Psalm 119 (118):146Meaning & Commentary from the Church Fathers

Now, listen to the next addition: “Blessed are those who keep His testimonies and seek Him with all their heart” (Psalm 117:2). It appears to me that no other group of the blessed is referenced here beyond those already noted. To pursue the testimonies of the Lord and to seek Him wholeheartedly is to walk blamelessly in His way; it is to follow His law. He continues, “For they who do evil shall not walk in His ways” (Psalm 118:3). Nevertheless, we recognize that those who commit iniquity do examine the testimonies of the Lord, as they prefer knowledge over righteousness. Others also study the Lord’s testimonies, not having lived righteously yet seeking to understand how to live rightly. Such individuals do not yet walk blamelessly according to the law of the Lord, and for this reason, they are not truly blessed.

It is written and acknowledged in this Psalm and indeed is true: “They who do evil do not walk in His ways” (Psalm 118:3). However, we must strive, with God's assistance, in whose hands we and our words are (Wisdom 7:16), that the truths conveyed may not confuse those who read or hear them due to misunderstanding. We should be cautious that every saint, 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), is either not considered to be walking in the ways of the Lord since sin is evil and those who do evil do not walk in His paths, or, knowing they do walk in His ways, should not be presumed to have no sin, which is certainly untrue. This warning is not made merely to ward off pride and arrogance; otherwise, they would have stated that humility is not in us. The subsequent words clarify the meaning and eliminate any doubt: for after mentioning this, blessed John further asserts, “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 he says, “You have accused us of keeping Your commandments too strictly”? (Psalm 118:4). Are we charged with having taken too much or left too much behind? Regardless of the interpretation, the essence seems to oppose the esteemed and noble maxim praised by the Greeks in their philosophers and revered by the Latins universally: “Do nothing excessively.” Yet, in Latin, the word “nimis” can convey a range found within Scripture and often used in our dialogues with significant meaning. In this claim, “You have accused us of over-keeping Your commandments,” we may interpret a great deal if we grasp it rightly; when we express love towards a dear friend, saying, “I love you too much,” we don’t imply excess beyond measure, but rather a profound depth of affection.

“Oh, if,” he expresses, “my ways may be made straight, that I might keep Your decrees” (Psalm 118:5). You have indeed undertaken this burden: Oh, if I could truly embody what You have taken upon Yourself. When you hear this, acknowledge the expression of desire within these words and, upon recognizing the essence of longing, shed any prideful presumptions. For who claims to ardently desire what lies within their capabilities to achieve unaided? Therefore, if one longs for what God ordains, they should turn to God in prayer, asking Him to enable them to fulfill His commands.

And “I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We ought to view God’s commandments, whether read or recalled, like a mirror, as the apostle James advises (James 1:23-25). This individual yearns to become such that, when gazing into the commandments of God, they are not dismayed, as they choose to be not merely hearers but doers. For this reason, they aspire for their paths to be made straight and to uphold God's statutes. Yet, how can one achieve straightness without the grace of God? Otherwise, they will find the law of God to be a source of confusion rather than joy if they look into commandments, which they fail to observe.

“I will confess to You, O Lord, with the direction of my heart; in this, I shall know the judgments of Your righteousness” (Psalm 117:7). This confession is not for sin but for praise; as it is stated, “I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25), and as found in the book of Ecclesiasticus: “So confess all the works of God, that they are very good” (Sirach 39:15-16). I declare to You, he emphasizes, according to the guidance of my heart. Truly, if my ways are made right, I will confess to You, for it is through You that this is realized, and it is Your glory, not mine.

He continues: “I will keep Your decrees” (Psalm 118:8). But what follows? “O leave me not even too much,” or, as some versions state, “not even excessively.” Yet, while God did forsake the world in its wilderness of sins, He would have abandoned it far more if it were not for the powerful remedy, the grace of God through our Lord Jesus Christ. Now, according to this prayer from the body of Christ, He did not forsake it even to an excessive degree; for God was in Christ, reconciling the world to Himself (2 Corinthians 5:19).

However, just as one cannot traverse the sea without a vessel, regardless of how fervently one desires or exerts oneself, so too can one not fully fulfill God’s commandments without divine assistance, no matter how fervent the desire or effort. Thus, the prophet's cry begins with "save" and is followed by "I will keep." From this unified expression of longing—"save and preserve"—it is clear that in asking to be "saved," he seeks the fundamental provisions necessary for upholding the Lord’s visions. In essence, he appeals, "Grant me the power to be saved, and I will uphold Your visions, for without such support, I cannot maintain them; I cannot fulfill the responsibilities You require of me, which I ardently desire." Blessed Augustine observes, "Salvation enables the soul to pursue what it deems essential and honorable, while without salvation, the soul succumbs to weariness." The precise nature of the salvation sought by the prophet remains unspecified, yet it is deeply known and recognized by one who is committed to the journey. Although one might speculate intellectually about it, the understanding is ultimately realized through action. What is necessary can be the same for some and vary for others, possibly explaining the lack of a precise definition. In stating "I will keep," the prophet does not assert pride, but rather acknowledges that upon receiving this essential saving grace, the natural consequence will be the ability to preserve knowledge. He recognizes that it will not be he who keeps, but the saving power itself, once it is bestowed.