Psalm 119 (118):14Meaning & Commentary from the Church Fathers

Next, he proclaims, "Blessed are those who keep His testimonies and seek Him with all their heart” (Psalm 117:2). It seems to indicate that this group of the blessed overlaps with those previously mentioned. To examine the Lord’s testimonies and earnestly seek Him is to walk blamelessly. Then it follows, "For those who do evil shall not walk in His ways” (Psalm 118:3). However, we recognize that some who practice wickedness may study the Lord's testimonies, not out of a desire for righteousness, but for knowledge. Others may engage with these testimonies not because they live righteously, but to understand how they ought to lead their lives. These individuals do not yet walk blamelessly in the law of the Lord and therefore have not attained true blessedness.

It is written in the psalm, “Those who do evil do not walk in His ways” (Psalm 118:3). We must strive, with God's assistance, within whose hands we and our words rest (Wisdom 7:16), that what is proclaimed may be comprehended properly, so as not to lead the reader or listener into confusion. For we must be cautious that the saints, who affirm, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), are not perceived to be incapable of walking in the Lord’s ways—since sin is evil and those who practice evil do not walk therein. Conversely, since it is clear that they do walk in the Lord’s ways, it cannot be suggested that they are free from sin, which is undoubtedly false. This acknowledgment is intended not merely to discourage arrogance and pride; otherwise, it would have mentioned, "Humility is not in us." The subsequent statement sheds further light on this issue and eliminates any confusion. Following this, Saint 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 entail: “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have you made an excessive demand? Or perhaps not enough? In whichever interpretation we take, the sense seems contrary to the well-known and esteemed principle praised by the Greeks in their wise men and upheld by the Latins: "Do nothing excessively.” However, the Latin language can sometimes utilize the word “nimis” in a way that carries significant meaning in Scripture and in our discussions. Here, when it is said, “You have accused us of keeping Your commandments too much," we may understand it to imply depth rather than an inappropriate excess.

"Oh, if only,” he expresses, “my ways could be made straight so that I may keep Your statutes” (Psalm 118:5). You have, indeed, taken upon Yourself this responsibility. O that I could grasp what You have undertaken! When you hear this, recognize the utterance of one who is eager; having perceived this yearning, relinquish any prideful presumption. For who claims to wish for what is within their power to achieve without divine assistance? Thus, if one longs for what God commands, one ought to beseech God to enable them to fulfill those commands.

“I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We must regard God’s commandments either when they are proclaimed or when we reflect upon them as one would look into a mirror, as the apostle James articulates (James 1:23-25). This individual longs to view the divine commands in such a manner, and not be disconcerted; for he chooses to not merely hear them, but to act upon them. Consequently, his desire is for his paths to be made straight and to observe the decrees of God. How can one achieve straightness if not by the grace of God? Otherwise, one will discover the law of God not as a source of joy but as a cause for confusion, if they look upon the commandments while failing to heed them.

“I will confess to You, O Lord, with all my heart; in this I shall understand the judgments of Your righteousness” (Psalm 117:7). This confession is not of sin but of praise, akin to when it is said, “In whom there was no sin, I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25). It is expressed in Ecclesiasticus: “So proclaim all the works of God, that they are very good” (Sirach 39:15-16). He states, “I confess to You, according to the guidance of my heart.” Truly, if my paths are made just, I will confess to You, for it is You who has accomplished it, and this is Your praise, not mine.

He proceeds, “I will keep Your decrees” (Psalm 118:8). What follows? “O, do not leave me!” or, as certain texts convey, “not even excessively.” Yet, since God abandoned the world amidst its wilderness of sins, He would have entirely forsaken it had it not been upheld by such a potent remedy, namely, the grace of God through our Lord Jesus Christ; hence, in response to this plea from Christ’s body, He did not forsake it even too much, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Wealth can take the form of gold, silver, garments, or extensive lands—areas cultivated or sown, or even pastures. When comparing these material riches to divine testimonies, he declared that the latter hold as much value for him as various treasures do for those who pursue wealth. According to Athanasius, the path of these testimonies involves living guided by their inspiration, not out of grief or need, but with complete joy.

It is along the paths illuminated by divine revelations: within the house of worship, hospitals, shelters, orphanages, in productive labor, during pious activities at home, or while journeying to sacred sites. Just as one entering a home filled with every good and comforting thing finds solace in what aligns with their preferences, so too does the zealous servant of God derive joy from being in these holy places, where the inclinations of their heart are gratified: there they find solace, there lies their paradise. ‘Nothing captivates me in this present life,’ he declares to the prophet, ‘neither gold, nor status, nor honor, nor power! Rather, Your visions, O Lord, provide me both joy and wealth.’ Hence, the blessed Theodoret states, ‘the path of virtue is arduous, yet exceedingly desirable for those who tread it earnestly. That is why our Lord Christ beckons: ‘Take My yoke upon you.... My yoke is easy, and My burden is light’ (Matthew 11:29-30). One might interpret the phrase ‘as for all riches’ as a comparison of the pleasure in acquiring wealth with the delight in traversing the divinely appointed paths; concurrently, these paths can be understood as equally enriching as an abundance of riches might be. Many today may perceive attending church as a misallocation of time; however, few engagements can be more fruitful than spending time in the house of God. For those who approach with heartfelt attentiveness and diligence, a few hours there yield far greater spiritual riches than countless hours spent elsewhere in ceaseless toil. Others may witness individuals offering their wealth for the benefit of the sick, the needy, and those in distress and regard it as wasteful; yet, nothing is more advantageous than such a use of riches, for, according to Scripture, those who act accordingly place their wealth into the hands of God, securing it in eternal refuge and amassing treasures for the future that will never fade. The same applies to those observing strict fasting, engaging in prayer, or undertaking pilgrimages: they are often deemed to overexert themselves, yet few cultivate richness in spirit as they do. ‘Tasted sweetness...’ and found satisfaction. All of history reveals that only those who find delight in the paths illuminated by divine visions experience true contentment; they are perpetually cheerful, steady in temperament, free from turbulence and extreme emotions. Other forms of joy can be so enchanting that one loses themselves and momentarily believes they are in paradise, yet such joys are fleeting. They quickly devolve into a dull ache within the heart, erasing their memory. This is the common outcome for all joys that lack a spiritual foundation and do not cater to spiritual aspirations. There is no nourishment for the spirit in them, and the spirit is paramount within humanity; if it is unfulfilled, the person cannot find satisfaction; it is akin to a hungry person being denied their favorite dish, regardless of numerous others available. They may attempt to amplify comforts, but this merely suppresses, temporarily dampening the spiritual instinct. When the time of consolation fades, the spirit reclaims its dominion, scattering all these comforts and beginning to afflict the individual for neglecting its needs, unwilling to provide the sustenance that truly satisfies. Here emerges a new Samson! In his forgetfulness, he allowed himself to become ensnared, and as soon as he regained awareness—a single move, and all was lost (Judges 15:13-14).

As an inexperienced youth, if I desire to lead a good life before You, that is, to walk a straight path, I must faithfully observe Your commandments; this is my fervent wish; please do not withdraw Your grace from me. Your commandments serve as a remedy against sin, and they occupy my heart; teach me, O great God, to comprehend them more deeply. I willingly speak of them, for they are priceless to me; I will gladly meditate on them always.

To keep straight means to correct oneself, ensuring not to veer off path; from the Hebrew, this implies keeping pure. It signifies that I shall not be deprived of the grace that empowers fulfillment of the commandments, echoing the Hebrew, let me not depart from Your commandments. The testimonies signify the commandments of God, through which He made Himself known to Israel; they prepare evidence of His holy will. The path of these testimonies reflects life in accordance with the commandments, and I rejoice in the life principles embodied in Your laws. I will ponder them deeply and with zeal.