Psalm 119 (118):174Meaning & Commentary from the Church Fathers

Now, listen to the additional words: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears that there is no other group referred to here than the one previously mentioned. To scrutinize the testimonies of the Lord and to seek Him with one’s whole heart is synonymous with being blameless in the way, which reflects walking in the law of the Lord. He then states, "For those who do evil will not walk in His ways" (Psalm 118:3). Yet, we know that those who perpetrate iniquity still consider the testimonies of the Lord since they prioritize knowledge over righteousness. We also recognize that some examine the testimonies of the Lord not because they already live righteously but to learn how they ought to live. Such individuals do not yet walk blamelessly according to the law of the Lord, and therefore, they have not yet attained blessedness.

It is stated plainly in this Psalm: "They who do evil do not walk in His ways" (Psalm 118:3). However, we must strive, with the guidance of God, who holds both us and our words in His care (Wisdom 7:16), that what is accurately conveyed is not misunderstood, leaving the reader or hearer in confusion. We have to be cautious that all the saints cannot be thought to walk in the paths of the Lord, as they who live righteously state that "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9). This might suggest that those who are righteous do not walk in the Lord’s ways, given that sin is an evil, or it may imply that since they do walk in His ways, they could be believed to be sinless, which is certainly incorrect. For it is not declared merely to prevent pride. Otherwise, it would not include the phrase “and the truth is not in us”; rather, they might have said, “Humility is not in us." The subsequent words further clarify the intention and dismiss any doubt. After stating this, blessed John continued, "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).

What does it signify: "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have you perceived us as demanding too much? Regardless of the interpretation we adopt, it seems contrary to that celebrated and lofty ideal which the Greeks admire in their philosophers and which is universally esteemed by the Latins: "Do nothing excessively." The Latin language sometimes employs the term "nimis" in such a way that we encounter it in Scripture and use it meaningfully in our dialogues. In this context, the statement "You have accused us of keeping Your commandments too much" might be understood as conveying considerable depth; when we express to a close friend, "I love you too much," we do not intend for it to mean more than is appropriate, but rather significantly so.

Oh, if only my ways could be made so straight that I may keep Your decrees! (Psalm 118:5). Indeed, you have assumed the responsibility: Oh, if only I could grasp what You have taken upon Yourself! When you hear this, recognize the earnestness of the speaker; upon acknowledging this expression of desire, dismiss any prideful assumptions. Who among us claims to desire what lies within their capacity to accomplish without divine assistance? Thus, if one wishes to fulfill what God commands, that person should pray for God to enable them to fulfill His commands.

And I will not be ashamed as long as I keep all Your commandments (Psalm 118:6). We ought to regard God’s commandments, whether read or recalled, as one would look in a mirror, as the apostle James illustrates (James 1:23-25). This individual desires to perceive themselves in the commandments of God as in a mirror, aiming for clarity rather than confusion, for they do not seek merely to hear them, but also to act upon them. Consequently, he longs for his paths to be straight and to adhere to God’s statutes. How else can one achieve straightness except by the grace of God? Otherwise, one finds in God’s law not an occasion for joy, but a source of bewilderment if they wish to examine commandments that they do not fulfill.

"I will confess to You, O Lord, with all my heart; in this, I will understand the judgments of Your righteousness" (Psalm 117:7). This is not merely a confession of sins, but an expression of praise; similar to what is said, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as noted in Ecclesiasticus: "So confess all the works of God, that they are exceedingly good" (Sirach 39:15-16). "I confess to You," he asserts, "according to the guidance of my heart." Indeed, if my ways are aligned rightly, I will confess to You since You have accomplished it, and it is Your praise, not mine.

He further says, "I will keep Your decrees" (Psalm 118:8). But what follows? "O do not forsake me, even excessively!" or, as some manuscripts express, “do not abandon me even to an extreme.” However, as God distanced Himself from the world in a wilderness of sin, He would have completely abandoned it had it not relied on a powerful remedy, which is the grace of God through our Lord Jesus Christ; but according to this prayer from the body of Christ, He did not even forsake it to such an extent, for God was reconciling the world to Himself in Christ (2 Corinthians 5:19).

Didymus remarks that many yearn for salvation, yet it is often a salvation sought from human sources, not the divine. The salvation of the body pertains to worldly matters; conversely, pursuing God’s salvation is a challenging endeavor. It entails receiving God’s grace, finding rest in Him, and attaining holiness; for divine salvation equates to eternal life. I desire Your deliverance, O Lord, and Your commandments provide my instruction. I, as He reiterates, have ardently sought Your deliverance, O Lord, rather than the support of men; hence, Your commandments are my focus, that through their application You may rescue me from my foes. Nevertheless, as Athanasius proposes, it is possible that David here alludes to the Incarnation of the Savior, since it signifies global salvation: "for unto you is born a Savior" (Luke 2:11); and Simeon affirmed, "My eyes have seen Thy salvation" (Luke 2:30). Thus, he states, I have desired Your deliverance, O Lord, to witness it, as we've noted previously. Moreover, he expresses, Your law serves as my guidance; for within it, Your salvation and humanity are depicted. Didymus points out that many aspire to salvation, yet they typically seek human salvation rather than God's divine plan. Worldly salvation pertains to physical existence; however, striving for God’s salvation constitutes a difficult task. It involves God’s redemptive work, resting in Him, and inheriting holiness; for the essence of God’s salvation is eternal life.

This zeal typically safeguards that desire, preventing any resistance, hindrance, or barrier from intervening, as it accumulates tremendous strength and unmatched power to shield the soul from complacency or fear while facing various constraining circumstances. Just as that initial noble thought represents the power of holy aspiration, inherently rooted in the soul's nature, this zeal serves as a thought propelled by an irritable force within the soul, bestowed upon us by God for our benefit. It allows us to recognize our natural limits and express our freedom through the fulfillment of the inherent desires of the soul. This virtue is essential for the production of any good; it is termed zeal because it intermittently prompts, stirs, ignites, and empowers individuals to transcend the flesh amid trials, guarding against the relentless temptations that urge the soul towards death and lead it to confront the apostate force for the sake of fulfilling deep-seated desires. Those enveloped in Christ refer to this zeal as the vigilant protector of both God's law and the virtue that embodies the observance of that law. "The potency of this zeal can be enhanced in two manners: it can be ignited and stirred to maintain vigilance, but it can also be rendered exhausted, dormant, and slothful. The first two avenues of inspiration are as follows: firstly, fear arises, compelling an individual to be concerned for the good that has been acquired or intended for acquisition, lest it be taken away or ruined by unforeseen circumstances. When this fear manifests in one's nature, zeal—referred to as the guardian—ignites endlessly, awakening one's spirit like a blazing furnace. Like a cherub, the person becomes alert to their surroundings, and as is pointed out by someone wise, if a bird were to pass by, they spring into action, barking with swiftness and fervor. Another way to provoke this guarding spirit is through a burgeoning desire for virtue within the soul; the greater this desire flourishes, the more fervent that natural zeal becomes. Conversely, there are also two paths to diminishing zeal. The first occurs when the desire itself wanes and ceases within the soul; the second transpires when a thought of misplaced confidence infiltrates the soul, taking root, leading a person to think and believe that there is no cause for concern regarding potential harm from any force. Consequently, such a person lays down their instrument of vigilance, becoming like a house bereft of sentinels: the guardian dozes off and neglects its watch for an extended period" (Isaac Sirin, Word 32). This encapsulates the entire progression of zeal—its origination, growth, and diminishment. Reflect deeply on these insights to discern whether zeal resides within you and whether the sustaining means of that zeal are actively at play. If so, you are alive; if not, you are either dead or in a state of slumber.