Psalm 119 (118):11Meaning & Commentary from the Church Fathers

Another lesson can be gleaned from these words—namely, a reminder to refrain from frivolously sharing divine truths with everyone, as the Savior teaches, ‘Give not your holy things to dogs, nor cast your pearls before swine’ (Matthew 7:6). While the prophet speaks of his own experience, we, who raise our voices in praise, ought to reflect on this confession within ourselves. Furthermore, an additional interpretation of these words arises: I perform good deeds not for public recognition or reward from others, but for my own sake, so that the One who sees what is done in secret may reward me publicly (Matthew 6:3, 4).

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 there is no different group of the blessed spoken of here; rather, to examine the Lord's testimonies and seek Him wholeheartedly is to embody blamelessness on the journey, to walk in the Lord's law. He continues, "For they that do evil shall not walk in His ways" (Psalm 118:3). Yet, we know that those who commit iniquity may scrutinize the Lord's testimonies not out of a desire for righteousness but from a quest for knowledge on how to live rightly. These individuals do not yet walk blamelessly in the Lord's law, and thus they remain unblessed.

It is clearly stated and taught in this psalm that "they who do evil do not walk in His ways" (Psalm 118:3). We must strive, with God's assistance, in whose hands are both we and our words (Wisdom 7:16), to ensure that what is accurately expressed is also understood correctly so it does not confound the reader or listener. We should take care not to assume that all saints, whose words are, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), cannot be thought to walk in the Lord's ways. Since sin is indeed evil, those who engage in it do not walk in His paths. Conversely, it is clear that if they are acknowledged to be walking in His ways, it cannot be deemed true that they are without sin. This teaching serves not merely to prevent arrogance and pride; otherwise, it would have stated, "Humility is not in us," rather than the emphasis on truth. The subsequent words clarify this further: "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9).

"What do you mean, 'You have accused us of keeping Your commandments too strictly?'" (Psalm 118:4). Have you overstepped in what you have required of us or withheld too much? In either case, the implication seems contrary to the commendable wisdom cherished by Greek sages and exalted by Latin thinkers: "Do nothing in excess." Yet, the Latin sometimes utilizes the term 'nimis' in a manner reminiscent of its use in Scripture, making it deeply meaningful in conversation. In this case, the idea that we have been charged with adhering to Your commandments excessively could convey a significant understanding; when we express to a beloved friend, "I love you too much," we do not intend to suggest that our affection exceeds what is appropriate, but rather that our love is profound.

"Oh, if only," he laments, "my ways were made straight so that I may keep Your decrees" (Psalm 118:5). You have accepted responsibility; how I long to fulfill what You have entrusted unto me. When you hear this, recognize the words of one who is eager; acknowledging this desire necessitates setting aside the arrogance of presumption. For who claims to desire something so deeply that they think they can achieve it without divine assistance? Thus, when one longs for what God commands, they ought to earnestly pray for His grace to fulfill those commands.

"As long as I keep all Your commandments, I shall not be put to shame" (Psalm 118:6). We should regard the commandments of God, whether they are spoken or recalled, as one would view oneself in a mirror, as articulated by the apostle James (James 1:23-25). This individual aims to reflect God's commandments accurately and is not dismayed, for they choose to be not merely a hearer but a doer. Hence, they desire to have their paths made straight to adhere faithfully to God's statutes. How can one achieve such straightness but through the grace of God? Otherwise, they will find the law not a source of joy, but of distress if they reflect on commandments yet fail to apply them.

"I will confess to You, O Lord, with the sincerity of my heart; in this way, I will know the judgments of Your righteousness" (Psalm 117:7). This confession is not of transgressions but of adoration; as it is stated, "In whom there is no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25) and as it is written in Ecclesiasticus: "So confess all the works of God that they are very good" (Sirach 39:15-16). He declares, "I confess to You guided by my heart." Indeed, if my paths are aligned rightly, I will offer praise to You, acknowledging Your work and not my own.

He continues, "I will keep Your decrees" (Psalm 118:8). But what follows? "O leave me not, even too much!" or as some translations render, "Not even excessively." Pondering this, we realize that God would have forsaken the world entirely amidst its sins had it not been upheld by a potent remedy: the grace of God through our Lord Jesus Christ. Consequently, in this prayer of the body of Christ, He has not abandoned it even too much, for "God was in Christ reconciling the world to Himself" (2 Corinthians 5:19).

The words of Theodoret along with Chrysostom illustrate that just as one who has acquired gold and precious gems does not leave them exposed but conceals them in treasure rooms to protect them from those who might steal, likewise, a person who possesses the wealth of virtue safeguards it within their soul to protect it from the spiritual thieves who seek to plunder it. As noted by Nicetas, if an individual does not retain God’s commandments in their heart as treasures, then the evil one can come and seize them, much like birds snatching up seed scattered on a pathway. St. Cyril remarks that while remembering God’s words is essential for life, forgetting them is deeply harmful; hence, Moses instructs that you shall speak of them while sitting in your home, walking along the way, lying down, and rising up. Theodoret also mentions that not everyone is called to proclaim the words of God, as it is stated, do not give what is holy to dogs; for, as Origen points out, it is perilous not only to bear false witness but also to share the truth with those who are unworthy, just as one should not throw pearls before swine (Matt. 7:6).

When we reflect on the Saviour's parable regarding the seed of the word, we see not the seed that fell by the wayside or on rocky ground, but rather that which found fertile soil, yielding a bountiful harvest of a hundred, sixty, or thirtyfold. St. Athanasius the Great expresses that when hidden within the heart, it remains safe from the enemy's grasp and is resilient against the trials of adversity. This seed is firmly planted, and the life-giving shoots of God-pleasing endeavors emerge from it with vitality and vigor. The heart is the most delicate of all members, yet nothing is more trustworthy than that which issues forth from it. When the commandments reside within the heart, their fulfillment is not only desirable but is also most beautiful and compelling.

It is a remarkable achievement to have the commandments concealed within the heart; however, one must understand that this does not occur simply by desire or declaration. The heart is naturally inclined towards passion. Thus, for the heart to turn entirely toward the commandments, a transformation is required—a purging of what does not belong and an introduction of what does. The commandments call for humility, meekness, truthfulness, purity, peacefulness, patience, and more; yet if the heart is filled with pride and vanity, anger and hatred, greed and lust, or strife and complaints, then it is clear that the commandments are not yet embraced within it. As long as these negative emotions prevail, we cannot truly say the commandments dwell within, for if they did, feelings and thoughts contrary to them would not exist.

How, then, can the heart be transformed? Through earnest longing, diligent effort, and patience. It is essential to recognize that while the effort originates from us, the actual transformation is a work of grace. From the moment one resolves to pursue a life pleasing to God, the conscience promptly urges the fulfillment of every commandment—both great and small—demanding engagement from one’s entire being and every capacity relevant to a given commandment. The typical progression is thought, sympathy, desire, and action. Sympathy acts as a bridge to desire, while desire paves the way for action.

Consider a scenario involving a person in need: the conscience urges that individual to offer aid, yet if the heart has not yet experienced the joy inherent in good deeds, it may resist and remain indifferent due to lingering attachments to greed. Lacking sympathy, desire fails to ignite, and without desire, the hands remain idle. Such is the nature of this struggle across all facets of our lives. The heart's inclination is towards pleasure. Until it encounters the sweetness of righteousness, it cannot cultivate sympathy for it. Therefore, even if a person commits to align their actions with the commandments, the heart may not resonate with this intention, thwarting the path to fulfilling those commandments and thereby denying itself the joy found in righteous acts.

What then is the solution? One must initially act in defiance of the heart, adhering to the conscience's demands through the disciplined will, encouraged by God’s grace, much like bending a heated rod to achieve the desired form. St. Macarius the Great emphasizes that those seeking to succeed in good must compel themselves towards each virtuous act, even against their heart’s inclination. He assures us that actions undertaken initially through self-discipline will eventually cultivate a true love for those good deeds, leading the heart to find joy in them.

By practicing this behavior in relation to various commandments encountered throughout life, a person trains the heart to discover joy within them, fostering a genuine affection for the commandments, or more accurately, allowing the commandments to take root in the heart. The more one practices these commandments, the more they become part of the heart's essence, ultimately residing within it completely. Such a person may confidently declare, “In my heart I have hidden all the commandments.”

One may wonder, “Are these solely my efforts, without the presence of grace?” While the efforts are indeed ours, it is the grace that yields the fruit. From the moment of conversion and the reception of baptism or repentance, grace is inherently present; however, it only fully permeates a person’s being and empowers them through their exertions. Once an individual has done their utmost, grace steps in to accomplish what is beyond human capability. The task of implanting a commandment within the heart, such that it becomes part of its fabric, is solely the work of grace. No matter how hard one labors, they cannot achieve this transformation independently.

This distinction between the Christian and the non-believer is vital. Without efforts and actions directed towards fulfilling the commandments, grace will never take root within the heart, leaving it as it was, laden with unholy desires and urges, even if that individual has received baptism and other sacraments. This illustrates the divergence between Christians who engage in rigorous spiritual endeavors and those who do not find it necessary to exert themselves, despite leading upright lives.

The principle governing spiritual life is this: where virtues are absent, grace does not flourish; while one act of virtue alone will not suffice to initiate change. When the commandments have taken such firm hold within the heart that they define its essence, the heart will, in unison with the conscience, demand their fulfillment. What once opposed the conscience will now echo its calls, becoming drawn to the actions dictated by the known commandments.

This is why the prophet proclaimed that he concealed the words of God in his heart to avoid sinning against Him. The heart, as noted by Zigabenus, becomes resistant to wrongdoing. The prophet recognized that the most foolproof pathway to avoiding the transgression of God’s commandments lay in internalizing them, thus urging all to likewise, “If you wish to avoid offending the Lord through sin, hide His commandments in your heart.” Implicit in his message is the recognition that to achieve this, one must adopt the methods validated by the spiritual experiences of those who have worked diligently in this pursuit.

As someone inexperienced, if I desire to walk rightly before You, I must diligently follow Your commandments; this is my earnest desire. Please do not withdraw Your grace from me. Your commandments serve as a guard against sin and occupy my heart. Teach me, O great God, to grasp them more deeply. I commend them freely because they are my highest priority; I will gladly meditate on them continually. The expression "will correct" indicates making straight, ensuring I do not wander off course; it implies a keeping of purity. I will not be deprived of the grace essential for fulfilling Your commandments; let me not forsake them. Your testimonies—the commandments by which You revealed Yourself to Israel—guide my life according to Your precepts. I rejoice in the life principles contained within Your commandments, pondering them with fervor.