Psalm 119 (118):114Meaning & Commentary from the Church Fathers

Now, consider his subsequent words: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). This seems to reinforce only the previously mentioned group. To ponder the Lord’s testimonies and to seek Him wholeheartedly signifies walking blamelessly in His way, embodying the law of the Lord. He continues, "For they that do evil shall not walk in His ways" (Psalm 118:3). Yet we are aware that those who commit wrongdoing engage with the Lord's testimonies, often favoring knowledge over righteousness; others may explore these teachings not out of virtuous living but to gain insight on how to lead a good life. Such individuals do not yet walk blamelessly according to the law of the Lord, thus they are not truly blessed.

It is affirmed in this Psalm, and it rings true: "the evildoers do not walk in His ways" (Psalm 118:3). We must strive, with God's assistance, as both we and our words reside in His hands (Wisdom 7:16), to ensure that what is rightly said is rightly comprehended, so as not to confuse the reader or listener. We must take care not to suggest that all saints, who declare, "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), cannot possibly walk in the ways of the Lord since wrongdoing is evil, or assume that because they walk in His ways, they are devoid of sin, which is certainly erroneous. This statement is made not only to discourage arrogance; hence, the addition of "and the truth is not in us," rather than saying, "humility is not in us," clarifies the intent of the passage, dispelling any uncertainty. Indeed, blessed John subsequently proclaims, "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: "You have accused us of keeping Your commandments too strictly" (Psalm 118:4)? Have you imposed an excessive burden? Or have you demanded too little? Whatever interpretation we adopt seems to contrast the celebrated wisdom extolled by both the Greeks and Latins of moderation in all things. The Latin vernacular sometimes employs "nimis" in a manner that resonates deeply, even echoing within the Scriptures. Thus, when we say, "You have accused us of keeping Your commandments excessively," we unveil a rich understanding. To declare to an esteemed friend, "I love you too much," implies a profound affection, not an inappropriate excess.

"O, if only," he expresses, "my ways might be made straight, that I may keep Your decrees" (Psalm 118:5). You have indeed committed to this charge: "Oh, if I could recognize the weight of your commitment." When you hear this, perceive the words of one who desires, and in recognizing this yearning, shed the cloak of prideful presumption. Who claims to desire what lies within their own grasp without divine assistance? Thus, if one seeks what God commands, they ought to pray for divine aid in fulfilling His will.

"And I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should regard the commandments of God, whether in their reading or reflection, akin to a mirror, as the Apostle James articulates (James 1:23-25). This individual wishes to embody this truth, perceiving God's commandments without confusion, for they aim not merely to hear but to actively fulfill them. Therefore, their aspiration is to traverse a righteous path and uphold God's statutes. Yet, how can one straighten their path without divine grace? Otherwise, they shall encounter within God's law not joy, but confusion, if they only consider His commandments without intent to abide by them.

"I will confess You, O Lord, with the guide of my heart; in this I shall come to know the judgments of Your righteousness" (Psalm 117:7). This confession is not one of sin, but of adoration; as it is stated, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as it is echoed in Ecclesiasticus: "Confess all the works of God, for they are indeed very good" (Sirach 39:15-16). In saying, "I confess to You in accordance with my heart's guidance," he acknowledges that if his paths are aligned, it is You who accomplished this, and thus it becomes Your praise rather than his 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." Though God may have turned away from the world in its wilderness of sin, He would have forsaken it entirely without the strong remedy of grace given through our Lord Jesus Christ; however, now, in accordance with this prayer from the body of Christ, He has not abandoned it excessively. For it is through Christ that God reconciled the world to Himself (2 Corinthians 5:19).

The prophet claimed to have directed his affections towards God’s law while channeling his aversion towards its opposition; thus, he acknowledges to God that his resolve is bolstered by divine aid. Chrysostom adds that such is the nature of the saints' praises, as mentioned in another psalm: “Did I not hate those who hate You, O Lord, and grieve over Your adversaries?” Just as one who loves light despises darkness, so too does one who cherishes God's law abhor wicked thoughts and deeds.

Therefore, one declares, both internally and in the presence of others: The Lord is my helper; I shall not be afraid of what adversaries may do to me. Despite the enemy's legions surrounding me, I lie down and sleep peacefully; I awaken without worry, for I know the Lord, in His benevolence, who shields me, neither slumbers nor sleeps. ‘I will trust in Thy words,’ which encompasses the promises delivered to humanity from God, with the confidence that they are unwavering: ‘You may begin, and I will not abandon you.’ Trusting these assurances, one traverses the path of righteousness. Later, as life’s experiences affirm the eternal goodness of God and His readiness to help, one earnestly confesses: ‘Now I have placed my trust in Thy words.’ Initially, there may have been some uncertainty, but now there is no longer any room for doubt. Without divine assistance, true success in goodness is unattainable. ‘Without Me ye can do nothing,’ declares the Lord (John 15:5). This assistance is the focus of our trust; having placed it there, we must desire and seek it. The first stirrings of goodness are initiated by the Lord, independent of human will, yet as one walks this path, His help comes only through seeking, even though it is close at hand. God has graciously arranged this so that people do not grow prideful or view grace as a mere obligation, for such a mindset leads to discontent and spiritual ruin. Trusting in God’s help is itself a form of seeking Him. It is a silent cry that resonates deeply with God, who sees the true intentions of the heart. Trust in God’s assistance is the most life-giving force along the righteous path. That is why the enemy relentlessly strives to prevent this trust from taking root in the heart and, if it does emerge, to undermine it. At first, he whispers, “God, whom you have offended greatly, will help you!” Then, as one walks the virtuous path, he seizes any temptation to plant thoughts of doubt: “See, God has forsaken you!” Thus, an individual’s hope fluctuates, rising and faltering. Yet, amidst this, hope grows stronger. Experiences of God’s help nurture and invigorate it. As trust deepens, one wholeheartedly proclaims: ‘You are my helper, O Lord; in Your words I have cried out.’ This is akin to a person swimming toward shore, struggling against the waves, until they finally break free and stand on solid ground. Alternatively, one who trusts in God is akin to a child cradled in its mother’s embrace: warm, serene, and unafraid of anything. But reaching such a state requires a deliberate journey.

I ask that even my opposing desires may be further subdued by Your reverence, for in my current state, I find cause to tremble at Your judgments; it should be otherwise. Affix my sinful nature to the cross. I implore this crucifixion, for I dread the divine retribution that may come if my sinful self remains alive.