Psalm 119 (118):156Meaning & Commentary from the Church Fathers

Now, reflect on what follows: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It seems evident that no other group of the blessed is referenced than those already identified. To explore the testimonies of the Lord and to pursue Him wholeheartedly is to embody blamelessness on the path; it is to walk in the law of the Lord. He further states, "For they who commit iniquity shall not walk in His ways" (Psalm 118:3). Yet, we recognize that those who do wrong often study the testimonies of the Lord, preferring knowledge over righteousness. Likewise, there are others who examine the testimonies, not already living righteously but striving to discern how they ought to live. Such individuals do not yet walk blamelessly in the law of the Lord, and for this reason, they have not attained blessedness.

It is written and acknowledged in this Psalm: "Those who do evil do not walk in His ways" (Psalm 118:3). We must strive, with God’s assistance, in whose hands both we and our words reside (Wisdom 7:16), that what is rightly stated may not confuse those who read or hear it. We must be cautious not to conclude 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), cannot be considered to walk in the ways of the Lord since sin is wrong, and those who commit evil do not walk in His ways. Or, conversely, since they surely walk in the ways of the Lord, one might mistakenly think they are without sin, which is undeniably false. This statement is not merely to prevent arrogance and pride; otherwise, it would not have included, "And the truth is not in us," but would instead have asserted, "Humility is not in us." The subsequent words further clarify the meaning and eliminate doubt: "If we confess our sins, He is faithful and just to forgive us our sins and to 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). Have you claimed that we require too much? Or that we give too freely? Regardless of the interpretation, it appears to counter the esteemed and noble principle that the Greeks admire in their wise thinkers, and which is lauded by the Latins as well: "Do not do anything excessively." However, in the Latin tongue, the word *nimis* occasionally conveys a meaning found in Scripture, and we use it in our dialogues with great significance. In this context, "You have accused us of being overly diligent in observing Your commandments" can be understood to mean that if we truly grasp this, we comprehend much; just as when we say to a dear friend, "I love you too much," we do not imply an excessive love that is inappropriate, but rather an immense love.

Oh, if only, he laments, "My paths would be so directed that I may keep Your decrees" (Psalm 118:5). You have indeed undertaken a weighty responsibility. Acknowledge, when you hear this, that these words come from a place of willing desire, and upon recognizing such longing, discard the pride of presumption. For who claims to fully desire what lies within his own power, if he can accomplish it without aid? Therefore, if one yearns for the commands of God, he should pray that God grants him the strength to fulfill those 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, whether they are being recited or remembered, as one gazes into a mirror, as the Apostle James points out (James 1:23-25). This person aspires to become so aligned with God’s will that he can behold these commandments without confusion, as he chooses not simply to listen, but to enact them. It is for this reason he wishes for his paths to be directed straight, enabling him to observe God's statutes. How can one achieve such straightness except by the grace of God? Otherwise, he will find in the law of God not a source of joy, but of turmoil if he aims to scrutinize commandments he willingly neglects.

"I will confess to You, O Lord, with the direction of my heart; in this I shall know Your righteous judgments" (Psalm 117:7). This is not a confession about sins, but an offering of praise; as it is stated, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as written in the book of Ecclesiasticus, "Confess all the works of God, for they are exceedingly good" (Sirach 39:15-16). I confess to You, he proclaims, in accordance with the direction of my heart. Indeed, if my paths are made straight, I will extol You, for it is Your doing—praise be to You, rather than to me.

He continues, "I will keep Your decrees" (Psalm 118:8). But what comes next? "Do not abandon me, not even excessively!" or as some manuscripts express, "not even to an excessive degree." For when God turned away from humanity amidst the wilderness of sin, He would have forsaken it greatly had it not been bolstered by a powerful antidote, that is, by the grace of God through our Lord Jesus Christ. But now, according to this supplication from the body of Christ, He has not turned away, not even in excess; for God was in Christ, reconciling the world to Himself (2 Corinthians 5:19).

The compassion of humanity reaches out to its neighbor, but the compassion of the Lord encompasses all creation. Theodoret noted that God's blessings are as numerous as those who receive them. Even the seemingly virtuous are in need of mercy; for if You regard iniquity, O Lord, who could stand against You? It is written that nothing occurs without Your judgment. The prophet frequently reaffirms this in the psalm, at times stating "according to Your judgment" and at other times "according to Your word," thereby uniting both aspects in the expression of reasoned judgment.

Origen posed the question: who can fathom or grasp the vastness of God’s blessings? He persistently intercedes for those who continuously falter in disobedience, guiding them as a loving parent, and in the face of hopelessness, He does not abandon them.

Place yourself in that hand, committing your will and all your heart, calling out with your entire being: “According to Thy purpose, O Lord, grant me life,” or in other terms, “save me by Your divine will,” for true life is found only in the life that is saved. The Lord arranges our salvation in accordance with His purpose, as He knows and desires. No one shall be saved unless they fully entrust themselves to God’s care. The boundless mercies of the Lord are “the deep that swallows many” (Psalm 35:7); this depth is all-encompassing and consuming, yet true salvation does not exist within it. There is a necessity for zeal, not merely for passion, but to labor diligently, exerting every effort to the utmost. Yet, true salvation is not reliant solely on our efforts; rather, it is God who must initiate the work of salvation within us. And He will not begin this work unless we surrender ourselves completely to Him, all the while continuing our diligent endeavors. This reveals the mystery of genuine life—the balance of striving for salvation while recognizing one Lord in our endeavors. We must not dare to trust in anything else or cling to illusions of salvation that appear to arise from ourselves, when, in truth, it surfaces amidst our efforts, alongside various internal and external struggles, propelled by a hidden force that operates beyond our understanding, yet occasionally becomes evident. Countless souls drown in the bounty of God through their self-surrender into His hands, where the promise of salvation is nurtured—a power that inspires, fortifies, and reassures in the pursuit of a life pleasing to God. Hope in salvation has multiple dimensions: initially, it perceives salvation from afar; then, it draws it close; ultimately, it senses possession of it. However, it remains the hope of salvation as it anticipates what is to come. Similarly, a sailor navigating the deep waters may feel secure yet can only hope to traverse those waters and reach firm ground. This sentiment is the most profound and quintessential among the dispositions that affirm the certainty of salvation.

In times of distress, I seek Your aid, but to the wicked who scorn Your law, I receive no support; instead, renew me in Your abundant compassion. Despite the trials I endure, I remain steadfast in Your law, and it pains me when my adversaries violate it. For my commitment to Your law, please help me; Your promises are steadfast and enduring. The beginning, as the essence and chief substance of all that exists, stands as the governing principle, nature, and spirit of all things.