Psalm 119 (118):173Meaning & Commentary from the Church Fathers

Consider what the psalmist continues: “Blessed are those who keep His testimonies and seek Him with all their heart” (Psalm 117:2). It appears that no new category of the blessed is introduced here beyond those already mentioned. To delve into the Lord's testimonies and seek Him wholeheartedly is synonymous with being blameless; it is a reflection of walking in accordance with the law of the Lord. He then states, “For they who do evil shall not walk in His ways” (Psalm 118:3). However, we know that those who commit iniquity do examine the Lord's testimonies, often favoring knowledge over righteousness. Others may study the testimonies not from a place of righteousness but in a quest to determine how they ought to live. Such individuals are not yet walking blamelessly according to the law of the Lord, which is why they do not yet experience blessedness.

It is affirmed and acknowledged in this Psalm that “Those who do evil do not walk in His ways” (Psalm 118:3). Nevertheless, we must strive, with God's assistance, for both we and our words are in His hands (Wisdom 7:16), so that what is rightly expressed does not lead to confusion for the reader or listener. We must take care not to misinterpret the saints’ declaration: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9). This could lead one to wrongly conclude that the saints do not walk in the Lord's ways, since sin is inherently evil and those who do evil do not walk in His ways. Yet, it is undoubtedly false to assume that they are without sin, as this isn't merely a caution against pride. If that were the case, it would not have been added, “And truth is not in us,” but rather, “Humility is not in us.” The subsequent words shed further clarity on this, dispelling any doubts. The blessed apostle 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 it mean, then, “You have accused us of keeping Your commandments too strictly”? (Psalm 118:4) Did You demand too great a sum, or did You leave us wanting? Regardless of how we interpret this, it seems to contradict the esteemed notion praised by the Greeks and universally regarded by the Latins: “Do nothing to excess.” Nevertheless, the Latin expression sometimes conveys a sense we recognize in Scripture and use meaningfully in conversation. When we say to a cherished friend, “I love you too much,” we do not imply an excessive measure but rather express a deep affection.

Oh, he laments, “If only my ways were steadfast in keeping Your decrees” (Psalm 118:5). You have indeed taken upon Yourself the responsibility: Oh, if I could realize what You embraced! When you hear this, recognize it as the expression of desire—acknowledge that such longing must cast aside the pride of presumption. For indeed, who claims to desire anything within their capacity so genuinely that they believe they can achieve it without divine assistance? Therefore, if one desires what God commands, they ought to plead with Him to grant it.

“I will not be put to shame as long as I keep Your commandments” (Psalm 118:6). We ought to perceive God's commandments as a mirror when they are recited or recalled, as indicated by the apostle James (James 1:23-25). This individual wishes to embody such steadfastness that they can reflect on God's commandments without confusion, as they do not merely wish to hear them but to act upon them. Hence, they yearn for their paths to be straight and for faithfulness to God’s statutes. How does one achieve straight paths apart from God’s grace? Without His help, they will discover not joy but confusion in the law if they attempt to examine commandments without living by them.

“I will confess to You, O Lord, with the intent of my heart; in this I will know the judgments of Your righteousness” (Psalm 117:7). This expression is not one of acknowledging sins but rather offers praise; as He states, “In whom there was no sin, I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25). It is also recorded in Ecclesiasticus that one should “confess all the works of God, that they are very good” (Sirach 39:15-16). When he confesses, it is in alignment with his heart’s direction. Indeed, when my ways are made right, I will confess to You, for it is by Your doing, and therefore, it is for Your glory, not mine.

He further states: “I will keep Your decrees” (Psalm 118:8). Yet what follows? “O leave me not even excessively!” or, as some versions express it, “Not too much, even not at all.” God has indeed distanced Himself from the world in its wilderness of sin; had He not provided a powerful remedy—grace through our Lord Jesus Christ—it could have been forsaken fully. However, according to Christ’s intercession, He has forsaken it not excessively, for “God was in Christ reconciling the world to Himself” (2 Corinthians 5:19).

Origen explains that the hand of God, in accordance with His righteous judgment, serves to save some while reproving and punishing others. However, if we choose to follow God's commandments, His hand will rescue us from the obstacles posed by others and from the wickedness of visible foes; for having embraced the law, He will undoubtedly empower us to fulfill it.

In this way, the sense of belonging to God and the recognition of His presence within oneself can be awakened—an awareness that emerges, strengthens, and ultimately establishes a foundation for all respectful relations with God. Therefore, the prophet states: ‘I am not a stranger to You, O Lord, but I am entirely Yours. Your hand shall be mine to save me.’ Boldness toward God is a comforting sentiment, yet it cannot exist alongside a guilty conscience. Arrogance may enter into God's presence, but a heavy conscience hinders one’s ascent. Even a powerful bird cannot soar when its wings are soiled. It must cleanse itself; once freed from the filth, it will rise with its natural grace. Similarly, the soul must rid itself of wrongdoing and attain purity through lawful living, allowing it to approach God’s throne and engage freely in the divine realm that belongs to it. However, when standing before God, how can one gaze upon His countenance if there is something within that defies His commandments? Everything is laid bare before Him, and the soul in His presence is acutely aware of this. Thus, true boldness with God—a genuineness steeped in sincerity—is a testament to profound moral integrity. This boldness does not originate from willfulness but naturally emerges from a heart purified through diligent adherence to His commandments. The act of approaching God in prayer reflects a boldness; yet, not everyone who prays achieves that boldness, as ‘not everyone who says, “Lord, Lord,” will enter the kingdom of heaven, but he who does the will of my Father who is in heaven’ (Matthew 7:21). We pray with trust, yet boldness is the ultimate expression of that trust, developed simultaneously with it. Trust can vary in presence; one may believe they trust, while true trust may be absent. It represents a state rather than merely an action, resulting from the collaboration of divine power and human will. A person who understands this acts with conviction, like a child, confident that they will not err, as they perceive themselves not as the sole actor but as being guided entirely by God's strength. The hand of God supports him, envelops him, and resides within him. Experiencing this presence and resting in divine power, he yields himself to God: may it be as it is; with Your hand upon me and within me, my salvation is certain and my sure inheritance.