Psalm 119 (118):167Meaning & Commentary from the Church Fathers

Now, consider what follows: "Blessed are they that keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears that the only group of the blessed referred to here aligns with the one mentioned previously. To examine the Lord's testimonies and wholeheartedly seek Him is to walk blamelessly along the path of the Lord. He continues by stating, "For they that do evil shall not walk in His ways" (Psalm 118:3). However, we realize that those who commit wickedness may still study the Lord's testimonies because they prioritize knowledge over righteousness. Some may examine His testimonies, not from a desire to live rightly, but to learn how they ought to proceed. Such individuals do not yet walk blamelessly in the law of the Lord; therefore, they have not yet attained blessedness.

It is written and affirmed in this psalm: "they that do evil walk not in His ways" (Psalm 118:3). Yet we must strive, with God's assistance—who holds both us and our words in His hand (Wisdom 7:16)—to ensure that what is rightly stated is also rightly understood, so as not to confuse the reader or listener. We must be cautious; lest we think that all the saints, who proclaim, "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), might be perceived as walking outside the ways of the Lord since sin is a transgression, and those who do evil do not walk in His paths. Conversely, since it is undeniable that they walk in the ways of the Lord, the assumption may arise that they have no sin—which is undoubtedly incorrect. This scripture is not merely a caution against arrogance; otherwise, it wouldn't add, "and the truth is not in us," but would instead say, "Humility is not in us." The subsequent words clarify the message and dispel any doubt. For after stating this, the blessed John continued, "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 could it imply, "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have we demanded too much? Or have we failed to offer enough? Whichever interpretation one chooses, the implication seems to run counter to that commendable principle esteemed by the Greeks in their sages and revered by the Latins: Do nothing excessively. The Latin sometimes employs the term ‘nimis’ in a manner we encounter in Scripture, lending it deep significance. When we say, "You have accused us of adhering too strictly to Your commandments," we are stating a profound truth. In fact, when we express to a cherished friend, "I love you too much," we do not intend to imply an excess but rather an immense affection.

"Oh," he exclaims, "if my paths were made straight that I might keep Your decrees" (Psalm 118:5). You have indeed accepted this responsibility: "Oh, if only I could realize what You have undertaken." Upon hearing this, recognize the expression of willingness; having acknowledged a heartfelt desire, let go of the pride of presumption. For who genuinely claims to desire what lies within their power to accomplish without divine support? Therefore, if one desires what God commands, they should earnestly pray for God's assistance in fulfilling those commands.

"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 mirrors when they are read or recalled, much like what the apostle James describes (James 1:23-25). This person seeks to become so aligned that they can view God's commandments in that mirror without confusion, choosing to be not just hearers but also doers of the Word. Thus, their desire for straight paths and adherence to God's decrees emphasizes the necessity of God's grace; otherwise, they will find the law not as a source of delight but of distress.

"I will confess to You, O Lord, with the direction of my heart; in this, I shall know the judgments of Your righteousness" (Psalm 117:7). This reflects a confession not of sins but of praise. Just as He declares, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as noted 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." Truly, if my paths are aligned, I will give You praise for Your actions, which are worthy of recognition.

He further declares, "I will keep Your decrees" (Psalm 118:8). Yet what follows? "Oh, leave me not excessively!" or, as some manuscripts state, "not even too much." Since God withdrew from a world mired in sin, He might have forsaken it even more thoroughly, were it not upheld by such a potent remedy—namely, the grace of God through our Lord Jesus Christ. As shown in this prayer of the body of Christ, He did not forsake the world even excessively, for "God was in Christ reconciling the world to Himself" (2 Corinthians 5:19).

And you shall be like men waiting for the return of their lord.' If he is also longing for the Savior, of whom it is said: 'And all flesh shall see the salvation of God,' then undoubtedly he must also hold dear the commandments of that God from whom he hopes for salvation, striving to be pure in both action and expectation.

When we partake of familiar food, our bodies extract the sustaining elements hidden within it through our physical abilities. Likewise, each good action contains a vital spiritual essence concealed within it, determined by the commandment it fulfills. This essence is drawn forth by our love for the commandment, which allows us to recognize its presence in our deeds, gather its nourishment, and internalize it as we carry out the act. Only love for the commandment has the power to achieve this. This is why good deeds devoid of love do not provide spiritual sustenance; they are akin to undigested food for the body, lacking flavor and nourishment.

One might question, "If I have no appetite for virtuous actions and find them as unappetizing as grass, then why should I engage in them?" The response lies in the journey toward developing a love for the commandments. Observe how the prophet enjoins us: first, "keep my soul of the providences," and then, "love me," specifically "love me greatly." Begin by committing to the commandments, and you will come to love them deeply.

There exists a kind of intellectual love, rooted in the understanding that the commandments should be followed and cherished. This eventually gives rise to a heartfelt affection, which emerges through the active observance of the commandments. Some foods may not appeal to us initially, yet necessity compels us to consume them, leading our bodies to eventually acquire a taste for them. Eventually, we become so reliant on them that we can hardly view a meal as complete without them.

This mirrors our relationship with the commandments: initially, they may seem uninviting, but over time, they come to resonate deeply within our hearts, leaving us restless until we have the chance to fulfill them. Much like a lover who yearns for their beloved during a prolonged absence, so too does the soul that cherishes the commandments yearn when deprived of opportunities to act upon them for an extended period. Do not be disheartened by your lack of initial desire for virtuous deeds; instead, persist in diligently observing the commandments. In time, you will discover an appetite for them, and your love for them will flourish.

The disdain I face comes not only from ordinary people but also from noble leaders; nonetheless, I remain steadfast in my understanding of Your decrees; it is not the judgments of men that I fear; rather, I revere Your word alone. This is the source of my greatest joy and strength. Because I loathe sin and am devoted to Your law, I offer You continual praise each day for the gift of Your law, which brings joy to those who follow it and shields them from external temptations. Therefore, I place my trust in Your assistance, and I am a devoted lover and protector of this law.