Psalm 71 | King James Version

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Psalm 71:1
In thee, O LORD, do I put my trust: let me never be put to confusion.

2. The title then of this Psalm is, as usual, a title intimating on the threshold what is being done in the house: "To David himself for the sons of Jonadab, and for those that were first led captive." Jonadab (he is commended to us in the prophecy of Jeremiah) was a certain man, who had enjoined his sons not to drink wine, and not to dwell in houses, but in tents. But the commandment of the father the sons kept and observed, and by this earned a blessing from the Lord. Now the Lord had not commanded this, but their own father. But they so received it as though it were a commandment from the Lord their God; for even though the Lord had not commanded that they should drink no wine and should dwell in tents; yet the Lord had commanded that sons should obey their father. In this case alone a son ought not to obey his father, if his father should have commanded anything contrary to the Lord his God. For indeed the father ought not to be angry, when God is preferred before him. But when a father doth command that which is not contrary to God; he must be heard as God is: because to obey one's father God hath enjoined. God then blessed the sons of Jonadab because of their obedience, and thrust them in the teeth of His disobedient people, reproaching them, because while the sons of Jonadab were obedient to their father, they obeyed not their God. But while Jeremiah was treating of these topics, he had this object in regard to the people of Israel, that they should prepare themselves to be led for captivity into Babylon, and should not hope for any other thing, but that they were to be captives. The title then of this Psalm seemeth from thence to have taken its hue, so that when he had said, "Of the sons of Jonadab;" he added, "and of them that were first led captive:" not that the sons of Jonadab were led captive, but because to them that were to be led captive there were opposed the sons of Jonadab, because they were obedient to their father: in order that they might understand that they had been made captive, because they were not obedient to God. It is added also that Jonadab is interpreted, "the Lord's spontaneous one." What is this, the Lord's spontaneous one? Serving God freely with the will. What is, the Lord's spontaneous one? "In me are, O God, Thy vows, which I will render of praise to Thee."What is, the Lord's spontaneous one? "Voluntarily I will sacrifice to Thee." For if the Apostolic teaching admonisheth a slave to serve a human master, not as though of necessity, but of good will, and by freely serving make himself in heart free; how much more must God be served with whole and full and free will, who seeth thy very will?... The first man made us captive, the second man hath delivered us from captivity. "For as in Adam all die, so also in Christ all shall be made alive." But in Adam they die through the flesh's nativity, in Christ they are delivered through the heart's faith. It was not in thy power not to be born of Adam: it is in thy power to believe in Christ. Howsoever much then thou shall have willed to belong to the first man, unto captivity thou wilt belong. And what is, shall have willed to belong? or what is, shalt belong? Already thou belongest: cry out, "Who shall deliver me from the body of this death?" Let us hear then this man crying out this.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Psalm 71

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Psalm 71

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Psalm 71

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Psalm 71:2
Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:3
Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou [art] my rock and my fortress.

5. "Be Thou unto me for a protecting God" (Verse 3). Let not the darts of the enemy reach unto me: for I am not able to protect myself. And a small thing is "protecting:" he hath added, "and for a walled place, that Thou mayest save me." "For a walled place" be Thou to me, be Thou my walled place. ...Behold, God Himself hath become the place of thy fleeing unto, who at first was the fearful object of thy fleeing from. "For a walled place," he saith, be Thou to me, "that Thou mayest save me." I shall not be safe except in Thee: except Thou shalt have been my rest, my sickness shall not be able to be made whole. Lift me from the earth; upon Thee I will lie, in order that I may rise unto a walled place. What can be better walled? When unto that place thou shalt have fled for refuge, tell me what adversaries thou wilt dread? Who will lie in wait, and come at thee? A certain man is said from the summit of a mountain to have cried out, when an Emperor was passing by, "I speak not of thee:" the other is said to have looked back and to have said, "Nor I of thee." He had despised an Emperor with glittering arms, with mighty army. From whence? From a strong place. If he was secure on a high spot of earth, how secure art thou on Him by whom heaven and earth were made? I, if for myself I shall have chosen another place, shall not be able to be safe. Choose thou indeed, O man, if thou shalt have found one, a place better walled. There is not then a place whither to flee from Him, except we flee to Him. If thou wilt escape Him angry, flee to Him appeased. "For my firmament and my refuge Thou art." "My firmament" is what? Through Thee I am firm, and by Thee I am firm. "For my firmament and my refuge Thou art:" in order that I may be made firm by Thee, in whatever respects I shall have been made infirm in myself, I will flee for refuge unto Thee. For firm the grace of Christ maketh thee, and immovable against all temptations of the enemy. But there is there too human frailness, there is there still the first captivity, there is there too the law in the members fighting against the law of the mind, and willing to lead captive in the law of sin: still the body which is corrupt presseth down the soul. Howsoever firm thou be by the grace of God, so long as thou still bearest an earthly vessel, wherein the treasure of God is, something must be dreaded even from that same vessel of clay. Therefore "my firmament Thou art," in order that I may be firm in this world against all temptations. But if many they are, and they trouble me: "my refuge Thou art." For I will confess mine infirmity, to the end that I may be timid like a "hare," because I am full of thorns like a "hedgehog." And as in another Psalm is said, "The rock is a refuge for the hedgehogs and the hares:" but the Rock was Christ.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:4
Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.

6. "O God, deliver me from the hand of the sinner" (Verse 4). Generally, sinners, among whom is toiling he that is now to be delivered from captivity: he that now crieth, "Unhappy man I, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord." Within is a foe, that law in the members; there are without also enemies: unto what cryest thou? Unto Him, to whom hath been cried, "From my secret sins cleanse me, O Lord, anti from strange sins spare Thy servant." ... But these sinners are of two kinds: there are some that have received Law, there are others that have not received: all the heathen have not received Law, all Jews and Christians have received Law. Therefore the general term is sinner; either a transgressor of the Law, if he hath received Law; or only unjust without Law, if he hath not received the Law. Of both kinds speaketh the Apostle, and saith, "They that without Law have sinned, without Law shall perish, and they that in the Law have sinned, by the Law shall be judged." But thou that amid both kinds dost groan, say to God that which thou hearest in the Psalm, "My God, deliver me from the hand of the sinner." Of what sinner? "From the hand of him that transgresseth the Law, and of the unjust man." He that transgresseth the Law is indeed also unjust; for not unjust he is not, that transgresseth the Law: but every one that transgresseth the Law is unjust, not every unjust man doth transgress the Law. For, "Where there is not a Law," saith the Apostle, "neither is there transgression." They then that have not received Law, may be called unjust, transgressors they cannot be called. Both are judged after their deservings. But I that from captivity will to be delivered through Thy grace, cry to Thee, "Deliver me from the hand of the sinner." What is, from the hand of him? From the power of him, that while he is raging, he lead me not unto consenting with him; that while he lieth in wait, he persuade not to iniquity. "From the hand of the sinner and of the unjust man."...

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:5
For thou [art] my hope, O Lord GOD: [thou art] my trust from my youth.

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Psalm 71:6
By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise [shall be] continually of thee.

7. Lastly, there followeth the reason why I say this: "for Thou art my patience" (Verse 5). Now if He is patience rightly, He is that also which followeth, "O Lord, my hope from my youth." My patience, because my hope: or rather my hope, because my patience. "Tribulation," saith the Apostle, "worketh patience, patience probation, but probation hope, but hope confoundeth not." With reason in Thee I have hoped, O Lord, I shall not be confounded for everlasting. "O Lord, my hope from my youth." From thy youth is God thy hope? Is He not also from thy boyhood, and from thine infancy? Certainly, saith he. For see what followeth, that thou mayest not think that I have said this, "my hope from my youth," as if God noways profiled mine infancy or my boyhood; hear what followeth: "In Thee I have been strengthened from the womb." Hear yet: "From the belly of my mother Thou art my Protector" (Verse 6). Why then, "from my youth," except it was the period from which I began to hope in Thee? For before in Thee I was not hoping, though Thou wast my Protector, that didst lead me safe unto the time, when I learned to hope in Thee. But from my youth I began in Thee to hope, from the time when Thou didst arm me against the Devil, so that in the girding of Thy host being armed with Thy faith, love, hope, and the rest of Thy gifts, I waged conflict against Thine invisible enemies, and heard from the Apostle, "There is not for us a wrestling against flesh and blood, but against principalities, and powers," etc. There a young man it is that doth fight against these things: but though he be a young man, he falleth, unless He be the hope of Him to whom he crieth, "O Lord, my hope from my youth." "In Thee is my singing alway." Is it only from the time when I began to hope in Thee until now? Nay, but "alway." What is, "alway"? Not only in the time of faith, but also in the time of sight. For now, "So long as we are in the body we are absent from the Lord: for by faith we walk, not by sight:" there will be a time when we shall see that which being not seen we believe: but when that hath been seen which we believe, we shall rejoice: but when that hath been seen which they believed not, ungodly men shall be confounded. Then will come the substance whereof there is now the hope. But, "Hope which is seen is not hope. But if that which we see not we hope for, through patience we wait for it." Now then thou groanest, now unto a place of refuge thou runnest, in order that thou mayest be saved; now being in infirmity thou entreatest the Physician: what, when thou shall have received perfect soundness also, what when thou shall have been made "equal to the Angels of God," wilt thou then perchance forget that grace, whereby thou hast been delivered? Far be it.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:7
I am as a wonder unto many; but thou [art] my strong refuge.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:8
Let my mouth be filled [with] thy praise [and with] thy honour all the day.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:9
Cast me not off in the time of old age; forsake me not when my strength faileth.

10. My hope from my youth, "cast me not away in time of old age" (Verse 9). What is this time of old age? "When my strength shall fail, forsake Thou not me." Here God maketh this answer to thee, yea indeed let thy strength fail, in order that in thee mine may abide: in order that thou mayest say with the Apostle, "When I am made weak, then I am mighty." Fear not, that thou be cast away in that weakness, in that old age. But why? Was not thy Lord made weak on the Cross? Did not most mighty men and fat bulls before Him, as though a man of no strength, made captive and oppressed, shake the head and say, "If Son of God He is, let Him come down from the Cross"? Has he deserted because He was made weak, who preferred not to come down from the Cross, lest He should seem not to have displayed power, but to have yielded to them reviling? What did He hanging teach thee, that would not come down, but patience amid men reviling, but that thou shouldest be strong in thy God? Perchance too in His person was said, "As it were a monster I have become unto many, and Thou art a strong Helper." In His person according to His weakness, not according to His power; according to that whereby He had transformed us into Himself, not according to that wherein He had Himself come down. For He became a monster unto many. And perchance the same was the old age of Him; because on account of its oldness it is not improperly called old age, and the Apostle saith, "Our old man hath been crucified together with Him." If there was there our old man, old age was there; because old, old age. Nevertheless, because a true saying is, "Renewed as an eagle's shall be Thy youth ;" He rose Himself the third day, promised a resurrection at the end of the world. Already there hath gone before the Head, the members are to follow. Why dost thou fear lest He should forsake thee, lest He cast thee away for the time of old age, when thy strength shall have failed? Yea at that time in thee will be the strength of Him, when thy strength shall have failed.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:10
For mine enemies speak against me; and they that lay wait for my soul take counsel together,

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Psalm 71:11
Saying, God hath forsaken him: persecute and take him; for [there is] none to deliver [him].

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:12
O God, be not far from me: O my God, make haste for my help.

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Psalm 71:13
Let them be confounded [and] consumed that are adversaries to my soul; let them be covered [with] reproach and dishonour that seek my hurt.

12. "O Lord, my God, be not far from me" (Verse 12). So it is, and the Lord is not far off at all. For, "The Lord is nigh unto them that have bruised the heart." "My God, unto my help look Thou." "Be they confounded and fail that engage my soul" (Verse 13). What hath he desired? "Be they confounded and fail." Why hath he desired it? "That engage my soul"? What is, "That engage my soul"? Engaging as it were unto some quarrel. For they are said to be engaged that are challenged to quarrel. If then so it is, let us beware of men that engage our soul. What is, "That engage our soul"? First provoking us to withstand God, in order that in our evil things God may displease us. For when art thou right, so that to thee the God of Israel may be good, good to men fight in heart? When art thou right? Wilt thou hear? When in that good which thou doest, God is pleasing to thee; but in that evil which thou sufferest, God is not displeasing to thee. See ye what I have said, brethren, and be ye on your guard against men that engage your souls. For all men that deal with you in order to make you be wearied in sorrows and tribulations, have this aim, namely, that God may be displeasing to you in that which ye suffer, and there may go forth from your mouth, "What is this? For what have I done?" Now then hast thou done nothing of evil, and art thou just, He unjust? A sinner I am, thou sayest, I confess, just I call not myself. But what, sinner, hast thou by any means done so much evil as he with whom it is well? As much as Gaiuseius? I know the evil doings of him, I know the iniquities of him, from which I, though a sinner, am very far; and yet I see him abounding in all good things, and I am suffering so great evil things. I do not then say, O God, "what have I done" to Thee, because I have done nothing at all of evil; but because I have not done so much as to deserve to suffer these things. Again, art thou just, He unjust? Wake up, wretched man, thy soul hath been engaged! I have not, he saith, called myself just. What then sayest thou? A sinner I am, but I did not commit so great sins, as to deserve to suffer these things. Thou sayest not then to God, just I am, and Thou art unjust: but thou sayest, unjust I am, but Thou art more unjust. Behold thy soul hath been engaged, behold now thy soul wageth war. What? Against whom? Thy soul, against God; that which hath been made against Him by whom it was made. Even because thou art in being to cry out against Him, thou art ungrateful. Return, then, to the confession of thy sickness, and beg the healing hand of the Physician. Think thou not they are happy who flourish for a time. Thou art being chastised, they are being spared: perchance for thee chastised and amended an inheritance is being kept in reserve. ...Lastly, see what followeth, "Let them put on confusion and shame, that think evil things to me." "Confusion and shame," confusion because of a bad conscience, shame because of modesty. Let this befall them, and they will be good. ...

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:14
But I will hope continually, and will yet praise thee more and more.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71:15
My mouth shall shew forth thy righteousness [and] thy salvation all the day; for I know not the numbers [thereof].

14. "My mouth shall tell out Thy righteousness" (Verse 15): not mine. From thence I will add to all Thy praise: because even that I am righteous, if righteous I am, is Thy righteousness in me, not mine own: for Thou dost justify the ungodly. "All the day long Thy salvation." What is, "Thy salvation "? Let no one assume to himself, that he saveth himself, "Of the Lord is Salvation." Not any one by himself saveth himself, "Vain is man's salvation." "All the day long Thy Salvation:" at all times. Something of adversity cometh, preach the Salvation of the Lord: something of prosperity cometh, preach the Salvation of the Lord. Do not preach in prosperity, and hold thy peace in adversity: otherwise there will not be that which hath been said, "all the day long." For all the day long is day together with its own night. Do we when we say, for example, thirty days have gone by, mention the nights also; do we not under the very term days include the nights also? In Genesis what was said? "The evening was made, and the morning was made, one day." Therefore a whole day is the day together with its own night: for the night doth serve the day, not the day the night. Whatever thou doest in mortal flesh, ought to serve righteousness: whatever thou doest by the commandment of God, be it not done for the sake of the advantage of the flesh, lest day serve night. Therefore all the day long speak of the praise of God, to wit, in prosperity and in adversity; in prosperity, as though in the day time; in adversity, as though in the night time: all the day long nevertheless speak of the praise of God, so that thou mayest not have sung to no purpose, "I will bless God at every time, alway the praise of Him is in my mouth." ... 15. Therefore, he saith, "For I have not known tradings." What are these tradings? Let traders hear and change their life; and if they have been such, be not such; let them not know what they have been, let them forget; lastly, let them not approve, not praise; let them disapprove, condemn, be changed, if trading is a sin. For on this account, O thou trader, because of a certain eagerness for getting, whenever thou shalt have suffered loss, thou wilt blaspheme; and there will not be in thee that which hath been spoken of, "all the day long Thy praise." But whenever for the price of the goods which thou art selling, thou not only liest, but even falsely swearest; how in thy mouth all the day long is there the praise of God? While, if thou art a Christian, even out of thy mouth the name of God is being blasphemed, so that men say, see what sort of men are Christians! Therefore if this man for this reason speaketh the praise of God all the day long, because he hath not known tradings; let Christians amend themselves, let them not trade. But a trader saith to me, behold I bring indeed from a distant quarter merchandise unto these places, wherein there are not those things which I have brought, by which means I may gain a living: I ask but as reward for my labour, that I may sell dearer than I have bought: for whence can I live, when it hath been written, "the worker is worthy of his reward"? But he is treating of lying, of false swearing. This is the fault of me, not of trading: for I should not, if I would, be unable to do without this fault. I then, the merchant, do not shift mine own fault to trading: but if I lie, it is I that lie, not the trade. For I might say, for so much I bought, but for so much I will sell; if thou pleasest, buy. For the buyer hearing this truth would not be offended, and not a whit less all men would resort to me: because they would love truth more than gain. Of this then, he saith, admonish me, that I lie not, that I forswear not; not to relinquish business whereby I maintain myself. For to what dost thou put me when thou puttest me away from this? Perchance to some craft? I will be a shoemaker, I will make shoes for men. Are not they too liars? are not they too false-swearers? Do they not, when they have contracted to make shoes for one man, when they have received money from another man, give up that which they were making, and undertake to make for another, and deceive him for whom they have promised to make speedily? Do they not often say, to-day I am about it, to-day I'll get them done? Secondly, in the very sewing do they not commit as many frauds? These are their doings and these are their sayings: but they are themselves evil, not the calling which they profess. All evil artificers, then, not fearing God, either for gain, or for fear of loss or want, do lie, do forswear themselves; there is no continual praise of God in them. How then dost thou withdraw me from trading? Wouldest thou that I be a farmer, and murmur against God thundering, so that, fearing hail, I consult a wizard, in order to learn what to do to protect me against the weather; so that I desire famine for the poor, in order that I may be able to sell what I have kept in store? Unto this dost thou bring me? But good farmers, thou sayest, do not such things. Nor do good traders do those things. But why, even to have sons is an evil thing, for when their head is in pain, evil and unbelieving mothers seek for impious charms and incantations? These are the sins of men, not of things. A trader might thus speak to me-Look then, O Bishop, how thou understand the tradings which thou hast read in the Psalm: lest perchance thou understand not, and yet forbid me trading. Admonish me then how I should live; if well, it shall be well with me: one thing however I know, that if I shall have been evil, it is not trading that maketh me so, but my iniquity. Whenever truth is spoken, there is nothing to be said against it. 16. Let us inquire then what he hath called tradings, which indeed he that hath not known, all the day long doth praise God. Trading even in the Greek language is derived from action, and in the Latin from want of inaction: but whether it be from action or want of inaction, let us examine what it is. For they that are active traders, rely as it were upon their own action, they praise their works, they attain not to the grace of God. Therefore traders are opposed to that grace which this Psalm doth commend. For it doth commend that grace, in order that no one may boast of his own works. Because in a certain place is said, "Physicians shall not raise to life," ought men to abandon medicine? But what is this? Under this name are understood proud men, promising salvation to men, whereas "of the Lord is Salvation." ...With reason the Lord drave from the Temple them to whom He said, "It is written, My House shall be called the House of prayer, but ye have made it a house of trading; " that is, boasting of your works, seeking no inaction, nor hearing the Scripture speaking against your unrest and trading, "be ye still, and see that I am the Lord." ... 17. But there is in some copies, "For I have not known literature." Where some books have "trading," there others "literature:" how they may accord is a hard matter to find out; and yet the discrepancy of interpreters perchance showeth the meaning, introduceth no error. Let us inquire then how to understand literature also, lest we offend grammarians in the same way as we did traders a little before: because a grammarian too may live honourably in his calling, and neither forswear nor lie. Let us examine then the literature which he hath not known, in whose mouth all the day long is the praise of God. There is a sort of literature of the Jews: for to them let us refer this; there we shall find what hath been said: just as when we were inquiring about traders, on the score of actions and works, we found that to be called detestable trading, which the Apostle hath branded, saying, "For being ignorant of God's righteousness, and willing to establish their own, to the righteousness of God they were not made subject." ...Just as then we found out the former charge against traders, that is men boasting of action, exalting themselves because of business which admitteth no inaction, unquiet men rather than good workmen; because good workmen are those in whom God worketh; so also we find a sort of literature among the Jews. ...Moses wrote five books: but in the five porches encircling the pool, sick men were lying, but they could not be healed. See how the letter remained, convicting the guilty, not saving the unrighteous. For in those five porches, a figure of the five books, sick men were given over rather than made whole. What then in that place did make whole a sick man? The moving of the water. When that pool was moved there went down a sick man, and there was made whole one, one because of unity: whatsoever other man went down unto that same moving was not made whole. How then was there commended the unity of the Body crying from the ends of the earth? Another man was not healed, except again the pool were moved. The moving of the pool then did signify the perturbation of the people of the Jews when the Lord Jesus Christ came. For at the coming of an Angel the water in the pool was perceived to be moved. The water then encircled with five porches was the Jewish nation encircled by the Law. And in the porches the sick lay, and in the water alone when troubled and moved they were healed. The Lord came, troubled was the water; He was crucified, may He come down in order that the sick man may be made whole. What is, may He come down? May He humble Himself. Therefore whosoever ye be that love the letter without grace, in the porches ye will remain, sick ye willbe, lying ill, not growing well. ...For the same figure also it is that Eliseus at first sent a staff by his servant to raise up the dead child. There had died the son of a widow his hostess; it was reported to him, to his servant he gave his staff: go thou, he saith, lay it on the dead child. Did the prophet not know what he was doing? The servant went before, he laid the staff upon the dead, the dead arose not. "For if there had been given a law which could have made alive, surely out of the law there had been righteousness." The law sent by the servant made not alive: and yet he sent his staff by the servant, who himself afterwards followed, and made alive. For when that infant arose not, Eliseus came himself, now bearing the type of the Lord, who had sent before his servant with the staff, as though with the Law: he came to the child that was lying dead, he laid his limbs upon it. The one was an infant, the other a grown man: he contracted and shortened in a manner the size of his full growth, in order that he might fit the dead child. The dead then arose, when he being alive adapted himself to the dead: and the Master did that which the staff did not; and grace did that which the letter did not. They then that have remained in the staff, glory in the letter; and therefore are not made alive. But I will to glory concerning Thy grace. ...In that same grace I glorying "literature have not known:" that is, men on the letter relying, and from grace recoiling, with whole heart I have rejected.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Psalm 71

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Psalm 71:16
I will go in the strength of the Lord GOD: I will make mention of thy righteousness, [even] of thine only.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:17
O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.

19. "O God, Thou hast taught me from my youth" (Verse 17). What hast thou taught me? That of Thy righteousness alone I ought to be mindful. For reviewing my past life, I see what was owing to me, and what I have received instead of that which was owing to me. There was owing punishment, there hath been paid grace: there was owing hell, there hath been given life eternal. "O God, Thou hast taught me from my youth." From the very beginning of my faith, wherewith Thou hast renewed me, Thou didst teach me that nothing had preceded in me, whence I might say that there was owing to me what Thou hast given. For who is turned to God save from iniquity? Who is redeemed save from captivity? But who can say that unjust was his captivity, when he forsook his Captain and fell off to the deserter? God is for our Captain, the devil a deserter: the Captain gave a commandment, the deserter suggested guile: where were thine ears between precept and deceit? was the devil better than God? Better he that revolted than He that made thee? Thou didst believe what the devil promised, and didst find what God threatened. Now then out of captivity being delivered, still however in hope, not yet in substance, walking by faith, not yet by sight, "O God," he saith, "Thou hast taught me from my youth." From the time that I have been turned to Thee, renewed by Thee who had been made by Thee, re-created who had been created, re-formed who had been formed: from the time that I have been converted, I have learned that no merits of mine have preceded, but that Thy grace hath come to me gratis, in order that I might be mindful of Thy righteousness alone. 20. What next after youth? For, "Thou hast taught me," he saith, "from my youth:" what after youth? For in that same first conversion of thine thou didst learn, how before conversion thou wast not just, but iniquity preceded, in order that iniquity being banished, there might succeed love: and having been renewed into a new man, only in hope, not yet in substance, thou didst learn how nothing of thy good had preceded, and by the grace of God thou wast converted to God: now perchance since the time that thou hast been converted wilt thou have anything of thine own, and on thy own strength oughtest thou to rely? Just as men are wont to say, now leave me, it was necessary for thee to show me the way; it is sufficient, I will walk in the way. And he that hath shown thee the way, "wilt thou not that I conduct thee to the place?" But thou, if thou art conceited, "let me alone, it is enough, I will walk in the way." Thou art left, and through thy weakness again thou wilt lose the way. Good were it for thee that He should have conducted thee, who first put thee in the way. But unless He too lead thee, again also thou wilt stray: say to Him then, "Conduct me, O Lord, in Thy way, and I will walk in Thy truth." But thy having entered on the way, is youth, the very renewal and beginning of the faith. For before thou wast walking through thy own ways a vagabond; straying through woody places, through rough places, torn in all thy limbs, thou wast seeking a home, that is, a sort of settlement of thy spirit, where thou mightest say, it is well; and being in security mightest say it, at rest from every uneasiness, from every trial, in a word from every captivity; and thou didst not find. What shall I say? Came there to thee one to show thee the way? There came to thee the Way itself, and thou wast set therein by no merits of thine preceding, for evidently thou wast straying. What, since the time that thou hast set foot therein dost thou now direct thyself? Doth He that hath taught thee the way now leave thee? No, he saith: "Thou hast taught me from my youth; and even until now I will tell forth Thy wonderful works." For a wonderful thing is that which still Thou doest; namely, that Thou dost direct me, who in the way hast put me: and these are Thy wonderful works. What dost thou think to be the wonderful works of God? What is more wonderful among God's wonderful works, than the raising the dead? But am I by any means dead, thou sayest? Unless dead thou hadst been, there would not have been said to thee, "Rise, thou that sleepest, and arise from the dead, and Christ shall enlighten thee." Dead are all unbelievers, all unrighteous men; in body they live, but in heart they are extinct. But he that raiseth a man dead according to the body, doth bring him back to see this light and to breathe this air: but he that raiseth is not himself light and air to him; he beginneth to see, as he saw before. A soul is not so resuscitated. For a soul is resuscitated by God; though even a body is resuscitated by God: but God, when He doth resuscitate a body, to the world doth bring it back: when He doth resuscitate a soul, to Himself He bringeth it back. If the air of this world be withdrawn, there dieth body: if God be withdrawn, there dieth soul. When then God doth resuscitate a soul, unless there be with her He that hath resuscitated, she being resuscitated liveth not. For He doth not resuscitate, and then leave her to live to herself: in the same manner as Lazarus, when he was resuscitated after being four days dead, was resuscitated by the Lord's corporal presence. ...The Lord withdrew from that same city or from that spot, did Lazarus cease to live? Not so is the soul resuscitated: God doth resuscitate her, she dieth if God shall have withdrawn. For I will speak boldly, brethren, but yet the truth. Two lives there are, one of the body, another of the soul: as the life of the body is the soul, so the life of the soul is God: in like manner as, if the soul forsake, the body dieth: so the soul dieth, if God forsake. This then is His grace, namely, that He resuscitate and be with us. Because then He doth resuscitate us from our past death, and doth renew in a manner our life, we say to Him, "O God, Thou hast taught me from my youth." But because He doth not withdraw from those whom He resuscitateth, lest when He shall have withdrawn from them they die, we say to Him, "and even until now I will tell forth Thy wonderful works:" because while Thou art with me I live, and of my soul Thou art the life, which will die if she be left to herself. Therefore while my life is present, that is, my God, "even until now," what next?

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Psalm 71

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Psalm 71:18
Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto [this] generation, [and] thy power to every one [that] is to come.

21. "And even unto oldness and old age" (Verse 18). These are two terms for old age, and are distinguished by the Greeks. For the gravity succeeding youth hath another name among the Greeks, and after that same gravity the last age coming on hath another name; for presbuthj signifieth grave, and gerwn old. But because in the Latin language the distinction of these two terms holdeth not, both words implying old age are inserted, oldness and old age: but ye know them to be two ages. "Thou hast taught me Thy grace from my youth; and even until now;" after my youth, "I will tell forth Thy wonderful works," because Thou art with me in order that I may not die, who hast come in order that I may rise: "and even unto oldness and old age," that is, even unto my last breath, unless with me Thou shalt have been, there will not be any merit of mine; may Thy grace alway remain with me. Even one man would say this, thou, he, I; but because this voice is that of a certain great Man, that is, of the Unity itself, for it is the voice of the Church; let us investigate the youth of the Church. When Christ came, He was crucified, dead, rose again, called the Gentiles, they began to be converted, became Martyrs strong in Christ, there was shed faithful blood, there arose a harvest for the Church: this is Her youth. But seasons advancing let the Church confess, let Her say, "Even until now I will tell forth Thy wonderful works." Not only in youth, when Paul, when Peter, when the first Apostles told: even in advancing age I myself, that is, Thy Unity, Thy members, Thy Body, "will tell forth Thy marvellous works." What then? "And even unto oldness and old age," I will tell forth Thy wonderful works: even until the end of the world here shall be the Church. For if She were not to be here even unto the end of the world; to whom did the Lord say, "Behold, I am with you always, even unto the consummation of the world"? Why was it necessary that these things should be spoken in the Scriptures? Because there were to be enemies of the Christian Faith who would say, "for a short time are the Christians, hereafter they shall perish, and there shall come back idols, there shall come back that which was before. How long shall be the Christians?" "Even unto oldness and old age:" that is, even unto the end of the world. When thou, miserable unbeliever, dost expect Christians to pass away, thou art passing away thyself without Christians: and Christians even unto the end of the world shall endure; and as for thee with thine unbelief when thou shalt have ended thy short life, with what face wilt thou come forth to the Judge, whom while thou wast living thou didst blaspheme? Therefore "from my youth, and even until now, and even unto oldness and old age, O Lord, forsake not me." It will not be, as mine enemies say, even for a time. "Forsake not me, until I tell forth Thine arm to every generation that is yet to come." And the Arm of the Lord hath been revealed to whom? The Arm of the Lord is Christ. Do not Thou then forsake me: let not them rejoice that say, "only for a set time the Christians are." May there be persons to tell forth Thine arm. To whom? "To every generation that is yet to come." If then it be to every generation that is yet to come, it will be even unto the end of the world: for when the world is ended, no longer any generation will come on.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:19
Thy righteousness also, O God, [is] very high, who hast done great things: O God, who [is] like unto thee!

22. "Thy power and Thy righteousness" (Verse 19). That is, that I may tell forth to every generation that is yet to come, Thine arm. And what hath Thine arm effected? This then let me tell forth, that same grace to every generation succeeding: let me say to every man that is to be born, nothing thou art by thyself, on God call thou, thine own are sins, merits are God's: punishment to thee is owing, and when reward shall have come, His own gifts He will crown, not thy merits. Let me say to every generation that is to come, out of captivity thou hast come, unto Adam thou didst belong. Let me say this to every generation that is to come, that there is no strength of mine, no righteousness of mine; but "Thy strength and Thy righteousness, O God, even unto the most high mighty works which Thou hast made." "Thy power and Thy righteousness," as far as what? even unto flesh and blood? Nay, "even unto the most high mighty works which Thou hast made." For the high places are the heavens, in the high places are the Angels, Thrones, Dominions, Principalities, Powers: to Thee they owe it that they are; to Thee they owe it that they live, to Thee they owe it that righteously they live, to Thee they owe it that blessedly they live. "Thy power and Thy righteousness," as far as what? "Even unto the most high mighty works which Thou hast made." Think not that man alone belongeth to the grace of God. What was Angel before he was made? What is Angel, if He forsake him who hath created? Therefore "Thy power and Thy justice even unto the most high mighty works which Thou hast made." 23. And man exalteth himself: and in order that he may belong to the first captivity, he heareth the serpent suggesting, "Taste, and ye shall be as Gods." Men as Gods? "O God, who is like unto Thee?" Not any in the pit, not in Hell, not in earth, not in Heaven, for all things Thou hast made. Why doth the work strive with the Maker? "O God, who is like unto Thee?" But as for me, saith miserable Adam, and Adam is every man, while I perversely will to be like unto Thee, behold what I have become, so that from captivity to Thee I cry out: I with whom it was well under a good king, have been made captive under my seducer; and cry out to Thee, because I have fallen from Thee. And whence have I fallen from Thee? While I perversely seek to be like unto Thee. ... 24. Ill straying, ill presuming, doomed to die by withdrawing from the path of righteousness: behold he breaketh the commandment, he hath shaken off from his neck the yoke of discipline, uplifted with high spirit he hath broken in sunder the reins of guidance: where is he now? Truly captive he crieth, "O Lord, who is like unto Thee?" I perversely willed to be like unto Thee, and I have been made like unto a beast! Under Thy dominion, under Thy commandment, I was indeed like: "But a man in honour set hath not perceived, he hath been compared to beasts without sense, and hath been made like unto them." Now out of the likeness of beasts cry though late and say, "O God, who is like unto Thee?"

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:20
[Thou], which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:21
Thou shalt increase my greatness, and comfort me on every side.

26. But this was discipline; admonition, not desertion. Lastly, giving thanks, he saith what? "And being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back." But when before? What is this "again"? Thou hast fallen from a high place, O man, disobedient slave, O thou proud against thy Lord, thou hast fallen. There hast come to pass in thee, "every one that exalteth himself shall be humbled:" may there come to pass in thee, "every one that humbleth himself shall be exalted." Return thou from the deep. I return, he saith, I return, I acknowledge; "0 God, who is like unto Thee? How great troubles hast Thou shown to me, many and evil! and being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back." "We perceive," I hear. Thou hast brought us back from the bottomless places of the earth, hast brought us back from the depth and drowning of sin. But why "again"? When had it already been done? Let us go on, if perchance the latter parts of the Psalm itself do not explain to us the thing which here we do not yet perceive, namely, why he hath said "again." Therefore let us hear: "How great troubles Thou hast shown to me, many and evil! And being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back." What then? "Thou hast multiplied Thy righteousness, and being turned Thou hast comforted me, and from the bottomless places of the earth again Thou hast brought me back" (Verse 21). Behold a second "again"! If we labour to unravel this "again" when written once, who will be able to unravel it when doubled? Now "again" itself is a redoubling, and once more there is written "again." May He be with us from whom is grace, may there be with us the arm also which we are telling forth to every generation that is to come: may He be with us Himself, and as with the key of His Cross open to us the mystery that is locked up. For it was not to no purpose that when He was crucified the veil of the temple was rent in the midst, but to show that through His Passion the secret things of all mysteries were opened. May He then Himself be with men passing over unto Him, be the veil taken away: may our Lord and Saviour Jesus Christ tell us why such a voice of the Prophet hath been sent before, "Thou hast shown to me troubles many and evil: and being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back." Behold this is the first "again" which hath been written. Let us see what this is, and we shall see why there is a second "again." 27. ...Therein Christ died, wherein thou art to die: and therein Christ rose again, wherein thou art to rise again. By His example He taught thee what thou shouldest not fear, for what thou shouldest hope. Thou didst fear death, He died: thou didst despair of rising again, He rose again. But thou sayest to me, He rose again, do I by any means rise again? But He rose again in that which for thee He received of thee. Therefore thy nature in Him hath preceded thee; and that which was taken of thee, hath gone up before thee: therein therefore thou also hast ascended. Therefore He ascended first, and we in Him: because that flesh is of the human race. ...Behold one "again." Hear of its being fulfilled from the Apostle: "If then ye have risen with Christ, the things which are above seek ye, where Christ is sitting on the right hand of God; the things which are above mind ye, not the things which are upon the earth." He then hath gone before: already we also have risen again, but still in hope. Hear the Apostle Paul saying this same thing: "Even we ourselves groan in ourselves, looking for the adoption, the redemption of our body." What is it then that Christ hath granted to thee? Hear that which followeth: "For by hope we are saved: but hope which is seen is not hope. For that which a man seeth, why doth he hope for? But if that which we see not we hope for, through patience we wait for it." We have been brought back therefore again from the bottomless places in hope. Why again? Because already Christ had gone before. But because we shall rise again in substance, for now in hope we are living, now after faith we are walking; we have been brought back from the bottomless places of the earth, by believing in Him who before us hath risen again from the bottomless place of the earth. ...Thou hast heard one "again," thou hast heard the other: "again;" one "again" because of Christ going before; and the other, yet however in hope, and a thing which remaineth to be in substance. "Thou hast multiplied Thy righteousness," already in me believing, already in those that, first have risen again in hope. ..."Thou hast multiplied Thy righteousness, and being turned Thou hast comforted me:" and because of the body to rise again at the end, even from the bottomless places of the earth again Thou hast brought me back.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:22
I will also praise thee with the psaltery, [even] thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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Psalm 71:23
My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed.

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Psalm 71:24
My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.

29. Again hear this because of that same "again" and "again." "My lips shall exult when I shall psalm to Thee" (Verse 23). Because lips are wont to be spoken of both belonging to the inner and to the outward man, it is uncertain in what sense lips have been used: there followeth therefore, "And my soul which Thou hast redeemed." Therefore regarding the inward lips having been saved in hope, brought back from the bottomless places of the earth in faith and love, still however waiting for the redemption of our body, we say what? Already he hath said, "And my soul which Thou hast redeemed." But lest thou shouldest think the soul alone redeemed, wherein now thou hast heard one "again," "but still," he saith; why still? "but still my tongue also:" therefore now the tongue of the body: "all day long shall meditate of Thy righteousness" (Verse 24): that is, in eternity without end. But when shall this be? Hereafter at the end of the world, at the resurrection of the body and the changing into the Angelic state. Whence is it proved that this is spoken of the end, "but still my tongue also all day long shall meditate of Thy righteousness"? "When they shall have been confounded and shall have blushed, that seek evil things for me." When shall they be confounded, when shall they blush, save at the end of the world? For in two ways they shall be confounded, either when they shall believe in Christ, or when Christ shall have come. For so long as the Church is here, so long as grain groaneth amid chaff, so long as wheat groaneth amid tares, so long as vessels of mercy groan amid vessels of wrath made for dishonour, so long as lily groaneth amid thorns, there will not be wanting enemies to say, "When shall he die, and his name perish?" "Behold there shall come the time when Christians shall be ended and shall be no more: as they began at a set time, so even unto a particular time they shall be." But while they are saying these things and without end are dying, and while the Church is continuing preaching the Arm of the Lord to every generation that is to come; there shall come Himself also at last in His glory, there shall rise again all the dead, each with his cause: there shall be severed good men to the right hand, but evil men to the left, and they shall be confounded that did insult, they shall blush that did mock: and so my tongue after resurrection shall meditate of Thy righteousness, all day long of Thy praise, "when they shall have been confounded and shall have blushed, that seek evil things for me."

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Psalm 71

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