Psalm 119 (118):121Meaning & Commentary from the Church Fathers

Now, pay attention to what follows: “Blessed are they that keep His testimonies, and seek Him with all their heart” (Psalm 117:2). It seems evident that no different category of the blessed is highlighted here apart from those already mentioned. To delve into the testimonies of the Lord and to seek Him wholeheartedly is to walk blamelessly in the way; it is to abide by 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 iniquity indeed scrutinize the testimonies of the Lord, preferring knowledge over righteousness, and there are others who investigate the testimonies of the Lord, not because they live righteously, but to understand how they ought to live. These individuals do not embody the blamelessness that the law of the Lord demands, and for this reason, they have yet to receive this blessedness.

It is affirmed in this Psalm: “They that do evil do not walk in His ways” (Psalm 118:3). However, we must strive, with God’s assistance, who holds our lives and our words in His hand (Wisdom 7:16), that what is truthfully stated does not lead to misunderstanding for the reader or listener. For we must tread carefully so that all the saints—whose words declare, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9)—are not seen to walk in the ways of the Lord, since sin is indeed evil, and those who commit evil do not walk in His ways. Conversely, if we concede that they are indeed walking in the ways of the Lord, it could imply they are without sin, which is surely false. This assertion is prompted not merely to ward off arrogance and pride; otherwise, the text would assert that “humility is not in us.” The subsequent words clarify this meaning and dispel any doubts, for after stating this, blessed John adds, “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 mean when it says, “You have accused us of keeping Your commandments too strictly” (Psalm 118:4)? Have you overstepped in your demands? Whatever interpretation we take, the essence seems to contradict that noble thought often lauded by the Greeks and esteemed by the Latins: “Do nothing excessively.” The Latin sometimes uses the term "nimis" to convey significant meaning, and here we interpret, “You accuse us of adhering to Your commandments too closely,” suggesting quite the opposite; this becomes clear when we express affection towards a dear friend, saying, “I love you too much,” which we do not intend to imply as something inappropriate, but as something profound.

“Oh, if,” he expresses, “my ways could be made straight, that I might keep Your decrees” (Psalm 118:5). Indeed, you have taken it upon yourself to challenge us: “Oh if I could realize the weight of that challenge.” When you hear this, perceive the genuine longing expressed, and once you do, cast aside the arrogance of presumption. For who claims to truly desire what is within their reach without seeking assistance? Thus, if one longs for what God commands, they ought to petition Him for the grace to fulfill those commands.

Furthermore, he states, “And I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We ought to reflect upon God’s commandments when they are read or recalled, akin to looking into a mirror, as the Apostle James observes (James 1:23-25). This individual aspires to become someone who views God’s commandments in this mirror-like fashion, desiring clarity and not confusion, as he not only listens to them but also acts upon them. Therefore, he seeks to walk in straight paths and uphold the statutes of God. How can one achieve straightness except by the grace of God? Otherwise, they would find in God’s law not a source of joy but of bewilderment if they attempt to comprehend commandments they do not fulfill.

“I will confess to You, O Lord, with the inclination of my heart; in this I shall know the judgments of Your righteousness” (Psalm 117:7). This confession is not of sins, but a declaration of praise; as it is stated, “In whom there was no sin, I confess unto You, O Father, Lord of heaven and earth” (Matthew 11:25), and as written in the book of Ecclesiasticus: “Confess all the works of God, for they are exceedingly good” (Sirach 39:15-16). He says, “I confess to You according to the guidance of my heart.” Indeed, if my ways are made right, I will acknowledge You, for it is Your work, and Your praise, not mine.

He further asserts, “I will keep Your decrees” (Psalm 118:8). What follows? “O do not forsake me even too much!” or, as some manuscripts suggest, “not even excessively.” For if God had allowed the world to drift amid the wilderness of sins, He would have forsaken it greatly were it not for the potent remedy—that is, His grace through our Lord Jesus Christ. Hence, according to this supplication from the body of Christ, He has not forsaken it even too much; for God was reconciling the world to Himself in Christ (2 Corinthians 5:19).

Necessarily, as Eusebius notes, he implores God to serve as his safeguard, his guarantor and protector, ensuring that he does not provide any reason for those who defame him. Origen raises the question of how malevolent forces spread falsehoods. They have convinced themselves of my sinfulness, becoming my adversaries by attributing all wrongdoing to me. Didyma affirms that he who embodies judgment and righteousness shall not be abandoned to his aggressors, for God himself embraces him as a faithful servant and does not permit the arrogant to defame him.

Those who heed its direction will witness their spiritual vision expand, revealing the unseen world with increasing clarity. This experience constitutes a state of contemplation for all Christians, a state that sincere Christians truly attain. The insights gained by the contemplator align with those found in the Scriptures, yet they perceive these truths not merely mentally but profoundly and substantially. While it may be tempting to elaborate on this, it is more beneficial to grasp the essence of the contemplative spirit. Faith encompasses its entirety, love fuels its motions, and hope acts as its foundation. All three elements collectively define life in God, expressed concentratedly through devotion to Him. A devoted individual dwells in God, remaining steadfast in awareness and focus upon Him. Just as one gazing through a window may become enthralled by enticing sights, disregarding all else, so too does the devoted servant of God concentrate solely on Him, effectively forgetting everything else. In this singular devotion lies their joy and paradise; it is the source of all their aspirations and energies. The prophet frequently articulates this deep yearning: “My eyes are directed towards the Lord” (Ps. 24:15); “as for Thee, O Lord, my eyes" (Psalm 140:8); “I lift my eyes to the hills” (Psalm 120:1); “I lift my eyes to You” (Psalm 122:1). These verses convey the heart's cherished anticipation directed toward God. The prophet also often speaks of the trustful longing of the eyes towards Him, rooted in the desire to align with His will: “my eyes fail from looking for my God” (Psalm 68:4); “the eyes of all wait upon Thee, O Lord” (Psalm 144:15); “behold as the eyes of a servant look to the hand of their master, as the eyes of a maid to the hand of her mistress, so our eyes wait upon the Lord our God” (Psalm 123:2). This is the sentiment reflected by the prophet in the present verses. Verse 123 succinctly expresses this notion: “My eyes fail for Your salvation.” The prophet emphasizes particular circumstances that engender strong trust, which can only be overcome through this trust, and he clarifies that the efficacy of such trust relies on remaining faithful to God's will through the observance of His divine commandments. Essentially, when one's conscience is tainted, there is little space for trust. While trust can emerge from a place of sin, it only does so when the sinner reconciles within themselves to cease sinning and to pursue a God-pleasing life. Therefore, the one who trusts focuses one eye on God's hand, hoping for His mercy, while directing the other toward the commandments, so that God’s righteousness is not hindered from extending His mercy. This sentiment is echoed by St. David: “For I love Your commandments” (verse 127). The devotee of God faces various troubles, many unseen, yet God remains the Protector of His faithful. Those who serve Him recognize this truth and assert that their survival is entirely due to the Lord's safeguarding presence. Without His protection, they would be consumed by adversaries. In light of this ongoing threat, they call out, “Do not forsake me.” However, one’s conscience might challenge this plea, saying that while asking, “Do not abandon me,” one is ironically betraying oneself to what God detests—sin and unrighteousness. The prophet asserts his integrity, claiming no wrongdoing on his part, leading him to declare, “I will perform justice and righteousness,” signifying his confidence that God has no reason to hand him over to enemies. Yet, who can stand before the Lord as pure? “No man can live a day on earth” (Job 14:5). How, then, can one utter, “I will perform justice and righteousness”? It is possible by striving wholeheartedly for integrity, intending to remain faithful to the truth, free from deliberate transgression against God's commandments. While sin can occur from weakness, ignorance, or oversight, it is a serious matter to willfully commit sin; this does not characterize me. Few are able to express such confidence. Blessed Theodoret inquires, “Who has such purity of heart to with boldness declare the prophet's words?” This assertion can only come from one who, like the Apostle, articulates, “This is our boast—the testimony of our conscience” (2 Corinthians 1:12). It is upon this personal testimony that the prophet bases his claims. Indeed, he faced serious wrongdoings but achieved cleansing through genuine repentance. Repentance wipes away the stains of sin and grants the boldness to proclaim, “I have performed justice and righteousness,” especially when God Himself grants forgiveness. To foster this trust in your soul and boldly communicate to God, “Do not forsake me,” remain steadfast in fidelity to God’s truth. Trust is a delicate blossom in the spiritual garden, yet it is also remarkably resilient. At the slightest touch of sin, it may wither; however, when shielded from sin, it is invincible, infusing strength and grace into the soul. Therefore, guard this cherished flower by avoiding sin, and if you stumble, seek purification through heartfelt repentance. Then, you may hear God’s assurance of forgiveness resonating within your conscience, akin to how Prophet Nathan conveyed to David, and how your spiritual guide, endowed with the authority to bind and to loose, will affirm it to you. As a result, the flower of hope shall revive within you, emanating a sweet fragrance that invigorates all elements of your being with enduring strength. Such resilience mirrors the effect of salt on substances that may otherwise seem lifeless and stagnant.

With a pursuit of righteousness, do not completely abandon me to my treacherous adversaries, and advocate for me. I have awaited the fulfillment of Your promise, which is anchored in truth, rewarding the righteous and punishing the wicked; may Your mercy never depart from me, and grant me insight into Your law. Now is the moment for You, O Lord, to reveal Yourself to both Your foes and mine, for they disregard Your law. Nevertheless, my love for it is profound; I aim to live according to it and detest every violation of it. I continuously reform myself to adhere to Your commandments, choosing a course that aligns with their standard.