Psalm 119 (118):2Meaning & Commentary from the Church Fathers

Consequently, the prophet praises those who perpetually encounter God’s revelations and earnestly seek Him with all their hearts. This earnest pursuit is not meant for all, but for those who have ascended to the pinnacle of virtue. Such individuals do not split their attentions between divine matters and earthly distractions, rather they devote themselves wholly to God. Indeed, through the diligent reading and hearing of sacred Scriptures, our lives are enriched, which is why the prophet commends those who ‘study His revelations.’ The Lord also declared: ‘Search the Scriptures, for you think that through them you may have eternal life’ (John 5:39). Those who successfully engage with the holy texts in this life do not squander their days on fleeting pleasures and sinful desires, but instead live in accordance with the Spirit and act by the Spirit, while simultaneously seeking God wholeheartedly. Given that this psalm elaborates extensively on the law, commandments, justifications, judgments, and revelations, it is important to further clarify these terms. Thus, the law is bestowed by God, who is the King of kings and Lord of lords. This law is universally binding upon all: rulers and subjects alike, servants and masters, the rich and the poor. The term ‘law’ (νόμος) originates from the word (νέμειν), meaning to distribute or appoint. All are accountable to the law: ‘Thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness against thy neighbour, thou shalt not covet thy neighbour's house, thou shalt honour thy father and thy mother’ (Exodus 20:12-17). This is referred to as a commandment as God directs us towards righteousness and away from wrongdoing; it is deemed justification and judgment because the righteous who uphold the commandments are deemed justified before God, while those who violate them face condemnation. Revelation is termed revelation because God, through His divine Scriptures, urges adherence to all His commandments.

Now take heed of what follows: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It seems evident that no other group of the blessed is referenced here apart from the one already mentioned. To study the Lord's testimonies and to seek Him wholeheartedly is to embody blamelessness on the path; it is to walk according to the Lord's law. He then asserts, "For those who do evil shall not walk in His ways" (Psalm 118:3). Yet we know that those who commit iniquity still engage with the Lord's testimonies, for they prefer knowledge to righteousness; conversely, others examine His testimonies not because they already live righteously, but to learn how they ought to live. Such individuals are not yet walking blamelessly in the law of the Lord, and for this reason, they are not yet blessed.

It is inscribed and acknowledged in this Psalm, and it is indeed true: "Those who do evil do not walk in His ways" (Psalm 118:3). However, we must strive, with divine assistance, as we are in God's hands along with our words (Wisdom 7:16), to ensure that what is accurately expressed is not misconstrued by the listener or reader. We must be cautious so that all the saints, whose words declare, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), cannot be seen as failing to walk in the ways of the Lord, since sin is indeed evil and those who do evil do not follow His paths. Alternatively, since it is undoubtable that they walk in the Lord's ways, we cannot conclude that they are free from sin, which is certainly false. This is not merely to circumvent arrogance and pride; otherwise, it would have stated, "Humility is not in us," especially since the subsequent statements clarify the message and eliminate confusion. After expressing 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 does it signify when he says, "You have accused us of being overly strict with Your commandments?" (Psalm 118:4). Have we taken too great a sum? Or have we left too much undone? Whichever interpretation we choose, the meaning seems to contrast with that esteemed and noble maxim praised by the Greeks in their philosophers and lauded by the Latins: "Do nothing excessively." However, in Latin, the term 'nimis' is sometimes used in a manner that we find in Scripture, conveying profound significance in our discussions. When the psalmist claims, "You have accused us of keeping Your commandments too much," we can derive substantial meaning if we understand it correctly; just as when we tell a dear friend, "I love you too much," we do not imply excess but rather a deep affection.

"Oh, if my ways could be made straight, that I might obey Your decrees!" (Psalm 118:5). You have indeed taken it upon Yourself; oh, if only I could realize what You have pledged. When you hear this, recognize the plea of the willing heart, and upon acknowledging this longing, cast aside the arrogance of presumption. For who claims that they desire what lies within their capability without assistance? Therefore, if one longs for what God commands, one ought to pray for divine enablement to fulfill those commands.

"And I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should regard God's commandments when they are recited or remembered as if looking into a mirror, as noted by the apostle James (James 1:23-25). This person desires to see himself in the commandments of God without confusion, for he chooses to be more than just a hearer; he strives to act as well. Hence, he yearns for his ways to be straight so that he can abide by God's statutes. How can one achieve straightness, if not through the grace of God? Otherwise, he will find the law of God an occasion for distress instead of joy, should he wish to examine the commandments he does not intend to follow.

"I will confess to You, O Lord, with the intent of my heart; in this, I shall comprehend the judgments of Your righteousness" (Psalm 117:7). This is not a confession of transgressions, but of praise; as it is written, "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: "Confess all the works of God, for they are very good" (Sirach 39:15-16). "I confess to You," he states, according to the counsel of my heart. Indeed, if my ways are made right, I will confess to You, for You have accomplished this, and it is Your glory, not mine.

He continues: "I will keep Your decrees" (Psalm 118:8). But what follows? "O leave me not even too much!" or, as some manuscripts read, "not even excessively." Given that God abandoned the world in its wilderness of sin, He would have entirely forsaken it had it not been upheld by such a strong remedy—the grace of God through our Lord Jesus Christ; but now, as the body of Christ prays, He has not abandoned it even too much, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

However, this pursuit is not attainable by everyone, but rather only by those who have reached the pinnacle of virtue; such individuals do not split their focus between divine matters and earthly distractions, but are entirely devoted to the Lord.

Words of Eusebius: The journey begins with order. First, one must evaluate God’s testimonies, then seek Him with all one’s heart. The blessed are first those who are without blame in their paths; they do not stray beyond the law. The second group, however, are blessed in a higher sense, not only through the observance of the moral law but also by probing the depths of God's testimonies. Divine Basil observes: It is wonderfully stated that they will seek Him with all their heart. Just as something good cannot happen by mere chance, so He calls blessed those who pursue this with their whole being, ardently striving for virtue and critically exploring His testimonies. According to Chrysostom and Theodoret, this devotion is not common to all but is found in those who have ascended to the highest levels of virtue. Such a person does not split their heart between God and life’s worries; instead, they sets aside the latter and wholly dedicate themselves to God.

The law can be perceived alone, or one might consider the whole word of God, as both possess undeniable witness for all, rendering doubt not only illogical but also unwise. God Himself articulated the law, and through His Spirit, the prophets, inspired by Him, interpreted it, also foretelling the coming redemption; the incarnate Son of God made the Father known and explained His will, entering into the New Covenant with humanity. The apostles, empowered by the Holy Spirit, communicated these mysteries globally, fostering the establishment of one Holy Church, which safeguards the truth. The word of God originates from God and holds unchanging truth as He embodies truth. God Himself affirms the veracity of His word. Despite providing guidance through His word, He has consistently borne witness to its unchangeable nature throughout its presence among men, protecting those who uphold its truth and chastising those who transgress it willingly. He especially does this by allowing faithful individuals to experience the promises afforded to them in His word. The truths of God’s law can be examined either intellectually or through actions; the former aids in entering the path of His will laid out in the word, while the latter follows. The initial examination of the word of God involves mental reflection and study, aimed solely at acquiring knowledge, while the latter aims for practical application. It is sometimes possible to study God’s word without living by it, whether due to refusal to heed God’s call or by procrastination, thinking that one will study now and live according to it later. Such a theoretical understanding of Scripture is ultimately insufficient, as many of its depths are realized only through adherence to its teachings. Initially, understanding remains primarily theoretical, even regarding opportunities for action, causing confusion, as constructing theories about revealed truths without corresponding actions is akin to developing speculative systems in external sciences absent empirical experience. St Isaac the Syrian comments on this superficial knowledge and its confusions in a letter to the Monk Simeon the Wonderworker, teaching that those who hold to mere knowledge cannot be called blessed; instead, this knowledge may lead them to condemnation. The servant who fails to fulfill his master’s will and does not act according to the master's desires will face the heftier consequences (Luke 12:47). Yet even this knowledge can lead to salvation if approached sincerely and with at least a modicum of goodwill. God’s truths coexist with our sinful inclinations and vanity. The light of God inevitably reveals our darkness, and a conscience attuned to it will voice clarity and encouragement. A time will come when a student of God’s word will engage with it intellectually and with purpose, seeking to live by it wholeheartedly. In such instances, the foundation of knowledge gained beforehand will support the transformation of the inner self, akin to the elements within a seed nurturing the sprouting of life. The evaluation of God’s word as one embarks on following it occurs first to initiate the journey, and subsequently to enhance it. When an individual recognizes that their thoughts and actions are flawed and that truth resides solely within God’s word, they take it up, read it, listen to it, become mindful, and resolve to align their lives with its principles. Following the example of the holy martyr Justin, many within the Church have begun their journeys well, growing in purity and becoming vessels of grace, celebrated by the Church. Even today, some Christians may have never engaged with God’s word and remain unaware of the expectations of their faith and baptism; however, once led to read it, they find their hearts and minds illuminated, becoming zealous servants within God’s household. Moreover, individuals who are already venturing along the path of God’s commandments must not neglect to examine God’s word, for it is essential to not only embark on the journey but to remain steadfast and straight on the path ahead. Understanding must derive solely from God’s word. Therefore, those who begin to commit to God’s word should hold tightly to it, studying and being nourished by it, using it as guidance in all they undertake. Those unable to read refine their understanding through listening in God’s temple, absorbing the word of God akin to a bird collecting seeds, thus enriching their knowledge daily, continually becoming wise in spiritual matters and capable of teaching others. Who among them are blessed? The blessedness of those who experience visions of God commences when they earnestly commit to acting on them. Although they may not yet exhibit integrity in their journey or purity in their hearts as initially required for bliss, they have taken steps toward blessedness by beginning their search for the Lord, blessed already through hope, which will surely guide them toward real bliss. “Such,” as the Blessed Augustine asserts, are those blessed with hope, as well as those persecuted for righteousness’ sake, for theirs is the kingdom of heaven (Matthew 5:10). If they are blessed by hope, then it has the potential to lead them to blamelessness. In this earthly life, though we strive diligently to follow the Lord’s law, “if we say we have no sin, we deceive ourselves, and the truth is not in us” (1 Jn. 1:8). Indeed, blessed are those who scrutinize the truths of God, who examine all spoken in His word. Those who begin to follow God’s word are gradually introduced to spiritual experiences; at first, they may lack the capacity for such experiences due to the distractions and turmoil in their hearts and souls. With time, as the turbulence subsides, spiritual encounters begin, escalating from minor to significant experiences. Progressing further, they gain “senses trained in the judgment of good and evil” (Hebrews 5:14). For instance, we may repent and receive permission, yet the profound sense of forgiveness comes later, following sincere repentance. Those who experience true absolution grasp in practice what it means. We all engage in prayer, but there exists a prayer that inspires and draws the entirety of the inner self. Understanding these internal transformations—where one oscillates between joy, sorrow, fear, and hope—is essential. Joy stems from the Lord, while sorrow may arise from divine displeasure; both can be genuine or false. Respectful fear of God and constructive hope contrast with hollow fear and misleading hope. The manifestations of spiritual life are validated through practice and studies that shape the guiding principles of one’s existence. In what manner are such individuals deemed blessed? Their very testing signifies their blessedness, as illustrated by the saying, “The kingdom of God is within you” (Luke 17:21). There exists a higher standard of God’s obedience; the examination of action pertains to life in practice, while the contemplative life involves spiritual examination. Faithful adherence to commandments purifies the heart, allowing a pure heart to unlock insights into the spiritual realm, enabling contemplation of heavenly realities, just as the eye perceives what is visible externally. Throughout the writings of the Church Fathers, it is stated that living an active life aligned with the commandments leads to profound contemplation, enabling the mind to grasp the divine mysteries. Those graced with such an experience understand its nature and occurrence; let us accept these insights in faith, as collectively supported by testimony and recognized through the wisdom of knowledgeable individuals. Zigabenus cites Eusebius, stating that “the holy prophet progresses in order. The first blessed are those who walk blamelessly, not deviating from the law; they embody active faith. The second are those who, ascending to the height, correct their morals and delve into the depths of divine visions; these are the contemplative.” The prophet correlates the earnest pursuit of the Lord with an unwavering commitment to seek Him wholeheartedly. Seeking the Lord commences as one begins to engage with God’s word, intending to follow its guidance. Upon deciding to honor its requirements, one simultaneously embarks on a path of seeking the Lord, progressing through levels of spiritual vision, which in turn reciprocally energize and support one another. The ultimate objective of seeking the Lord isn’t limited to constant searching; rather, it is to find Him and to dwell with Him, possessing Him while being possessed by Him. When one resolves to follow the commandments by seeking the Lord, He welcomes them. However, this pursuit often intertwines with various distractions that may hinder it. Upon achieving a state of spiritual awareness, the search for the Lord permeates the individual’s being, taking precedence over all other quests, all of which become secondary and appropriately directed. Consequently, their heart will be wholly dedicated to this pursuit, becoming singular. This progression serves as a culmination of the active and contemplative lives, focusing internally, toward God Himself and nothing else. Let us reflect upon the testimonies of our interpreters thus far, as individuals can discern the apt correlation to their spiritual state. The Blessed Anthem of Jerusalem states, “In this verse, St. David explains the manner in which humans ought to walk in the Lord’s law; when they examine His visions, studying His words, whose truth has been attested, with a sober and pure mentality, then they shall also seek the Lord, not just understanding His words but also loving Him and always striving to do what is pleasing to Him.” Euthymius Zigabenus says, “Whoever engages with the law and God’s words attentively and comprehends the spiritual riches hidden therein begins to seek God earnestly, having perceived His beauty and tasted His divine light. They relinquish all material desires and delight solely in Him.” Blessed Theodoret affirms that “a fully devoted search is not attainable by everyone, but only by those who have reached the pinnacle of virtue; such individuals no longer partition their thoughts between God and worldly matters, but wholeheartedly dedicate themselves to God.”

The essence of these verses emphasizes the joy found in adhering to God's law (v. 1), the importance of deeper engagement with it (v. 2), the contrast with the wicked who stray from His ways (v. 3), and the faithful observance of His commandments (v. 4). If I could achieve this (v. 5), I would never know shame (v. 6). I am grateful for the insights into Your law (v. 7) and strive to live by it; may You never withdraw Your grace from me. This path signifies a life lived with moral integrity; one who walks according to the Lord’s law is indeed blameless. The original text speaks of “keeping His revelations,” which indicates a life free from wrongdoing, consistently walking in His ways. My desire is for my conduct to be directed straightforwardly toward observing Your commandments. Justification here reflects an expression of divine will, synonymous with divine statutes and laws. The term for judgment signifies a standard of righteousness. My dedication to this is comprehensive; I seek to fulfill it perfectly.