Psalm 119 (118):161Meaning & Commentary from the Church Fathers

Now, consider what follows: “Blessed are they who keep His testimonies and seek Him with all their heart” (Psalm 117:2). It appears to me that this statement refers exclusively to the same group of the blessed previously mentioned. To diligently examine the testimonies of the Lord and to earnestly seek Him signifies being blameless on the journey, which involves walking in the law of the Lord. He adds, “For those who do evil shall not walk in His ways” (Psalm 118:3). Yet, we recognize that those who practice iniquity study the testimonies of the Lord, as they favor knowledge over righteousness. Additionally, there are others who explore the testimonies, not because they live righteously, but to learn how they ought to live. Such individuals do not yet walk blamelessly in the law of the Lord, and thus, they have not attained blessedness.

It is written in this Psalm, and indeed is true: “Those who do evil do not walk in His ways” (Psalm 118:3). We must strive, with God’s assistance, who holds both us and our words in His hands (Wisdom 7:16), so that what is correctly stated may not lead the reader or listener to misunderstanding. We must be cautious not to conclude that all saints, who assert, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), could be viewed as failing to walk in the Lord’s paths since sin is wickedness and those who commit evil do not tread His ways. Alternatively, if it’s undeniable that they walk in the ways of the Lord, then they might be seen as having no sin, which is undoubtedly false. This is not put forth merely to avoid arrogance and pride; otherwise, it would have been recorded as “humility is not in us,” particularly as subsequent words clarify the meaning and eliminate doubts. Following this statement, blessed John also proclaimed, “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 mean when it says: “You have accused us of keeping Your commandments too strictly” (Psalm 118:4)? Have You demanded too much or allowed too little? Regardless of our understanding of this, the intent seems to contradict the notable and admirable principle praised by the Greeks in their philosophers and celebrated unanimously by the Latins: Do nothing excessively. Yet, the Latin language sometimes employs the word ‘nimis’ in a way that is significant in Scripture and in our discourse. In this context, “You have accused us of keeping Your commandments too much” signifies a considerable commitment if we grasp the meaning correctly. Likewise, when we express to a cherished friend, “I love you too much,” we intend to convey a depth of feeling rather than excess.

Oh, if only my ways could be made so straight that I might keep Your decrees (Psalm 118:5). You have indeed accepted the responsibility. Recognize, when you hear this, the words of one who is willing, and having understood this expression of desire, set aside the arrogance of presumption. For who asserts that they long for what is within their power while believing they can achieve it unaided? Therefore, if one desires what God commands, that individual ought to implore God to bestow upon them the grace to fulfill His commands.

And I will not be ashamed as long as I keep all Your commandments (Psalm 118:6). We should regard the commandments of God when they are proclaimed or recalled as if looking into a mirror, as the apostle James says (James 1:23-25). This person wishes to align themselves such that they can reflect on the commandments of God without confusion; they choose to be not merely hearers but doers of them. Hence, they desire their paths to be straight and to uphold the statutes of God. How can one become upright other than by the grace of God? Without it, one may find the law of God to be a source of confusion rather than joy if they neglect to aspire toward the commandments.

“I will confess to You, O Lord, with an upright heart; in this, I will know the judgments of Your righteousness” (Psalm 117:7). This confession is not one of sins, but of praise; as it is said, “In whom there was no sin, I confess unto You, O Father, Lord of heaven and earth” (Matthew 11:25), and as recorded in the book of Ecclesiasticus, “So confess all the works of God, that they are very good” (Sirach 39:15-16). “I confess to You,” he states, “according to the guidance of my heart.” Indeed, if my paths are made right, I will offer thanks to You, for it is Your work and deserving of praise, not mine.

He goes on to say: “I will keep Your decrees” (Psalm 118:8). But what follows? “Do not forsake me excessively,” or as some versions indicate, “do not forsake me even too much.” Since God withdrew from the world within the desert of sins, the extent of that withdrawal would have been profound without the strength of His remedy, namely, the grace of God through our Lord Jesus Christ. Yet now, in response to the prayer of the body of Christ, He has not forsaken it even too much, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

If we are to abstain from speaking ill of our leaders, then certainly we ought not to take their lives.

In a contemplative view, as Origen suggests, it can be understood that freeing oneself from worldly rulers, who symbolize the demonic forces with their harsh dominion, is unattainable without the protective fear of God. This reverence guides one away from the evils that afflict humanity. For instance, consider someone destined for martyrdom, enduring persecution from the rulers of this world. Although faced with various means of execution, he remains unafraid, for he recalls the judgment of God, allowing the vivid reality of it and the suffering prepared for those who abandon the faith to consume his thoughts. He proclaims: The authorities pursue me without cause—not as a thief, nor a murderer, nor for any wrongdoing, but solely because I honor the true God. I do not fear them for their ability to take my life; rather, I tremble at the words and the dire warnings extended to those who forsake You. This fear is indeed beneficial, as the fear of God brings salvation and wisdom. Didyma notes that fear can manifest in two forms: one that is reckless, born of the restless aspects of the soul, and another that is rational, arising from the heart and intellect. Thus, it could be said that genuine fear of God is the essence of this reasonable apprehension.

Here lie his means of defense. What do such individuals express? - They offer praise for the rewards arising from God's righteous judgments (verse 164). What do they consume? - The blessings that their souls draw from obeying the commandments (verses 165 - 167). This captures the essence of these eight verses.

“The princes have driven me away this day; and my heart is afraid of Thy words” (Psalms 118:161). The phrase “the princes have driven me away in vain” implies a past event. The prophet may refer to Saul and the king of Gath at the onset of his persecution or to Saul and his allies as they chased him through the wilderness. At one point, Saul found himself within David's grasp but was spared not because David sought his life, but due to the fear of God that restrained both David's actions and thoughts. Though they pursued me, he claims, I was unfazed. My heart was solely concerned with Your words, O Lord, which safeguarded me from all wickedness and wrongful acts. As Christians, we see how the Holy Church consistently cries out, recalling the persecutions she has endured from the outset of her journey and throughout various trials since. She expresses this in her hymns, honoring the holy martyrs. Every beleaguered Christian can echo this sentiment as they traverse the path of righteousness, faced with trials from the powers of this world, malicious spirits, and misguided individuals. Their attempts to lead me astray from Your commandments, Lord, are futile. My heart overflows with Your fear—the dread of violating Your words—equipping me to repel the temptations they present. Your fear serves as my fortress, a shield against enticing thoughts; they scatter like chaff before the wind. The fear of God is intrinsic to our spirit, ever residing in our hearts. While passions may stifle and muffle it, they cannot annihilate it. When the grace of God touches the heart, this innate fear awakens, accompanied by a revived conscience. Together, they yield repentance and guide the sinner towards virtue under the influence of grace, sustaining him on this new path until he reaches the final stages of perfection in the transformed life. The fear of God reigns supreme. Love, in expelling one fear, invites another. Let the world persecute outwardly; let the storms of malevolent thoughts rage within. As long as the fear of God’s word remains undisturbed, there is no cause for alarm. In such a state, the heart becomes an impenetrable stronghold against temptation, safeguarded by a vigilant guardian, an invincible weapon against adversaries. We can assert: cherish the fear of God, and do not fear stumbling. Nurture this fear, and no additional means will be necessary to invigorate your spirit. This fear outweighs the fear of death. If the apprehension of physical death can heighten a defender's resolve to such an extent that he becomes fierce against attackers, what then is the impact of fearing spiritual death—a menace that threatens eternal separation from the divine? Instill Your fear in our hearts, O Lord.

It is Your word that I revere above all else; it is my greatest delight and source of strength. My hatred for sin and my love for Your law compel me to praise You consistently each day because of the law You have provided, which grants joy to those who honor it and shields them from external temptations. Thus, I await Your assistance with confidence, as I wholeheartedly embrace and safeguard Your law.