A of the earth. Cursed are those who turn away from your commandments. Let us therefore fear, brethren, lest the curse of the Holy Spirit come upon us. The Law also offers this curse to transgressors. For it says: Cursed is everyone who does not remain in all that is written in the book of the Law, to do them. And we, while chanting to the Holy Spirit, become in harmony with this, passing on the curse to those who turn away from the commandments of God. Let us take heed, therefore, that while we call others cursed, we ourselves do not become such through the turning away from the commandments of God.
Take away from me reproach and contempt, for I have sought your testimonies. Nabal reproached the prophet, calling him a runaway slave; the Gittites also reproached him. Painfully affected, therefore, by these things, he asks to turn away the reproaches, since he had indeed diligently sought the divine testimonies. These words here, therefore, do not match the reproaches of Shimei. For those happened after the sin, while those of Nabal and the others were before the sin. In another psalm, therefore, the same prophet says: Reproach to those who are at ease, and contempt to the proud; and, These are sinners, and those who are at ease have obtained wealth in the age; and again, another prophet says: Why do sinners live at ease, and are indeed worn out in wealth? Therefore, the prophet prays that this reproach and contempt be taken away from them. For the things of this world—wealth and glory—these he calls reproach and contempt, considering this to be glory and honor: the seeking of the testimonies of God.
For rulers sat, and spoke against me. According to the letter, Saul and Abner and Ahithophel reviled David; but according to the meaning, the verse is referred to Christ. For Herod and Pontius Pilate and Annas and Caiaphas took counsel to kill him; but he was with his disciples in the garden, discussing the things of God and the Father. For he said to them: What I have heard from my Father, these things I have announced to you. And as he became a perfect man, and took the form of a servant, he is also named a servant.
And your servant meditated on your justifications. I, confessing your lordship, had meditation on your justifications. For your testimonies are my meditation, and your justifications are my counselors. For having cast aside every human suggestion, I follow your teachings, and I speak nothing else, nor am I in meditation of other things, except about your testimonies and your justifications. For this belongs to a perfect man.
My soul has cleaved to the ground. He indicated the abundance of humility through these things. For so also in the forty-third psalm he said: For our soul has been humbled to the dust; our belly has cleaved to the ground. That is: I was not exalted, I did not become proud, but humble-minded. For this is the meaning of, My soul has cleaved to the ground. Therefore I ask: Quicken me according to your word. That is: according to your Law guide my life. He denotes first the communion of the soul with the body, which is from the ground of the earth, then also his voluntary humility, which he displayed over those things in which he sinned, expecting to live through it for the sake of the word of God, who raises up him who humbles himself. Quicken me according to your word. He does not ask for life indefinitely, but for the life according to the Law.
I have declared my ways, and you heard me; teach me your justifications. B All my actions, Master, I have declared to you, and I have endured for nothing of my own to escape your notice. Therefore, you have inclined to my supplications. I beseech you to learn accurately your justifications. The same prophet says also in another psalm: I said, I will declare my lawlessness against myself to the Lord; and you forgave the impiety of my heart. And it is said in another prophet: Say your sins first, that you may be justified. Therefore, we who are sinning ought to declare our sins before God and to cut them off; for the cutting off and the declaration of sin works its forgiveness, and especially to declare it to some teacher, and to receive from him instruction on what we ought to do concerning our sins. Without labor, repentance remains idle. For he said in another psalm the same prophet: C See my humility and my labor, and forgive all my sins. And for his sin he mourned, saying: I will wash my bed every night, I will wet my couch with my tears.
Make me understand the way of your justifications, and I will meditate on your wonders. Those who walk in the ways of God and are made to understand by Him incessantly, at all times (for this is what it is "I will meditate") meditate on the wonders of God, considering that He is the Maker of heaven and earth, He is our nourisher, He is the provider of good things, He is the one who sends rain, He is the one who brings spring and summer, doing everything for our nourishment, He is the one who as Creator maintains all things in harmony and order. For we have need also of divine understanding, so that we may practice virtue according to the divine law, and, using philanthropy, not look toward vainglory; and that the ascetic should not hunt for human praise; and that the self-controlled should be so not because of the shame of licentiousness, but because of the desire for virtue. Reasonably, therefore, the prophet beseeches to partake of divine understanding, so as to discern the way of righteousness.
My soul has slumbered from despondency; strengthen me in your words. The constant assault of sin often dissolves the tension of the thoughts, and causes the athlete to faint, and produces what is called despondency; and the soul, becoming slack, receives sleep, and sleep brings death. Wherefore the prophet beseeches to be strengthened and established. But that falling into sin, and being mastered by sloth and neglect and being not eager towards the commandments of God, is drowsiness. And in another psalm the prophet prays for this meaning, saying: Enlighten my eyes, lest I sleep unto death, calling sin death.
Turn away from me the way of injustice, and in your law have mercy on me. I have chosen the way of truth, I have not forgotten your judgments. This prayer also is necessary. For it is fitting that we ask for help from the God of all, so that we may turn away from the way of injustice, and choose the journey of truth, and carry around the remembrance of God's testimonies without forgetting them. And the prophet prays for every wicked action to be removed from him (for this is what injustice is), and to be shown mercy by His law and His commandments. He says: I have chosen the way of truth; that is, I loved, I elected; and for this reason I did not forget your judgments, nor have I become forgetful of the memory of your testimonies.
I have cleaved to your testimonies, Lord; do not put me to shame. He did not say: I have simply followed your testimonies, nor casually, but I have cleaved; that is, I did not separate my own thought from them even for a short time, but I was nurtured in them throughout, not being torn away from them. Therefore, do not even put me to shame, when you render to each according to his works. I seek to harvest the fruit of such a disposition: to take no experience of shame.
I ran the way of your commandments, when you enlarged my heart. There is need of both: of our own eagerness, and of God's providence. For neither is divine grace given to those who do not have good eagerness, nor can human nature achieve virtue without help from above. This also the prophet teaches, that I ran the way of your commandments without hindrance, receiving from Him the ease of the race. For he called ease "enlargement"; and elsewhere he says: In affliction you have enlarged me; and again: You have enlarged my steps under me, and my footprints did not grow weak, when you made my affairs easy and accessible, and drove away from me every thorny and crooked assault of the enemy. This is what: When you enlarged my heart, I ran the way of your commandments. Such was Paul, saying: Thus I run, not as uncertainly; thus I fight, not as beating the air; but I buffet my body and enslave it. Likewise also all the saints.
Legislate for me, Lord, the way of your justifications, and I will seek it out always. D Symmachus said "show me"; but Aquila and Theodotion said "enlighten".
". A Semper, he says, I have need of enlightenment and of your law, so that I may know the way of your justifications and run along it without impediment. For every good gift and every perfect donation is from above, coming down from the Father of lights (Jas. I, 17). And we, when we decide to perform some good act, if we do not have help from thence, find our desire imperfect. Therefore the prophet prays, and we too, as we chant (for whatever was written was written for our salvation [Rom. XV, 4]): Give me understanding, and I will search out your law, and I will keep it with my whole heart. This verse insists upon the same contemplation and needs no other explanation. For the Lord has ordered us to search the Scriptures. But those who search have need of divine splendor so that they may both find that which they seek and keep that which they have found. B 35. Lead me into the path of your commandments, for I have desired it. He does not ask simply that the God of all should guide his feet, but he has shown his desire to take up the journey. 36. Incline my heart into your testimonies, and not into avarice. The nature of water is apt to be borne downwards, and if it finds an outlet, it flows away hither; thus, with the devil opening a way to sin, the nature of men has declined toward the worse. Therefore the prophet prays quite fittingly that his heart may be inclined toward the divine testimonies, and that it may not slip to the other side. For the mind of man is diligently inclined to evils from his youth, as it is written. Let us therefore pray, instructed by the prophet, that our hearts may be inclined toward his testimonies, and not to avarice, not to rapines and iniquities, and not to the distractions of this world: Because the whole life of the impious is in worry (Job XV, 20), as Job says, celebrated with struggles. For from these are collected the riches which are called mammon.
37. Turn away my eyes from seeing vanity: in your way vivify me. He is referring to certain spectacles, of horses, of chariots (a), and of the contortions of dancers, which are vain, unfruitful, and useless: since all things and the many distractions of this world, which tend toward carnal affections, are vanities. Wherefore it is said in Ecclesiastes: Vanity of vanities, and all is vanity (Eccles. I, 2), that is to say, earthly things; for it adds: What profit has a man in all his labor, in which he labors under the sun? A generation passes away, and a generation comes (Ibid. vv. 3, 4): and again: I built for myself houses, I planted for myself vineyards, I made for myself gardens and fruit groves, pools of water to irrigate from them. I possessed servants and handmaids, and children were born to me, and the possession of herds and flocks was great for me, more than to all who were before me in Jerusalem. I heaped up for myself silver and gold, and the substances of kings and of provinces. I made for myself singers and songstresses, and the delights of the sons of men, cupbearers and cupbearers; and I did not withhold my heart from any joy. And behold, all is vanity and choice of spirit (Eccles. II, 4-11). For the eye is not filled with seeing, and the soul is not filled with hearing. It is useless: such are those things which appear pleasant in life. The prophet therefore supplicates that the eyes of the mind may decline toward another contemplation, and not be seduced by the vanity of present things. But that other, In your way vivify me: Make it so that I may institute my life according to your laws. 38. Statue for your servant your eloquence in your fear. Establish me firm in your words, rendering me unshaken out of your fear, as if he were saying: Let your fear rest upon me, terrifying me, and not allowing me to deviate from your oracles; so that you may take away from me all malice and sin. Thus therefore I ask it to be done in me, your servant. For it is written, The fear of God is into life for a man; and, By the fear of the Lord one declines from every evil (Prov. XIX, 23 and III, 7 and XVI, 6). C 39. Fix in your fear my flesh. Let your fear therefore rest upon me, and not allow me to do the will of the flesh. For the will of the flesh is enmity toward God, according to the divine apostle Paul (Rom. VIII, 7). 40. Cut away my opprobrium, which I suspected, because your judgments are pleasant. Aquila for that, "I suspected," said, "I have feared," and so also Theodotion: but Symmachus, "Which I revere." Now he calls that opprobrium in this place which rises from sin. For this he both feared and was afraid of, and he led a life exposed to suspicion. Therefore he did not subjoin as usual, "Because I have searched out or kept your judgments," but, "Because your judgments are pleasant." Now he calls the just sentences of God his judgments. That indeed, "I suspected," that is, I am conscious to myself that I have sinned, and this is an opprobrium to me, that, created in your image, I have fallen into sin. Cut this away from me, therefore, you who not only bring punishment upon those who sin, but rather offer salvation to those who repent. For your judgments are pleasant, which proceed from the excellence of your goodness: for pleasantness arises from overflowing goodness, as those who are skilled in these matters say. 41. Vivify me. Perfect desire is for me to walk in your commandments: but grant to me who am desiring the just way. For by doing this, I possess the head of all virtues. 42. And may your mercy come upon me, Lord. For we are all in need of divine goodness, and he who has apprehended the highest peak of virtue, this man is perpetually in need of it: since both those who sin and those who lead a right life are in need of the mercy of God. For all indeed need divine kindness, and all of us need the grace of God, justified freely by his grace (Rom. III, 23-24). For with the help of God, both he who sins is turned back from his evil way, and he who is good becomes better, and is preserved in goodness. Your salvation according to your eloquence. 43. And I will answer those who reproach me with a word. You who promised by your oracles, grant that I may speak with confidence to those who insult me. For he who exists in calamities bears reproaches in silence: but he who leads a pleasant life refutes those who wickedly bring reproaches. For perhaps some unbelievers, seeing me oppressed by the miseries and calamities of life, reproach me; but I will answer them a word: because Christ our God has set a day in which he is going to judge the world, and to give to each one according to his works: to those indeed who by patience of good work seek glory and honor and incorruption, eternal life; but to those who from contention do not believe the truth, and have faith in iniquity, fury and wrath and anguish are reserved, and upon every soul of man working evil, to the Jew first and to the Greek (Rom. II, 6-10). Therefore that rich man heard: You received your good things in your life, and Lazarus likewise evil; therefore he indeed receives consolation here, but you are tormented (Luke XVI, 25). But that, "I have hoped in your words," what is it? I hang upon your promises, and in this hope I proceed. 44. And do not take away from my mouth the word of truth altogether, because I have hoped exceedingly in your judgments. Truth is a precious thing, so much so that Christ himself said: I am the truth and the life (John XIV, 6). And another prophet teaches: These are the words which you will do: speak truth each one to his neighbor, and do not love a false oath (Zach. VIII, 16-17). Now the opposite of truth is lying, which is from the wicked one. For he himself first hissed at Eve by lying. We therefore the prophet teaches to love the truth, and to seek it with much zeal from the God of all. 45. And I will keep your law always, for ever, and for ever and ever. In this life I will keep your law, and I will observe the commandments: for these good things are stored up for me as I do this: for in this way also I will be more eager concerning the keeping of your laws. Certainly by that, "For ever, and for ever and ever," he signified the future life in which a pure and sincere keeping of the divine laws will be given to all, and the good things, Which eye has not seen, nor ear heard, nor have they ascended into the heart of man. For these God has prepared for those who love him (I Cor. II, 9). D
A And of this, the great David is a witness. 45. For before sin, he speaks with Saul with much boldness; but after the sin, and fleeing from his parricidal son, bowing down to the earth and covering his head, he walked. By “attainment” (or “breadth”) here, he means the ease and lightness with which those who live well walk, and they do not turn to the right or to the left, unless they have their mind fixed upon the Way of God. For to the crooked, the Lord sends crooked paths. And because I walked in the breadth of thy commands, I spoke of thy testimonies before kings, and was not ashamed (Ps. CXVIII, 46). Such was the great Elijah, trusting in righteousness, rebuking the transgression of Ahab. Such was the divine Daniel, saying to Nebuchadnezzar: “And now, O king, let my counsel be pleasing to thee, and redeem thy sins by alms, and thy injustices by the mercies of the poor” (Dan. IV, 24). Such was John, rebuking the adultery of Herod, saying to him: “It is not lawful for thee to have the wife of Philip thy brother” (Mark VI, 18). Thus the divine Paul spoke to Agrippa, Festus, and Felix. Thus the triumphant martyrs scorned the ungodly kings. 47. And I meditated in thy commandments, which I loved exceedingly. 48. And I lifted up my hands to thy commandments, which I loved, and I meditated in thy justifications. For the kingdom of God is not in speech, but in power (I Cor. IV, 20); and, “He who has done and taught, this one shall be called great in the kingdom of heaven” (Matt. V, 19). For this reason the divine prophet added action to meditation. For having said, *I meditated in thy commandments, which I loved exceedingly*, and having shown his fervent desire, he added: *And I lifted up my hands to thy commandments, which I loved, and I meditated in thy justifications*. For what I was taught through divine words, these I pursued through deeds. For the meditation on divine words and the listening to the reading leads on to good works. For this is what it means: *I lifted up my hands to thy commandments*. For hands are indicative of actions; for the Apostle said: “Not the hearers of the law are just before God, but the doers of the law shall be justified (Rom. II, 13); and, “Faith without works is dead, and works without faith” (Jas. II, 17). Therefore also the Lord said: “Everyone who hears these words of mine, and does not do them, shall be likened to a foolish man, who built his house upon the sand; and the rain descended, and the rivers came, and the winds blew, and they beat against that house, and it fell, and great was its fall (Matt. VII, 26, 27). But whoever hears these words of mine, and does them, I will liken him to a wise man, who built his house upon the rock; and the rain descended, and the rivers came, and the winds blew, and they beat against that house, and it did not fall; for it had been founded upon the rock” (Ibid. v. 24, 25). And, *I meditated in thy justifications*, he says, I practiced the study of these things unceasingly. Remember thy words to thy servant, on which thou hast caused me to hope. B 8. God, legislating, promised his own favor to those who keep the law, and punishment to the transgressors. He supplicates, therefore, that God remember his own promises. For on those, he says, you taught me to hope. Remember, therefore, O Master, the promises which thou didst make to us. For thou didst say to thy disciples: “Behold, I am with you always, even unto the end of the world” (Matt. XXVIII, 20). And not only to them did you promise this, but also to all of us who believe through them in thy name. Remember us, therefore, and be with us, and do not depart from us, so that we may not perish. This has comforted me in my humiliation, because thy word has quickened me. For I had this as a consolation in calamities and afflictions. That promise became for me a comfort and a relief, and riding upon it, I sailed over the waves. Therefore I ask that my life be conducted in thy words. The proud acted lawlessly exceedingly; but I did not decline from thy law. He calls Saul, Absalom, and the king of the Ammonites “proud,” those who did those lawless things against those sent by him. But they embraced a lawless life, but I followed thy laws. These things also the triumphant martyrs might say, having suffered those terrible and grievous things at the hands of the cruel tyrants. The Pharisees also were very proud, not choosing to hear the teaching of Christ. C For this reason He said to them: “Woe to you, scribes and Pharisees, hypocrites! because you shut up the kingdom of heaven: for you neither go in yourselves, nor do you suffer those who want to enter to go in.” Furthermore, the rulers and priests of the Jews were proud against the apostles, saying to them: “Did we not strictly charge you not to speak in this name? And behold, you have filled Jerusalem with your teaching” (Acts V, 28). But they answered them: “If it is just in the sight of God to listen to you rather than to God, judge” (Acts IV, 19). I remembered thy judgments from old, O Lord, and I was comforted. 52. The choir of the apostles and of all the martyrs, being persecuted, remembered the judgments of God from of old: what Abel suffered from the fratricide Cain; what Abraham, what Moses; the events concerning Isaac, the events concerning Jacob, the events concerning Joseph, the events concerning Job: and these were to them a consolation and a comfort; and how they were permitted to fall into various temptations, and later became glorious and notable. These things, therefore, taking into my mind, I reaped from them sufficient joy. Gloom has taken hold of me because of sinners who abandon thy law. I, indeed, suffering evil, was cheered by the memory of thy judgments; but I was wholly grieved and kept on being distressed to see many transgressing the laws without fear. These things the Apostle Paul also said—for the word is for the perfect: “Who is weak, and I am not weak? Who is offended, and I do not burn?” (II Cor. XI, 29). And being in Athens, his spirit was provoked; for he beheld the city given over to idols (Acts XVII, 16). And we, therefore, brothers, seeing some abandoning the law of God and his commandments, let us be in gloom, since it is written: “You shall love your neighbor as yourself” (Matt. XXII, 39); and later in this psalm it is said: “I saw the disobedient and I wasted away, because they did not keep thy words” (v. 158). Thy justifications were my songs in the place of my pilgrimage. 54. D The blessed David, being persecuted by Saul, dwelt among the Allobroges [Philistines]; but I think he calls “pilgrimage” not that time, but his whole life. For he lived not as a resident, but as a sojourner, and singing the justifications of God, he traversed his life. For thus the other interpreters also interpreted: “Thy statutes were my songs in the place of my pilgrimage.” All the saints, therefore, and those living according to God, possessed this life as a pilgrimage, having the future life as their permanent dwelling. Thy justifications, therefore, are songs to them in this life. For to this man was created, so that he might praise and glorify God. 55. I remembered in the night thy name, O Lord, and I kept thy law. For I have done this not only by day, but also in the night, because it is the rest of the body, and the soul dreams of non-existent fantasies, and unpleasant thoughts are depicted; I did not give place to these, but I remembered thy name. Therefore I kept thy law. And the choir of the saints also, always rising at night, both prays and sings the praises of the God of all. I think that "night" here is meant to be the time of temptations; for it brings darkness, and like night, it comes upon men. In this, however, the memory of the God of all is especially necessary, cheering and encouraging and driving away contrary thoughts. This happened to me, because I sought out thy justifications. What is “this”? The nocturnal meditation. For thus, he says, he was able to prevail, and to prefer the memory or the possession of thy justifications, since I sought out thy justifications, and in the night I did not cease making a memory of them. Therefore, brothers, we are taught to keep watch in prayer and psalmody. 56. Thou art my portion, O Lord; I said to keep thy law. God is the portion of all, but especially of those who embrace the perfect things. Thus the portion and lot of the priests and Levites became God. For to the sons of Levi, he says, there shall be no portion among their brethren, because I, the Lord, am their portion. Thus also in the fifteenth psalm he said...
The Lord is the portion of my inheritance and of my cup. He says this, therefore, even in this place: Contemning all other things, I have thee as my portion, and riches, and substance. Therefore, I hasten to keep thy laws. A This, then, is the voice of the perfect, who consecrate themselves entirely to God, and are not led away by pleasures and many cares. For the Lord said: Ye cannot serve God and mammon.
58. I have entreated thy face with my whole heart. He teaches us how one ought to stand when we pray to God, as though we were standing before his face; for I have entreated thy face. Or, the Son is the face of the Father, as the divine apostle says: The brightness of his glory and the figure of his substance; and through him we offer an offering pleasing to God, our reasonable service. Everywhere, however, David adds, With my whole heart, obeying even in this the Law, teaching us to persevere before God, and that this is what it means to love with one’s whole heart. For thou shalt love the Lord thy God with all thy heart, and with all thy strength, and with all thy mind. That expression, however, Have mercy on me according to thy word, is nothing other than: "In thee I repose all things that concern me, and have mercy on me as thou wilt." Have mercy on me according to thy word, not simply, but to obtain mercy according to the divine word. For this even a prudent sick man might say to a physician: "As thou knowest, heal me; as the art prescribes." This, too, a prudent merchant might say to a pilot: B "According to the laws of thy art, direct the ship; as the art commands, steer." So must we also entreat divine mercy. For he who prays knows the manner of mercy. By chastisement, forsooth, he works salvation, and the punishment is then a kindness. Thus also the doctor cuts and cauterizes, providing health to the sick. So must we also seek mercy. For sometimes mercy is bestowed through poverty, and clemency is dispensed through illness, and according to the science of medicine he cures contrary things with contraries.
59. I have thought on thy ways, and have turned my feet unto thy testimonies. Because I have addicted all my will to thy commandments, therefore I have walked in the path of thy testimonies. The Hebrew, however, has "My ways," and so other interpreters have rendered it, and the Septuagint also in the Hexapla. He says, therefore: "Reflecting upon my ways, I directed my feet unto thy testimonies, nor did I allow them to turn aside from the journey which leads to thee."
60. I am ready, and am not troubled, that I may keep thy commandments. For when I had set myself ready for the incursions of afflictions, I did not suffer a storm from a sudden onset. Such was the blessed Daniel who curbed the mouths of lions; such were the three youths for whom the furnace became a bed-chamber of dew; such were those admirable Maccabees; such were the holy apostles, prophets, and martyrs. Thus did they all overcome the onsets of the impious. For before the dangers they prepared themselves, dying daily for the love of God, regarding all things as nothing. This also the Lord commanded in the holy Gospels, saying: Watch, for you know not at what hour C the thief will come.
61. The ropes of sinners have surrounded me, and I have not forgotten thy law. He called the snares, whether of demons or of men, ropes, taking the occasion for the similitude from the binding. So also Isaiah: Woe to them that draw sins as with a long rope. "While these ropes surrounded me," he says, "I did not shake off the memory of the divine law." The ropes of sinners, however, are to be understood as the onslaughts of demons, and evil thoughts, and carnal motions. For every man is bound by the chains of his own sins: and when anyone has sinned, unless he quickly recalls himself, and comes to his senses, he falls again into another sin. Thus, therefore, when Cain had sinned and killed his own brother, he fell in consequence into a lie, like a tangled rope. For God says to him, Where is thy brother? And he answered: Am I my brother’s keeper? And he lied to God who scrutinizes all things, even D the depths of our hearts. So also the people of the Hebrews, when they had sat down to eat and drink, they rose up to play, and linking sin to sin, they made a calf, worshiping idols in the desert. So likewise Judas, loving money, was the betrayer of the Master, and finally hanged himself. Peter, however, when he had denied, and afterward wept bitterly for the denial, was justified, because he did not add sin to sin. Thus, therefore, we too, brothers, if we have sinned, let us return, and let us not be contemptuous, lest sin linked to sin follow, as a long rope.
62. At midnight I rose to acknowledge thee concerning the judgments of thy justice. For not only during the day, but even at night, in the very middle of the night, when sleep comes upon men with the greatest pleasure, I ceased not to praise thee, and I celebrated thy just judgments. It is said, therefore, when all are indulging in rest, when they relax their bodies in sleep, I rose to acknowledge thee concerning the judgments of thy justice. What are these? That Christ our God is about to judge each one according to their works, in his second coming. For that is justice: and he teaches us that we too, by day and by night, should confess and invoke God for our sins. For the evangelist Luke also says: And Jesus was passing the whole night in the prayer of God, teaching us that we should do so. This also the divine apostle did with Silas. For being in bonds with Silas, and fastened in the stocks, after the stripes and scourges he mingled the singing of hymns with prayers, and plucked the fruit of an excellent vigil: for they obtained divine liberality.
63. I am a partaker of all them that fear thee, and keep thy commandments. Symmachus, however, in place of "partaker," said "joined"; the Syrian, however, "friend." For being averse to those who chose things repugnant to thy laws, I had as associates and intimates those who magnified thy fear, and had instituted [a life] to live lawfully. This also he said in the psalm: But to me thy friends, O God, are made exceedingly honorable. We have certainly heard it said proverbially: He that walketh with wise men, shall be wise: but he that walketh with fools, shall be known. Whosoever, therefore, have been instructed by the hospitality of Abraham, they have become his consorts; likewise those who have the zeal of Elias, and the meekness of Moses and David; since those who have become imitators of evil works hear: If thou didst see a thief, thou didst run with him, and with adulterers thou hast put thy portion; but [I am a partaker] of those who perform good works. For many, working wickedly, have dragged others into the same destruction with themselves. But when anyone invites you to sin, answer him: I have not sat with the council of vanity, and I will not enter in with them that do unjust things; and, I hated them that commit prevarications.
64. The mercy of the Lord is full of the earth; teach me thy justifications. [Thou] pourest out fountains, and makest thy sun to rise upon the bad and the good, and rainest upon the just and the unjust, and thou dost not bring wrath daily, but bearest those who invade strange beds, and those who are stained with unjust blood, and others who plunder for themselves the things of others, and those who defile their tongue with blasphemies: finally others who dare to perform something wicked. Since, therefore, thou usest such kindness, deign to grant me this, O Lord, by imparting to me the knowledge of thy justifications. Something similar to these does the prophet Isaiah say: The whole earth shall know the Lord. For Christ our God coming onto the earth, all the ends were filled with his grace, and from his disciples they learned his justifications. In another way likewise these things can be understood: to wit, we all enjoy his mercy: for he rains upon the just and sinners, and patiently bears our sins, and does not bring wrath.
65. Thou hast done well with thy servant, O Lord, according to thy word. I have made trial of thy goodness, therefore I pray that I may enjoy it again, and I beseech [thee] that I may live according to thy laws. But because...