Psalm 119 (118):140Meaning & Commentary from the Church Fathers

Now listen to his next words: “Blessed are they that keep His testimonies, and seek Him with all their heart” (Psalm 117:2). It appears that the only group among the blessed to be addressed here is the one already mentioned. To meditate on the testimonies of the Lord and to earnestly seek Him is to embody blamelessness in one’s walk, to actively pursue the law of the Lord. He states, “For they that do evil shall not walk in His ways” (Psalm 118:3). We recognize that those who commit iniquity may indeed study the testimonies of the Lord, preferring knowledge over righteousness. We are also aware that some engage with the testimonies not out of righteous living but to understand how they ought to live. Such individuals do not yet walk blamelessly according to the law of the Lord, which is precisely why they have not yet attained blessedness.

It is affirmed in this psalm that, indeed, “they that do evil, walk not in His ways” (Psalm 118:3). Yet, we must strive, with God’s assistance, in whose hands we and our words reside (Wisdom 7:16), to ensure that what is rightly articulated is not misunderstood by the reader or listener. We must guard against the possibility that all the saints, whose proclamation is, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), might either be perceived as those who do not walk in the ways of the Lord, given that sin is indeed evil, and those who do evil do not walk in His paths; or they might be misinterpreted as free from sin, which is certainly untrue. This affirmation is not merely a caution against arrogance and pride. If it were so, it would have merely stated, "Humility is not in us," but instead reminds us, “and the truth is not in us.” The subsequent words further clarify the intent and dispel any doubts. After making this declaration, the blessed John added, “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 imply, then, when he states, “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have you demanded too much from us? Or allowed us to take too little? Whichever interpretation we choose, it seems contrary to the celebrated principle praised by Greeks and Latins alike: “Do nothing excessively.” The Latin language sometimes employs the term ‘nimis’ in a meaningful context, echoing its presence in Scripture, suggesting that to declare, “Thou hast accused us of keeping thy commandments too much” conveys a significant understanding. When we tell a dear friend, “I love thee too much,” we do not imply an excess beyond what is appropriate, but rather a profound affection.

The author expresses, “Oh, if only my ways were steadfast, that I may keep Thy decrees” (Psalm 118:5). You have indeed taken upon Yourself the burden; oh, if only I could fully grasp the weight of what You have borne. When you hear this, recognize it as a sincere expression of desire, and upon acknowledging this yearning, relinquish the pride of arrogance. Who can claim to desire what is within their capability to achieve without assistance? Hence, if one longs for what God commands, one ought to pray to God to provide that which He commands.

“I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We should regard God’s commandments as a mirror whenever they are recited or remembered, as the Apostle James states (James 1:23-25). This individual aspires to look upon God’s commandments in such a way that confusion does not mar his understanding, striving not merely to listen but to put them into practice. Thus, he yearns for his paths to be straight, facilitating adherence to God’s statutes. How can one achieve such straightness except through God’s grace? Otherwise, the law of God will not serve as a source of joy but rather as a source of confusion, especially if one does not heed its commandments.

“I will confess to You, O Lord, with my whole heart; in this, I shall know the judgments of Your righteousness” (Psalm 117:7). This confession is one of praise rather than of sin, as reflected in the words, “In whom there was no sin, I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25) and the exhortation found in Ecclesiasticus: “Confess all the works of God, that they are very good” (Sirach 39:15-16). “I confess to You,” he asserts, according to the guidance of my heart. Indeed, if my paths are made straight, I will offer my thanksgiving, for it is Your work, deserving of praise rather than mine.

He continues with, “I will keep Your decrees” (Psalm 118:8). But what follows? “O leave me not even too much!” or, as some manuscripts read, “not even excessively.” Yet, since God had forsaken the world in its wilderness of sin, He would have truly abandoned it had it not been upheld by such a potent remedy, through the grace of God in our Lord Jesus Christ. According to this supplication of Christ’s body, He has not forsaken the world excessively, for “God was in Christ reconciling the world to Himself” (2 Corinthians 5:19).

Origen remarked that God’s law is devoid of impurity, ignited by the Spirit itself; it contains neither indulgence nor mockery but rigorously corrects the wayward and strongly admonishes the careless. The word of God is living and powerful, sharper than any two-edged sword. As God’s servants, we too shall embrace it, not by altering it, but by proclaiming it faithfully, as we received it from the Spirit's furnace. How are we to comprehend the words of God? They are tested; within the Scriptures, no single syllable is cast aside or rendered meaningless, but rather they exist in the Scriptures as purified silver. Therefore, our Savior instructs us not to overlook any part of Scripture, stating that not a jot or tittle of the law will disappear until all is accomplished.

The prophet asserts that his love is not merely for its purity, but even more so for its origin in the Lord. Acknowledging his status as a servant of the Lord, he willingly follows His commands, drawn by the consistent, unblemished truth that resonates with his heart. For those who revere God, the pleasure found in His word transcends abstract contemplation and carries a deep sense of obligation, inspiring love that leads them to act according to its guidance. The term "kindled" also implies a fiery essence—πεπορωμένον—infused with heat. Like fire, it provides warmth and ignites, and in its ignition, it purifies; it is not only itself purified by fire but also purifies those who embrace it with its dynamic influence. St. Paul highlights this transformative power: “The word of God is living and active, sharper than any two-edged sword, penetrating even to the division of soul and spirit, joints and marrow; it judges the thoughts and intentions of the heart” (Hebrews 4:12). Humanity embodies both good and evil, and the word of God, received through faith, enters like fire, invigorating the good and consuming the evil; it then rejuvenates all noble thoughts, actions, and feelings within the spirit. As one rises to this higher state, they cannot help but feel a sense of goodness in their condition. This feeling is relished, leading to love for the state and, consequently, for the word of God that brings it forth. Just as stepping from a stuffy room into fresh air is refreshing, the spirit liberated by the word of God from adverse thoughts, feelings, and desires finds joy in the cleansing freshness of sound theology and love.

You are just, O Lord, and Your law reflects Your righteousness and truth; it troubles me deeply that my foes may casually disregard such a law. As for me, I am committed with all my being to the perfect word of the Lord. Even if my enemies view me as a naïve youth, I still hold Your law in my heart. It remains steadfast and unchanging, and during my profound struggles, it is my source of contemplation and joy; oh, grant me a deeper insight into it.