Psalm 119 (118):147Meaning & Commentary from the Church Fathers

Now, listen to what follows: "Blessed are they who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears that no other category of the blessed is mentioned here apart from those previously addressed. To delve into the testimonies of the Lord and to earnestly seek Him is to walk blamelessly and to follow His law. Then it is stated, "For they that do evil shall not walk in His ways" (Psalm 118:3). We recognize that those who commit iniquity may examine the testimonies of the Lord, preferring knowledge over righteousness; and others will study His testimonies not because they live righteously but to understand how they ought to live. These individuals do not yet walk blamelessly in the law of the Lord, which is why they remain outside the realm of the blessed.

It is written in this psalm and holds true: "They that do evil shall not walk in His ways" (Psalm 118:3). However, we must strive, aided by God, in whose hand we are, so that what is correctly spoken is not misunderstood by the reader or listener. We must be cautious that all the saints, who assert, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), are not dismissed from walking in the ways of the Lord, for sin is indeed evil and those who do evil do not tread His path; nor should it be thought that they walk in the Lord's ways without sin, which we know is untrue. These words are not merely intended to curb arrogance and pride, for had it been so, the addition of "and the truth is not in us" would be replaced with "humility is not in us." Moreover, the following words clarify and alleviate any doubt: "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 too much or left behind too much? Regardless of the interpretation, the sentiment seems contrary to the esteemed principle praised by the Greeks in their sages and lauded by the Latins: "Do nothing excessively." Yet, in Latin, the term "nimis" can indicate a meaning we find throughout Scripture and use in discussions as significant. In this context, "you have accused us of observing your commandments too much," suggests a profound understanding, for when we say to a dear friend, "I love you too much," it does not imply a lack of propriety but a depth of affection.

"Oh, if," he exclaims, "my ways were so aligned that I might observe Your decrees" (Psalm 118:5). Indeed, you have assumed a great responsibility: "Oh, if only I could realize what you have taken upon yourself." Recognize these words as expressions of genuine desire, and cast aside any prideful assumptions. After all, who claims to desire that which they believe they can achieve without divine assistance? Thus, if one longs for what God commands, it is essential to pray that He may enable fulfillment of His commands.

"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 as a mirror, as described by the apostle James (James 1:23-25). This individual aspires to perceive himself clearly in the commandments of God, desiring to be more than just a hearer of the Word but a doer as well. Hence, he longs for his paths to be straight in keeping the statutes of God. How can one attain such straightness apart from the grace of God? Otherwise, one might discover not joy but confusion in the law of God if one seeks to examine the commandments without sincere intent.

"I will confess to You, Lord, with the intent of my heart; in this, I shall understand the judgments of Your righteousness" (Psalm 117:7). This is not a confession of sins but a declaration of praise, as he proclaims, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25) and as noted in Ecclesiasticus: "So confess all the works of God, that they are very good" (Sirach 39:15-16). He states, "I confess to You according to the direction of my heart." Indeed, when my paths are made straight, I shall confess to You because You have accomplished it; it is Your praise, not mine.

Moreover, he adds: "I will keep Your decrees" (Psalm 118:8). Yet, what follows? "O leave me not even too much!" or as some versions express, "not excessively." However, since God had seemingly abandoned the world amidst its transgressions, He would have truly forsaken it if not for the profound remedy: the grace of God through our Lord Jesus Christ. Yet today, in response to the prayer of the body of Christ, He has not abandoned it even to excess, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Chrysostom and Theodoret remark on the remarkable nature of David's devotion. Despite being a king burdened with numerous responsibilities, and engaged in battles, he devotedly prayed to God not just at the break of day but even at midnight, prior to the crowing of the rooster. His love for the Creator was profound, as he reached out for divine assistance with unwavering dedication. Others, like Nikita, observe that while it may seem fitting for an elder, untroubled by worldly desires, to submit to the service of God, it is truly extraordinary when a young individual suppresses youthful inclinations and fervently seeks spiritual victory over the fleeting passions of youth. Such a person can be seen as spiritually heeding the call of the time.

Didyma notes that the midnight hour often brings the most intense struggles against mental adversaries, as the cover of darkness can encourage base thoughts and behaviors. Nevertheless, the prophet exemplified vigilance and urgency in his prayers to God. He fortified himself in faith, relying on the promises bestowed upon him: "He trusted in Me, I delivered him."

Such was his love for the Creator, and so diligently did he seek His assistance.” The focus of this searching and crying out for aid remains the same: to obtain divine power to guide us in living by His commandments, making us worthy of His acceptance. Each individual should pursue this goal wholeheartedly, following the prophet’s example, who allowed himself no sleep for its own sake. His insatiable spirit dispelled slumber. If such was his dedication at night, what must it be during the day? In another passage, it states: I sleep, but my heart is awake. This reflects the essence of genuine searching. It is relentless. However, ‘indulgence,’ as it relates to ‘no time,’ may imply ineffectiveness, lack of essential resources, or being constrained by circumstances. St. Athanasius interprets this term as the prophet referring to darkness or confusion in one’s situation. Thus, during such turmoil, ‘preliminaries,’ or initial steps, must be taken to turn to You, Lord, as articulated in another scripture: “let us make His face preliminary” (Psalm 94:2)—to hasten our turning towards Him. What kind of extreme is this? What constitutes darkness and confusion in our circumstances? Perhaps it alludes to the narrowness of external situations, but given the context of unwavering adherence to God’s commandments, it is more fitting to consider, in line with St. Ambrose’s perspective, the internal extremes encountered by one seeking moral and spiritual refinement. The struggles can cloud the mind, distorting clarity of thought, igniting a tempest of impure desires that disrupts the heart’s tranquility. Such turmoil relentlessly seeks solace and diminishes energy, instigating tormenting feelings of sorrow, despair, and fear, prompting frantic searching in all directions. This upheaval threatens the foundational intention and zeal for steadfast loyalty to the Lord and His precepts. In moments of such extreme languor and helplessness, one must urgently approach the face of the Lord. “The Lord is near to the brokenhearted, and will save the humble in spirit” (Psalm 33:19). Remain patient and persistent in prayer, trusting that the Lord will balance, reconcile, and comfort all as He knows best.