Psalm 119 (118):120Meaning & Commentary from the Church Fathers

Therefore, I urge you to endure all things with unwavering contentment and emulate the psalmist by proclaiming, "Nail my flesh to your fear." This expresses a desire for deep attachment to God, ensuring that we remain united with Him at all times. Should we dedicate ourselves wholeheartedly to Him, fastening our hearts in devotion, and should our yearning for Him be fervent, we will obtain all we seek and experience eternal blessings through Christ Jesus our Lord, to whom belong glory, might, and honor, now and forever, throughout all ages. Amen.

My soul, he expresses, is filled with Your reverence, yet the body opposes this; I beseech You to fill its members with the same sacred fear, so that, being dead to sin, they may be guided by the spirit. The apostle conveys a similar message when he writes, "Mortify your earthly members: fornication, uncleanness, passion, evil desires, and greed, which is idolatry" (Col. 3:5). He further states, "By the law I have died to the law, that I might live to God. I have been crucified with Christ; it is no longer I who live, but Christ lives in me" (Gal. 2:19, 20). Just as a person nailed to a rock cannot move, so too does one who is anchored in the fear of God remain steadfast in that reverence. The same apostle also noted, "I discipline and bring my body into subjection, lest when I have preached to others, I myself should become disqualified" (1 Corinthians 9:27).

Next, consider his words: “Blessed are they that keep His testimonies and seek Him with all their heart” (Psalm 117:2). It seems to me that no other group of the blessed is implied here, as to examine the Lord's testimonies and seek Him wholeheartedly is indeed to walk blamelessly, to abide by His law. He continues, “For they that do evil shall not walk in His ways” (Psalm 118:3). However, we are aware that those who are wicked do engage with the Lord's testimonies, preferring knowledge over righteousness; and others do the same, not for the sake of living righteously but to discern how they ought to live. Such individuals do not yet walk blamelessly in the law of the Lord, and for this reason, they are yet to experience His blessing.

It is affirmed in this Psalm: “they that do evil walk not in His ways” (Psalm 118:3). We must strive, with God's grace—who holds within His hands both us and our words (Wisdom 7:16)—to ensure that what is truly stated isn’t misinterpreted. We must avoid the false conclusion that all the 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), might be perceived as not walking in the ways of the Lord since sin is indeed evil, implying that evil doers do not follow His path. Or, since there is no doubt about their journeying in the ways of the Lord, could they be thought to have no sin, which is clearly inaccurate? This point isn’t merely to prevent arrogance and pride; otherwise, the addition “And truth is not in us” would have been something different—as if they had said, "Humility is not in us." The subsequent words provide clarity and dispel uncertainty. Following this, the blessed John states, “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 continues, “You have accused us of keeping Your commandments too strictly” (Psalm 118:4). Have you asked too much of us, or have we perhaps left out something? In either interpretation, the essence seems contrary to that esteemed concept praised in Greek wisdom and extolled by Latin thinkers: “Do nothing in excess.” Yet the Latin vernacular sometimes conveys the term "too much" in such a way that it is significant in both Scripture and everyday discourse. In this context, “you have accused us of keeping Your commandments too fiercely” suggests a deeper understanding, as when we tell a dear friend, “I love you too much,” intending to convey profound affection rather than excess.

He exclaims, “Oh, if only my ways were made straight, that I might keep Your decrees” (Psalm 118:5). You have indeed taken upon Yourself a great responsibility. When you hear this, recognize the expression of earnestness; having done so, cast aside all presumption. For who asserts they desire that which lies within their power to fulfill without aid? Therefore, if one wishes to abide by God’s commands, one ought to implore Him to grant the strength to follow His directives.

“I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We ought to view God's commandments, be it when articulated or remembered, as one would look into a mirror, as the apostle James articulates (James 1:23-25). The individual longs to be so aligned with God's truths that observing His commandments brings clarity rather than confusion, for he chooses not just to hear but to actively fulfill them. Hence, this individual longs for his ways to be made straight so he may uphold God's statutes. How can one attain such straightness without God’s grace? Otherwise, he will encounter the law of God as a source of despair rather than joy, desiring to reflect on the commandments that he does not practice.

“I will confess to You, O Lord, in the direction of my heart; in this, I shall know the judgments of Your righteousness” (Psalm 117:7). This is not merely a confession of wrongdoing, but of praise; just as it is declared that in Him was no sin, I confess to You, O Father, Lord of heaven and earth (Matthew 11:25), and as stated in Ecclesiasticus, “Confess all the works of God that they are very good” (Sirach 39:15-16). “I confess to You,” he states, “according to the guidance of my heart.” Indeed, if my paths are made right, my acknowledgment will be to You, for it is Your work and Your glory.

He adds, “I will keep Your decrees” (Psalm 118:8). But what follows? “O leave me not, even too much!” or, as some manuscripts convey, “even too greatly, not excessively.” Because God abandoned the world amid its sins, He would have fully forsaken it had it not been sustained by such a powerful remedy, namely, the grace of God through our Lord Jesus Christ; yet now, in response to this prayer of Christ’s body, He has not abandoned it excessively, for God was in Christ reconciling the world unto Himself (2 Corinthians 5:19).

Fear serves as a means for the soul’s cleansing, as the prophet’s prayer illustrates; where fear abides, there true purity of the soul is established, causing every malefaction to retreat, leaving the physical body unable to act inappropriately, as if it were affixed by nails to that fear. Just as a person with nails driven into their flesh remains immobilized in anguish, so too is one who is seized by the fear of God, akin to a malady, filled with the dread of the judgments foretold in the admonitions. Such a person cannot direct their gaze toward wrongdoings or extend their hands for forbidden tasks, nor can they engage in any actions, whether trivial or significant.

Athanasius writes that this nail signifies affirmation: affirm, he suggests, in the purity of my body. Therefore, I welcome the cross; I desire resolution that is rooted in the fear of God. Our Savior proclaimed, "Whosoever will not take up his cross, and walk in my footsteps, is not worthy of me." Yet, it is also observed that one who possesses love exceeds one who is gripped by fear, as perfect love displaces fear. Hence, if a righteous individual is fixed in fear, I inquire about the one who is crucified: does he remain in fear, as one nailed to it to mortify his earthly nature? And when perfect love pervades, does he not descend from the cross, remain unburied, and resurrect to walk in a renewed existence, no longer bound by fear but transformed by love in Christ Jesus?

How can one who throws himself into the vast ocean and abandons the ship dare to plead for rescue? Is this conceivable? Such fervent calls are meant for those who have committed themselves fully to their cause, imploring that their own efforts not be overwhelmed by the tempest, not for those who cast themselves into the waters before even facing the excitement. Thus, cease indulging in excess. If you can conquer your base desires, you will also gain mastery over the fruits of those desires, and you will avoid the mockery faced by one who prays for what directly contradicts his actions.

Therefore, listen and grasp the meaning: if you have luxury, refrain from asking for it, or if you must ask, do not indulge in luxury. This is especially true as you not only have indulgence awaiting you at home but also disgracefully seek out the feasts of others. This action, condemned by Solomon as both shameful and pitiable, reveals a misguided attempt to temper your flesh, not out of necessity, but from a desire that offends true satisfaction.

The genuinely virtuous individual will rightly appeal to God for the fulfillment of righteous desires. Yet the relentless adversary of virtue, even while calling upon the Divine, will not be answered. How can one who dulls his senses with intoxicants, adding fuel to his own passions and conjuring new extravagances, pray, "Nail my flesh to Your reverence?" The one who fasts, rests upon the barren ground, and endures sleepless nights to bring his body into submission to the spirit is well-suited to utter such a prayer. However, for you, who pursue indulgence in feasts and unrestrained drinking, from which desires overflow disturbingly, such a prayer is not only inappropriate but also perilous. For when you ask the Holy Mind to enable what you yourself resist, you aim not just to deceive people—but also to mislead the Divine Judge.

This fear, while it evolves alongside a life flourishing in God's ways, remains a source of clarity and restraint, promoting vigilance and energy to prevent wrongdoing. It is essential to nurture the fear of God, reflecting on His judgments, just as the prophet did. Observe the prayer he utters: “Nail,” he says, “to Thy fear my flesh.” Within us exist two dimensions - the spiritual and the carnal. The spiritual is destined for communion with God, while the carnal is tethered to earthly existence; the former strives toward God, while the latter remains unresponsive to Him. When fear is present, it does not penetrate the carnal aspect; uninfluenced, it can rebel and disturb the spirit, even overpowering it. Aware of this, the prophet implores that the fear of God also permeate this earthly dimension: “Nail,” he proclaims, “to Thy fear my flesh,” so that just as the spirit reveres You, my lower faculties, infused with Your fear, may refrain from rebellion against Your commandments and humbly comply. Blessed Theodoret attributes to the prophet a plea: “My soul is clothed with Thy fear, but since the body and its members are contrary to the soul, I beseech You to instill this fear within them as well, so that, dead to sin, they may follow the soul’s leading.” This mirrors the Apostle's exhortation: “Mortify your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry” (Col. 3:5); and also: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Gal. 2:19-20). Hence, the subjugation of the flesh through the fear of God, or the mortification of the earthly desires, constitutes the most reliable foundation for virtuous living. The flesh, being the origin of passions, if indulged even in small or necessary ways, stirs the passions as rain stirs dormant, famished worms. Do not shy away from restraining the flesh; persist in holding aloft the banner of the fear of God in your heart. The flesh serves as a rebellious servant, unyielding to rational appeals, and must be disciplined by the rod of divine reverence. To comprehend the fear of God, look to the prophet's example. Reflect on God's judgments, His incorruptible righteousness, the ever-present reality of death, and the inevitable judgment that will determine your eternal fate. In such contemplation, beseech the Lord to implant within you a fear that can eradicate all lusts of the flesh. Just as water, dropping steadily, carves through stone, so too does prayer. If practiced consistently, it can penetrate the hardness of your heart and instill reverence. Once that sacred fear takes hold, it will inevitably direct your actions according to its nature. There has never been a soul who has not benefitted from the transformative power of the fear of God. Once truly established within, one must ensure this saving fear does not diminish. This sustenance mirrors the genesis of fear itself. Steadfastly dwell in this foundation of your spiritual edifice, and you will remain in the fear of God, which will guide you towards all that is virtuous. This comprises the essence of holy living. If fear were to remain unweakened within us, sin would not dare approach, and the soul would not embrace it, forsaking the Creator, Benefactor, and Savior.

I detest wickedness, and my heart is solely inclined towards Your law; grant that my opposing flesh may be increasingly subdued by Your reverence. In my present condition, restrained by the desires of the flesh, I have ample reason to fear Your judgments; this state should not persist. Imprint my (sin-burdened) flesh with the call of the cross. I beseech this crucifixion out of fear of the divine retribution that awaits me if my sinful nature is not subdued.