Psalm 119 (118):176Meaning & Commentary from the Church Fathers

This is why the shepherds, along with the angels, announced His birth with the proclamation: ‘Glory to God in the highest, and on earth peace.’ ‘For Thy commandments have I not forgotten.’ Although he may have broken some, he did not entirely forget them. Thus, the prophet’s prayer echoes true for all humanity today, offering the possibility of salvation. As noted, the good Shepherd came for the wayward sheep, rejoicing in its recovery more than in the ninety-nine that remained safe. This further illuminates the prophet's declaration—regardless of how much we might forget His commands, God tirelessly seeks us and beckons us to Himself.

Let us observe the beginning and conclusion of the psalm. The psalmist starts with, ‘Blessed are the blameless in the way, who walk in the law of the Lord’ (Psalm 118:1) and concludes with, ‘Call upon Thy servant, for I have not forgotten Thy commandments.’ Clearly, those who follow the law of the Lord do not forget His precepts, and those who remember His commandments abide in His law. Having examined this psalm’s essential themes, we urge all present to seek deeper understanding and not assume these insights pertain only to the prophet; may each person find guidance and healing within these words. For, dear brothers and sisters, these are the teachings and wisdom of the fathers, from which we endeavor to share with you, so that God's commandments may flourish in your lives. It is a Christian's responsibility that our actions reflect the purity of our faith. May the Lord God establish you in these good works, bestowing upon you His abundant mercy and blessings, protecting you from all harm, and granting you His heavenly kingdom, through the intercession of our Holy Lady, the Theotokos and Virgin Mary, and all His saints, for the glory of the Father, the Son, and the Holy Spirit, now and forever, and unto ages of ages. Amen.

Consider what follows: “Blessed are they that keep his testimonies and seek him with all their heart” (Psalm 117:2). It appears that this refers to the same group of the blessed already mentioned. To contemplate the testimonies of the Lord and to pursue Him wholeheartedly is synonymous with being blameless on the path; it signifies walking according to the law of the Lord. He then asserts, “For they that do evil shall not walk in His ways” (Psalm 118:3). Nonetheless, it is well known that those who commit iniquity may still examine the testimonies of the Lord, drawn more by their desire for knowledge than by a quest for righteousness. Others may also explore these testimonies not because they live righteously but to learn how they ought to live. Such individuals do not yet walk blamelessly in the law of the Lord, and thus cannot be considered blessed.

As stated in this Psalm, “They that do evil shall not walk in His ways” (Psalm 118:3). Yet, we must strive, with the assistance of God, in whose hands we and our words reside (Wisdom 7:16), to ensure that what is correctly articulated is also accurately comprehended, so that it does not confuse the reader or listener. We must take care that all the saints, who affirm, “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 perceived as unable to walk in the Lord’s ways, given that sin is evil and those who commit evil do not walk in His ways. Alternatively, if it is undeniable that they do walk in the Lord’s paths, it cannot be concluded that they are without sin, which is certainly false. This statement is not only to discourage arrogance and pride; it would not have added, “And the truth is not in us.” Rather, one might expect, “Humility is not in us,” especially since the subsequent words clarify the meaning and dispel all uncertainty. After stating this, the blessed John adds, “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, “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have we demanded too great a cost? Or have we fallen short? Whichever may be understood, the meaning seems to counter that well-known and esteemed sentiment praised by the Greeks in their philosophers and universally upheld by the Latins: “Do nothing in excess.” Yet, in the Latin tongue, the term “nimis” carries weighty significance in Scripture, and we use it in our conversations with great intent. In this context, “Thou hast accused us of keeping thy commandments too much” reveals an abundance of understanding if interpreted rightly; for when speaking to a dearly beloved friend, saying, “I love thee too much” does not imply excess in a negative sense, but signifies a profound and deep affection.

Oh, if only my ways might be made so direct that I may observe your decrees (Psalm 118:5). Truly, you have taken upon yourself this responsibility: O, if only I could fully realize what you have committed to. When you hear this, recognize the expression of willing desire, and upon identifying this yearning, cast away the pride of presumption. For who claims to earnestly desire within their ability to act without divine assistance? Therefore, if one longs for what God commands, they ought to pray for God to grant them the strength to fulfill His commands.

“I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We should regard the commandments of God as one might observe a mirror, as the apostle James aptly states (James 1:23-25). This individual desires to align themselves so closely with the commandments of God that they can reflect upon them without despair, for they choose to be not merely hearers but doers as well. Hence, they seek to have their ways aligned and to uphold the statutes of God. How can one straighten their path but through the grace of God? Otherwise, they will find in the law of God not joy, but confusion if they reflect upon the commandments without the intention to act.

“I will confess to You,” he proclaims, “O Lord, in the direction of my heart; in this, I shall know the judgments of your righteousness” (Psalm 117:7). This confession is not of sins but of praise; similar to the expression, “In whom there was no sin, I confess unto Thee, 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 very good” (Sirach 39:15-16). “I confess to Thee,” he states, “according to the guidance of my heart.” Indeed, when my paths are made straight, I will confess to You, for You are the cause, and the glory belongs to You, not to me.

He further adds, “I will keep Your decrees” (Psalm 118:8). And what follows? “O leave me not even too much!” Or, as some versions say, “Leave me not excessively.” Nevertheless, since God did not abandon the world amidst its sins in the wilderness, He would have forsaken it abundantly were it not upheld by such a mighty remedy, the grace of God through our Lord Jesus Christ. Thus, according to this prayer from the body of Christ, He did not forsake it excessively, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

After presenting a brief insight into this psalm, we encourage those who read it not to settle for mere words, nor believe that it speaks solely for the Prophet; rather, let each individual take from it what is beneficial for them and seek a remedy for their own ailments.

Alternatively, David embodies the voice of the new Christian community, declaring, I have wandered like a lost sheep; for I have not trodden the straight and righteous paths of holiness and virtue, but have instead followed the winding and easy routes of sinfulness and vice, which lead me to despair. Therefore, I beseech You to call upon me as Your true servant, created for Your purpose: for all things, as it is stated, serve You (Psalm 118:91); call upon me, good Shepherd, who sacrificed His life for the sheep, who, according to the Gospel parable, pursued the one sheep that had gone astray from the hundred, added it to the ninety-nine, and drew me into Your fold.

The subsequent assertion, for I have not forgotten Your commandments, might appear contradictory for the new Christian nation. It is not he who has yet to learn the commandments that forgets, but rather he who has previously known them. These words acquire new significance when the tenses shift. The phrase: I have not forgotten can be interpreted as: I will not forget, suggesting: I am part of Your new people, I will not forget Your commandments, O Lord.

After David proclaimed his fulfillment of the righteous acts, he humbly identifies as a sheep that has gone astray, exemplifying humility and consciously diminishing himself, in line with the Lord’s instruction that servants should regard themselves as unworthy. Hence, he concludes the psalm with this admission of humility, acknowledging that he has not erred in his ways and that he once strayed beyond the fold of God. Yet Theodoret suggests that this could be spoken by the prophet, reflecting on the universal condition of humanity: if, he states, I have strayed and violated Your commandments, I have not reached a state of total forgetfulness. Therefore, I implore You to seek me, find me, and retrieve me, good Shepherd!

Anthony's experience that God deliberately blinds those who excel to worldly success, both through external humiliation and by allowing inner turmoil, prompting them to acknowledge their failings and cry out with the humble spirit of a tax collector, “God, be merciful to me a sinner!” (Luke 18:13). This humble admission is a clear indicator of spiritual health and growth. Some saints have asserted that when you begin the path of righteousness, you should realize that you may be straying, for true progress in faith is marked by humility and self-abasement.

St. Athanasius the Great interprets this notion in the context of the prophet's assertion as a lost sheep. In maintaining his humility, he embodies the truth of being a servant, as stated: “When you have done all that you were commanded, say, ‘We are unworthy servants’” (Luke 17:10). What then underpins the hope of salvation, despite the profound sense of unworthiness felt by those who excel? It rests upon the understanding that they do not disregard God’s commandments. Each such person, confessing their inadequacy, simultaneously affirms their knowledge of these divine commandments and their resolute commitment to them since their conversion.

This awareness inspires hope that, although they feel unworthy, the Merciful One, in His compassion, will not forsake them but will recognize them as lost sheep, lifting them toward salvation. With this sense of unworthiness paired with the hope of salvation in the Lord, a genuine life of repentance commences, anchored by a pledge of unwavering fidelity to God’s commandments. This realization permeates the soul throughout the penitential journey, signaling an ongoing spiritual vitality. It brings forth tears, which St. Isaac the Syrian describes as initially fleeting but eventually becoming a continual outpouring over years, diminishing only by God's will, yet leaving behind a profound awareness of unworthiness entrenched in the depths of the heart of the redeemed.

What, then, is the noble conclusion of this psalm? It elevates one to the pinnacle of moral excellence not through self-aggrandizement or claiming worthiness, but through self-humiliation, acknowledging nothing praiseworthy in oneself. The very concepts of unworthy servants and lost sheep reflect the identities of true servants of God, pleasing to Him and attracting His grace. Blessed Theodoret summarizes his interpretation of this psalm by urging readers not to limit themselves to the text alone or to presume it contains the sole message of the prophet. Instead, he encourages each individual to derive personal insights and seek a remedy for their own spiritual ailments.

Blessed Augustine echoes a similar sentiment, admitting, “To the extent of my ability, with the Lord’s assistance, I have interpreted this significant psalm. The most learned among us may have done it better or will do so, but that should not deter me from contributing my efforts, especially as my brothers encouraged me.” If such conclusions have been reached by others, it is fitting for me to express them as well. I ask for your understanding regarding any repetition of thoughts. Despite my best intentions, it was likely unavoidable due to the prolonged nature of the work, leading to occasional forgetfulness where earlier thoughts emerged anew. Additionally, some ideas may have been set aside under the impression they had been reiterated, only to be replaced by those that seemed fresh in perspective, when in truth they might not have been.

I find solace in knowing that those who cherish truth will not grow weary of such reiterations, as they offer comfort and joy akin to reuniting with a friend, regardless of frequency. It is important to note that all one hundred seventy-six verses address God’s commandments and our relationship with them directly. Few verses pose a challenge in comprehension or necessitate elaborate explanations. Therefore, the focus rests not on this aspect but on how the moral truths indicated in the verses situate within a broader spectrum of moral and spiritual phenomena. The essence of the text guided my reflections on specific facets, allowing a thread of thought to intertwine throughout, connecting the various insights drawn from the verses that share the same initial letter. When a central idea emerged, further interpretation became straightforward.

In response to the question, “Is this the only perspective from which to view everything?” I clarify that not every verse must be interpreted as I have suggested, but every single one can indeed be understood in that manner. Anyone engaging with this interpretation sequentially will undoubtedly observe the variations in tone, clarity of thought, and emotion throughout. I request your compassion on this matter; I am prone to fluctuations. Moreover, the work did not develop in a single session, encountering myriad influences and moods that inevitably colored my expressions.