Psalm 119 (118):117Meaning & Commentary from the Church Fathers

Pay attention now to his additional words: "Blessed are they that keep His testimonies, and seek Him with all their heart" (Psalm 117:2). It appears that this passage refers to no different group of the blessed than the one already mentioned. To explore the testimonies of the Lord and pursue Him wholeheartedly is to embody blamelessness in one’s journey, to live in accordance with the law of the Lord. Following this, he states, "For they that do evil shall not walk in His ways” (Psalm 118:3). Yet, we recognize that those who commit wrongdoing often examine the Lord’s testimonies, seeking knowledge over righteousness. Others may also investigate the testimonies, not out of a life well-lived but to learn how to live rightly. Such individuals do not yet walk blamelessly in the law of the Lord, consequently, they have not attained blessedness.

It is proclaimed and acknowledged in this Psalm: "They that do evil do not walk in His ways" (Psalm 118:3). However, we must strive, with divine assistance, recognizing that both our understanding and our expressions are in the Lord's hands (Wisdom 7:16), that what is rightly stated is not misconceived. We should be cautious not to suggest that all saints—who assert, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9)—could be seen as not walking in the Lord's ways since sin is wickedness and those who act wickedly do not walk in His paths. Alternatively, we might mistakenly think that these saints, who undoubtedly walk according to His ways, are without sin, which is a clear misrepresentation. This assertion is not merely to counter conceit; otherwise, it would not add, "And the truth is not in us," instead of a claim like "Humility is not in us." The subsequent statements illuminate the meaning and dispel confusion. Following this declaration, blessed John further says, "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 indicate when he claims, "You have accused us of keeping Your commandments too strictly" (Psalm 118:4)? Have you asked for too great a measure or left behind too much? Regardless of the interpretation, it seems contrary to that commendable principle lauded by Greek philosophers and esteemed by the Latins: "Do nothing in excess." The Latin language occasionally employs the term "nimis" in a way that is well understood in Scripture and meaningful in our discourse. When we say, "You have accused us of adhering to Your commandments too much," it implies a profound understanding; and if we tell a close friend, "I love you too much," it conveys an abundance of affection rather than an excess that is inappropriate.

"Oh, if my paths were made straight so that I could keep Your statutes" (Psalm 118:5). You have indeed taken upon Yourself the responsibility; oh, if I could fully grasp that which You have undertaken. When you hear this, recognize the words of one who is willing, and see the expression of desire; reject the arrogance of self-assurance. Who can claim to desire what is within their power without seeking assistance? Therefore, if one longs for the commands of God, one ought to petition Him to grant the ability to follow those commands.

"And I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should regard God’s commandments, when read or recalled, as if gazing into a mirror, as the apostle James teaches (James 1:23-25). The individual who desires to be so aligned with God's word strives to view His commandments clearly in this mirror and to act upon them, not merely listening but doing. Thus, he wishes for his paths to be straight in order to adhere to God’s decrees. How can one achieve this straightness if not through God’s grace? Otherwise, the law of God may bring confusion rather than joy if one attempts to scrutinize commands that they do not endeavor to follow.

"I will confess to You, O Lord, with my whole heart; in this I shall know the judgments of Your righteousness" (Psalm 117:7). This represents a declaration of praise rather than a confession of sin, as seen when one acknowledges, "In whom there was no sin, I confess unto You, O Father, Lord of heaven and earth" (Matthew 11:25) and as noted in Ecclesiasticus: "so confess all the works of God, that they are very good" (Sirach 39:15-16). He states, "I confess to You according to the guidance of my heart." Indeed, if my paths are made right, I will praise You because it is Your work, not mine.

He continues, "I will keep Your decrees" (Psalm 118:8). But what follows? "O leave me not even too much!" or as some versions express, "not even excessively." Because God did not abandon the world, which was lost in sin, He would have forsaken it entirely had it not been sustained by the powerful remedy of His grace through our Lord Jesus Christ; as it stands, according to this prayer of Christ's body, He did not abandon the world entirely; for God was in Christ, reconciling the world to Himself (2 Corinthians 5:19).

The statement, "I shall be saved," implies that complete salvation is not yet realized while we are in this earthly existence. True liberation comes when we depart from this life, achieving perfect salvation and dwelling among the chosen angels. This commitment to reflection is for all time, not just in this present age but also in the age to come. There, we will learn of these righteous decrees in full clarity, engaging with them not in shadows, but in the brilliance of truth.

This faithful prayer envelops the spirit like a protective shield, rendering the enemy’s target unclear. There are instances where some saints faced malevolent individuals, yet God’s protection obscured them, leaving their assailants empty-handed. Thus, God shields the soul from unseen enemies, preventing their gaze from falling upon it. Perhaps the radiance of prayer blinds their sight, akin to how the light of day can hinder certain birds from seeing clearly. Oftentimes, thieves may attempt to invade a home while the resident is engaged in an extended conversation; they hold off their intentions until they sense the talk has ceased. If the conversation stretched throughout the night, the intruders would remain at bay, wary to commence their misdeeds. In the same manner, if you wish for adversaries to withdraw without causing harm, maintain your dialogue with God: “O God, cry out for my help! O God, help me!” This internal dialogue, though silent, resonates within the soul and is audibly perceived by the enemies. While your conversation with God continues, they will hesitate to approach you, aware of the consequence they face for their audacity to invade your peace. Some may claim, “I pray, yet my passions overwhelm me.” However, not all forms of prayer are equal. Genuine prayer will not succumb to offense; rather, if carelessness stirs passions within you, return solely to prayer, practicing it earnestly to quell any disordered desires. Although immediate relief may not ensue, especially when our passions arise from our own negligence, they will ultimately not prevail. Those who engage in prayer are protected from being overtaken by their struggles. If one finds themselves overpowered, it is likely because their prayers were mere lip service, while the soul secretly indulged in passions. There was no true prayer, only a semblance of it. Genuine prayer, according to St. John Koloff, can be likened to sitting under a tree, seeing distant wild animals approaching. Lacking strength to confront them, one ascends the tree. The creatures approach, pause, and then retreat. This climbing is akin to committing oneself to prayer amidst looming passionate temptations. One who prays resembles a bird soaring high, unreachable by nets or arrows. However, if the bird notices enticing seeds and descends to partake, it becomes vulnerable to traps. Similarly, the one who prays remains elusive from enemies, lifted by their devout spirit. But if they abandon the heights of prayer and descend into worldly distractions, it is no surprise that they fall prey to sinful actions. Who else is at fault if they have forsaken their prayer life, which would have kept them from stumbling?

I detest evil, but I exclusively love your law; may my opposing flesh be further mortified by your fear, for in my current state of untamed flesh, I have ample reason to tremble before your judgments; it should be different. Crucify my sin-laden flesh, as I beseech for this crucifixion, motivated by my dread of the divine retribution that awaits if my flesh is not subdued.