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<v Speaker 1>Psalm one hundred nineteen, Discourse thirty one of Expositions on

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<v Speaker 1>the Book of Psalms, Volume five. This is a LibriVox recording.

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<v Speaker 1>All LibriVox recordings are in the public domain. For more

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<v Speaker 1>information or to volunteer, please visit LibriVox dot org. Expositions

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<v Speaker 1>on the Book of Psalms, Volume five by Saint Augustine

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<v Speaker 1>of Hippo, Psalm one hundred nineteen, Discourse thirty one, Verse

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<v Speaker 1>one hundred sixty one. We know what persecutions the Body

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<v Speaker 1>of Christ, that is, the Holy Church, suffered from the

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<v Speaker 1>kings of the Earth. Let us therefore here also recognize

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<v Speaker 1>the words of the Church. Princes have persecuted me without

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<v Speaker 1>a cause, And my heart hath stood in awe of thee.

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<v Speaker 1>For how had the Christians injured the kingdoms of the earth,

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<v Speaker 1>although their king promised them the kingdom of Heaven? How

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<v Speaker 1>I ask had they injured the kingdoms of earth? Did

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<v Speaker 1>their king forbid his soldiers to pay and to render

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<v Speaker 1>due service to the kings of the earth. Saith he

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<v Speaker 1>not to the Jews who were striving to calumniate him,

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<v Speaker 1>Render unto Caesar the things that are Caesar's and unto

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<v Speaker 1>God the things that are gods. Did he not, even

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<v Speaker 1>in his own person, pay tribute from the mouth of

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<v Speaker 1>a fish? Did not his forerunner, when the soldiers of

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<v Speaker 1>this kingdom were seeking what they ought to do for

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<v Speaker 1>their everlasting salvation, instead of replying, loose your belts, throw

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<v Speaker 1>away your arms, desert your king, that ye may wage

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<v Speaker 1>war for the Lord answer, do violence to no man,

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<v Speaker 1>neither accuse any falsely, and be content with your wages.

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<v Speaker 1>Did not one of his soldiers, his most beloved companion,

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<v Speaker 1>say to his fellow soldiers, the provincials, so to speak

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<v Speaker 1>of Christ, Let every soul be subject under the higher powers,

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<v Speaker 1>and a little lower. He addeth, render to all their

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<v Speaker 1>dues tribute to whom tribute is due, custom to whom

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<v Speaker 1>custom fear, to whom fear honor, to whom honor. Owe

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<v Speaker 1>no man any thing but to love one another. Does

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<v Speaker 1>he not enjoin the Church to pray for even kings themselves?

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<v Speaker 1>How then, have the Christians offended against them? What do

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<v Speaker 1>have they not rendered? In? What have Christians not obeyed?

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<v Speaker 1>The monarchs of earth? The kings of the earth therefore

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<v Speaker 1>have persecuted the Christians without a cause. But heed what

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<v Speaker 1>he hath subjoined and my heart hath stood in awe

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<v Speaker 1>of thy word. They too had their threatening words. I banish,

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<v Speaker 1>I proscribe, I slay, I torture with claws, I burn

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<v Speaker 1>with fires, I expose to beasts, I tear the limbs piecemeal.

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<v Speaker 1>But rather of thy word, hath my heart stood in awe.

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<v Speaker 1>Fear not them which kill the body, but are not

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<v Speaker 1>able to kill the soul, But rather fear him would

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<v Speaker 1>is able to destroy both soul and body. In hell.

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<v Speaker 1>My heart hath stood in awe of these words of thine,

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<v Speaker 1>And I have scorned man who persecuteth me, and have

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<v Speaker 1>overcome the devil that would seduce me Verse one hundred

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<v Speaker 1>sixty two. Then follows I am as glad of thy word,

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<v Speaker 1>as one that findeth great spoils by the same words

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<v Speaker 1>he conquered, of which he stood in awe, for its

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<v Speaker 1>spoils are stripped from the conquered, as he was overcome

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<v Speaker 1>and despoiled, of whom it is said in the Gospel,

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<v Speaker 1>no man entereth into the strong man's house to spoil

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<v Speaker 1>his goods, except he first bind the strong man. But

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<v Speaker 1>many spoils were found. When admiring the endurance of the martyrs,

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<v Speaker 1>even the persecutors believed, and they who had ploted to

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<v Speaker 1>injure our king by the injury of his soldiers, were

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<v Speaker 1>gained over by him. In addition, whoever therefore standeth in

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<v Speaker 1>awe the words of God, fearing lest he be overcome

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<v Speaker 1>in the contest, rejoiceth as conqueror in the same words

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<v Speaker 1>Verse one hundred sixty three. For lest we should imagine

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<v Speaker 1>it possible that hatred of God's words might have crept

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<v Speaker 1>in in consequence of this fear, although he had already said,

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<v Speaker 1>I am glad of thy word, which he certainly would

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<v Speaker 1>not say if he hated it. Nevertheless, he added, as

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<v Speaker 1>for iniquity, I hate and abhor it. But Thy law

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<v Speaker 1>have I loved that Awe therefore, of his word did

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<v Speaker 1>not create hatred of those words, but maintained his love unimpaired.

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<v Speaker 1>For the words of God are no other than the

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<v Speaker 1>law of God. Far be it therefore that love perished

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<v Speaker 1>through fear. Where fear is chaste. Thus fathers are at

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<v Speaker 1>once feared and loved by affectionate sons. Thus doth the

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<v Speaker 1>chaste wife at once fear her husband lest she be

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<v Speaker 1>forsaken by him, and loveth him, that she may enjoy

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<v Speaker 1>his love. If then the human father and the human

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<v Speaker 1>husband desire at once to be feared and loved, much

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<v Speaker 1>more doth our Father, who is in heaven, and that

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<v Speaker 1>bridegroom beautiful beyond the sons of men, Not in the flesh,

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<v Speaker 1>but in goodness. For by whom is the law of

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<v Speaker 1>God loved? Save by those by whom God is loved.

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<v Speaker 1>And what that is severe? Hath the Father's law to

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<v Speaker 1>good sons? Is it hard that he chasteneth whom he

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<v Speaker 1>loveth and scourgeth every son whom he receiveth, But he

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<v Speaker 1>refuseth these judgments receiveth, not the promises. Let the Father's

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<v Speaker 1>judgments therefore be praised even in the scourge, if his

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<v Speaker 1>promises be loved in the reward verse one hundred sixty four.

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<v Speaker 1>Such was assuredly the conduct of the Psalmist, who saith

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<v Speaker 1>seven times a day. Do I praise thee because of

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<v Speaker 1>thy righteous judgments. The words seven times a day signify evermore,

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<v Speaker 1>for this number is wont to be a symbol of universality,

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<v Speaker 1>because after six days of the divine work of creation,

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<v Speaker 1>a seventh of rest was added, and all times roll

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<v Speaker 1>on through a revolving cycle of seven days. For no

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<v Speaker 1>other reason. It was said, a just man falleth seven times,

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<v Speaker 1>and riseth up again. That is the just man, perisheth not,

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<v Speaker 1>though brought low in every way, yet not induced to transgress,

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<v Speaker 1>otherwise he will not be just. For the words falleth

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<v Speaker 1>seven times are employed to express every kind of tribulation,

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<v Speaker 1>whereby man is cast down in the sight of men,

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<v Speaker 1>and the words riseth up again signify that he profit

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<v Speaker 1>death from all these tribulations. The following sentence in this

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<v Speaker 1>passage sufficiently illustrates the foregoing words, for it follows, but

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<v Speaker 1>the wicked shall fall into mischief, not to be deprived

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<v Speaker 1>of strength in any evils. Is therefore the falling seven

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<v Speaker 1>times and the rising again of the just man. Justly

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<v Speaker 1>hath the church then praised God seven times in a

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<v Speaker 1>day for his righteous judgments, Because when it was time

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<v Speaker 1>that judgment should begin at the House of God, she

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<v Speaker 1>did not faint in all her tribulations, but was glorified

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<v Speaker 1>with the crowns of martyrs. Verse one hundred sixty five.

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<v Speaker 1>Great is the peace, he saith that they have who

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<v Speaker 1>love Thy law, and there is no offense to them.

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<v Speaker 1>Doth this mean that the law itself is not an

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<v Speaker 1>offense to them that love it, or that there is

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<v Speaker 1>no offense from any source unto them that love the law.

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<v Speaker 1>But both senses are rightly understood. For he who loveth

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<v Speaker 1>the Law of God honereth in it even what he

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<v Speaker 1>doth not understand, and what seemeth to him to saynd absurd.

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<v Speaker 1>He judgeth rather that he doth not understand, and that

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<v Speaker 1>there is some great meaning hidden. Thus the Law of

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<v Speaker 1>God is not an offense to him, but that he

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<v Speaker 1>may suffer no offense at all. Let him not heed

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<v Speaker 1>men of each holy profession to such a degree is

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<v Speaker 1>to allow his faith to depend upon their conduct, lest

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<v Speaker 1>if some fall whom he highly esteemed, he perished by

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<v Speaker 1>an offense. But let him love the Law of God itself,

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<v Speaker 1>and he shall have much peace and no offense, For

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<v Speaker 1>he is safe in loving that which, although many sin

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<v Speaker 1>in it, doth not itself know sin Verse one hundred

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<v Speaker 1>sixty six. I have waited he saith for thy saving health,

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<v Speaker 1>O Lord, and have loved thy commandments. For what would

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<v Speaker 1>it have profited the righteous of old to have loved

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<v Speaker 1>the commandments of God? Save Christ, who is the saving

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<v Speaker 1>health of God had freed them by the gift of

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<v Speaker 1>whose spirit also they were able to love the commandments

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<v Speaker 1>of God. If therefore they who loved God's commandments waited

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<v Speaker 1>for His saving health, how much more necessary was Jesus,

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<v Speaker 1>that is, the saving health of God, for the salvation

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<v Speaker 1>of those that did not love His commandments. This prophecy

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<v Speaker 1>may suit also the saints of the period since the

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<v Speaker 1>revelation of Grace and the preaching of the Gospel, For

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<v Speaker 1>they that love God's commandments look for Christ, that when

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<v Speaker 1>Christ our life shall appear, we may then appear with

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<v Speaker 1>Him in glory Verses one hundred sixty seven and one

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<v Speaker 1>hundred sixty eight. My soul hath kept thy testimonies, and

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<v Speaker 1>I have loved them exceedingly, Or as some copies read,

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<v Speaker 1>hath loved them. Understanding my soul, the testimonies of God

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<v Speaker 1>are kept while they are not denied. This is the

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<v Speaker 1>office of martyrs, for testimonies are called martyrria in Greek.

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<v Speaker 1>But since it profiteth nothing even to be burnt with

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<v Speaker 1>flames without charity, he addeth, and I have loved them exceedingly.

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<v Speaker 1>He had said above, I have loved thy commandments. Then

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<v Speaker 1>in the following verse, I have kept and have loved

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<v Speaker 1>thy testimonies. Further down, I have kept both thy commandments

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<v Speaker 1>and thy testimonies for he saith. I have kept thy

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<v Speaker 1>commandments and thy testimonies, for he who loveth keepeth them

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<v Speaker 1>at the spirit of truth and faithfulness. But generally, while

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<v Speaker 1>the commandments of God are kept, they against whose will

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<v Speaker 1>they are kept become our foes. Then indeed his testimonies

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<v Speaker 1>also must be kept courageously, lest they be denied when

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<v Speaker 1>the enemy persecuteth. After the Psalmist then had declared that

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<v Speaker 1>he had done both these things, he ascribeth unto God

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<v Speaker 1>as having been enabled to do so. By adding, because

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<v Speaker 1>all my ways are in thy sight, he saith. Therefore,

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<v Speaker 1>I have kept thy commandments and thy testimonies, because all

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<v Speaker 1>my ways are in thy sight. As much as to say,

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<v Speaker 1>hast thou turned away thy face from me, I should

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<v Speaker 1>have been confounded, Nor could I keep thy commandments and

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<v Speaker 1>thy testimonies. I have kept them, then, because all my

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<v Speaker 1>ways are in thy sight. With a look favoring and

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<v Speaker 1>aiding man. He meant it to be understood that God

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<v Speaker 1>seeth his ways according to the prayer. Oh hide not

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<v Speaker 1>thou thy face from me, For the face of the

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<v Speaker 1>Lord is also over them that do evil, but so

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<v Speaker 1>that he may blot out the memory of them from

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<v Speaker 1>the earth. Not in this sense, indeed, hath the Psalmists

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<v Speaker 1>send that his ways are seen of him. But as

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<v Speaker 1>the Lord knoweth the ways of the righteous, and as

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<v Speaker 1>he saith unto Moses, I know thee above all. For

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<v Speaker 1>if this did not aid him as he walked, that

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<v Speaker 1>his ways are before God, he would not say that

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<v Speaker 1>he had kept his commandments and testimonies, because all his

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<v Speaker 1>ways were before the Lord. For he knew how to hear,

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<v Speaker 1>serve the Lord in fear and rejoice unto him with reverence,

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<v Speaker 1>take hold on discipline, lest the Lord be angry, and

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<v Speaker 1>so ye perish from the right way. For see, if

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<v Speaker 1>he were in the sight of the Lord, his way

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<v Speaker 1>would not be the right way. For the apostle, paul

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<v Speaker 1>enjoineth this fear in trembling upon those to whom he saith.

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<v Speaker 1>Work out your own salvation with fear and trembling, and

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<v Speaker 1>explaining why he speaketh thus, for it is God he addeth,

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<v Speaker 1>who worketh in you, both to will and to do

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<v Speaker 1>of His good pleasure. For this end, then the ways

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<v Speaker 1>of the writers are before the Lord, that he may

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<v Speaker 1>direct their steps, since these are the ways of which

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<v Speaker 1>it is said in Proverbs, the Lord knoweth the paths

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<v Speaker 1>that are on the right, but they that are on

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<v Speaker 1>the left are perverse. So that we may understand that

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<v Speaker 1>the Lord knoweth them not, because he will say to

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<v Speaker 1>the perverse, I know you not. Moreover, to show the

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<v Speaker 1>fruit of the Lord's knowing, those paths which are on

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<v Speaker 1>the right, that is, those of the righteous, he at

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<v Speaker 1>once addeth, for he will make thy paths straight, and

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<v Speaker 1>will lead thy footsteps in peace. Behold then the reason.

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<v Speaker 1>While the Psalmist also saith, I have kept thy commandments

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<v Speaker 1>and thy testimonies. And as though we ask how he

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<v Speaker 1>was able to keep them, he answereth because all my

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<v Speaker 1>ways are in thy sight, O Lord. End of Psalm

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<v Speaker 1>one hundred nineteen, Discourse thirty one