Psalm 119 (118):112Meaning & Commentary from the Church Fathers

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 this description of the blessed aligns perfectly with the previous one. To ponder the Lord's testimonies and to earnestly seek Him is to embody blamelessness on the journey; it is to live in accordance with the law of the Lord. Then he adds, “For they that do evil shall not walk in His ways” (Psalm 118:3). We are aware that wrongdoers might examine the Lord’s testimonies because they prefer knowledge over righteousness. Others may study these testimonies not out of a commitment to godly living but to learn how to live rightly. Such individuals do not yet walk blamelessly in the law of the Lord, and thus they have not yet attained blessedness.

It is stated in the psalm, "They that do evil shall not walk in His ways" (Psalm 118:3). Yet, we must strive, with God's assistance, in whose care we rest along with our words (Wisdom 7:16), that what is accurately expressed is comprehended correctly, so as not to confuse the reader or listener. We must be cautious, lest it be thought that all the saints, who have declared, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), might not be seen as walking in the ways of the Lord since sin is evil, and those who act wickedly do not walk in His ways. Alternatively, since it is clear that they do walk in the Lord's ways, one might mistakenly believe they have no sin, which is certainly false. This assertion is not merely aimed at preventing arrogance; otherwise, the addition of "And truth is not in us" would have been replaced with "Humility is not in us." The subsequent phrases elucidate the meaning and eliminate all ambiguity. After stating this, the blessed John continued, "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).

He asks, "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have you demanded too much from us? Or allowed too little? In whatever light we consider this, the implication seems to oppose the laudable Greek sentiment celebrated by their philosophers and acknowledged by the Latins: "Do nothing excessively." Yet, in Latin, the term "nimis" can convey a deeper meaning than mere excess. In this case, when you accuse us of adhering too closely to Your commandments, we might interpret it differently, as if saying to a beloved friend, "I love you too much," which simply conveys a deep affection.

"Oh, if," he expresses, "my ways could be made straight, that I might keep Your decrees" (Psalm 118:5). You have indeed taken upon Yourself this burden: what you have laid upon me! Upon hearing this, recognize the voice of desire, and, having understood the expression of longing, discard the pride of presumption. Who claims to desire earnestly what is within their power to accomplish without divine assistance? Therefore, if one seeks to fulfill what God commands, they ought to pray for God to grant them the ability to obey.

"And I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We ought to view the commandments of God as reflecting our image, much like a mirror, as the apostle James teaches (James 1:23-25). This individual wishes to view the commandments as a mirror, reflecting truth without confusion; his goal isn’t just to hear them but to act upon them. Hence, he desires his paths to be straight and to adhere to God's statutes. But how can straightness be achieved without the grace of God? Otherwise, the law of God will bring not joy but despair, if one wishes to examine commandments that they do not follow.

"I will confess to You, O Lord, with a sincere heart; in this, I will grasp the judgments of Your righteousness" (Psalm 117:7). This confession is one of praise, not one of sins, akin to how it is expressed, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as it says 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 according to the guiding of my heart. Indeed, if my ways are made right, I can rightfully confess to You because it is You who has done this, and thus the glory belongs to You.

Further, he states, "I will keep Your decrees" (Psalm 118:8) ... But what follows? "Do not abandon me, even too much!" or as some versions phrase it, "Not even excessively." Initially, God could have completely withdrawn from the world caught in sin, but He did not, thanks to the potent remedy of grace provided through our Lord Jesus Christ. Now, in response to this prayer from the body of Christ, He has not forsaken it, not even excessively; for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Bezimennogo explains that this reward is the Kingdom of God and the blessings that no eye has seen, no ear has heard, and which have not entered the heart of man, all of which God has prepared for those who cherish Him.

The apostle further supports this when he writes, "By faith Moses, when he came of age, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the temporary pleasures of sin; for he counted the reproach of Christ greater wealth than the treasures of Egypt, for he looked to the reward” (Hebrews 11:24-26). How then can these qualities be deemed imperfect when St. David exclaims that he followed the Lord’s justifications with the thought of reward, and the Lawgiver, focused on future benefits, chose the hardships of suffering over the riches of Egypt?

**Chapter 12. A response regarding the differing perfections of Heremon.** Holy Scripture encourages our free will to aspire toward various levels of perfection based on each individual's spiritual abilities and readiness. It could not offer a singular crown of perfection applicable to all, as not everyone possesses the same capability to reach it or the same yearning for it. Consequently, God's word establishes diverse degrees and measures within the perfections themselves, demonstrating a clear distinction among the evangelical beatitudes. While the blessed are referred to as those who belong to the kingdom of heaven, there are also the blessed who will inherit the earth, those who shall receive comfort, and those who shall be fulfilled. There is a significant contrast between dwelling in the kingdom of heaven and inheriting the earth, between receiving comfort and being filled with righteousness; also a substantial difference exists between those who receive forgiveness and those who experience the glorious presence of God. For “there is one glory of the sun, another glory of the moon, and another glory of the stars; for star differs from star in glory. So also is the resurrection of the dead” (1 Corinthians 15:41-42). Divine Scripture extols those who fear God and assures them of complete happiness by stating, “Blessed is every one that fears the Lord” (Psalms 127:1). Yet it also proclaims, “There is no fear in love, but perfect love casts out fear, because fear has torment. He that fears is imperfect in love” (1 John 4:18). Furthermore, the psalmist asserts the honor of serving God, instructing, “Serve the Lord with fear” (Psalms 2:11), and “It is not enough that you shall be My servant” (Isaiah 49:6); “Blessed is that servant whom his master, when he comes, finds doing so” (Matthew 24:46). However, the Lord Himself reassures the Apostles, “I no longer call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from My Father I have made known to you” (John 15:15), and “You are My friends, if you do what I command you” (John 15:14). This illustrates that different degrees of perfection exist, and the Lord urges us to ascend to higher levels. When an individual, having attained perfection in the fear of God, progresses “from strength to strength” (Psalms 83:8) and from one perfection to another—specifically from fear to hope—energetically advancing, such a person is invited into a new and blessed state, which is love. They will be regarded as friends and children of God when they become faithful and wise servants (Matthew 24:45). It is in this light that our statements should be understood. We do not claim that the contemplation of eternal punishment or the glorious rewards promised to the saints is without value; on the contrary, such reflections are beneficial, as they guide individuals toward the initial stages of bliss. Yet, love, being full of confidence and perpetual joy, elevates those devoted to it from the realm of servile fear and self-serving hope to the level of filial love for God, bringing them to a new measure of perfection. “In My Father’s house,” the Savior asserts, “are many dwellings” (John 14:2). Although all the lights shine in heaven, there is a vast difference in the radiance of the sun compared to the moon and stars (1 Corinthians 15:41). Similarly, the Apostle, placing love above not only fear and hope but all magnificent and remarkable gifts, asserts its supremacy over all other virtues. After listing all spiritual gifts and intending to clarify the qualities of this virtue, he states: “I will show you a more excellent way. If I speak with the tongues of men and of angels, yet do not have love, I am a sounding brass or a clanging cymbal. And if I have the gift of prophecy and understand all mysteries and all knowledge and if I have all faith so that I could move mountains but do not have love, I am nothing” (1 Corinthians 12:31, 13:1-3). Therefore, it becomes evident that nothing exists more precious, perfect, elevated, or enduring than love. For “love never ceases; prophecies will cease, tongues will be silent, and knowledge will be abolished” (1 Corinthians 13:8). Without it, not only do all the most exceptional gifts falter, but even the glory of martyrdom is rendered insignificant.

**Chapter 13. On the fear that arises from profound love.** Hence, one who is grounded in perfect love will surely ascend to the highest form of fear, not born from dread of punishment or the craving for rewards, but from an overwhelming love. This is the fear that a son holds for a father, or a brother for a brother, or a friend for a friend, or a spouse for their beloved. There is no concern for punishment or reproach, but rather for the slightest offense against love, accompanied by a constant dread of diminishing the fervor of love through either action or word. The prophet Isaiah captures the nobility of this fear when he declares, “The riches of salvation are wisdom and understanding; and the fear of the Lord is His treasure” (Isaiah 33:6). He could not have more explicitly articulated the value and significance of this fear than by asserting that it safeguards the riches of our salvation, which are found in divine wisdom and understanding. It is not sinners but the saints who are summoned to this fear as proclaimed by the prophet: “Fear the Lord” (Psalms 33:10), meaning that those who fear the Lord in this manner possess all they need. In contrast, the apostle John states: “He that fears is imperfect in love, because fear has torment” (1 John 4:18). Thus, a clear distinction exists between the fear that lacks nothing, which is the treasure of wisdom and understanding, and the imperfect fear that is referred to as “the beginning of wisdom” (Psalms 110:10), which contains torment and is eliminated from the hearts of the perfected once they attain the fullness of love. “There is no fear in love, but perfect love casts out fear” (1 John 4:18). Indeed, if fear stands as the initial stage of wisdom, what then is its perfection if not love for Christ, which embodies the fear of perfect love, thereby transforming it from a beginning into the treasure of wisdom and understanding? Thus, there are two levels of fear, one belonging to novices—those still under the burden of servile fear, described by the prophet: “A servant honors his master” (Malachi 1:6), and in the Gospel, “I no longer call you servants, for the servant does not know what his master is doing” (John 15:15), which implies that “the servant does not remain in the house forever” (John 8:35). The Savior encourages us to transition from a state of painful fear to the liberating state of love and boldness characteristic of friends and children of God. Moreover, the holy Apostle, who was elevated from the lowest level of servile fear by the power of divine love and was enriched with great gifts from the Lord, states: “For God has not given us the spirit of fear, but of power, love, and sound mind” (2 Timothy 1:7). To those enveloped in perfect love for the heavenly Father, who have already transformed from servants into sons through divine adoption, he urges, “For you have not received the spirit of bondage to fear again, but you have received the Spirit of adoption, by whom we cry, Abba, Father” (Romans 8:15). In describing the sevenfold grace of the Holy Spirit intended to rest upon the incarnate Son of God, the prophet states: “And the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and fear of the Lord” (Isaiah 11:2-3). It is noteworthy that the prophet does not say, “And the Spirit of the fear of God shall rest upon Him,” as he does concerning the previous gifts, but rather, “And He shall be filled with the fear of the Lord.” This Spirit is so abundant that once it encompasses an individual with its power, it claims their entire being, not just a fragment. This is essential because the fear merged with love, which endures, not only fulfills those it possesses, but also remains with them continuously and inseparably, untainted by temporary pleasures or joys, unlike the fear that is banished. Therefore, the fear with which the God-Man was filled—who came not only to redeem humanity but also to exemplify perfection and virtuous living—represents the fear of completeness. The True Son of God, who “committed no sin, nor was deceit found in His mouth” (1 Peter 2:22), could not harbor a servile fear of torment.

This future joy is beyond description yet can be measured by the efforts one invests in observing His commandments in this life. The more one strives "here," the greater the joy "there." Consequently, the prophet resolved, “If this is the case, I will uphold the decrees of God eternally,” and he publicly declares his commitment to pursue righteousness with an expectation of reward. It is evident that this hope looks towards the future, but since our earthly life is extensive, it carries an anticipation of that future within its duration. Just as a young person awaits maturity and an elder anticipates old age, so too the moral life unfolds: the novice aims to rise among the accomplished, and the accomplished seek to reach the heights of perfection.

Hope is the driving force that propels us forward, promising the best and continually urging us onward, creating a sense of eager anticipation. The attainment of virtue is initially entered with reverence for God and a concern for conscience. At first, one's aspiration for true well-being is anchored in faith in God, who remains true to His promises, even before one experiences confirmation in this life. Such confirmation becomes tangible after a series of life experiences that bear fruit. Experiencing these fruits equates to receiving a reward, yet hope remains undiminished; for once one has received, what remains to be hoped for? Despite the deep sense of well-being that results from following the commandments, it can never rival the scope of what hope promises, which continually elevates its own expectations.

This principle holds across all levels of spiritual development; those who reach the pinnacle of perfection find the gates of eternity swinging open before them, igniting their anticipation of everlasting and indescribable blessings. Such is the blessing of hope bestowed upon us by the Lord! Hope springs from faith, and when nurtured frequently, it in turn fortifies our faith. Thus, hope honors faith as its origin. Together, their combined influence results in a righteous life, ultimately aimed at cultivating love within the heart. Faith, fueled by hope, guides us to walk steadfastly in the commandments and statutes of God. This journey is their direct fruit, eventually culminating in a vibrant love, pure and all-consuming. This love becomes a fire, transforming both faith and hope into a consuming flame, igniting the entire spirit of a person. This transformation signals purity, allowing God, in His triune essence, to inhabit the individual, as a result of the Father’s goodwill, the Spirit’s sanctity, and the cleansing power of the blood of Jesus Christ.

Please deliver me from my current afflictions, hear my cries, and grant me the wisdom and strength to grasp Your law as it truly is. My existence hangs by a thread, ensnared by peril, yet I cling to Your teachings; they are my treasured inheritance and the delight of my heart. With the confidence that I will be rewarded for my devotion, I have committed to keeping Your commandments.