Vanity, Utility And Avarice

In eo autem quod ita se habet, Inclina cor meum in justificationes tuas, et non in utilitatem; quidam transtulerunt, Inclina cor meum in testimonia tua et non in avaritiam. Id quod in hebraeis codicibus continetur, ambigua in definitione utrique intelligentiae opportunum est. Sed nos, sicut oportet, sequimur Septuaginta interpretum religiosam et antiquam auctoritatam, ex judicio tamen caeterorum translatorum proprietatem intelligentia cujusque desiderio coaptantes. Cum enim hi dixerint, in utilitatem illi dixerint, in avaritiam, per idipsum quomodo utilitas hoc nunc sit subjecta noscetur. Nam saeculi homines pecuniam, argentum, aurum, et caetera opum instrumenta utilitatem vocant. Ergo cum in Dei testimonia inclinari cor suum, et non in utilitatem propheta orat, inclinatum in Dei testimonia cor ab his sine dubio refert, quae humano judicio existimantur utilia. Et quidem intelligentiae nostrae sensum versus qui consequitur confirmat. Ait enim Averte oculos mei, ne videant vanitatem, et in via tua vivifica me; vanitatem eorum docens, quae ab hominibus existimantur utilia. Et quaerendum est quos oculos, et a qua vanitate oret averti. Orat autem et animi et corporis oculos, eos scilicet qui theatralibus ludis captivi incubant, eos qui Circensium certaminibus serviunt, eos qui vestium pretia mirantur, eos quos auri splendor et gemmarum varietas occupat. Nisi forte non magis equorum cursu astrorum cursus  est gratior; et obscoenis illis spectaculorum turpium fabulis, non amoenius divina illa humanae spei eloquia cantantur. Nisi forte huic terrenorum metallorum usui, non magis aeternitatis repositae divitiae, honor et gloria praeferetur: et blandior mihi erit auri species, quam hominis et terrae et lucis et coeli. Ab eorum igitur vanitatibus averti oculos et hos corporis sui, et illos animae deprecatur: de quibus obcaecatis beatus Apostolus docet, cum ait, In vanitate sensus eorum intenebrati, alienati a vita Dei. Et aversorum oculorum a vanitate quod praemium sit, non longe requirendum est. Sequitur enim, Et in via tua vivam. Declindani enim a vanitate sunt oculi, ut nobis in via Dei vita sit: non ea vita quae nunc est, sed ea quae in coelis reposita est, et in Christo absconsa. Ita enim in omni hoc psalmo locutus est, tamquam victurus sit, non modo vivat. Erigendi igitur oculi sunt, quibus Christi potius gloria, quam mundi hujus inania et vana cernantur. In via enim Dei, referentes oculos a vanitate, vivemus. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9 539-541

The line that reads 'Incline my heart to your justifications and not to utility', 1 has also been translated, 'Incline my heart to your testaments and not to avarice.' That which is found in the Hebrew texts is ambiguous in its sense and either understanding is possible. But we, as befits, follow the pious and ancient authority of the Septuagint rendition, yet the judgement of other translators it has also pleased us to join to our own understanding. For when they say, 'to utility' and the others, 'in avarice,' how this utility should be grasped we should consider. Now men of the world call money and silver and gold and other such things useful instruments for works, therefore when to the testimonies of God the Prophet prays for his heart to incline, the inclination of the heart to the testimonies of God away from these things which are judged useful according to human measure he without doubt refers. And certainly our understanding of this sense the verse which follows shall confirm. It says, 'Avert my eyes lest they see vanity and in your way enliven me,' there teaching their vanity which by men is judged to be useful. And it must be asked what eyes and from what vanity he prays to be averted. He prays for the eyes of the soul and the body, those which are falls into captivity by the amusements of the theatres, those which are enslaved amid the struggles of the games, those which marvel at precious vestments, those which are possessed by the splendour of gold and a diversity of jewels. Unless perhaps not more pleasing is the horse track and the circuit of the stars, and those obscene tales of wretched shows is more melodious than the Divine eloquence for human hope. Unless perhaps the honour and glory of the use of the metals of the earth is preferred to the store of Divine eternity, and sight of gold shall be more charming to me, than of man and earth and light and heaven. From the vanity of these things, therefore, he prays that the eyes of the body and of the soul be averted, concerning which blinding the Apostle teaches when he says, 'In vanity their sense has been benighted, alienated from the life of God,' 2 and what the reward is of the aversion of eye to vanity is not too far to seek. For the line follows, 'And in your way I shall live.' For with the eyes turning from vanity, so for us is life in the way of God, not that life which now is, but that which is kept in the heavens, and which is hidden in Christ. 3 So about all this the Psalm speaks, how it shall be conquered, that it no longer live. Therefore directing the eyes, let them perceive rather the glory of Christ than the inanity and vanities of this world. For in the way of God, turning the eyes from vanity, we may live. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.36 2 Ephes 4.18 3 Colos 3.2-3