Psalm 119 (118):164Meaning & Commentary from the Church Fathers

First, they gather at the close of night, observing what we call Matins; next, they offer gratitude at dawn for the day's start; at the third hour, they remember the descent of the Holy Spirit upon the apostles; at the sixth hour, they recall when our Lord Christ was crucified in the flesh and annulled the record of our transgressions; at the ninth hour, they commemorate His pouring out of blood and surrendering of the spirit, freeing us from the clutches of the adversary; at twilight—what we refer to as the luminary—they express thanks for the end of the day; and finally, when it is time to rest for the night. The series of times noted here forms the seder.

Now, consider the next declaration: “Blessed are those who keep His testimonies and seek Him with all their heart” (Psalm 117:2). It appears that this class of the blessed refers back to those aforementioned. To diligently explore the testimonies of the Lord and to seek Him wholeheartedly signifies a blameless walk along the righteous path, consistent with the law of the Lord. He remarks, “For those who do evil shall not walk in His ways” (Psalm 118:3). However, we recognize that those who engage in wickedness often scrutinize the testimonies of the Lord, preferring knowledge over righteous living; we also know that some study these testimonies not because they are already living rightly, but in hopes of understanding how they ought to live. Such individuals have yet to walk blamelessly according to the law of the Lord, which is why they have not yet attained blessedness.

It is written in this psalm, as it is read: “Those who do evil, walk not in His ways” (Psalm 118:3). Nevertheless, we must strive, with God’s grace, who holds us and our words in His hands (Wisdom 7:16), that what is correctly stated may not lead to confusion for the reader or listener. We must be cautious not to think that all the saints, whose words are, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), are incapable of walking in the Lord’s ways. If sin is evil and those who do evil do not walk in His ways, it might seem those saints do not walk in His ways. On the other hand, since there is no doubt they do, one might mistakenly believe they are without sin—this is certainly incorrect. This statement is not merely to avoid pride, for the subsequent words clarify their intent and dispel uncertainties. Blessed John continues, “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).

In this context, consider what it means: “You have accused us of adhering too strictly to Your commandments” (Psalm 118:4). Have you imposed too heavy a burden? Or have you withheld too much? Regardless of the interpretation, it conveys a sentiment that contrasts sharply with the celebrated wisdom among the Greeks and the commendations of the Latins: “Do nothing in excess.” However, the Latin term "nimis" can also convey deep significance, as it appears in scripture and our conversations. In this instance, to say “You have accused us of observing your commandments excessively” suggests a positive intent; for when we profess our love to a cherished friend, to say “I love you too much” simply reinforces the depth of our feelings rather than implying a flaw.

Oh, if only my paths were made straight, that I might follow Your statutes (Psalm 118:5). You have indeed taken upon Yourself a heavy responsibility. As you hear this, recognize the words of a willing heart, and, acknowledging this yearning, discard any sense of smug self-sufficiency. Who can genuinely assert they desire what is possible without divine assistance? Therefore, if one desires to follow God’s commands, they ought to earnestly pray for God’s help to fulfill these desires.

And I will not be put to shame as long as I keep all Your commandments (Psalm 118:6). When we reflect on the commandments of God, whether in reading or remembrance, we should see them as a mirror, as the apostle James illustrates (James 1:23-25). This individual aspires to such integrity that they may regard the commandments as a mirror without feeling disoriented because they choose to be not only hearers of the word but also doers. Thus, they wish for their paths to be aligned and to abide in God’s ordinances. However, how can one align their paths except through the grace of God? Absent this grace, the law of God becomes a source of confusion rather than joy.

“I will confess to You, O Lord, with all my heart; I will know the judgments of Your righteousness” (Psalm 117:7). This confession is not of wrongdoing but of adoration; just as it is proclaimed, “I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25), and as stated in Ecclesiasticus: “Confess all the works of God, for they are very good” (Sirach 39:15-16). I confess to You in alignment with my heart’s intent. Truly, if my paths are straightened, I will offer thanks to You for accomplishing this; it is indeed Your glory, not mine.

He continues: “I will keep Your decrees” (Psalm 118:8). What follows is a plea: “Do not abandon me, not even in excess!” or as some versions read, “not even excessively.” Nevertheless, while God abandoned the world amid its sins, He would have done so far more profoundly had it not been upheld by the strong remedy of grace through our Lord Jesus Christ; indeed, according to this prayer of Christ's body, He has not forsaken it even in an excess, for “God was in Christ reconciling the world to Himself” (2 Corinthians 5:19).

The supplications made during this period reflect the prayers acknowledged throughout the entire day—during the midnight hour, in the morning, and at the first, third, sixth, and ninth hours, as well as in the evening and at Vespers.

Great Basil notes that we should not dismiss the established times for prayer, which we chose out of need. Each of these moments serves as a reminder of specific divine blessings; the morning signifies that the initial thoughts of the soul are to be offered to God as His gifts. The third hour is a reminder of the Holy Spirit's gift, while the sixth hour recalls the one who proclaimed: "Evening and morning and noon I will confess." The apostles also frequented the sanctuary at these appointed times, as recorded in the Acts. At day’s end, we ought to express gratitude for the blessings received or the good deeds performed, along with contrition for past failures. Additionally, at nightfall, we offer a supplication for a restful sleep devoid of temptation and unsettling dreams; the midnight hour was designated for prayer by not just David but also by Paul and Silas. Apollinarius cautions that the phrase should not be taken to imply that we are to praise God solely seven times and not at every hour of the day, for the expression ‘seven times’ was commonly used by the Jews to denote many occurrences. Thus, when Annas prophetically spoke about the church of the Gentiles and the synagogue of the Jews, he indicated that the unfruitful one gave birth seven times, while the fruitful was weary—this should not suggest that the church produced offspring only seven times but indeed much more, beyond counting. David clearly expresses the need to praise the Lord continuously, stating, "I will bless the Lord at all times." Origen remarks that a righteous individual, enlightened throughout life, will ultimately reach a perfect day, uninterrupted by night. Theodoret mentions that the phrase ‘seven times’ has often been understood as many times, yet both expressions reflect the zealous love of the prophet, who found divine praise insatiable.

When genuine praise for God begins to emerge from within, it signifies the mind's true entry into the domain of theology, which, diverting its focus away from everything considered vastly inferior, concentrates solely on God, unveiling before our eyes the brilliance of His glory—remarkable in His essence, His attributes, and His deeds—manifested in creation, redemption, and the orchestration of salvation for every individual who believes. As one reflects on these truths, they transition from one wonder to another, and at each moment of reflection, they can only exclaim: Glory to You, our God, glory to You! Yet, even within the realm of God’s manifestations, there exist tiers of understanding. Isaac the Syrian explains that the contemplation of ‘how’ God reveals Himself in creation represents the initial level, while the understanding of God ‘as’ He is intrinsically stands as the second and highest level. The prophet remains at the first level, for the matters of justice, for which he offers praise, denote the righteous judgments and decrees of God as they relate to what is to come and what has been, currently existing. With this awareness, the prophet cannot restrain his voice from exalting God, who is wondrous in His plans, praising Him repeatedly throughout the day. St. Athanasius the Great remarks that a learned individual recognizes the laws of creation and divine providence and acknowledges the paths of God's righteousness—those paths by which God has fashioned diverse creatures and watches over each one. By using the term ‘Sedmeritza,’ he indicates an unceasing desire to praise, stating essentially: ‘I continually reflect on Your righteous decrees.’ His soul yearns for worship so profoundly that he begins to express it but, after partially quenching that thirst, he finds it rises again, compelling him to praise all day long. The blessed Theodoret notes that the prophet illustrates his passionate devotion, as he does not find satisfaction in divine song. Why do others find it tedious? It is because they have not discovered a topic that captivates them entirely. There is but one such subject—God and the pathways of His righteousness. Invest your efforts, time, and focus in Him, and you will find no moment for boredom; rather, you will dwell in a paradise-like state, for nothing can rival the joy found in theology and worship. Having tasted this, the holy fathers devoted their lives to it; likewise, the Holy Church encourages gathering for prayer multiple times a day. The ancient ‘sedmeritza’ has now been simplified to ‘trinity,’ which, nonetheless, encompasses all seven levels of liturgical praise: the liturgy is beyond measure. Just as Easter is the pinnacle among the feasts, so too the liturgy stands as the peak in the realm of services.

Even though both commoners and nobles may afflict me, I remain steadfast in my understanding of Your statutes; it is not mankind that I fear, but Your word alone (v.161); it is my deepest joy, and in it, I find my strength (v.162). My hatred for sin and my love for Your law compel me to praise You daily, for You have provided this law (vv.163-164) that fills its followers with inward joy and shields them from outward threats (temptation). Therefore, I wait assuredly for Your aid (vv.165-166a), as I am a devoted admirer and vigilant keeper of this law (vv.166b-168).