Psalm 119 (118):124Meaning & Commentary from the Church Fathers

Now, pay attention to what follows: “Blessed are those who keep His testimonies and seek Him with all their heart” (Psalm 117:2). To me, it appears that this phrase refers back to the previously mentioned group of the blessed. To diligently explore the Lord’s testimonies and to seek Him wholeheartedly is to embody blamelessness along the way; it is to live in accordance with the law of the Lord. Then it is added, “For they who do evil shall not walk in His ways” (Psalm 118:3). However, we know that those who engage in wrongdoing often scrutinize the testimonies of the Lord, as they prioritize knowledge over righteousness. Similarly, others may examine the testimonies not because they live rightly, but in hope of understanding how they ought to live. Such individuals do not yet walk blamelessly in the law of the Lord, and thus they lack the blessed state.

This psalm rightly illustrates the truth: “They who do evil do not walk in His ways” (Psalm 118:3). Yet, with the grace of God—whom we rely upon as both the source of our being and our words (Wisdom 7:16)—we must strive to ensure that what is accurately stated is not misinterpreted. We should be cautious that all saints, who remark, “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 thought incapable of walking in the ways of the Lord, since sin is indeed evil, and evildoers do not follow His paths. Nor should it be assumed, since they undoubtedly walk in the ways of the Lord, that they are free from sin, which is certainly erroneous. This expression serves not merely as a shield against arrogance, or it would not also have included, “and the truth is not in us,” but would rather have asserted, “Humility is not in us.” The subsequent words clarify and dispel any doubts, as blessed John goes on to declare, “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 then could this mean: “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Did You require too much of us, or were we negligent? Regardless of how we interpret this, the meaning seems to stand in contrast to the esteemed principle cherished by Greek philosophers and celebrated by Latin thinkers alike: moderation in all things. Yet the Latin language sometimes applies the term “nimis” in a manner that aligns with Scriptural context and carries significant weight in our everyday discourse. When confronted with “You have accused us of keeping Your commandments too much,” we gather much insight if we understand clearly; for when we express to a dear friend, “I love you too much,” we imply a great love, without suggesting excess.

Oh, if only my paths could be made straight so that I might keep Your decrees! (Psalm 118:5). You have indeed taken on this obligation: Oh, how I yearn to fulfill what You have set upon me. When you hear this, recognize the words of earnest intent; having grasped this expression of desire, let go of any prideful presumption. For who can truly desire that which remains within their power to accomplish without divine assistance? Therefore, if one seeks that which God commands, they must petition God for the strength to fulfill those commands.

And I will not be put to shame as long as I keep all Your commandments (Psalm 118:6). We ought to consider God’s commandments as a mirror, whether they are read to us or recalled from memory, as the Apostle James instructs (James 1:23-25). This individual desires to reflect on God’s commandments, not merely as a listener but as one who acts in accordance with them. Thus, he seeks to have his paths straightened in order to uphold God’s statutes. How can one achieve this straightness without the grace of God? Otherwise, they would find the law of God to be a source of confusion rather than joy if they look upon the commandments while neglecting to follow them.

“I will confess to You, O Lord, with all my heart; I will know the judgments of Your righteousness” (Psalm 117:7). This confession is not one of sinfulness but one of worship; as it is said, “I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25), and likewise the book of Ecclesiasticus declares that we should acknowledge all of God’s works as very good (Sirach 39:15-16). Here, the psalmist expresses his commitment to confess according to the guidance of his heart. If my paths are straightened, I will offer praise to You, for it is Your work and not my own.

He continues: “I will keep Your decrees” (Psalm 118:8). But what follows? “O do not forsake me, even in excess,” or as some manuscripts suggest, “not excessively” or “not even too much.” Since God abandoned the world within the wilderness of its sins, had He not provided such a substantial remedy, namely, the grace of God through our Lord Jesus Christ, the world would have been wholly forsaken. Yet now, according to the supplication of Christ’s holy body, He does not abandon it even in excess; for God was in Christ, reconciling the world to Himself (2 Corinthians 5:19).

In this light, the prophet requests the reward for his devotion: grant me wisdom; for understanding is given by God, or is preserved with Him as if stored in a treasury. He states that the Spirit of wisdom and understanding, along with other gifts, rests upon Him (Isaiah 11:2).

You may perceive your efforts as commendable, but the all-seeing Lord may view them as lacking merit. Where then is the honor? This is why the Apostle states: “I will be justified in nothing in myself, but I will be justified about nothing” (1 Corinthians 4:4) concerning how God will assess us. It may be that He finds no goodness in all our supposed goodness. Thus, it is wiser to continually rely on the mercy of God rather than challenge Him based on strict justice. Blessed Theodoret interprets the Prophet's sentiments as follows: “The worker of a little virtue (the holy Prophet) seeks mercy and implores salvation through grace; he is not looking for a reward, but instead, for compassion.” St. Ambrose expresses a similar thought: “Elsewhere, the prophet conveys the same sentiment when he states: ‘Do not enter into judgement with Your servant’ (Psalm 142:2). Being aware of our sinful nature, we should always turn to mercy rather than to the right to demand: mercy is kind, while truth is demanding. What hope can humanity have in contesting righteousness with God, who perceives even the hidden matters and from whom our sins are never concealed? Recognizing this, the prophet declares: “To Thee alone have we sinned” (Psalm 50:6). He does not deny that a righteous individual may also sin, for there is no one without sin; thus, he prays: “Do Thou to Thy servant according to Thy mercy.” Even if he has performed some good deeds, he is called to do even more as a servant. Therefore, although we may have fulfilled our duties, it is improper to elevate ourselves, but rather to practice humility; doing something does not equate to having fulfilled all that is expected of us as servants. The phrase “Do according to grace” can be understood as a heartfelt plea for divine assistance. Despite all efforts to remain faithful, I do not anticipate presenting myself as such; instead, I ask for Your grace to aid me. “The prophet, writes St. Hilary, said: ‘do unto Thy servant’; yet our servitude requires the gracious support of God to maintain its rank, which is why he added: ‘according to Thy mercy.’ Our nature is frail in achieving noble ends. It may long for and seek the embrace of God, but it is only by God’s grace that this desire is realized. Grace assists those who wish, empowers those who begin, and accepts those who err. However, we must initiate this process for grace to fulfill our efforts. Aligned with this petition, he also prays: “And by Thy justification teach me.” Here it seems as though he responds to the inquiry, “What favor can I bestow upon you?”— “I desire nothing but to be taught Thy justification.” I yearn to please You in all things, but I do not fully grasp Your will; and even if I did, I could not render my works satisfactory in Your sight. So teach me to know and to act accordingly. But do you not have the law written in your hands? Read it, and you will understand. “That is true,” St. Hilary observes, “yet not everything read is immediately grasped. The law holds profound wisdom, and its simple words veil great mysteries. How can I attain these truths? Enlighten my mind, guide it to contemplate the hidden realities, and I will marvel at the wonders of Your law.” “By justification teach.” He who is perpetually burdened by guilt has the greatest need to learn how to be absolved and justified. The law outlines its own path to justification for every sin, but the ability to justify resides not within the law itself, but in Him who instituted the law. He grants authentic justification—not merely the removal of guilt, but entire righteousness and a holy disposition. The prophet seeks to perceive Him through the shadow of the law, so that, justified in Him, he may remain righteous in Him always. Christians, who abide in the Lord, draw their justification and strength from Him. Their essence is continuous repentance, which constitutes the foundation of life. A believer does not go a moment without repentance, and therefore, justification continually unfolds for them. Yet this understanding must be acquired. Thus, it is appropriate for us to pray: “Teach us, O Lord, Thy justifications!”

For a long time, I have awaited the realization of Your promises, which are founded in truth; do not let Your mercy abandon me; grant me insight into Your law. Now is the moment for You, Lord, to reveal Yourself to my enemies, for they trample upon Your law. However, I cherish it above all else; I strive to align my life according to it, and I abhor every violation of it. I adjust my behavior according to all Your commandments, taking a straight path in accordance with Your standards.