Augustine of Hippo — Commentary on Scripture

Order my steps in thy word: and let not any iniquity have dominion over me.

This free will will be free in proportion as it is sound, and sound in proportion as it is submissive to divine mercy and grace. Therefore, it prays with faith and says, “Direct my paths according to your word, and let no iniquity have dominion over me.” It prays, it does not promise; it confesses, it does not declare itself; it begs for the fullest liberty, it does not boast of its own power. It is not everyone who trusts in his own strength, but everyone who calls on the name of the Lord will be saved. “How then shall they call on him in whom they have not believed?” Therefore, those who believe rightly believe that they may call on him in whom they have believed and may be strong to do what they have learned in the precepts of the law, since faith obtains what the law commands.

When, however, you hear, “Sin shall have no dominion over you,” do not trust in yourself in order that sin may not dominate you, but trust in him to whom that holy one was praying when he said, “Direct my steps according to your word, and let no iniquity have dominion over me.” Lest, perhaps, when we have heard, “Sin shall not have dominion over you,” we should exalt ourselves and attribute this to our own strength, the apostle saw this and added at once, “Since you are not under the law but under grace.” Grace therefore causes sin not to have power over you. Do not, then, trust in yourself, lest thereby sin have much more dominion over you. And when we hear, “If by the Spirit you put to death the deeds of the flesh, you shall live,” let us not attribute this good to our spirit alone, as if through itself it could do these things. For, lest we enjoy that carnal feeling, our spirit being dead rather than a death-dealing one, he immediately added, “For whoever are led by the Spirit of God, they are the children of God.” So, when by our spirit we put to death the works of the flesh, we…

When, however, you hear, “Sin shall have no dominion over you,” do not trust in yourself in order that sin may not dominate you, but trust in him to whom that holy one was praying when he said, “Direct my steps according to your word, and let no iniquity have dominion over me.” Lest, perhaps, when we have heard, “Sin shall not have dominion over you,” we should exalt ourselves and attribute this to our own strength, the apostle saw this and added at once, “Since you are not under the law but under grace.” Grace therefore causes sin not to have power over you. Do not, then, trust in yourself, lest thereby sin have much more dominion over you. And when we hear, “If by the Spirit you put to death the deeds of the flesh, you shall live,” let us not attribute this good to our spirit alone, as if through itself it could do these things. For, lest we enjoy that carnal feeling, our spirit being dead rather than a death-dealing one, he immediately added, “For whoever are led by the Spirit of God, they are the children of God.” So, when by our spirit we put to death the works of the flesh, we are impelled by the Spirit of God, which grants the continence by which we restrain, master and overcome sexual desire.

See what the Psalmist next most openly says: "Order my steps after Your word: and so shall no wickedness have dominion over me" [Psalm 119:133]. Where what else does he say than this, Make me upright and free according to Your promise. But so much the more as the love of God reigns in every man, so much the less has wickedness dominion over him. What else then does he seek than that by the gift of God he may love God? For by loving God he loves himself, so that he may healthily love his neighbour also as himself: on which commandments hang all the Law and the Prophets. [Matthew 22:37-40] What then does he pray, save that God may cause the fulfillment by His help of those commandments which He imposes by His bidding?

Psalms 119:134

Deliver me from the oppression of man: so will I keep thy precepts.

But what means this that he says, "O deliver me from the calumnies of men: so shall I keep Your commandments"? [Psalm 119:134]...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 Your Spirit, guard me from being overcome by the terrors of human calumny, and from being drawn over to their evil deeds away from Your commandments. For if You have thus dealt with me, that is, if You have 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 Your commandments.

Psalms 119:135

Make thy face to shine upon thy servant; and teach me thy statutes.

"Show the light of Your countenance on Your servant, and teach me your statutes" [Psalm 119:135]: that is, manifest Your presence, by succouring and aiding me. "And teach me Your righteousnesses." Teach me to work them: as it is more plainly expressed elsewhere, "Teach me to do Your will." For they who hear, although they retain in their memories what they hear, are by no means to be considered to have learned, unless they do. For it is the word of Truth: "Every man that has heard and has learned of the Father, comes unto Me." [John 6:45] He therefore who obeys not in deed, that is, who comes not, has not learned.

Psalms 119:136

Rivers of waters run down mine eyes, because they keep not thy law.

"My eyes have descended streams of waters, because they have not kept Your law" [Psalm 119:136]: that is, my eyes. For in some copies there is this reading, "Because I have not kept Your law, streams of waters" therefore "descended," that is, floods of tears.. ..

Tadze

Psalms 119:137-138

TZADDI. Righteous art thou, O LORD, and upright are thy judgments.

Thus, then, as if giving a reason why he had cause to weep much, and to mourn deeply for his sin, he says, "Righteous are You, O Lord, and true is Your judgment" [Psalm 119:137]. "You have commanded Your testimonies, righteousness, and Your truth exceedingly" [Psalm 119:138]. 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 calls the testimonies of God righteousness: for He proves himself righteous by giving righteous commandments. And this is truth also, that God may become known by such testimonies.

Psalms 119:139

My zeal hath consumed me, because mine enemies have forgotten thy words.

But what is it that follows: "My zeal has caused me to pine" [Psalm 119:139]; or, as other copies read, Your zeal? Others have also, "The zeal of Your house:" and, "has eaten me up," instead of, "has 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 Your house has eaten me up:" a text quoted also, as we know, in the Gospel. The two words, however, "has caused me to pine," and "has 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 pines away from his own zeal? The words read in other copies, "Your 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 adds the cause, and says, "Because mine enemies have forgotten Your words."...

Psalms 119:140

Thy word is very pure: therefore thy servant loveth it.

Then considering with himself with what a flame of love he burned for the commandments of God: "Fiery," says he, "is Your word exceedingly, and Your servant has loved it" [Psalm 119:140]. 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.

Psalms 119:141

I am small and despised: yet do not I forget thy precepts.

"I am young, and of no reputation; yet do I not forget Your righteousnesses:" not as my enemies, who "have forgotten Your words" [Psalm 119:141]. 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 means, "I am young, yet do I not forget"? save this, Those older than me have forgotten. For the Greek word is νεώτερος, the same as that used in the words above, "Wherewithal shall a young man cleanse his way?" This is a comparative, and is therefore well understood in its relation to some one older. Let us therefore here recognize the two nations, who were striving even in Rebecca's womb; when it was said to her, not from works, but of Him that calls, "The elder shall serve the younger." But the younger says here that he is of no reputation: for this reason he has become greater: since "behold, they that were first are last, and they that were last first." [Matthew 20:16]

Psalms 119:142

Thy righteousness is an everlasting righteousness, and thy law is the truth.

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; [Romans 10:3] but he, the younger, has not forgotten, for he has not wished to have a righteousness of his own, but that of God, of which he now also says, "Your righteousness is an everlasting righteousness, and Your law is the truth" [Psalm 119:142]. For how is not the law truth, through which came the knowledge of sin, and that which gives testimony of the righteousness of God? For thus the Apostle says: "The righteousness of God is manifested, being witnessed by the Law and the Prophets." [Romans 3:20-21]

Psalms 119:143

Trouble and anguish have taken hold on me: yet thy commandments are my delights.

On account of this law the younger suffered persecution from the elder, so that the younger says what follows: "Trouble and hardship have taken hold upon me: yet is my meditation in Your commandments" [Psalm 119:143]. 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.

Psalms 119:144

The righteousness of thy testimonies is everlasting: give me understanding, and I shall live.

"Your testimonies are righteousness unto everlasting: O grant me understanding, and I shall live" [Psalm 119:144]. This younger one prays for understanding; which if he had not, he would not be "wiser than the aged;" but he prays 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 says he has been despised. Therefore he has 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 preferrs to temporal things, righteousness which remains 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

Psalms 119:145

KOPH. I cried with my whole heart; hear me, O LORD: I will keep thy statutes.

...He who sings this Psalm, mentions such a prayer of his own: "I have called with my whole heart; hear me, O Lord!" [Psalm 119:145]. For to what end his cry profits, he adds: "I will search out Your righteousnesses." For this purpose then he has called with his whole heart, and has longed that this might be given him by the Lord listening unto him, that he may search out His righteousnesses...

Psalms 119:146

I cried unto thee; save me, and I shall keep thy testimonies.

"I have called, save me" [Psalm 119:146] or as some copies, both Greek and Latin, have it, "I have called to You." But what is, "I have called to You," save that by calling I have invoked You? But when he had said, "save me;" what did he add? "And I will keep Your testimonies:" that is, that I may not, through infirmity, deny You. For the health of the soul causes 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 temptation demand this in defence of the truth of the divine testimonies: but where there is not health of the soul, weakness yields, and truth is deserted...

Psalms 119:147

I prevented the dawning of the morning, and cried: I hoped in thy word.

"I have prevented in midnight," he says, "and have cried: In Your words have I trusted" [Psalm 119:147]. If we refer this to each of the faithful, and to the literal character of the act; it oft happens 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 fullness of time in which He will restore us what He has promised, as is elsewhere read, "Let us prevent His presence with confession." Although if we choose to understand the unripe season of this night, before the fullness of time had come, [Galatians 4:4] that is, the ripe season when Christ should be manifested in the flesh; neither was the Church then silent, but preventing this fullness 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.

Psalms 119:148

Mine eyes prevent the night watches, that I might meditate in thy word.

The Church says also what follows, "My eyes have prevented the morning watch, that I might meditate on Your words" [Psalm 119:148]. Let us suppose the morning to mean the season when "a light arose for them that sat in the shadow of death;" [Isaiah 9:2] 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?

Psalms 119:149

Hear my voice according unto thy lovingkindness: O LORD, quicken me according to thy judgment.

"Hear my voice, O Lord, according to Your loving-mercy; and quicken Thou me according to Your judgment" [Psalm 119:149]. For first God according to His loving-mercy takes 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 You, O Lord;" in this order of the terms: although the season of mercy itself be not without judgment, whereof the Apostle says, "If we would judge ourselves, we should not be judged of the Lord." [1 Corinthians 11:31] ...And the final season of judgment shall not be without mercy, since as the Psalm says, "He crowns you with mercy and loving-kindness." But "judgment shall be without mercy," but "unto those" on the left, "who have not dealt mercy." [James 2:13]

Psalms 119:150

They draw nigh that follow after mischief: they are far from thy law.

"They draw near, that of malice persecute me:" or, as some copies read, "maliciously" [Psalm 119:150]. Then they that persecute draw near, when they go the length of torturing and destroying the flesh: whence the twenty-first Psalm, wherein the Lord's Passion is prophesied, says, "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 Your 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?

Psalms 119:151

Thou art near, O LORD; and all thy commandments are truth.

Lastly, it follows, "You are near at hand, O Lord, and all Your ways are truth" [Psalm 119:151]. Even in their troubles, it has been a wonted confession of the saints, to ascribe truth unto God, because they suffer them not undeservedly. So did Queen Esther, [Esther 14:6-7] so did holy Daniel, [Daniel 9:4, 16] so did the three men in the furnace, so do other associates in their sanctity confess. But it may be asked, in what sense it is here said, "All Your ways are truth;" since in another Psalm it is read, "All the ways of the Lord are mercy and truth." But towards the saints, All the ways of the Lord are at once mercy and truth: since He aids them even in judgment, and thus mercy is not wanting; and in having mercy upon them, He performs that which He has promised, so that truth is not wanting. But towards all, both those whom He frees, and those whom He condemns, all the ways of the Lord are mercy and truth; because where He does not show mercy, the truth of His vengeance is displayed. For He frees many who have not deserved, but He condemns none who has not deserved it.