The Nature of Testimony and Divine Glory

Because of your goodness, Lord, not because of my own virtue do you remember me. The Lord is good and upright; he who lives with uprightness is good. For often 'good' is taken in a sense of deception: 'bad associations corrupt good morals' (Prov 13:20). Thus, 'good' is not taken here in a praiseworthy sense, but in a sense of being easy or indulgent. Similarly with 'innocent': 'the innocent believes every word,' instead of meaning 'the well-disposed.' And regarding heretics, Paul writes: 'by flattering speech and blessing they deceive the hearts of the innocent' (2 Cor 11:14). Because of this, he establishes laws for those sinning in the way.

If he were abrupt, if he were not good, he would not establish laws in the way of salvation for those sinning, but would hand them over to be punished. Therefore, he establishes laws for those sinning in the way, so that having traveled this way, they may possess salvation. And observe: he does not say 'those who have sinned,' but 'those sinning.' And those still sinning, through exhortations, admonitions, and laws, he leads into the way. But how can the written word mean this, considering all the implications of the law?

He will guide the gentle in judgment. Having judged, he guides the gentle; for again, gentleness often signifies indulgence. But when they are guided having been judged, they possess a perfect virtue, which the Savior taught them to have, saying: 'Learn from me, for I am gentle and lowly in heart' (Matt 11:29). And 'in judgment' can also be understood thus: judging these gentle ones to be capable of being benefited, he guides them. And the first interpretation is most in harmony with the text: that having been judged, they come upon the way having God as a guide. Or does he not guide, he who says: 'Learn from me, for I am gentle' (Matt 11:29)?

All the ways of the Lord are mercy and truth. In many places of the Scriptures, mercy is joined with truth. How great is the truth, so that I might say, it is above men. And observe that all things rational, and all things transcendent, and all things above, require truth. Here, however, we require mercy, so that we may be able to know the truth. It has been said in the previous sections: 'Guide me in your truth, O Lord, and in your paths' (Ps 25:5). Therefore, the beginning of walking these blessed ways is from mercy.

It becomes a part of God, and an end from the truth. This is for those who search out His covenant and His testimonies, not for those who search simply, but specifically those who search out them. Those searching the Scriptures, they too are searching out the covenant of God. To search and to seek out are the same thing.

"And His testimonies": His testimonies are the words testified by Him. You know that what has been testified is irrefutable. Therefore, the irrefutable is often signified by the name of 'testimonies' regarding the divine instructions. What? That which He Himself testified? That which He Himself confirmed. And it is possible to call things irrefutable and unshakeable testimonies, not because they were testified by someone, but because their nature is such that they testify by the truth.

"And the witness," He says, "is faithful in heaven." Concerning God, if it is said that God testifies, we do not mean that the one testifying establishes Him. John came "that he might testify about the light" (John 1:7); for John, the one testifying about the light, did not provide faith and standing to the light. The one testifying shows himself to be knowing by his knowledge, and the one testifying is shown to be diligent by his virtue. So also those who have been well-pleasing and have struggled in persecutions are called witnesses as is fitting. They showed themselves to be lovers of truth, they showed themselves to be knowers of the truth. They did not confirm the truth, but they confirmed themselves. Therefore, those things worthy of the one testifying are often called testimonies.

"For your name's sake, O Lord. Not for the sake of our diligence or our life, but because of your name. This indeed is said in another psalm: 'Not to us, O Lord, not to us, but to your name give glory' (Psalm 115:1); for we are enriched by you and you were named our God, so do it for your name's sake. "And atone for my sin; for it is great." We say "it is great" in this way: if so many paths have been made known to Him, and He has been led to the truth, how much sin does He have? It has been said before the next part: "Cleanse me from my secret sins" (Psalm 51:2), because even a small stain is a great sin to the one who is entirely cleansed.

"Who is the man who fears the Lord?" Therefore, he asks: who then is the man who fears God? To this one "he will teach in the way in which..."