10O continue Your lovingkindness to those who know You,
         And Your righteousness to the upright in heart.

11Let not the foot of pride come upon me,
         And let not the hand of the wicked drive me away.

12There the doers of iniquity have fallen;
         They have been thrust down and cannot rise.

Parallel Verses

New American Standard Bible (©1995)
For with You is the fountain of life; In Your light we see light.

GOD'S WORD® Translation (©1995)
Indeed, the fountain of life is with you. In your light we see light.

King James Bible
For with thee is the fountain of life: in thy light shall we see light.

Douay-Rheims Bible
For with thee is the fountain of life; and in thy light we shall see light.

Darby Bible Translation
For with thee is the fountain of life: in thy light shall we see light.

English Revised Version
For with thee is the fountain of life: in thy light shall we see light.

Webster's Bible Translation
For with thee is the fountain of life: in thy light shall we see light.

World English Bible
For with you is the spring of life. In your light shall we see light.

Young's Literal Translation
For with Thee is a fountain of life, In Thy light we see light.

Cross References

Psalm 19:8 The precepts of the LORD are right, rejoicing the heart; The commandment of the LORD is pure, enlightening the eyes.

Psalm 34:5 They looked to Him and were radiant, And their faces will never be ashamed.

Psalm 43:3 O send out Your light and Your truth, let them lead me; Let them bring me to Your holy hill And to Your dwelling places.

Psalm 87:7 Then those who sing as well as those who play the flutes shall say, "All my springs of joy are in you."

Jeremiah 2:13 "For My people have committed two evils: They have forsaken Me, The fountain of living waters, To hew for themselves cisterns, Broken cisterns That can hold no water.

Daniel 2:22 "It is He who reveals the profound and hidden things; He knows what is in the darkness, And the light dwells with Him.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 5-12

David, having looked round with grief upon the wickedness of the wicked, here looks up with comfort upon the goodness of God, a subject as delightful as the former was distasteful and very proper to be set in the balance against it. Observe,

I. His meditations upon the grace of God. He sees the world polluted, himself endangered, and God dishonoured, by the transgressions of the wicked; but, of a sudden, he turns his eye, and heart, and speech, to God "However it be, yet thou art good." He here acknowledges,

1. The transcendent perfections of the divine nature. Among men we have often reason to complain, There is no truth nor mercy, (Hos. 4:1), no judgment nor justice, Isa. 5:7. But all these may be found in God without the least alloy. Whatever is missing, or amiss, in the world, we are sure there is nothing missing, nothing amiss, in him that governs it. (1.) He is a God of inexhaustible goodness: Thy mercy, O Lord! is in the heavens. If men shut up the bowels of their compassion, yet with God, at the throne of his grace, we shall find mercy. When men are devising mischief against us God's thoughts concerning us, if we cleave closely to him, are thoughts of good. On earth we meet with little content and a great deal of disquiet and disappointment; but in the heavens, where the mercy of God reigns in perfection and to eternity, there is all satisfaction; there therefore, if we would be easy, let us have our conversation, and there let us long to be. How bad soever the world is, let us never think the worse of God nor of his government; but, from the abundance of wickedness that is among men, let us take occasion, instead of reflecting upon God's purity, as if he countenanced sin, to admire his patience, that he bears so much with those that so impudently provoke him, nay, and causes his sun to shine and his rain to fall upon them. If God's mercy were not in the heavens (that is, infinitely above the mercies of any creature), he would, long ere this, have drowned the world again. See Isa. 55:8, 9; Hos. 11:9. (2.) He is a God of inviolable truth: Thy faithfulness reaches unto the clouds. Though God suffers wicked people to do a great deal of mischief, yet he is and will be faithful to his threatenings against sin, and there will come a day when he will reckon with them; he is faithful also to his covenant with his people, which cannot be broken, nor one jot or tittle of the promises of it defeated by all the malice of earth and hell. This is matter of great comfort to all good people, that, though men are false, God is faithful; men speak vanity, but the words of the Lord are pure words. God's faithfulness reaches so high that it does not change with the weather, as men's does, for it reaches to the skies (so it should be read, as some think), above the clouds, and all the changes of the lower region. (3.) He is a God of incontestable justice and equity: Thy righteousness is like the great mountains, so immovable and inflexible itself and so conspicuous and evident to all the world; for no truth is more certain nor more plain than this, That the Lord is righteous in all his ways, and that he never did, nor ever will do, any wrong to any of his creatures. Even when clouds and darkness are round about him, yet judgment and justice are the habitation of his throne, Ps. 97:2. (4.) He is a God of unsearchable wisdom and design: "Thy judgments are a great deep, not to be fathomed with the line and plummet of any finite understanding." As his power is sovereign, which he owes not any account of to us, so his method is singular and mysterious, which cannot be accounted for by us: His way is in the sea and his path in the great waters. We know that he does all wisely and well; but what he does we know not now; it will be time enough to know hereafter.

2. The extensive care and beneficence of the divine Providence: "Thou preservest man and beast, not only protectest them from mischief, but suppliest them with that which is needful for the support of life." The beasts, though not capable of knowing and praising God, are yet graciously provided for; their eyes wait on him, and he gives them their meat in due season. Let us not wonder that God gives food to bad men, for he feeds the brute-creatures; and let us not fear but that he will provide well for good men; he that feeds the young lions will not starve his own children.

3. The peculiar favour of God to the saints. Observe,

(1.) Their character, v. 7. They are such as are allured by the excellency of God's loving-kindness to put their trust under the shadow of his wings. [1.] God's loving-kindness is precious to them. They relish it; they taste a transcendent sweetness in it; they admire God's beauty and benignity above any thing in this world, nothing so amiable, so desirable. Those know not God that do not admire his loving-kindness; and those know not themselves that do not earnestly covet it. [2.] They therefore repose an entire confidence in him. They have recourse to him, put themselves under his protection, and then think themselves safe and find themselves easy, as the chickens under the wings of the hen, Mt. 23:37. It was the character of proselytes that they came to trust under the wings of the God of Israel (Ruth 2:12); and what more proper to gather proselytes than the excellency of his loving-kindness? What more powerful to engage our complacency to him and on him? Those that are thus drawn by love will cleave to him.

(2.) Their privilege. Happy, thrice happy, the people whose God is the Lord, for in him they have, or may have, or shall have, a complete happiness. [1.] Their desires shall be answered, (v. 8): They shall be abundantly satisfied with the fatness of thy house, their wants supplied; their cravings gratified, and their capacities filled. In God all-sufficient they shall have enough, all that which an enlightened enlarged soul can desire or receive. The gains of the world and the delights of sense will surfeit, but never satisfy, Isa. 55:2. But the communications of divine favour and grace will satisfy, but never surfeit. A gracious soul, though still desiring more of God, never desires more than God. The gifts of Providence so far satisfy them that they are content with such things as they have. I have all, and abound, Phil. 4:18. The benefit of holy ordinances is the fatness of God's house, sweet to a sanctified soul and strengthening to the spiritual and divine life. With this they are abundantly satisfied; they desire nothing more in this world than to live a life of communion with God and to have the comfort of the promises. But the full, the abundant satisfaction is reserved for the future state, the house not made with hands, eternal in the heavens. Every vessel will be full there. [2.] Their joys shall be constant: Thou shalt make them drink of the river of thy pleasures. First, There are pleasures that are truly divine. "They are thy pleasures, not only which come from thee as the giver of them, but which terminate in thee as the matter and centre of them." Being purely spiritual, they are of the same nature with those of the glorious inhabitants of the upper world, and bear some analogy even to the delights of the Eternal Mind. Secondly, There is a river of these pleasures, always full, always fresh, always flowing. There is enough for all, enough for each; see Ps. 46:4. The pleasures of sense are putrid puddle-water; those of faith are pure and pleasant, clear as crystal, Rev. 22:1. Thirdly, God has not only provided this river of pleasures for his people, but he makes them to drink of it, works in them a gracious appetite to these pleasures, and by his Spirit fills their souls with joy and peace in believing. In heaven they shall be for ever drinking of those pleasures that are at God's right hand, satiated with a fulness of joy, Ps. 16:11. [3.] Life and light shall be their everlasting bliss and portion, v. 9. Having God himself for their felicity, First, In him they have a fountain of life, from which those rivers of pleasure flow, v. 8. The God of nature is the fountain of natural life. In him we live, and move, and have our being. The God of grace is the fountain of spiritual life. All the strength and comfort of a sanctified soul, all its gracious principles, powers, and performances, are from God. He is the spring and author of all its sensations of divine things, and all its motions towards them: he quickens whom he will; and whosoever will may come, and take from him of the waters of life freely. He is the fountain of eternal life. The happiness of glorified saints consists in the vision and fruition of him, and in the immediate communications of his love, without interruption or fear of cessation. Secondly, In him they have light in perfection, wisdom, knowledge, and joy, all included in this light: In thy light we shall see light, that is, 1. "In the knowledge of thee in grace, and the vision of thee in glory, we shall have that which will abundantly suit and satisfy our understandings." That divine light which shines in the scripture, and especially in the face of Christ, the light of the world, has all truth in it. When we come to see God face to face, within the veil, we shall see light in perfection, we shall know enough then, 1 Co. 13:12; 1 Jn. 3:2. 2. "In communion with thee now; by the communications of thy grace to us and the return of our devout affections to thee, and in the fruition of thee shortly in heaven, we shall have a complete felicity and satisfaction. In thy favour we have all the good we can desire." This is a dark world; we see little comfort in it; but in the heavenly light there is true light, and no false light, light that is lasting and never wastes. In this world we see God, and enjoy him by creatures and means; but in heaven God himself shall be with us (Rev. 21:3) and we shall see and enjoy him immediately.

II. We have here David's prayers, intercessions, and holy triumphs, grounded upon these meditations.

1. He intercedes for all saints, begging that they may always experience the benefit and comfort of God's favour and grace, v. 10. (1.) The persons he prays for are those that know God, that are acquainted with him, acknowledge him, and avouch him for theirs-the upright in heart, that are sincere in their profession of religion, and faithful both to God and man. Those that are not upright with God do not know him as they should. (2.) The blessing he begs for them is God's loving-kindness (that is, the tokens of his favour towards them) and his righteousness (that is, the workings of his grace in them); or his loving-kindness and righteousness are his goodness according to promise; they are mercy and truth. (3.) The manner in which he desires this blessing may be conveyed: O continue it, draw it out, as the mother draws out her breasts to the child, and then the child draws out the milk from the breasts. Let it be drawn out to a length equal to the line of eternity itself. The happiness of the saints in heaven will be in perfection, and yet in continual progression (as some thing); for the fountain there will be always full and the streams always flowing. In these is continuance, Isa. 64:5.

2. He prays for himself, that he might be preserved in his integrity and comfort (v. 11): "Let not the foot of pride come against me, to trip up my heels, or trample upon me; and let not the hand of the wicked, which is stretched out against me, prevail to remove me, either from my purity and integrity, by any temptation, or from my peace and comfort, by any trouble." Let not those who fight against God triumph over those who desire to cleave to him. Those that have experienced the pleasure of communion with God cannot but desire that nothing may ever remove them from him.

3. He rejoices in hope of the downfall of all his enemies in due time (v. 12): "There, where they thought to gain the point against me, they have themselves fallen, been taken in that snare which they laid for me." There, in the other world (so some), where the saints stand in the judgment, and have a place in God's house, the workers of iniquity are cast in the judgment, are cast down into hell, into the bottomless pit, out of which they shall assuredly never be able to rise from under the insupportable weight of God's wrath and curse. It is true we are not to rejoice when any particular enemy of ours falls; but the final overthrow of all the workers of iniquity will be the everlasting triumph of glorified saints.

Calvin's Commentary

5. O Jehovah! thy mercy is unto the heavens, and thy truth even unto the clouds. 6. Thy righteousness is as the mountains of God; [4] thy judgments are a great deep: [5] O Jehovah! thou preservest man and beast. 7. O God! how excellent [6] is thy loving-kindness! therefore, the children of men shall trust in the shadow of thy wings. 8. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them to drink of the river of thy pleasures. 9. For with thee [7] is the fountain of life; and in thy light [8] shall we see light.

5. O Jehovah! thy mercy is unto the heavens. Commentators think that David, after having described the great corruption and depravity which every where prevail in the world, takes occasion from thence to extol in rapturous praises the wonderful forbearance of God, in not ceasing to manifest his favor and good-will towards men, even though they are sunk in iniquity and crime. But, as I have already observed, I am of a somewhat different opinion. After having spoken of the very great depravity of men, the prophet, afraid lest he should become infected by it, or be carried away by the example of the wicked, as by a flood, quits the subject, and recovers himself by reflecting on a different theme. It usually happens, that in condemning the wicked, the contagion of their malice insinuates itself into our minds when we are not conscious of it; and there is scarcely one in a hundred who, after having complained of the malice of others, keeps himself in true godliness, pure and unpolluted. The meaning therefore is, Although we may see among men a sad and frightful confusion, which, like a great gulf, would swallow up the minds of the godly, David, nevertheless, maintains that the world is full of the goodness and righteousness of God, and that he governs heaven and earth on the strictest principles of equity. And certainly, whenever the corruption of the world affects our minds, and fills us with amazement, we must take care not to limit our views to the wickedness of men who overturn and confound all things; but in the midst of this strange confusion, it becomes us to elevate our thoughts in admiration and wonder, to the contemplation of the secret providence of God. David here enumerates four cardinal attributes of Deity, which, according to the figure of speech called synecdoche, include all the others, and by which he intimates, in short, that although carnal reason may suggest to us that the world moves at random, and is directed by chance, yet we ought to consider that the infinite power of God is always associated with perfect righteousness. In saying that the goodness of God is unto the heavens, David's meaning is, that in its greatness it is as high as the heavens. In the same sense he adds, Thy truth is even unto the clouds The term truth in this place may be taken either for the faithfulness which God manifests in accomplishing his promises, or for the just and well regulated character of his government, in which his rectitude is seen to be pure and free from all deception. But there are many other similar passages of Scripture which constrain me to refer it to the promises of God, in the keeping and fulfilling of which he is ever faithful.

6. Thy righteousness is as the mountains of God In this verse there is a commendation of God's righteousness, which the sacred writer compares to the high mountains, (this being the manner of the expression -- "the mountains of God," for we know that the Hebrews were accustomed to distinguish by the appellation divine, or of God, whatever is excellent,) because his glory shines forth more clearly there. In the last place, it is said, that his judgments are like a great and bottomless abyss. By these words he teaches us, that to whatever side we turn our eyes, and whether we look upward or downward, all things are disposed and ordered by the just judgment of God. This passage is usually quoted in a sense quite different, namely, that the judgments of God far exceed our limited capacity, and are too mysterious for our being able to comprehend them; and, indeed, in this sense the similitude of an abyss is not inappropriate. It is, however, obvious from the context, that the language of the Psalmist is to be understood in a much more extensive sense, and as meaning, that however great the depth of wickedness which there is among men, and though it seems like a flood which breaks forth and overflows the whole earth, yet still greater is the depth of God's providence, by which he righteously disposes and governs all things. Whenever, therefore, our faith may be shaken by the confusion and disorder of human affairs, and when we are unable to explain the reasons of this disorder and confusion, let us remember that the judgments of God in the government of the world are with the highest propriety compared to a great depth which fills heaven and earth, that the consideration of its infinite greatness may ravish our minds with admiration, swallow up all our cares, and dispel all our sorrows. When it is added in the end of the verse, O Jehovah! thou preservest man and beast, the meaning is to this effect, that since God vouchsafes to extend his providential care even to the irrational creation, much more does he provide for the wants of men. And, indeed, whenever any doubt may arise in our minds regarding the providence of God, we should fortify and encourage ourselves by setting before us this consideration, that God, who provides food for the beasts of the field, and maintains them in their present state, can never cease to take care of the human race. The explanation which some have given of the term beasts, interpreting it allegorically of beastly men, I regard as too forced, and reject it.

7 O God! how precious is thy loving-kindness! Some explain these words in this sense: That the mercy of God is precious, and that the children of men who put their trust in it are precious; but this is a sense too far removed from the words of the text. Others understand them as meaning, that the mercy of God is very great to the gods, that is to say, to the angels and the sons of men; but this is too refined. I am also surprised that the Jewish Rabbins have wearied and bewildered themselves, without any occasion, in seeking to find out new and subtile interpretations, since the meaning of the prophet is of itself perfectly evident; namely, that it is because the mercy of God is great and clearly manifested, that the children of men put their trust under the shadow of it. As David has hitherto been speaking in commendation of the goodness of God, which extends to every creature, the opinion of other commentators, who consider that David is here discoursing of the peculiar favor which God manifests towards his children, is in my judgment very correct. The language seems to refer in general to all the sons of men, but what follows is applicable properly to the faithful alone. In order to manifest more clearly the greatness of divine grace, he thus speaks in general terms, telling us, that God condescends to gather together under his wings the mortal offspring of Adam, as it is said in Psalm 8:4,

"What is man, that thou art mindful of him?
and the son of man, that thou visitest him?"

The substance of the passage is this: The ungodly may run to every excess in wickedness, but this temptation does not prevent the people of God from trusting in his goodness, and casting themselves upon his fatherly care; while the ungodly, whose minds are degraded, and whose hearts are polluted, never taste the sweetness of his goodness so as to be led by it to the faith, and thus to enjoy repose under the shadow of his wings. The metaphorical expression of wings, as applied to God, is common enough in Scripture. [9] By it God teaches us that we are preserved in safety under his protecting care, even as the hen cherishes her chickens under her wings; and thus he invites us kindly and affectionately to return to him.

8. They shall be abundantly satisfied with the fatness of that house. I have no doubt that by the fatness of God's house the prophet means the abundance of good things which is not designed for all men indiscriminately, but is laid up in store for the children of God who commit themselves wholly to his protection. Some restrict the expression to spiritual graces; but to me it seems more likely, that under it are comprehended all the blessings that are necessary to the happiness and comfort of the present life, as well as those which pertain to eternal and heavenly blessedness. It ought, however, to be observed, that in the style of speaking which the prophet here employs, the use of earthly blessings is connected with the gracious experience of faith, in the exercise of which we can alone enjoy them rightfully and lawfully to our own welfare. When the ungodly glut themselves with the abundance of God's benefits, their bodies indeed grow fat like the flesh of cattle or swine, but their souls are always empty and famished. It is the faithful alone, as I have said, who are satisfied with the goodness of God towards them, because it is to them a pledge of his fatherly love. The expression meat and drink denotes a complete and perfect fullness, and the term river, [10] denotes an overflowing abundance.

9. For with thee is the fountain of life The Psalmist here confirms the doctrine of the preceding verse, the knowledge of which is so profitable that no words can adequately express it. As the ungodly profane even the best of God's gifts by their wicked abuse of them, unless we observe the distinction which I have stated, it were better for us to perish a hundred times of hunger, than to be fed abundantly by the goodness of God. The ungodly do not acknowledge that it is in God they live, move, and have their being, but rather imagine that they are sustained by their own power; and, accordingly, David, on the contrary, here affirms from the experience of the godly, and as it were in their name, that the fountain of life is in God. By this he means, that there is not a drop of life to be found without him, or which flows not from his grace. The metaphor of light, in the last clause of the verse, is tacitly most emphatic, denoting that men are altogether destitute of light, except in so far as the Lord shines upon them. If this is true of the light; of this life, how shall we be able to behold the light of the heavenly world, unless the Spirit of God enlighten us? for we must maintain that the measure of understanding with which men are by nature endued is such, that

"the light shineth in darkness,
but the darkness comprehendeth it not," (John 1:5;)

and that men are enlightened only by a supernatural gift. But it is the godly alone who perceive that they derive their light from God, and that, without it, they would continue, as it were, buried and smothered in darkness.

Footnotes:

[4] In the French version it is, "Comme hautes montagnes;" -- "as the high mountains;" and in the margin Calvin states that the Hebrew is, "Montagnes de Dieu;" -- "Mountains of God." The Hebrews were accustomed to describe things eminent, as Calvin observes in his exposition of the verse, by adding to them the name of God; as, "river of God;" Psalm 65:9; "mount of God," Psalm 68:15; "cedars of God," Psalm 80:10; "the trees of the Lord," Psalm 104:16. "The mountains of God," therefore, here mean the highest mountain.

[5] Lowth reads, "A vast abyss."

[6] Heb. -- how precious.

[7] "En toy." -- Fr. "In thee."

[8] "Par ta clarte." -- Fr. "By thy light."

[9] "Frequens in Psalmis figura ab alio Cherubinorum Arcae," etc. i.e. "A common figure in the Psalms, taken more immediately, in my opinion, from the wings of the Cherubim overshadowing the mercy-seat which covered the ark; but more remotely from birds, which defend their young from the solar rays by overshadowing them with their wings. See Psalm 17:8; Psalm 57:1; Psalm 61:4; Psalm 91:4, etc., and Deuteronomy 32:11." -- Bishop Hare.

[10] The words in the original are, nchl tyk, nachal adanecha, the river of thy Eden, in which there is probably an allusion to the garden of rn Eden, and to the river which flowed through and watered it.

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John Bunyan—The Works of John Bunyan Volumes 1-3

Of Self-Surrender
Of Self-Surrender We should now begin to abandon and give up our whole existence unto God, from the strong and positive conviction, that the occurrence of every moment is agreeable to His immediate will and permission, and just such as our state requires. This conviction will make us resigned in all things; and accept of all that happens, not as from the creature, but as from God Himself. But I conjure you, my dearly beloved, who sincerely wish to give up yourselves to God, that after you have made …
Madame Guyon—A Short and Easy Method of Prayer

The Eternity of Heaven's Happiness.
Having endeavored, in the foregoing pages, to form to ourselves some idea of the glorious happiness reserved for us in heaven, there still remains to say something of its crowning glory--the eternity of its duration. This is not only its crowning glory, but it is, moreover, an essential constituent of that unspeakable joy which now inebriates the souls of the blessed. A moment's reflection will make this evident. Let us suppose, for the sake of illustration, that on the last day, God should thus …
F. J. Boudreaux—The Happiness of Heaven

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." Christ hath left us his peace, as the great and comprehensive legacy, "My peace I leave you," John xiv. 27. And this was not peace in the world that he enjoyed; you know what his life was, a continual warfare; but a peace above the world, that passeth understanding. "In the world you shall have trouble, but in me you shall have peace," saith Christ,--a peace that shall make trouble …
Hugh Binning—The Works of the Rev. Hugh Binning

Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Division of Actual Grace
Actual grace may be divided according to: (1) the difference existing between the faculties of the human soul, and (2) in reference to the freedom of the will. Considered in its relation to the different faculties of the soul, actual grace is either of the intellect, or of the will, or of the sensitive faculties. With regard to the free consent of the will, it is either (1) prevenient, also called cooeperating, or (2) efficacious or merely sufficient. 1. THE ILLUMINATING GRACE OF THE INTELLECT.--Actual …
Joseph Pohle—Grace, Actual and Habitual

Spiritual Hunger Shall be Satisfied
They shall be filled. Matthew 5:6 I proceed now to the second part of the text. A promise annexed. They shall be filled'. A Christian fighting with sin is not like one that beats the air' (1 Corinthians 9:26), and his hungering after righteousness is not like one that sucks in only air, Blessed are they that hunger, for they shall be filled.' Those that hunger after righteousness shall be filled. God never bids us seek him in vain' (Isaiah 45:19). Here is an honeycomb dropping into the mouths of …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best …
Thomas Traherne—Centuries of Meditations

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament