Psalm 119 (118):103Meaning & Commentary from the Church Fathers

He desires not golden roofs or magnificent columns, nor exquisite marble, but the beauty of the spirit, a meal rich in righteousness, and the fruits of generosity.

Honey pleases only the throat and is soon digested and rejected, but the words of God bring joy to the heart and soul. As the psalmist declares, ‘more precious than gold and much precious stone, and sweeter than honeycomb honey’ (Psalm 18:11). It is not the mere taste of honey that satisfies my palate, but the profound satisfaction brought by the teaching of Thy words to my spirit. Here, the larynx is mentioned as the medium of sound, used for teaching, and through them, the soul is enriched.

Now, listen to what follows: “Blessed are they that keep His testimonies, and seek Him with all their heart” (Psalm 117:2). It appears that no other category of the blessed is denoted here aside from the one already mentioned. To scrutinize the Lord's testimonies and to seek Him wholeheartedly signifies walking blamelessly in His law. He continues, "For they that do evil shall not walk in His ways” (Psalm 118:3). Yet we are aware that those who commit iniquity examine the testimonies of the Lord as they prefer knowledge over righteousness. Others explore the testimonies not because they lead a virtuous life but to learn how they ought to live. Such individuals do not yet walk blamelessly in the Lord's law and, consequently, are not yet blessed.

It is affirmed in this Psalm and stands true: “They that do evil shall not walk in His ways” (Psalm 118:3). However, we must strive, with the assistance of God, who holds both us and our words in His hands (Wisdom 7:16), to ensure that assertions made with clarity are not misconstrued by those who listen or read. We should be cautious that all the saints, whose words reflect the truth that “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), are not misinterpreted as those who do not walk in the Lord's ways, since sin is evil, and evildoers do not follow His paths. Conversely, recognizing that the saints indeed walk in the ways of the Lord, they cannot be thought to be without sin, which would surely be false. This is not merely stated as a means to evade arrogance and pride; otherwise, it would have stated, “Humility is not in us.” The subsequent words clarify this meaning and dispel all doubts, as blessed John further 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 could he mean by saying, “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have we imposed too great a burden? Or have we given too little? Regardless of how we interpret this, it seems to contrast sharply with that well-known and esteemed saying hailed by the Greeks and celebrated by the Latins: “Do nothing in excess.” However, sometimes the Latin term “nimis” is employed in a way that resonates deeply within Scripture and in our conversations. In this instance, when it states, “You have accused us of keeping Your commandments too much,” we grasp significant meaning, if our understanding is correct. Just as when we might say to a dear friend, “I love you too much,” we do not imply an excess that is inappropriate but rather express profound love.

Oh, if only, he expresses, “my ways were made straight, that I might keep Your decrees” (Psalm 118:5). You have indeed taken upon Yourself this responsibility: if only I could realize the burden You have taken on. Upon hearing this, recognize these words as reflections of willingness and desire, and from recognizing such a yearning, abandon the pride of presumption. Who can assert that they long for what is within their grasp without needing assistance? Therefore, if one desires to fulfill God’s commands, one must petition Him to grant the ability to do so.

“I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We ought to regard God's commandments as one would a mirror when they are presented or recalled, as is noted in the epistle of James (James 1:23-25). This individual yearns to reflect his own being in the commandments of God, ensuring he does not become disoriented by merely hearing them, but rather by acting upon them. Thus, he seeks to align his ways with God’s statutes. How can one achieve this straightness if not by the grace of God? Otherwise, if one contemplates the law of God without adherence, it serves as a source of confusion rather than joy.

“I will confess to You, O Lord, with my whole heart; I will know the judgments of Your righteousness” (Psalm 117:7). This articulation is not a confession of sins but rather an act of praise, as it is also stated, “I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25), and as noted in Ecclesiasticus, “Confess all the works of God, that they are very good” (Sirach 39:15-16). “I confess to You,” he states, “in accordance with the direction of my heart.” Indeed, if my ways are aligned, I will acknowledge You, for You are the cause and the purpose of praise, not I.

Furthermore, he states, “I will keep Your decrees” (Psalm 118:8). However, what follows? “O leave me not even too much!” or as some versions express, “even too much, not excessively.” Even though God had withdrawn from the world amidst its sins, had He not been sustained by such a strong remedy, namely, the grace of God through our Lord Jesus Christ, He would have forsaken it significantly. Yet, in response to Christ's prayer, He did not abandon it excessively, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Another interpretation suggests that the strength of Scripture aligns with its ability to resonate with every heart that values truth over mere likelihood, as the Psalmist eloquently illustrates the pleasantness of truth in proclaiming: How sweet are Thy words to my throat! A wise and wholesome message acts as honey to the soul, capable of dispelling the bitterness born of moral decay. Athanasius states that God's words are sweet not only for their verbal allure but also because they represent the most delightful aspects of humanity. Apollinarius explains that while a healthy disposition can savor the sweetness of honey, an afflicted soul may only experience bitterness, illustrating that when one's spiritual palate is well, it delights in God's word, whereas a wounded sense may reject it. This aligns with the warning: In the ears of a fool do not speak, lest he mock your wise counsel (Proverbs 23:9). Didyma interprets the external teaching as honey due to its sweet and appealing nature, designed to comfort and bring joy. Thus, the words of God are even sweeter than this form of speech to the righteous, as they find nourishment in following the path that leads to salvation rather than mere fleeting pleasure.

Similarly, one who has shut themselves off from spiritual awareness sees yet does not perceive, hears yet does not understand, for "his heart is made white" (Acts 28:27). Who among us is unfamiliar with this state of insensitivity and dullness of heart? Those who revere God and follow His commandments are aware of it. Often, this condition is merely a fleeting weakness of the heart. However, when various passions exert their influence, insensitivity toward the divine becomes a persistent affliction. In such cases, the soul lies in spiritual death; its revival commences with the rekindling of spiritual sensitivity. The first stirrings of this sensitivity can be quite painful, sparked by the fear of death, judgment, and eternal punishment. This often gives rise to a healthy fear of God, awakening the conscience and ushering in repentance and the determination to abandon wrongdoing while seeking to please the Lord through obedience to His commandments. Yet, this marks only the beginning of a renewed spiritual awareness. The individual, though revived, may lack true desire; they engage in righteous deeds out of a sense of necessity, eating and drinking merely to stave off death. Likewise, a person who embarks on the path of God through repentance may strive for goodness and resist evil, yet they have not yet discovered joy in their actions, driven solely by the realization that there are no alternatives and by their resolve to adhere to the commandments. Gradual perseverance in these self-imposed acts begins to restore and awaken spiritual sensitivity. The soul starts to perceive delight and sweetness in what had previously been tasteless. Prayer becomes a source of joy, God’s houses (temples) become cherished, acts of charity bring comfort, and every form of self-denial brings rejoicing. This transformation mirrors the restoration of warmth in someone suffering from cholera: relentless efforts to provide care gradually revive cold limbs. The soul afflicted by the cholera of sin undergoes a similar process: through the practice of virtues like charity, fasting, and prayer, individuals begin to revive their frozen spiritual awareness. Ultimately, they come to experience joy in works that honor God; they are drawn to where God's will is evident, finding delight only in places where they can be united with God and His endeavors. Those who reach this state possess a vibrant spiritual sensitivity. This condition is beautifully encapsulated by the prophet's words, “Thy words are sweet to my throat, sweeter than honey to my mouth," referring to the commandments of God. The sweetness he describes is distinct from what honey leaves in the throat, as the fulfillment of God's commands leaves a profound flavor in the soul.

Your law is the object of my deepest affection and continuous contemplation; through it, I have become wiser than my enemies, who often rely on their worldly wisdom, whereas Your law and its wisdom, being unchangeable, are always present with me. I am wiser than those who surround me and those who attempt to impart their carnal insights and regard me as unenlightened, revealing their own misconceptions. Ultimately, I possess more understanding than the most seasoned elders, who have acquired knowledge only in temporal matters. My wisdom, rooted in my love for Your law, guides me to shun evil; practical wisdom reveals how invaluable Your law is to me.