Psalm 119 (118):113Meaning & Commentary from the Church Fathers

Now, consider the next declaration: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears that this description refers back to those who were already identified. To study the Lord’s testimonies and to earnestly seek Him is, in essence, to be blameless in the journey and to adhere to the law of the Lord. He continues, "For those who do evil shall not walk in His ways" (Psalm 118:3). Yet we know there are those who engage in sin while still exploring the testimonies of the Lord, preferring knowledge over righteousness; likewise, others examine God’s word not because they live rightly but to learn the way they ought to live. Such individuals do not yet walk blamelessly in the law of the Lord and therefore are not yet considered blessed.

The psalm rightly states, "They that do evil do not walk in His ways" (Psalm 118:3). We must strive, with God’s assistance, to ensure that what is accurately articulated is also correctly understood, as both we and our words are in His hands (Wisdom 7:16). We should be cautious not to conclude that all the saints, whose confession is, "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), do not walk in the ways of the Lord simply because sin is wicked, for those who commit evil do not traverse His paths; or, conversely, since it is clear they do walk in the ways of the Lord, we cannot wrongly assume they are without sin, for that would certainly be false. This acknowledgment is not made merely to evade arrogance; otherwise, they would say, "Humility is not in us" instead of "the truth is not in us." The subsequent words clarify the intent and dispel any doubts, as the blessed John further wrote, "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 signify when he states, "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Could it be that you demand too great a sum? Or perhaps you find we have given too much? In interpreting any of these sentiments, the implication seems contrary to the esteemed principle praised by Greek philosophers and acknowledged by the Romans, "Do nothing in excess." However, in Latin, the term “nimis” can be conveyed in various contexts, as seen in Scripture and understood in daily life. In this instance where he claims, “You have accused us of keeping Your commandments too much,” we gather profound meaning. If we tell a cherished friend, "I love you too much," we intend to express deep affection, not excess.

He laments, "Oh, if only my ways were directed to keep Your statutes" (Psalm 118:5). Truly, you have undertaken this challenge; oh, if only I could comprehend the enormity of what you carry. When you hear it, recognize the sentiment of someone who is earnestly willing; upon acknowledging their desire, set aside the arrogance of presumption. Who asserts they truly desire what is within their ability to achieve without divine assistance? Therefore, if one longs for what God commands, it is essential to pray to God for the ability to fulfill those commands.

"I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). When we reflect on God's commandments, whether in a moment of reading or recollection, we should view them like a mirror, as the apostle James articulates (James 1:23-25). This individual aims to be such that he gazes into God’s commandments without confusion; he does not wish merely to listen but to act upon them. Hence, he yearns for his paths to align and to uphold the directives of the Lord. How can one be straightened if not through the grace of God? Otherwise, the law of God becomes a source of bewilderment rather than a delight if one examines the commandments without intention.

"I will confess to You, O Lord, with my whole heart; and in this, I shall know the judgments of Your righteousness" (Psalm 117:7). This confession is not one of transgressions but a proclamation of praise, akin to the words spoken by Jesus, "I thank You, Father, Lord of heaven and earth" (Matthew 11:25), and resonates with the admonition found in Ecclesiasticus, "So confess all the works of God, that they are very good" (Sirach 39:15-16). When declaring, "I confess to You according to the guidance of my heart," he acknowledges that if his ways are made right, it is through God’s work, giving glory to Him rather than himself.

He goes on to say, "I will keep Your decrees" (Psalm 118:8). But what follows is striking: "O leave me not even too much!" or, as some texts express, "not even excessively." Since God did not abandon the world amidst its sins, had it not been upheld by the powerful remedy of grace through our Lord Jesus Christ, He would have forsaken it entirely; yet according to this plea from the body of Christ, He did not abandon it even too greatly, for God was indeed reconciling the world to Himself in Christ (2 Corinthians 5:19).

Theodoret explains that David refers to the wise of this world, or those who promote heresy, or sinful thoughts that encourage wrongdoing. The soul possesses faculties by which it can love and hate, and it should exercise these faculties according to reason. The prophet takes pride in having directed his love toward the law of God and his hatred toward that which opposes it; hence he states to God that he has achieved this with Your assistance, not on his own. Chrysostom notes that such is the nature of the saints' devotion, as expressed in another psalm: "Did I not hate those who hate You, O Lord? And do I not loathe Your adversaries?" Just as one who loves light abhors darkness, so too does one who loves God's law reject unlawful thoughts and deeds.

When these two elements are harmonized, the strength of the believer emerges, empowering them to pursue their divine calling (verse 115), all while relying not on personal might, but on God's aid, maintaining the confidence to achieve success through divine assistance (verse 116).

Thus, the inner nature of one who strives to follow God involves (verse 117) a remembrance of God's mercy for sinners (verse 118), a recognition of their own plight (verse 119), and principally a reverence for God incited by the acknowledgment of His just judgments (verse 120). The moral direction indicated in these eight verses aligns with the overarching themes of devotion to God. Therefore, these verses serve as a continuation of the previous reflections.

The speaker expresses a disdain for the violations of the divine law while simultaneously declaring a love for God's law. Here, "violations of the law" refers to individuals and the worldly influences that provoke sinful thoughts and behaviors. This rejection encompasses not just the acts of lawbreaking but all associations that lead to such transgressions, contrasted with a heartfelt dedication to the law itself. True moral correction entails not only ceasing sinful actions but also a heartfelt repudiation of them; genuine conversion involves not merely engaging in righteous deeds but also fostering a profound love for them.

Such a disposition forms the essential foundation for a life pleasing to God, serving as a vital source of strength. As long as there remains any inclination towards sin or unrighteous desires, one's spiritual state cannot be regarded as secure. Even a slight, tentative sympathy toward sinful things can nurture desire and lead one closer to spiritual downfall. This is akin to a smoldering ember buried in ashes; should a gust of wind displace the ashes and introduce a combustible element, it can quickly ignite. If not extinguished, it could blaze out of control, endangering even the most beautiful abode. The same principle applies to moral failings and the ruin of the heart's dwelling.

It is vital to examine whether any attraction to sin exists within one's heart, and if it does, one must take swift action to eradicate it. As you confront the objects of temptation, cultivate a resolve to dismiss them with aversion, treating them as one would an unclean creature. The hatred of sin does not typically arise immediately upon the transition from vice to virtue; indeed, it begins imperfectly. The battle against sin matures that hatred, for such struggle clarifies the enmity we encounter from sin and the malign influence of the adversary, the devil. Recognizing this enmity towards the good will ultimately fortify one’s resolve against it. Seeing sin as benign or even friendly breeds complacency rather than the outright loathing necessary to resist it.

Hatred of sin develops concurrently with a genuine love for virtue. The cornerstone of a righteous life is embodied in this love, which manifests as a revulsion toward sin at the moment it presents itself to tempt us. In that instant, a deep affection for what is good ignites a fierce opposition to evil, scorching its presence at the earliest opportunity. Against such love, the malice of Satan finds itself powerless to contend.

I detest wickedness; I solely love Your law; grant that even my opposing nature may be further subdued through Your awe; for in my current condition of ungoverned flesh, I am right to tremble before Your judgments; it ought to be different. Affix — crucify my sin-imbued flesh. I implore for this crucifixion due to my fear of the divine retribution that awaits me if my flesh remains unput to death.