Psalm 119 (118):163Meaning & Commentary from the Church Fathers

Now pay attention to what follows: “Blessed are they that keep His testimonies, and seek Him with all their heart” (Psalm 117:2). It seems that this description of the blessed refers back to those previously mentioned. To ponder the testimonies of the Lord and to seek Him wholeheartedly is to walk blamelessly, which is synonymous with following the law of the Lord. Then he continues, “For they that do evil shall not walk in His ways” (Psalm 118:3). However, we recognize that those who engage in wickedness do study the testimonies of the Lord, for they favor knowledge over righteousness; and some examine the Lord’s testimonies not because they lead righteous lives, but to discern how they ought to live. These individuals do not yet walk blamelessly according to the law of the Lord, and consequently, they have not yet attained blessedness.

It is affirmed in this Psalm: “They that do evil do not walk in His ways” (Psalm 118:3). Yet we must strive, with divine assistance, for our understanding should not lead to confusion for the reader or listener, as we acknowledge that all saints echo the sentiment: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9). This suggests that either the saints cannot be considered to walk in the Lord’s ways since sin is wickedness, or since they undoubtedly walk in His ways, it would wrongly imply that they are devoid of sin. This assertion is made not merely to avoid pride. Otherwise, it would have been phrased, “Humility is not in us.” The subsequent words clarify the intention, removing ambiguity. Following this, the blessed John continues, “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 he mean by saying, “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have you demanded too much? Or perhaps offered too little? Whichever way we interpret this, the essence appears to be contrary to the noteworthy sentiment praised by the Greeks in their philosophers, which the Latins also extol—namely, “Do nothing excessively.” However, the Latin language occasionally uses the term “nimis” in such a manner as to retain its significance in Scripture and in everyday dialogue. Here, however, “thou has accused us of keeping thy commandments too much” conveys a profound understanding; when we tell a dear friend, “I love you too much,” it does not imply an excess but rather a great depth of feeling.

He expresses a longing: “Oh, if my ways were made straight, that I might keep Your decrees” (Psalm 118:5). You have indeed taken on the charge; if only I could realize the gravity of that charge. When you hear this, recognize the words of one who is willing and, upon recognizing the expression of desire, relinquish the arrogance of presumption. For who claims to earnestly wish for something within their capacity to achieve without divine assistance? Therefore, anyone aspiring to fulfill God's commands should earnestly pray for God to empower them to obey.

He proclaims, “I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We ought to regard God’s commandments as a mirror, as the apostle James notes (James 1:23-25). This individual strives to align himself with God’s commandments, seeking clarity rather than confusion; he does not merely want to hear them, but to act upon them. Hence, he desires his ways to be straight so as to uphold God’s statutes. But how can one achieve straightness if not by the grace of God? Otherwise, he will find the law a source of distress rather than joy if he wishes to gaze upon commandments he does not follow.

“I will confess to You, O Lord, with all my heart; in this, I will know the judgments of Your righteousness” (Psalm 117:7). This confession is not of sin but of praise; akin to the words spoken by the One in whom there was no sin: “I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25), as echoed 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 says, “according to the guidance of my heart.” Indeed, if my paths are made right, I will praise You, for it is Your work that earns glory, not mine.

He further states, “I will keep Your decrees” (Psalm 118:8). What comes next? “O leave me not even too much!” or as some versions say, “not excessively.” Though God had the opportunity to abandon the world amidst its sinful wilderness, He would have forsaken it profoundly had it not been supported by a powerful remedy — the grace of God through our Lord Jesus Christ. Therefore, according to this prayer from the body of Christ, He has not forsaken the world even too much, for “God was in Christ reconciling the world to Himself” (2 Corinthians 5:19).

This realization leads to an acknowledgment that the commandment of the Lord brings eternal life, fostering an attitude similar to that of the individual who declared, “The judgments of the Lord are true and sweeter than honey and the honeycomb.” According to Theodoret, this assertion rings true; anyone with a passionate devotion to the divine will despise that which stands against it. As Nicetas suggests, the soul inherently possesses two faculties: love and hatred, which the righteous naturally utilize. Bezimenny further elaborates that while the Jews may revile animals like a dead mouse or a weasel, I find unrighteousness to be detestable, a sentiment that holds significant value for those who share such a view. I embrace Your law, not as those who are forced to adhere to earthly matters; we, who are united with Christ, focus on heavenly truths rather than earthly concerns, comprehending the law in a spiritual manner. Eusebius points out that the love of the law rightly accompanies a hatred for unrighteousness; therefore, any individual desiring to love the law must abhor wickedness. Only then can the law’s benefits be revealed, as the Savior reminds us that no one can serve two masters.

This message, as found in the editions of 1846 and 1848, comprises two distinct parts: the discourse for the Annunciation, delivered in the cathedral of the Chudov Monastery in 1826, and the sermon from the week of Vaiai, which was omitted due to illness.

However, when love for one thing fills the heart, it leaves no room for love of opposing things, replaced instead by feelings contrary to love — not affection, but revulsion and animosity. In everyday matters, contrasting feelings may coexist, but regarding law and lawlessness, this is not the case. Just as one would forcefully remove an unwelcome intruder from a room, so too must one confront lawlessness when it intrudes upon the heart. The removal of this lawlessness must be executed with strong disdain and aversion.

Transforming this hatred for sin and injustice is not immediate; even after one refrains from sinful actions, an affinity for sin may linger. Yet, as one engages in the virtuous life aligned with the law, this affinity dissipates, replaced by a fervent loathing for sin due to its persistent malevolence and the innate awareness of its wickedness. Thus, the heart wields a dual-edged sword, one side representing love for the law, and the other signifying hatred and revulsion for unrighteousness and sin. Both edges are powerful, and there is no resisting their force. Possessing both ensures protection from spiritual downfall and stands as a terror to all malevolent forces. Among the teachings of the holy fathers, we learn that at the forefront of spiritual warfare is a firm hatred of sin: “that is what they advocate first” (Isikhiy). It serves as an unyielding and omnipresent spiritual force, incessantly engaged in battle. It guards the heart's borders, leaving no vacancy within—only love for the law can occupy that space. In such a scenario, sin is powerless, as it can only penetrate through thoughts, which are akin to arrows made of straw.

Nevertheless, I remain unshaken in my understanding of Your statutes; I fear no one but Your word itself, which is also my greatest joy and source of strength. Because I detest sin and embrace Your law, I continuously offer praise, recognizing the gift of Your teachings, which brings internal joy to its followers and shields them from external threats. Thus, I patiently hope for Your assistance, being both an admirer and a diligent keeper of this law.