Psalm 119 (118):16Meaning & Commentary from the Church Fathers

Now observe what follows: "Blessed are they that keep His testimonies and seek Him with all their heart" (Psalm 117:2). My interpretation suggests that this description refers to the same group of blessed individuals previously identified. To delve into the testimonies of the Lord and earnestly seek Him is to walk blamelessly according to His law. He adds, "For they that do evil shall not walk in His ways" (Psalm 118:3). Yet, we recognize that those who engage in wickedness may still examine the Lord's testimonies, preferring knowledge over righteousness. Others may also study His testimonies not from a place of righteousness but to understand how they ought to live. Such individuals have not yet walked blamelessly within the law of the Lord, thus they have not attained blessedness.

It is written and affirmed in this psalm: "They that do evil walk not in His ways" (Psalm 118:3). Let us strive, with God’s grace, to ensure that what is rightly stated is not misinterpreted, as our words are in His hands (Wisdom 7:16). We must guard against the notion that all saints, who affirm, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), might be regarded as not walking in the ways of the Lord, for sin is evil, and those who commit evil do not walk in His paths. Alternatively, if it is evident that they do walk in His ways, it cannot be assumed they are without sin, which is certainly false. This statement serves not merely to counteract pride but to emphasize that "the truth is not in us," rather than saying "humility is not in us." Following this, the blessed Apostle John elaborates, "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 is meant by "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have we claimed too much or given too little? In either case, the essence seems contrary to the commendable principle upheld by the Greek sages and lauded by the Latins: "Do nothing in excess." Nonetheless, the Latin language occasionally interprets the term "nimis" in a context that lends it significance in Scripture and daily conversation. When proclaiming "You have accused us of keeping Your commandments too much," we understand that with respect, we grasp a profound truth. Likewise, if we express to a cherished friend, "I love you too much," we do not imply an excessive affection but rather substantial devotion.

Oh, if only my ways were made straight enough to uphold Your decrees! (Psalm 118:5). You have indeed taken upon Yourself the responsibility—oh, if only I could fully realize what this entails. When you hear this, recognize it as the expression of sincere desire, and having acknowledged this yearning, release any arrogance that may cloud understanding. Who claims to desire what is within their ability to achieve without divine assistance? Therefore, if one wishes to fulfill God’s commands, one must earnestly pray for the grace needed to do so.

"And I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should view the commandments of God, both when they are read and in our memories, as one would a mirror, as noted by the Apostle James (James 1:23-25). This individual desires to embody such integrity that he can look into the commandments of God without confusion, for he does not seek merely to hear them but to actively adhere to them. This is why he longs for his paths to be made straight enough to keep God’s statutes. How can one achieve this straightness without the grace of God? Otherwise, he will find himself looking into God's law, resulting in confusion instead of joy, unless he sincerely seeks to adhere to the commandments.

"I will confess to Thee, O Lord, with the direction of my heart; in this, I will understand the judgments of Your righteousness" (Psalm 117:7). This is not a confession of sin but rather an act of praise. As it is stated, "In whom there was no sin, I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25), and as written in Ecclesiasticus, "So confess all the works of God, that they are very good" (Sirach 39:15-16). Thus, he proclaims, "I confess to You, according to the guidance of my heart." Indeed, if my paths are made right, I will bring praise to You, acknowledging that it is Your work and not mine.

He continues, "I will keep Your decrees" (Psalm 118:8). Yet what follows? "O leave me not even too much," or as some manuscripts suggest, "Do not forsake me excessively." While God may have abandoned the world to its sins in the wilderness, He would have permitted far greater loss had it not been for the invaluable remedy—the grace offered through our Lord Jesus Christ. Thus, in response to this prayer of Christ’s body, He did not forsake the world excessively, for God was in Christ, reconciling the world to Himself (2 Corinthians 5:19).

When one meditates on God’s justifications, it must be realized that this engagement goes beyond mere words; it is fulfilled through actions, for it is not merely the hearers of God’s justifications who are deemed righteous, but the doers. It is acknowledged that not everyone can make such a plea; one burdened by guilt cannot confidently ask the judge for a reward, fearing judgment. Yet, the individual of pure heart, assured in his conscience and free from guilt, can boldly make this request. Such a plea is not an act of pride, for it acknowledges service—"reward Your servant," understanding the relationship of servitude to the divine.

Furthermore, the term "render" replaces "give," reflecting the biblical custom, as seen in Psalm 7, which speaks to recompense for wrongdoing. God rewards the giver, as illustrated by Abraham’s offering of Isaac, and the Lord’s generous return to those who present offerings. Thus, the petition is for a divine and blessed life, enabling the recipient to uphold Your words, as remembering them naturally leads to their observance.

It was traditionally emphasized that during idle moments in their cell or when traveling, they should recite the psalms they had committed to memory. This practice was termed μελέτη. In the writings of our Slavonic forebears, we frequently encounter the directive to possess a concealed teaching - μελέτη. This instructs us to focus our attention and to repetitively declare, ‘Lord Jesus Christ, Son of God, have mercy on me, a sinner!’ By applying this understanding of the term ‘learn’ - μελετάω - within our context, we can deduce that it urges the memorization of specific Scriptural passages, facilitating their recitation at appropriate times, ensuring that God’s words remain untouched by forgetfulness. St. Basil the Great attests to the practice during his era of having children memorize particular psalms and parables. Do we replicate such customs in our present day? Is this practice mirrored by those committed to asceticism? Regrettably, in various respects, we have strayed from these ancient and redemptive traditions! Yet, this does not undermine the significance of the labor referenced in this passage. It suggests that we should memorize the Scriptural verses highlighted in the earlier discussion and repeat them whenever our thoughts and voices are unoccupied. The Hebrew equivalent of the term ‘pochuchusya’ conveys the notion of sweetly revolving in the mind and on the lips, similar to how one might savor candy. This endeavor is suited for all who earnestly wish to honor God in all they undertake. Many ascetics read the Psalter within their homes or cells, which resonates with the instruction of our passage. Additionally, personal prayer books utilized in private devotion might also fit within this framework. However, the directive more explicitly indicates the intentional selection of Scriptural excerpts for memorization, followed by their mental repetition. This practice helps engrave the commandments into the heart, thus sanctifying the memory. The benefits of this practice are beyond measure! One elder remarked upon the struggle of achieving tranquility of thought while living in the world, as one is constantly confronted by evil, which lingers in memory and intrudes upon one's focus even during solitary moments at home. St. Macarius compared the condition of their minds to shaking grains of wheat in a sieve. Those who commit to the way of the commandments may distance themselves from worldly distractions, yet they endure significant turmoil from their thoughts, particularly in the initial stages. These distracting thoughts thwart their ability to pray, read, or contemplate, obstructing true engagement in spiritual work. How, then, can they overcome this? There is no superior method than dispelling negative thoughts with positive reflections. The advantages of memorizing Scripture in this regard are immeasurable. The state of the soul mirrors that of fragile fruit preserved with sugar; just as sugar infuses sweetness and protects from decay, the soul, steeped in the learned words of God, relinquishes the corruption of shameful distractions and instead is filled with the sweetness of divine remembrance. This understanding may very well provide an answer to achieving mental peace; perhaps the key lies in exchanging evil and hollow thoughts for those that are virtuous and life-giving. Thoughts of goodness do not cause turmoil or darkness in the mind and spirit; rather, they cultivate creation and wholeness. If we embrace this, it becomes a guiding principle for newcomers on how to manage their thoughts: quickly memorize and internalize a greater number of Scriptural passages, especially the sayings and actions of our Lord and Savior, and make it a practice to repeat them frequently. Yet, there exists a profound state experienced by those who have come into tangible contact with divine grace, characterized by profound inner tranquility. Here, the mind no longer fluctuates amidst many distractions; rather, everything coalesces into a singularity of purpose, where unity and simplicity prevail, eliminating any multiplicity not only in desires and emotions but also in thoughts. In this space, the reality of what the apostle spoke concerning the life of the coming age begins to unfold: ‘And there shall be a God of all in all’ (1 Cor. 15:28).

As a young and inexperienced individual, if I desire to walk in Your presence along a good path, namely one that is straight, I must faithfully fulfill Your commandments; this is my earnest desire, and I ask that You do not withdraw Your grace from me. Your commandments serve as a remedy against sin and occupy my heart; teach me, O Mighty God, to comprehend them more deeply. I willingly speak of them, for they mean everything to me; I will meditate on them with joy and dedication. Your commandments keep me on the right path, preventing me from straying. The testimonies, which are Your divine laws, reveal Your character to Israel and lead us in accordance with Your holy will. I rejoice in the life-guiding principles contained within these testimonies, and I will ponder them zealously.