Psalm 119 (118):20Meaning & Commentary from the Church Fathers

Now, listen to the continuation: "Blessed are they that keep His testimonies, and seek Him with all their heart" (Psalm 117:2). It appears that no other form of the blessed is referenced apart from what has already been stated. To delve into the Lord's testimonies and to seek Him wholeheartedly is to embody blamelessness on the path, to live in accordance with the law of the Lord. He proceeds by saying, "For they that do evil shall not walk in His ways" (Psalm 118:3). However, we understand that those who commit wrongful acts may examine the Lord's testimonies, favoring knowledge over righteousness; we also know others examine them not because they are living righteously, but to understand how they should live. Such individuals do not yet walk blamelessly according to the law of the Lord, and thus they have not attained blessedness.

As it is written and acknowledged in this Psalm: "They that do evil do not walk in His ways" (Psalm 118:3). We must strive, with God’s assistance—who holds both us and our words in His hand (Wisdom 7:16)—to ensure that what is rightly articulated is not confusingly interpreted. We must be cautious that all the saints, whose words indicate, "If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), may not seem as if they do not walk in the Lord’s ways, since sin is indeed evil, and those who act unjustly do not follow His paths. Alternatively, since we know they indeed walk in His ways, one might wrongly conclude they are sinless, which is undoubtedly a falsehood. This is not stated merely to promote humility; otherwise, the statement, "And truth is not in us," would have been "Humility is not in us." The subsequent words illuminate the intended meaning clearly: "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 it says: "You have accused us of keeping Your commandments too strictly" (Psalm 118:4)? Have You demanded too great a payment? Or have You left us with too much? Regardless of which interpretation we accept, the meaning stands in stark contrast to the well-known and commendable idea praised by the Greeks in their philosophers, and which the Latins universally admire: "Do nothing excessively." However, in the Latin tongue, "nimis" is employed in ways that resonate deeply within Scripture and in our conversations. Here, "You have accused us of adhering too strictly to your commandments" conveys a substantial meaning, for when we say to a cherished friend, "I love you too much," we do not imply an excess that should be avoided, but rather an immense love.

"Oh, if," he expresses, "my ways would become so straight that I might keep Your decrees" (Psalm 118:5). You have indeed accepted this burden upon Yourself: "If only I could comprehend the weight of this charge." When you hear this expression, understand it as a genuine plea; and recognizing this desire, set aside the arrogance of self-assurance. For who among us would claim to wish for what lies within their power without seeking divine assistance? Consequently, if one yearns for what God commands, they ought to petition Him to provide the means 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 as mirrors—something the Apostle James also suggests (James 1:23-25). This individual hopes to be such a person that they might see God's statutes clearly and not be dismayed, for they choose to be not simply hearers, but doers of His word. Hence, they desire that their ways be straight in order to observe God's precepts. How can one attain such straightness except by divine grace? Without it, when looking into God’s law, one will perceive not joy but mere confusion if they do not strive to align their life accordingly.

"I will confess to You," He states, "O Lord, from the depths of my heart; in this, I will understand the judgments of Your righteousness" (Psalm 117:7). This represents not a confession of wrongdoing, but an act of praise; as it is stated, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as written in Ecclesiasticus: "So confess all the works of God, that they are very good" (Sirach 39:15-16). "I confess to You," he declares, "according to the guidance of my heart." Indeed, if my ways are rectified, I will offer praise to You, for it is Your work and not mine.

He then continues: "I will keep Your decrees" (Psalm 118:8). But what follows? "O leave me not, even excessively!" or, as some manuscripts suggest, "even too much, not overly." Yet, since God forsook the world amidst its sins, He would have abandoned it to an even greater degree had it not been upheld by such a powerful remedy—namely, the grace of God through our Lord Jesus Christ. Now, in response to this sincere supplication of Christ's body, He has not forsaken the world, not even excessively, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

The prophet, however, passionately longs for a constant yearning for divine judgments, expressing this when he declares that his soul relentlessly loves the desire for God's laws, never feeling fulfilled in that pursuit, both day and night. In the words of Origen: not merely did he desire, but he loved to desire and to do so continually. Theodoret highlights that from this yearning for God's judgments can emerge both courageous and wise endurance of all circumstances, whether joyful or challenging, along with a sustained desire for every virtuous deed.

Only a person who has tasted of this longing can discern an internal shift when those adverse conditions arise; and this shift is often negative. Such a feeling is acutely noticeable in a numbness of spirit or a state of insensitivity; it feels as if vitality has been severed. Those without such a yearning, or a modicum of experience, may remain oblivious to the detrimental nature of their condition. For them, it is a constant state, and any change occurs within a predictable cycle; spiritual insensitivity does not preclude sensitivity to external stimuli, particularly striking events in the realm of the aesthetic. Spiritual blindness and forgetfulness do not hinder one’s curiosity from flourishing or from deriving comfort from its extensive fulfillment. Ignorance of the spiritual still allows a person to be well-versed in current affairs and to faithfully assess them. Such prominent displays of imaginative spiritual engagement obscure the genuine spiritual aspect of our lives and deter us from recognizing its absence. Consequently, there is little concern for restoring it to its rightful vitality. In stark contrast, one who has possessed it but lost it cannot help but feel its void, and since he has yearned for it with deep longing, he experiences anxiety and concern for the reclamation of what once was and ought to be, as his unwavering consciousness affirms.

This interpretation finds a connection with the preceding lines, especially when “greatly desired” is understood in this light. Saint Augustine offers an alternate perspective, suggesting that “my rational will compels me to desire; however, I lack desire, similar to a sick individual wanting to eat yet lacking appetite, and their stomach refusing sustenance.” The prophet articulates, in essence, “I am aware that I should wish to walk in Your ways, and I rightly hold myself accountable, resolving to do so, yet my soul does not respond and lacks desire.” Here, he presents his spiritual ailment before God, seeking healing. In this context, the verse conveys the challenges and barriers faced on the journey of spiritual life. Along this path, it seems at times that the soul's faculties are impaired, rendering them unable to act in accordance with the spirit's call. When feelings are impaired, a state of insensitivity occurs; if the mind falters, it becomes either oblivious or forgetful; and if the will weakens, one may find themselves stagnant and detached from the spiritual pursuits they long for. The first two difficulties were addressed previously; yet the final aspect may indeed be absent. For the sake of a complete depiction of these defeats, it is valuable to concur with Saint Augustine and view this verse as an indication of the will’s struggle against reluctance. St. Mark the Abbot, when discussing these flaws, presents three: ignorance or forgetfulness, insensitivity, and detachment. The origin of this decline varies, often starting with forgetfulness, which leads to insensitivity, and finally to disengagement or neglect. This represents a profound affliction to the soul. It is important to note that all of this pertains to individuals who are genuinely pursuing a righteous path. The holy prophet speaks of them. Those ensnared by passions exist in these three states constantly, yet are unaware of them. Conversely, those the prophet addresses realize and mourn their deterioration, seeking God’s mercy in prayer; thus, they are not among those enslaved by passions. They have emerged from that captivity but have inadvertently descended into these detrimental states. While the fault lies within themselves, they often struggle to identify its source. Nonetheless, the Lord is compassionate; whoever recognizes such spiritual frailty and approaches Him in humility will soon find favor, and He will restore their inner selves to their rightful place.

Grant me the grace to be revived, enabling me to uphold Your law; grant me illumination, so I may uncover the wonders of wisdom present in Your law; as a nearsighted traveler, I earnestly require Your instruction in this divine law, and my fervent devotion to it makes me deserving of Your assistance. There are proud individuals surrounding me who disregard Your law and mock my faithfulness; may Your curse be upon them, thus liberating me from shame; those who harbor animosity toward me are strong, yet they cannot dissuade me from Your law, which is my very foundation.