, "My soul is in my hands," can be understood, I know not. For these are the words of the righteous, not of the ungodly; of one who is returning to the Father, not departing from the Father.. ..Is it perhaps said, "My soul is in my hands," in this sense, as if he offered it to God to be quickened? Whence in another passage it is said, "Unto You, O Lord, have I lifted up my soul." Since here too he had said above, "Quicken Thou me."

Psalms 119:110

The wicked have laid a snare for me: yet I erred not from thy precepts.

"The ungodly," he says, "have laid a snare for me: but yet I swerved not from Your commandments" [Psalm 119:110]. Whence this, unless because his soul is in the hands of God, or in his own hands is offered to God to be quickened?

Psalms 119:111

Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart.

"Your testimonies have I gained in heritage for ever" [Psalm 119:111]. Some wishing to express in one word what is put in one word in the Greek, have translated it hereditavi. Which although it might be Latin, yet would rather signify one who gave an inheritance than one who received it, hereditavi being like ditavi. Better, therefore, the whole sense is conveyed in two words, whether we say, "I have possessed in heritage," or, "I have gotten in heritage:" not gotten heritage, but "gotten in heritage." If it be asked, what he gained in heritage, he replies, "Your testimonies." What does he wish to be understood, save that he might become a witness of God, and confess His testimonies, that is, that he might become a Martyr of God, and might declare His testimonies, as the Martyrs do, was a gift bestowed upon him by the Father, of whom he is heir?...But even their wish was prepared by the Lord. For this reason he says he has gained them in heritage, and this "for ever;" because they have not in them the temporal glory of men who seek vain things, but the eternal glory of those who suff…

"Your testimonies have I gained in heritage for ever" [Psalm 119:111]. Some wishing to express in one word what is put in one word in the Greek, have translated it hereditavi. Which although it might be Latin, yet would rather signify one who gave an inheritance than one who received it, hereditavi being like ditavi. Better, therefore, the whole sense is conveyed in two words, whether we say, "I have possessed in heritage," or, "I have gotten in heritage:" not gotten heritage, but "gotten in heritage." If it be asked, what he gained in heritage, he replies, "Your testimonies." What does he wish to be understood, save that he might become a witness of God, and confess His testimonies, that is, that he might become a Martyr of God, and might declare His testimonies, as the Martyrs do, was a gift bestowed upon him by the Father, of whom he is heir?...But even their wish was prepared by the Lord. For this reason he says he has gained them in heritage, and this "for ever;" because they have not in them the temporal glory of men who seek vain things, but the eternal glory of those who suffer for a short season, and who reign without end. Whence the next words, "Because they are the very joy of my heart:" although the affliction of the body, yet the very joy of the heart.

Psalms 119:112

I have inclined mine heart to perform thy statutes alway, even unto the end.

He then adds: "I have applied my heart to fulfil Your righteousness for ever, for my reward" [Psalm 119:112]. He who says, "I have applied my heart," had before said, "Incline my heart unto Your testimonies:" so that we 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

Psalms 119:113

SAMECH. I hate vain thoughts: but thy law do I love.

"I have hated the unrighteous; and Your law have I loved" [Psalm 119:113]. He says not, I hate the wicked, and love the righteous; or, I hate iniquity, and love Your law; but, after saying, "I have hated the unrighteous," he explains why, by adding, "and Your 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 loves.

Psalms 119:114

Thou art my hiding place and my shield: I hope in thy word.

He next adds: "You are my helper and my taker up" [Psalm 119:114]: "my helper," to do good works: "my taker up," to escape evil ones. In the next words, "I have hoped more on Your word," he speaks as a son of promise.

Psalms 119:115

Depart from me, ye evildoers: for I will keep the commandments of my God.

But what is the meaning of the following verse: "Away from me, you wicked, and I will search the commandments of my God"? [Psalm 119:115]. For he says not, I will perform; but, "I will search." In order, therefore, that he may diligently and perfectly learn that law, he bids the wicked depart from him, and even forcibly drives 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?" [Luke 12:14] For the Apostle instituted ecclesiastical judges of such causes, forbidding Christians to contend in the forum. [1 Corinthians 6:1-6] ...Certainly, on account of those who carry on law suits pertinaciously with one another, and, when they harass th…

But what is the meaning of the following verse: "Away from me, you wicked, and I will search the commandments of my God"? [Psalm 119:115]. For he says not, I will perform; but, "I will search." In order, therefore, that he may diligently and perfectly learn that law, he bids the wicked depart from him, and even forcibly drives 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?" [Luke 12:14] For the Apostle instituted ecclesiastical judges of such causes, forbidding Christians to contend in the forum. [1 Corinthians 6:1-6] ...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 Body of Christ, "Away from me, you wicked! And I will search the commandments of my God."

Psalms 119:116

Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.

"O establish me according to Your word and I shall live: and let me not be disappointed of my hope" [Psalm 119:116]. He who had before said, "You are my taker up," prays that he may be more and more borne up, and be led unto that, for the sake of which he endures 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." [Romans 8:23-25] But hope disappoints not, if the love of God be spread abroad in our hearts through the Holy Spirit which is given unto us. [Romans 5:5]