Psalm 119 (118):1Meaning & Commentary from the Church Fathers

This is because, as I often remind myself, our sadness and joy are often a reflection of our thoughts rather than the nature of circumstances. Therefore, if we align our thoughts appropriately, we are assured of lasting contentment. The impact of suffering and favor is less about external conditions and more about our personal disposition; this holds especially true for the soul, where it becomes a matter of our free will rather than sheer fate.

The Apostle encourages us to 'Rejoice in the Lord always' (Philippians 4:4). Our esteemed holy fathers have invited us to sing the one hundred and eighteenth Psalm on the first day of the Week—the Lord's Day—celebrating the Resurrection. This Psalm serves as a rich treasure and a source of spiritual enrichment, reflecting praise and glory to God while guiding us in the practice of righteousness. It delineates a life in accordance with God’s will, providing us with guidance. It bears its name because it gently leads those who heed it toward the perfection of life, honing them in purity. The one who is immaculate is devoid of sin, defilement, or evil; such a person is blessed for upon leaving this existence, they will attain true bliss, be illuminated by divine understanding, and dwell in the peace and joy of eternal life, which constitutes the kingdom of heaven. Consequently, David, having perceived through prophetic insight the grace conferred by holy baptism, joyfully proclaimed: 'Blessed are those whose transgressions are forgiven' (Psalm 31:1). Those who have preserved this grace, remained faithful to the covenant with God, and approach Him through holy baptism are praised by the prophet in this psalm.

Moreover, this psalm captures deeper meanings. King David himself experienced numerous shifts throughout his life: fleeing from adversaries, pursuing them, encountering despair, or savoring life's joys; he remained faithful to God's path, at times faltering, returning to divine commandments. He compiles these experiences into this psalm, combining his diverse prayers to God, thereby offering wisdom that teaches how to practice genuine virtue throughout life. He does not shy away from the gravity of doctrine but intertwines them with moral instruction, encouraging those striving for true virtue and awakening the indifferent to diligence while instructing the disheartened and reforming the lethargic, providing remedies for the varied passions of humanity. 'Blessed are the blameless in the way, who walk in the law of the Lord' conveys: blessed are those who, in this fleeting existence, faithfully adhere to God's law. The prophet designates the present life as 'the way' due to its lack of solidity and permanence; our lives are but shadows, ephemeral like smoke. The apostle James asks, 'What is your life?' and responds, 'It is a vapor that appears for a little while and then vanishes' (James 4:14). The theologian Gregory contemplated similarly, recognizing that our circumstances are ever-changing and unpredictable. 'We brought nothing into the world,' the Apostle asserts, 'and we cannot take anything out' (1 Timothy 6:7). Let us focus on eternal treasures, for only these endure.

See how the prophet extols those who walk steadfastly along the king's path, not swerving from the precepts of the law. He precisely identifies those he praises: 'those who walk in the law of the Lord.' Those living according to God's law inherently embody blamelessness. As previously stated, the 'way' refers to life itself, a journey from birth to death that we all share.

Now listen to what follows: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears that these words refer to no different group of the blessed than the one previously mentioned. To study the Lord's testimonies and seek Him wholeheartedly is to exemplify blamelessness on the path; it is to walk in the law of the Lord. Then He states, "For those who do evil do not walk in His ways" (Psalm 118:3). However, we know that those who commit wrongdoing often examine the Lord's testimonies because they prioritize knowledge over righteousness. We also recognize that some study these testimonies not because they live righteously, but to learn how to live rightly. Yet these individuals do not yet walk blamelessly in the Lord's law, and for this reason, they have yet to be blessed...

It is written in this Psalm that "those who do evil do not walk in His ways" (Psalm 118:3). Nevertheless, we must strive, with God's assistance, for whom both we and our words exist (Wisdom 7:16), to ensure that what is rightfully said is not misinterpreted by the reader or listener. We must be cautious that all saints, whose words proclaim, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), do not seem incapable of walking in the Lord's ways, given that sin is evil. Such an understanding might imply that those who walk in the ways of the Lord have no sin, an assertion we know to be incorrect. This is not stated merely to avert arrogance and pride; otherwise, it would have concluded with, "Humility is not in us." Instead, the subsequent words clarify the meaning and dispel any doubts. After stating this, blessed John adds, "If we confess our sins, He, being faithful and just, will forgive us our sins and cleanse us from all unrighteousness" (1 John 1:9)...

What does it mean: "You have accused us of observing Your commandments too strictly?" (Psalm 118:4). Have you taken more than is due, or have you left something lacking? In either case, the intention seems contrary to that notable wisdom cherished by the Greeks in their philosophers, which is similarly celebrated by the Latins: "Do nothing excessively." Yet, the Latin language sometimes employs the word 'nimis' in a context that appears in Scripture and carries significant weight in our conversations. In this instance, "You have accused us of keeping your commandments too much," suggests a deeper understanding, for if we were to express to a cherished friend, "I love you too much," it would not imply excess, but rather an abundance of affection.

"Oh, if," he laments, "my ways would be made straight, that I might keep Your decrees" (Psalm 118:5). Indeed, you have taken upon Yourself that burden: "O if I could become aware of the responsibility You bear." When you hear this, O friend, recognize the words of one who is willing; in acknowledging this profound desire, discard any sense of pride. For who asserts that they desire that which is within their own power to achieve without divine assistance? Thus, if one yearns for what God commands, they ought to beseech God to enable them to fulfill those commands...

"I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should perceive the commandments of God as a mirror, whether they are being read or recalled, as the apostle James teaches (James 1:23-25). This individual desires to be so aligned with the commandments of God that they reflect upon them in this manner without confusion, for they choose to be more than mere listeners; they are doers. Hence, they seek to straightened their paths in order to abide by God's statutes. How is one to become straight unless through the grace of God? Otherwise, they would find in God's law not a source of joy, but of distress, if they choose to observe the commandments without true commitment.

"I will confess to You, O Lord, with all my heart; in this, I shall come to know the judgments of Your righteousness" (Psalm 117:7). This is not a confession of sins but one of praise, much like those words, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as written in the book of Ecclesiasticus: "So confess all the works of God, that they are very good" (Sirach 39:15-16). I confess to You, he declares, according to the guidance of my heart. Indeed, if my paths are made right, I will offer You thanks, for this is Your work and Your glory, not mine...

He continues, "I will keep Your decrees" (Psalm 118:8)... But what follows? "O do not forsake me, even for a moment!"—or as some versions express it, "not even excessively." While God distanced Himself from the world in its wilderness of sin, He would have completely abandoned it, were it not for the potent remedy of divine grace through our Lord Jesus Christ. However, according to this prayer from the body of Christ, He has not left it even too much; for "God was in Christ reconciling the world to Himself" (2 Corinthians 5:19).

In another passage, it proclaims, “Blessed are the blameless in the way, who walk in the law of the Lord” (Psalm 118:1). Thus, integrity and wisdom contribute to true happiness. We have previously asserted that the reward for good deeds is the joy of eternal life. By forsaking the allure of self-indulgence, which is twisted and corrupting, and overcoming the fear of suffering that drains courage and strength, we can demonstrate that blessedness can also be found within suffering itself. This is evident from the words of Christ: “Blessed are you when they revile and persecute you, and utter all kinds of evil against you falsely for my sake. Rejoice and be glad, for great is your reward in heaven; for in the same way they persecuted the prophets who were before you” (Matt. 5:11-12). Furthermore, He declared, “If anyone wishes to come after me, let him deny himself and take up his cross, and follow me” (Matt. 16:24). Joy can indeed arise from suffering, when it is tempered by a virtue that is sweet and abundant in strength. Such strength is nourished by a clear conscience and divine grace. Moses exemplified this when, surrounded by the Egyptian army and trapped by the sea, his faith allowed him to find a path for himself and the Israelites across the waters (Exodus 14:1-31). At no other time did he exhibit greater courage; despite being encircled by peril, he did not lose hope for salvation and looked towards victory!

Thus, this psalm effectively refines those seeking to attain perfect virtue, stirs those consumed by distractions to be diligent, uplifts those who may be faltering in spirit, and corrects the negligent, providing, in essence, comprehensive remedies for the many human frailties. ‘Blessed are the blameless in the way.’ Here, the prophet honors those who consistently walk in the royal path and adhere to the law, not veering to the right or left. He clarifies who these blessed individuals are: ‘They that walk in the law of the Lord.’ For it is those who live in accordance with God's commandments who experience true purity. The Prophet refers to ‘the way’ as the journey of life that each of us traverses from birth until death.

David frequently references the law, testimonies, commandments, justifications, judgments, and words in nearly every verse; these elements form the core, essence, and foundation of this psalm, setting it apart from others. Therefore, reader, contemplate the next verse of Psalm 17: "For all His judgments are before me," (Psalms 17:23) where you will discern the significance of each statement. Hence, there is little need to elaborate on their meanings within the psalm itself. It should be noted that while terms like testimonies, commandments, and justifications possess distinct definitions, they often collectively denote the law of God, as reflected in their various combinations and exchanges.

The esteemed Cyril remarks that in this psalm, David portrays the lives of the saints, their deeds, tribulations, struggles, and the opposition of demonic forces that surround them with myriad thoughts and temptations, alongside the means to overcome such challenges, including the law, divine words, patience, heavenly assistance, as well as rewards, crowns, and recompense for their efforts. This psalm serves as a foundation, presenting divine beginnings; thus, it is organized in an alphabetic structure in Hebrew, as per Origen. Notably, each section contains eight verses, with each verse commencing with the same letter of the Hebrew alphabet. For instance, in the initial octet, the letter aleph is repeated in each verse. Similarly, in the following set of eight, the letter beth is employed at the start of every verse, and this pattern continues through all verses. Consequently, throughout the 176 verses of this psalm, all 22 letters of the Hebrew alphabet are systematically utilized at the beginning of each set of eight verses. As Chrysostom explains, this psalm is known both in writing and recitation as οτοιχειωσις (alphabetic instruction) because of the use of Hebrew letters. John Litinus, in his newly published Psalter, refers to this psalm as the great alphabet in Massorah, indicating that Hebrew children were initially taught from this psalm, similar to how we instruct our children with foundational lessons, beginning with 'Holy God.'

Thus, Origen asserts that this psalm ranks as a pivotal scripture in God’s writings, as Paul notes, being a vital source that articulates moral principles found within the Scriptures. Each letter is repeated eight times, signifying that with each beginning we attain refinement and our souls undergo purification. The number seven symbolizes earthly materiality, while eight represents the commencement of a higher, spiritual existence. Before the eighth day of Christ—the Resurrection—the world was deemed unclean and uncircumcised; but following the eighth day, the day of Resurrection, we are all purified through being buried and raised with Him, as the Apostle proclaims. Furthermore, this psalm is referred to as 'blameless,' for, according to Chrysostom, it directs those who diligently study and meditate upon its teachings toward a life of perfection, rendering them faultless. A blameless individual is one devoid of vice, wickedness, and impurity, free from defilement and sin. Consequently, since its readers and practitioners attain blamelessness through these precepts, the Church of Christ recites these Blameless readings daily at midnight. On Sundays, however, due to the singing of the Trinitarian canon in place of the midnight service, this Immaculate Psalm is sung in the third verse. This psalm is singular in purpose, though some have divided it into three sections.

Blessed are those who are blameless in their journey, walking in the law of the Lord. The way that David refers to, according to Theodoret, symbolizes this transient earthly existence. Thus, the prophet here proclaims happiness for those Christians who traverse this life without blame and in righteousness, living lawfully and in accordance with God's statutes, rather than straying into lawlessness.

In the words of Origen: What a delightful order! Before we examine the Divine word, we must first align our lives. With a pure heart, we ought to assess the testimony of God. The prophet Hosea articulates this well by stating, "Seed yourselves in righteousness; and thus in due time you will reap the fruit of life, and in this way you will enlighten yourself with the light of knowledge" (Hosea 10:12). Now, what constitutes the foremost of these beatitudes? It is essential to understand that first and foremost we must fulfill the pathway. It is not enough to simply walk; we must walk with purity to attain the utmost purity possible. Those who maintain an unwavering focus, as Chrysostom and Theodoret observe, do not turn back or deviate to the right or left but persistently pursue the straight path. The psalm mentions those who walk continually, for they are not merely once-obedient, but are continuously steadfast in their adherence to the law. Thus they are deemed blessed—not just for a single act of walking, but for their continual commitment to the path. Simmachus translates this as: blessed are those who are perfect in the way, signifying those who have kept their path through the course of mortal life unbroken. Notably, St. Theodore of Studium, at the time of his passing, contemplated this verse and uttered it himself: Blessed are the blameless in the way, who walk in the law of the Lord, as Dositheus records in his Twelve Books.

Or, as the first Psalm states, such a person does not associate with the wicked, but finds joy in the law of the Lord.

This is the essence of blessedness! What type of blessedness? Is it inward or outward, experienced in this life or the next? If it aligns with God’s will and is not detrimental to humanity, then outward happiness may also be granted. However, true inner contentment is a natural consequence of a life lived in accordance with God’s purpose. Even amidst external trials and deficiencies, it brings peace and joy to the soul, stemming from a clear conscience and an unashamed gaze before God, filling one’s heart with steadfast hope and nurturing feelings akin to a child’s toward their father. Such an individual finds refuge in the loving guidance of God. The holy prophet affirms that they shall not be merely called blessed, but they truly are blessed. What is to come is not yet disclosed (1 John 3:2). The future holds wonders beyond human comprehension—abundant, exalted, and invaluable! Yet the path remains the same: a life of purity in line with divine commandments. There lies the homeland; here, a foreign terrain; life is a pilgrimage to the promised land.

All are living; thus everyone progresses toward an end, but not all march towards their true homeland. Many stray from their destined path. Oh, how crucial it is to take heed (1 Cor. 9:24)! What has become of it? An indescribable happiness is promised to us; yet who does not yearn for it, who does not seek it out, who does not willingly sacrifice for it? And we, in our sinful nature, why do we cling to sin? Because we mistakenly believe that in it we will find happiness; though it ensnares us, causing torment instead of bliss, we continue to seek fulfillment within it. Happiness is desired universally, driving all human endeavors, both significant and trivial. Yet not all grasp its true nature and the path to its attainment; even when they do, few are inclined to pursue the necessary actions to realize it. A profound mystery lies within this pursuit, leading individuals to be frequently misled and, in essence, lost in their striving.

Blessed Augustine elaborates profoundly on this topic. “This Psalm, from its inception, invites us to find happiness, the ultimate longing of every human heart. Is there anyone, has there ever been, or ever will be, who does not desire to be blessed? Why must we be called to that which the soul inherently seeks? To beckon someone towards their heart’s desire may seem unnecessary, yet it serves not as superfluous words; everyone seeks happiness, but not all know how to grasp it. When it declares blessed are the blameless, it communicates directly: I recognize your desire for happiness—if you seek to be blessed, then be faultless.

Yet herein lies the crux; although all yearn for happiness, very few desire the essential qualities necessary to attain the bliss they seek. Thus, the text presents the universal aspiration for happiness alongside the call to purity through adherence to God’s law, enabling even those who fail to desire it to potentially find it. To be blessed is of such magnitude that it appeals to both virtuous and wicked alike; it is no surprise that the good strive for it; rather, it is remarkable that those who do wrong are not spurred by their longing for true happiness. Those consumed by earthly pleasures, ambition, and various vices all pursue happiness. It is to these individuals, aimlessly seeking joy within destruction, that this divine call beckons: Blessed are the blameless in the way, who walk in the law of the Lord. This serves as a question: Where are you headed? You are on a path of ruin, unaware. Your desired destination cannot be reached on the pathway you follow. Surely, you yearn for happiness, yet the road you walk leads toward destruction. Cease seeking such a precious good along such an evil path. This is the course you pursue, this is the journey you take! Abandon the destruction cast by the ways of the corrupt, you who cannot forsake your quest for happiness. Your efforts are fruitless, striving in a direction that merely sullies you. The truly blessed are not those who are tainted by sin or follow the corruption of the present age, but rather those who are faultless in their walk and abide by the commands of the Lord.

The path of the commandments is intrinsically pure; yet those who journey upon it are continually subjected to the splashes of dirt and grime. If they land upon them, they do not merely rest on the surface, but become embedded within. Therefore, they must not only be cleaned, but thoroughly purged and refined. St. Macarius illustrates this path as one paved with thorns and muck, where deadly vines and beasts lurk, and where spears and swords are hidden. Consider the immense effort, diligence, struggle, and hardship required! The term immaculate, as used in the original text, is the same word designated for the lambs intended for the Passover sacrifice. This signifies that those who have committed to the path of divine commandments in their pursuit of blamelessness must regard themselves as worthy of slaughter. Only those who decide from the outset to see themselves as already dead can withstand all temptations and trials: for those who acknowledge their own death, what affliction can be too great? Everything else pales in comparison to death. Thus, the Lord stated: “If it were possible to do what is due and what not, it would be easier. But this is not feasible; such actions yield nothing. It is akin to a structure raised and then collapsed; to go on, one must truly advance.

The Greek term πορευόμενοι—those who walk—implies that they do so uninterruptedly, undeterred by distractions or intimidated by challenges; they flow forward like a mighty river until it merges with the sea. “The prophet,” remarks the blessed Theodoret, “lauds those who move resolutely in the King’s path and, adhering to the divine guidance, do not waver to the left or right.” St. Ambrosius reinforces this by saying: “He who walks blamelessly in the law of the Lord persists in this course, lest he cease being blameless—he does not stray to the right or left, nor does he glance back, nor does he pause, but strides onward, liberated from the past, pressing forward toward the ultimate goal—the glory of the highest call” (Phil. 3:13-14). This is the aspiration we must pursue! Yet many embark on the journey but do not complete it. St. Hilary points out, “It is essential not only to begin the pilgrimage but to continue until the destination is reached.” While one walks the path, they have not yet attained their objective. Hence, blessed St. Paul proclaims: “I have not yet reached.... But I press on” (Phil. 3:12). He devoted himself with such focus that he neglected his past. True happiness is realized only by those who diligently strive toward the future with hope.

The initial eight verses commence with the first letter of the alphabet, the next eight with the second letter, and so forth; thus, the entire alphabet is represented eight times, with each verse referencing God's law. Given that this psalm is remarkably clear in both expression and meaning, it is presented here without further commentary, allowing anyone who desires to read it in its original form.

The principal ideas conveyed in these opening eight verses are: fortunate is the one who upholds the law, who diligently explores its depths, and who refrains from the ways of the wicked, being faithful to God’s commandments. If I could achieve this, I would never experience shame. I am grateful for the understanding of the law and strive to obey it; may God not withhold His grace from me. The path of life, embodying moral integrity; the one who lives according to the Lord's law is blameless. The term tested reflects the Hebrew concept of maintaining His revelations, avoiding iniquity, and walking in His ways.

May my conduct be straightforward and unwavering in the observance of God's commandments. Justification refers to divine statutes, laws that express God's will, synonymous with commands and edicts. The term 'judgments' similarly aligns with expressions of divine will and the criteria for righteousness. To pursue zeal encompasses a total commitment to this endeavor.

This design served as a mnemonic device, enabling the faithful to more easily recall the subsequent verses and the entirety of the psalm, particularly as they learn the law of the Lord, which is frequently echoed in this psalm for the careful instruction of all believers in Christ. By fulfilling God's commandments, they can be guided not merely to an earthly tabernacle made by hands but into the everlasting, uncreated tabernacle, which is heaven itself, where Christ, our Leader, has ascended to the right hand of God, interceding on our behalf.

This psalm is exemplary in nature, directing the righteous toward perfection. Its expressions are straightforward; however, the depth of their meaning is profound. The Holy Church, in its desire for us to grasp this psalm more fully, has placed its reading during the midnight service, a time when rejuvenated thoughts can more clearly comprehend and delve deeper into its significance. This psalm stands out from others due to its extensive number of verses, all 176 of which address the law of God, referring to it by numerous titles: commandments, statutes, precepts, words, paths, and others. The composition comprises 22 letters of the Hebrew alphabet, each grouping consisting of 8 verses, with every verse in a group starting with the same letter—22 letters times 8 verses equals 176 verses. These verses are not merely parables; they are fervent entreaties to God, each voice a prayer about living in accordance with the Lord’s desires. A pure heart is one untainted by the guilt of sin. This path represents true life, albeit a challenging and treacherous one. The root of vice is original sin, which one is cleansed of through holy baptism, aligning oneself with the law of God while seeking the city of the Most High. We do not possess a lasting city here but look forward to the future one.

Everyone aspires to bliss, yet not all comprehend its essence or how to attain it. It is realized by walking blamelessly within the law of the Lord. The heavenly Jerusalem is the sole city for those who genuinely love God. However, division abounds, with a vast array of human doctrines and beliefs. Almost a century ago, there were 170 denominations; following the world wars, their number swelled to 700, and now exceeds a thousand, including the Church of Satan. Nevertheless, there remains only one God and one faith.