Psalm 119 (118):131Meaning & Commentary from the Church Fathers

Similarly, David, who ardently sought the commandments of God, was blessed with prophetic grace, and when he opened his mouth, he spoke from the abundance of his spirit. In contrast, to those who disregard the commandments of God, it is admonished: ‘Be not as a horse and a mule, which have no mind, and whose jaws can be drawn (only) by bridle and bridles, when they do not come near thee’ (Psalm 31:9); and, ‘Many punishments to the sinner’ (Psalm 31:10). Therefore, reflecting on all that has been conveyed, may you find salvation through God’s grace and intercession, and may the Lord God protect you both in this life and the life to come. Amen, may it be so. To Him be glory and honor now and forever.

Now listen to what follows: "Blessed are those who keep His testimonies, and seek Him with all their heart" (Psalm 117:2). It seems to me that these words reference no other group of the blessed than the one already discussed. To analyze the Lord's testimonies and to earnestly seek Him aligns with being blameless on the path and in accordance with the law of the Lord. Then it is stated, “For those who commit evil will not walk in His ways” (Psalm 118:3). Yet it is evident that those who do wrong still scrutinize His testimonies, favoring knowledge over righteousness; we also recognize that others examine the testimonies not because they live righteously, but to learn how they ought to live. Such individuals do not yet walk in blamelessness according to the law of the Lord; hence, they have not yet attained blessedness.

It is written and acknowledged in this Psalm: “Those who do evil do not walk in His ways” (Psalm 118:3). Yet, with God’s aid, in whose hands we dwell along with our words (Wisdom 7:16), we must ensure that what is accurately stated is not misunderstood by the reader or listener. We must be cautious that all the saints who assert, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), are not thought to be unable to walk in the ways of the Lord, for since sin is evil, those who do evil do not walk in His ways. Conversely, since they undoubtedly walk in the ways of the Lord, one might mistakenly conclude they are without sin, which is certainly false. This is not stated merely to prevent arrogance and pride; for otherwise, it might have been expressed as, "Humility is not in us." Rather, the subsequent words enhance clarity and dispel any doubt. After 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: "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have You made demands that are excessive? Or left us wanting? Whichever understanding we take, the meaning seems contrary to that esteemed principle praised by the Greeks and upheld by the Latins: “Do nothing in excess.” However, the Latin language sometimes employs the term 'nimis' to express significant meaning, as reflected in Scripture. In this passage, when You accuse us of adhering to Your commandments too closely, we grasp a profound understanding; if we tell a dear friend, “I love you too much,” we do not imply an excess but a deep affection.

"Oh, if," he says, "my ways could be made straight, so that I might keep Your decrees" (Psalm 118:5). Indeed, You have taken upon Yourself this burden; if only I could comprehend the responsibility You have assumed. When you hear this, recognize the words of the willing; having recognized this expression of desire, discard any pride of presumption. For who claims to want something within their power without divine assistance? Thus, if one genuinely desires what God commands, they must pray for Divine help to fulfill those commands.

And "I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should view God's commandments, as they are presented or as we recall them, as if looking into a mirror, as the apostle James writes (James 1:23-25). This man wishes to align himself so that he can perceive God's commandments as in a mirror and not feel bewildered, choosing to be not merely a hearer but a doer of the Word. Therefore, he desires his paths to be aligned and to observe God's statutes. How can one achieve alignment except through God's grace? If he does not seek that grace, he will find in the law not joy but confusion, especially if he wishes to explore commandments he does not follow.

"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 a confession of sins but a proclamation of praise. As it is said, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), as well as in the book of Ecclesiasticus: "So 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 ways are made right, I shall acknowledge You, as it is Your work that deserves praise, not mine.

He continues, "I will keep Your decrees" (Psalm 118:8). But what then follows? "O leave me not even too much!" or as some copies read, "even excessively." God forsook the world in the wilderness of sin, yet He would have abandoned it entirely, had it not been upheld by such a formidable remedy, that is, the grace of God through our Lord Jesus Christ. However, according to this prayer of Christ's body, He did not forsake it even excessively, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

St. Gregory the Theologian remarked that we must adhere to the spiritual path, firstly engaging in self-purification through various deeds, then opening the mind’s mouth to invite the spirit, and ultimately expressing goodness and perfect wisdom for those who are mature. St. Nilus observed that when we open the mouth of the mind like a fledgling swallow, the Lord’s grace descends to nourish us, reminiscent of a chick that has opened its beak. Gregory of Nyssa and Basil noted that the mouth of the soul may refer to the mental capacity which articulates rational thoughts. Consequently, the prophet, opening his mouth not solely from his own thoughts but by the divine words bestowed upon him, receives the word of God through this act. Whether we say ‘receive the word’ or ‘draw the spirit,’ it signifies the same, as the Lord's words are spirit and life. The act of drawing the Spirit from God by means of opening one’s mouth is evidenced by his declaration, For Thy commandments I desired; for the desire for the commandments itself draws and invites the Spirit to all who truly seek them. Origen stated that the gift of the Spirit serves as both a reward for and an explanation of the fulfillment of God's commandments.

Upon receiving the commandments from God—marvelous, enlightening, and filled with wisdom—and embracing them wholeheartedly, he found himself compelled to proclaim, "Glory to God! I now breathe freely, for I have attained what my heart longed for: I have learned the commandments and am on the path toward my goal. There is no greater desire than to remain steadfast on the road to salvation." Such vitality of spiritual existence! Such a fervent and heartfelt response to the commandments! He does not approach this sacred way of life with mere indifference, merely accepting its outer form; instead, he pursues it with all his being, recognizing no other earthly good but fidelity to the commandments and the will of the Most High God. This commitment forms the foundation of genuine moral existence—robust, flourishing, and ceaselessly flowing. Yet, our esteemed interpreters, including Athanasius the Great, Theodoret, St. Ambrose, Augustine, Hilary, Anfim, Zigabenus, St. Basil the Great, St. Gregory the Theologian, St. Gregory of Nyssa, and St. Nilus—cited by the latter—do not merely consider the literal meaning but uncover a richer significance embedded in these words. They interpret the opening of the mouth as a reflection of the mind and heart being opened—the manifestation of the human spirit's yearning. Likewise, the drawing of the spirit denotes the longing and acceptance of the Spirit of grace, which empowers and aids in fulfilling the beloved commandments. "With the mouth," St. Athanasius the Great explains, the prophet highlights the fervor of the heart, because, as the blessed Theodoret elucidates, this zeal attracts the grace of the Spirit, as indicated in another passage, “open thy mouth, and I will fulfill it” (Ps. 80:11). St. Ambrose instructs, "Understand what the mouth signifies. It represents the heart or the desires of the inner man. The soul possesses its own mouth, and we must open them to Christ to draw near to His Spirit." St. Hilary reflects that "the heart opened by faith yearns to be nourished with heavenly truth," which is inscribed on the heart by the Spirit (2 Cor. 3:3). The prophet seeks to draw in this Spirit, recognizing that it does not come unless it is sought. Thus, it is essential to desire, to seek, and to draw forth the Spirit to be nourished with spiritual sustenance, much like an innocent child receives milk from his mother's breast. Blessed Augustine asks, "What did the prophet yearn for so fervently?—The fulfillment of God's commandments." He longed for this, yet felt no hope of achieving it alone. Therefore, he opened his mouth to attract the means to fulfill his desire—he opened his mouth, asking, seeking, pursuing; and in his thirst, he was filled with the good Spirit, so that by His power he could accomplish what he could not do on his own: to fulfill that commandment which is "holy, righteous, and good" (Romans 7:12). If we, who are ‘evil by nature,’ are still able to 'give good things to our children', then "how much more will the Father who is in heaven give the Holy Spirit to those who ask Him" (Luke 11:13). It is not those who operate by their own spirit but those who are "led by the Spirit of God [who] are the sons" (Rom. 8:14). And as they grow into truly good children of God, they receive an even greater outpouring of the good Spirit from the Father.

The wonders found in the depths of Your wisdom are profound, which is why I diligently seek to understand them; when Your revelation is granted to someone through gracious enlightenment, it becomes a source of light within the soul, particularly for the humble. I aspire to such illumination; hear my pleas and send me Your light, empower me to walk in the righteous path of Your commandments, and deliver me from my adversaries so that I might obey Your law with greater ease. Bestow upon me Your gracious light, as my circumstances are disheartening. The imagery in my yearning reflects a person gasping for breath, revealing the deep desire of the spirit for the divine sustenance of life.

Yet, recognizing that we often grieve the Holy Spirit and continually drive Him away, we must ask ourselves how we can invite Him back. The Prophet states, “I opened my mouth, and drew the spirit.” The prophet certainly possessed a deeper comprehension of the nature of the Spirit than to assume He could be invited in simply through the act of breathing, as one might draw in air. The Psalmist’s words should be interpreted in a spiritual manner: the opening of the mouth signifies fervent prayer. Just as a child, fervently yearning for something, opens their mouth to voice their desire more intensely, so too does the believer cry out from the depths of their heart to God: “Strengthen me with the Spirit of the Lord, and renew the Holy Spirit within me.” In this heartfelt cry, which serves as an opening of the inner self, the individual invites the grace of the Holy Spirit upon themselves.