Psalm 119 (118):133Meaning & 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 appears that the only group of the blessed referred to here is the same one mentioned previously. To examine the Lord's testimonies and seek Him wholeheartedly is to walk blamelessly in His way, to abide by the law of the Lord. Then it is said, “For they that do evil shall not walk in His ways” (Psalm 118:3). However, we realize that those who commit iniquity often study the testimonies of the Lord, not out of a desire for righteousness, but for the sake of knowledge. Others may also delve into the testimonies, not because they live righteously, but in order to learn how they ought to live. Such individuals do not yet walk blamelessly in the law of the Lord and therefore are not yet blessed.

It is affirmed in this Psalm, "They that do evil do not walk in His ways" (Psalm 118:3). We must strive, with the assistance of God, who holds both us and our words in His grasp (Wisdom 7:16), to ensure that what is correctly stated is rightly understood, so as not to confuse the reader or listener. We should take care lest 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), might seem to not walk in the ways of the Lord, for sin is evil, and those who do evil do not follow His paths; or if they indeed walk in the ways of the Lord, they might be perceived as having no sin, which is surely incorrect. This is not merely spoken to prevent arrogance and pride; otherwise, it would have stated, "Humility is not in us." The subsequent words illuminate the meaning and eliminate doubts, for the blessed John continues, "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 signify when it states: "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have we taken more than was our due? Or have we left too much behind? Regardless of the interpretation, the implication seems contrary to that wise and noble counsel praised by the Greeks in their philosophers and celebrated by the Latins, which advises moderation in all things. Yet, the Latin language sometimes utilizes the term 'nimis' in contexts that resonate deeply with Scripture and our everyday speech. When it states, "thou hast accused us of keeping thy commandments too much," we comprehend a deeper meaning, as when we say to a dear friend, "I love you too much," not as an excessive declaration but as an earnest expression of profound affection.

"Oh, if," he exclaims, "my ways could be made straight, that I might observe your decrees" (Psalm 118:5). You have indeed taken upon Yourself the burden: "Oh, if only I could understand the weight of that which You have assumed." As you hear this, recognize the cry of the willing heart; and in acknowledging this desire, dismiss the arrogance of self-sufficiency, for who professes to desire what lies within their power without assistance? Thus, if one longs for that which God commands, one ought to petition God to enable them to fulfill His commands.

"I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should regard the commandments of God, whether they are read aloud or remembered, as a mirror, as the Apostle James illustrates (James 1:23-25). This person wishes to be so aligned with the commandments of God that they may look upon them as in a mirror, without confusion; for they do not simply wish to hear them but to act upon them. This desire for righteousness drives the yearning to straighten one’s paths and to adhere to God’s statutes. How can one achieve straightness except by God’s grace? Without grace, they will find in the law of God not a source of joy but of bewilderment if they seek to examine commandments that they do not follow.

"I will confess to You, O Lord, from the depth of my heart; in this, I will recognize Your righteous judgments" (Psalm 117:7). This is not a confession of sins but rather one of praise; just as it is articulated, "In whom there was no sin, I confess unto Thee, O Father, Lord of Heaven and Earth" (Matthew 11:25), and as noted 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 become right, I will offer praise to You, for it is You who has accomplished this, and it is Your glory, not mine.

Furthermore, he declares: "I will keep Your decrees" (Psalm 118:8). However, what follows? “O, leave me not even too much!” or, as some manuscripts express, “not excessively.” But since God had forsaken the world amid its sinfulness, He could have easily abandoned it completely, had it not been upheld by the robust remedy of grace through our Lord Jesus Christ; thus now, according to this prayer from the body of Christ, He has not forsaken it even a little, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Eusebia emphasizes that we must commit to the righteous way and initiate that journey; it is God’s role to guide those who walk, ensuring that when He directs our path and orchestrates our actions, it aligns with His commandments, allowing no sin to triumph over us. As Apollinarius notes, the Word of God leads my steps, transitioning me from evil and ignorance to virtue and the truth. Theodoret and Eusebius remark that we must demonstrate our own zeal for goodness, embarking on a virtuous path, though they do not imply this in a strictly literal sense. More accurately, we can assert that God Himself initiates, carries out every good deed, and empowers our wills through His grace in our pursuit of goodness. This is reinforced by Paul’s words: He who began a good work in you will bring it to completion until the day of Christ Jesus (Philippians 1:6); and also: It is God who works in you both to will and to do for His good pleasure (Philippians 2:13); as Solomon states: the desire comes from the Lord (Proverbs 8:35). The Lord affirms, apart from Me, you can do nothing (John 15:5).

Through this, you can effectively conquer a legion of adversaries, much like the blessed David, who, through faith and trust in God, defeated a giant among the enemy and thus triumphed alongside his men over the shadows of their foes.

The inexperienced fall prey to this, and because such endeavors are often accompanied by a tumult of thoughts and emotions, they become vulnerable to the fiercest assaults from the enemy, who adeptly ensnares them in confusion that obscures clarity of mind. This results in harmful suggestions, whose underlying impurity may not be immediately discernible. One may tread upon them and stumble, and from that stumble, one can easily fall. Therefore, all who revere God consistently engage in earnest prayer: “Direct my steps according to Your word.”

St. Athanasius the Great notes that “God Himself guides the journey of those who, abandoning vice and ignorance, have embarked on the path of virtue and wisdom.” The blessed Theodoret further states that only those who are attuned to this divine guidance and commit themselves to it walk securely and faithfully. Those who yield to God are not abandoned by Him; with diligence, God provides assistance and directs our course. Just as the holy apostles acknowledged their inability to devise anything beneficial on their own in their ministry, so too does every diligent believer confess regarding their own salvation, which is simultaneously God’s foremost and cherished work. The nature of divine instruction—how it is imparted, perceived, recognized, and affirmed—is understood and articulated only by those capable of discerning it. Yet even here, the process resembles ordinary matters, requiring inquiry followed by discernment; without this, there is no alternative. Direct insight can sometimes guide, but this clarity will only be pursued by those who have cultivated their discernment of good and evil.

“Let not all iniquity possess me.” What generates this prayerful outcry, imbued with fervor, close communion with God, and extraordinary guidance? Why should iniquity have any hold? Clearly, it is unwelcome, yet it can manifest. Wary of this, the prophet implores not to succumb to such onslaughts. Sin follows closely behind those who have committed themselves to the way of righteousness, while sinful inclinations, akin to a swarm of gnats, encircle the mind of the faithful, buzzing incessantly and seeking to injure. These intrusions are merely thoughts, temptations, and desires. Who can claim immunity from them? However, if one remains steadfast in their resolve, these temptations will come and go without consequence; they may beckon but do not lure, as they simply drift about, lingering overhead. Yet, there are others that delve deeper, and some may be familiar foes; their allure can be so powerful that those experiencing it are led, almost accidentally, away from good. If divine assistance does not arrive from above, how long until a misstep occurs? Thus the prophet prays: “Lord, do not allow sinful provocations, which are contrary to You, to ever triumph over me, overpower me, or lead me into transgression against You.”

The wonders of profound wisdom are contained within Your law, which is why I study it with such fervor; when the revelation of Your word is imparted through divine grace, it becomes a light within the soul, especially for the humble. I desire this light; hear my prayers and grant me insight, embolden me to walk the straight path of Your commandments, and free me from the burdens placed upon me by my adversaries, making it easier for me to observe Your law. Bestow upon me Your gracious illumination, for my circumstances weigh heavily upon me. The imagery in my longing signifies the earnestness of a breathless individual who opens their mouth to receive life-giving air, illustrating the inner yearning for divine vitality.