Psalm 119 (118):171Meaning & 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). This suggests that no other category of the blessed is highlighted here beyond that which has already been acknowledged. To examine the Lord’s testimonies and to earnestly seek Him with one's entire being is to embody blamelessness on the path, by walking in the Lord's law. He continues, “For they that do evil shall not walk in His ways” (Psalm 118:3). We recognize that those who commit wrongdoing may examine the Lord's testimonies, drawn more by knowledge than by a commitment to righteousness. Others might also study these testimonies, not out of a life aligned with virtue, but to discover how they ought to live. Such individuals are not yet blameless in following the Lord's law and, for this reason, have not yet received the blessedness they seek.

In this psalm, it is affirmed: "they that do evil walk not in His ways" (Psalm 118:3). Yet we must strive, by God’s grace, in whose hand we and our words reside (Wisdom 7:16), to ensure that what is accurately expressed is also rightly comprehended, lest it mislead the reader or listener. We must be cautious that all the saints, who proclaim, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), are not considered to walk outside the Lord’s ways, since sin is indeed an evil and those who commit evil do not tread His path. Alternatively, if they are undeniably walking in the Lord's ways, it cannot be concluded that they are without sin, for that would be incorrect. This assertion is made not merely to eschew pride and arrogance; otherwise, it would not include the phrase “and the truth is not in us,” but would have instead stated, “Humility is not in us.” The subsequent words clarify the intent, alleviating any uncertainty. After stating this, the blessed John proceeds, “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, then, does it signify to say: “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have You taken too large a toll? Or have You left us wanting? Regardless of the interpretation, the implication seems contrary to the esteemed sentiment praised by the Greeks in their philosophers and exalted by the Latins: moderation in all things. However, the Latin language sometimes employs the term "nimis" in a manner that resonates within our Scriptural context and common discourse. Here, when we claim that “thou hast accused us of keeping thy commandments too much,” it speaks volumes, for we inherently understand excess not in terms of moderation but in depth of devotion, much like when we express to a cherished friend, “I love thee too much,” intending to convey profound affection.

"Oh, if,” he longs, “my ways would be so rightly aligned that I might keep Your decrees” (Psalm 118:5). You have indeed embraced this responsibility: how I wish to grasp the weight of that responsibility. When you hear this, understand it as an expression of sincere yearning, and casting aside any prideful presumption, realize that no one can express their desire for something within their power without help. Thus, if one aspires to fulfill God's commands, they must pray for divine assistance in realizing that commitment.

"And I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). When contemplating God's commandments, whether through reading or remembrance, we are to view them much like a mirror, as described by the apostle James (James 1:23-25). The individual wishes to reflect this image by engaging with the commandments, striving not merely to hear them but to live them out. This aspiration for straightened paths and adherence to God's statutes signifies a profound desire; however, one cannot achieve straightness without the grace of God. Absent that grace, the law becomes a source of confusion rather than joy, particularly for those who choose to ignore the commandments.

"I will confess to You,” he says, “O Lord, with the sincerity of my heart; through this I shall discern the judgments of Your righteousness” (Psalm 117:7). This is not a confession of transgressions but an act of praise, akin to the acknowledgment, “In whom there was no sin, I confess unto You, O Father, Lord of heaven and earth” (Matthew 11:25) and as echoing in Ecclesiasticus: confessing all God’s works as very good (Sirach 39:15-16). He expresses his intention to confess according to the guidance of his heart. If my ways are made right, my confession will arise, recognizing that it is God who has enabled it, thus offering praise for His deeds rather than my own.

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 phrase it, “not even excessively.” While God could have abandoned the world in its wilderness of sin, it would have been forsaken even more profoundly had it not been upheld by a resilient remedy—the grace of God through our Lord Jesus Christ. Thus, in response to this prayer from the body of Christ, He shall not forsake it, not even to an overwhelming degree; for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

There exists also a spiritual nourishment, for the Word is indeed our bread and has become flesh, allowing us, once filled, to release a song from the depths of our souls. If, in accordance with Niketas, this response is understood as a song, it logically follows that the origin, being sustenance, encapsulates the essence of the highest theology.

As the heart learns to pray, influenced and warmed by the mind, it initiates a deeper spiritual engagement that further captivates the intellect. This form of heartfelt prayer embodies true spirituality, engaging the entirety of one’s being, for where the heart is, there resides the fullness of the individual.

This state manifests as an inner pull experienced during prayer, reading of Scripture, meditation, or at times even in the silence of quotidian life—each moment giving way to a higher communion. This corresponds with the insight of St. Isaac, who asked: “Does your mind, without the participation of the will, delight in the concepts of the incorporeal? Does an unexplainable joy spring forth within you? Does a unique pleasure emerge from your heart, fully capturing your thoughts?” If you find yourself in such a state, it signifies that you have made significant strides on your journey toward holiness. St. Isaac further explains this experience: “At times, a certain delight permeates the entire body; words cannot capture its essence. At other moments, this joy arises during prayer, reading, or even as a result of deep contemplation. Occasionally, it occurs in stillness, during twilight moments between sleep and waking, as though one is both awake and dreaming. When one experiences this profound joy throughout their being, they may realize that this is a glimpse of the Kingdom of Heaven.”

How can those who dwell in such a state refrain from expressing their joy? It is essential to recognize that this experience is not merely the result of isolated prayer efforts but rather the culmination of a life lived in accordance with God’s will, rooted in virtuous deeds and self-discipline, revealed as the heart moves closer to purity. The prophet alludes to this when he states, “when Thou hast taught me Thy justification.” The justifications refer to the commandments. To learn them is not simply to memorize their words, but rather to embody them through practice, akin to acquiring a skill. When one truly learns in this manner, the commandments take residence in the heart, forming a guiding influence for all of one’s actions, enabling spontaneous, God-aligned responses before any conscious thought arises. Such a heart is sanctified and pure, producing only that which is pleasing to God. This understanding resonates with the prophet’s articulation of the natural outpouring of thanksgiving, praise, and prayer to God. Pray earnestly, “Create in me a clean heart, O God, and renew a right spirit within me” (Psalm 51:10).

Hear me, enlighten me, and save me from my foes, for I will worship You and adhere to Your law. Assist me, for I genuinely seek Your aid and do not think myself undeserving, for I revere Your law. Surely You will fulfill this. It is indeed true that I resemble a lost sheep, but since I am one of Your faithful, O Lord, You will call me as a good shepherd and rescue me. He continually prays for peace from his adversaries and for their justice; if his prayers are granted, which he confidently anticipates, he will glorify God for it, and all who revere God will rejoice with him.