Psalm 119 (118):21Meaning & Commentary from the Church Fathers

"Cursed are they that depart from Thy commandments." The prophets spoke through the inspiration of the Holy Spirit, which aligns with our creed affirming that “He spoke by the prophets.” Thus, the Holy Spirit Himself declared, "Cursed are those who stray from Thy commandments." Let us be vigilant, brethren, lest we incur the curse of the Holy Spirit. Indeed, the law itself pronounces a curse upon transgressors. "Cursed," it proclaims, "is every man that shall not fulfil all the words of the law" (Deuteronomy 27:26). In singing this psalm, we too partake in the curse imposed by the Holy Spirit upon those who deviate from God’s commandments. Let us be cautious of ourselves, lest, while condemning others, we too stray from God’s commandments.

Now pay attention to what follows: "Blessed are they that keep His testimonies and seek Him with all their heart" (Psalm 117:2). It seems to me that this refers to the same group of blessed individuals already mentioned. To probe into the Lord’s testimonies and to seek Him with one’s entire heart is to be blameless along the way; it is to walk according to the law of the Lord. He then states, "For they who do evil shall not walk in His ways" (Psalm 118:3). We are aware that those who commit iniquity do examine the Lord’s testimonies, for they prioritize knowledge over righteousness. We also recognize that some study 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 consequently, they are not yet blessed.

It is recorded in this Psalm, and its truth is evident: "They that do evil walk not in His ways" (Psalm 118:3). Yet, we must strive, with God’s assistance, who holds us and our words in His hands (Wisdom 7:16), so that what is rightly expressed, without being rightly understood, does not confound the reader or listener. It is crucial to avoid the notion that all the saints, whose words are, "If we say that we have no sin, we deceive ourselves and the truth is not in us" (1 John 1:8-9), may be thought to not walk in the ways of the Lord given that sin is evil, and those who do evil do not walk in His ways. Alternatively, since it is undeniable that they walk in the Lord’s ways, it could be mistakenly assumed that they have no sin, which is certainly untrue. This statement is not merely to evade arrogance and pride; otherwise, it would have added that humility is not in us. The subsequent words provide greater clarity and remove all doubt. For after stating this, 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 is meant by: "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have you taken too much from us? Or perhaps left us with too little? Regardless of how we interpret this, the essence seems to contrast with the esteemed wisdom that the Greeks celebrate in their sages and that the Latins commend without reservation: "Do nothing excessively." However, the Latin language sometimes employs the term "nimis" in such a manner that it appears meaningful in Scripture and in our conversations. In this context, "You have accused us of adhering to Your commandments too much" seems to convey profound meaning; consider if we were to say to a dear friend, "I love you too much," it does not suggest overstepping propriety, but rather deep affection.

"Oh, if my ways were made straight, that I might keep Your decrees!" (Psalm 118:5). You have indeed taken upon Yourself the task: Oh, if I could come to understand what You have taken upon Yourself. When you hear this, O reader, recognize the willingness in these words; and upon recognizing the expression of desire, cast away the pride of presumption. After all, who can genuinely claim to desire what they can achieve without divine assistance? Therefore, if one longs for what God commands, they ought to pray for divine aid to fulfill these commandments.

"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 one would look into a mirror when they are read or recalled, as the apostle James articulates (James 1:23-25). This individual yearns to reflect God’s commandments correctly and thus avoid confusion, as he aims to be both a hearer and a doer of the Word. This desire leads to a plea for his ways to be straightened in order to uphold God’s statutes. How does one achieve straightness except through God’s grace? Otherwise, they would find only confusion and not joy in the law of God if they seek to reflect on commandments they do not observe.

"I will confess to You, O Lord, from the depths of my heart; in this, I shall learn the judgments of Your righteousness" (Psalm 117:7). This is not a confession of sins but rather an expression of praise; as He states, "In whom there was no sin, I confess unto You, O Father, Lord of heaven and earth" (Matthew 11:25), and as noted in the book of Ecclesiasticus: "So confess all the works of God, for they are very good" (Sirach 39:15-16). I confess to You, he says, according to the guidance of my heart. Indeed, if my ways are aligned, I will confess to You, as it is Your work and merits, not mine, that I proclaim.

He further states, "I will keep Your decrees" (Psalm 118:8). But what follows next? "O leave me not even too much!" or as some manuscripts phrase it, "not too much, nor excessively." For had God abandoned the world amid its sinfulness, He would have forsaken it entirely, were it not for the potent remedy that is His grace through our Lord Jesus Christ. Now, according to this prayer from the body of Christ, He has not abandoned it at all; for "God was in Christ reconciling the world to Himself" (2 Corinthians 5:19).

Chrysostom affirms that the Holy Spirit explicitly declares, "Cursed are those who depart from Your commandments." Therefore, let us be vigilant, dear brethren, lest we incur the curse of the Holy Spirit upon ourselves; let us be cautious that in labeling others as accursed, we do not fall victim to this fate through our own evasions influenced by the adversaries of God. Eusebius observes that pride is the root of transgression against the law, hindering our obedience to God's commands. An instance of this was seen among those who proclaimed, "We will not allow them to rule over us, nor will we come to You any longer" (Jeremiah 2:31).

In fact, there is humanity in strictness: strict penalties are instituted primarily to deter the offender from enacting further evil and ultimately to protect the innocent. Furthermore, they serve to uphold those wavering in their virtue, who might be tempted to wrongdoing, by instilling fear of such penalties and thus guiding them back to the right path.

In a similar manner, we ought to view the actions of the Church, which may appear harsh. Among her faithful, she encounters individuals who, as the Apostles said, ‘have gone out from us, but have not fled from us’ (1 John 2:19), individuals who ‘bring in destructive heresies, ... and deny the Lord who bought them’ (2 Pet. 2:1). What other course of action could have been taken but to sever the infected and contagious members from the healthy body, doing so in a manner that allows those holding to erroneous teachings to recognize their spiritual peril and seek the healing power of repentance? This also informs the faithful about whom and what to avoid, so they can remain vigilant. The holy Church performs these acts not of her own accord, but consistently based on the Word of God and sacred tradition. She has received the commandment from Christ the Savior Himself: ‘If anyone ... disobeys the Church, be thou as a Gentile and a tax collector’ (Matthew 18:17), meaning such a person is to be regarded as outside the Church of Christ and consequently estranged from the grace it offers.

Based on this foundation, the Church not only has the authority but also the obligation to excommunicate those who ‘disobey’ her, as well as God Himself, expressed through the Holy Scriptures. How does the Church carry out this responsibility? She refrains from speaking a heavy word of her own; instead, she conveys a solemn judgment through the Apostle Paul, declaring: ‘Whoever preaches to you a greater gospel than that which you have received ... let him be anathema’. This judgment, which upholds the tenets of Orthodoxy, is not punitive but rather declarative and protective, proclaimed at a specific time by the council. The Orthodox Church follows the precedent established by God Himself in the Old Testament community. God's directive through Moses was: ‘You shall give a blessing on Mount Gerizim and an oath on Mount Ebal’ (Deuteronomy 11:29). This was fulfilled during the national assembly, where ‘the Levites ... with a loud voice’ declared the curse, and the people affirmed it with the word: “be” (Deuteronomy 27:14-15). However, the Orthodox Church, in executing this weighty duty, does not neglect to embrace the gracious aspect of God’s command: ‘give blessing’. After pronouncing judgments against those threatening her existence, she joyfully ‘gives’ her ‘blessing’ to those whom God’s providence has inspired to receive correction and to promote peace.

He expresses: I know, O Lord, the destructiveness of pride and its opposition to You; hence, I beseech You: liberate me from it; for without Your grace, I shall fall repeatedly, joining those who stray from Your commandments, thus incurring the curse You have pronounced: Cursed is everyone who does not uphold all that is written in the law (Deuteronomy 27:26).

Indeed, for those who are on the path to success, the most treacherous foe is conceit, especially when it breeds judgment and disdain for others. True goodness captivates the soul so profoundly that upon recognizing only its nascent forms within oneself, it loses sight of its true measure. This self-illusion highlights its own inexperience and lack, soon to be chastened by the righteous judgment of God. The Lord draws near and delivers rebuke. The individual who overestimates themselves can easily trip up, often over trivial matters. Should they come to their senses, no further reprimand will be necessary; conversely, if they do not, they may be allowed to fall into shameful passions, thereby experiencing in a visceral way the withdrawal of God's protective hand, leaving them vulnerable to their adversaries. Such a scenario does not indicate a predestined fall but an internal struggle stemming from an inflated self-assessment.

Those who grasp this reality in repentance will turn to the Redeemer, rejoining the ranks of the humble and regaining their grace. Yet those who remain blind to their condition often face the bitter shame of humiliation. This passage can be interpreted in various manners; however, understanding the verse as referring not only to inner struggles with pride but also to the external pressures exerted by the proud brings clarity. In this case, the first four verses would address internal barriers to success, while the remaining four would illustrate the external challenges originating from the arrogance of worldly individuals who regard the humble servants of God with contempt. Thus, when reading "You have forbidden," it can be interpreted as a directive to "forbid," in alignment with the ensuing plea to "take away." According to the prophet, the proud are seen as principal violators of the law since they transgress "to the point of evil" (Ps. 118:51). Those dedicated to fulfilling God's righteousness are undeterred by the proud, drawing their strength and encouragement from a source beyond worldly recognition; it would serve the proud well to adopt a similar stance towards the righteous.

Yet the proud are rarely content to leave well enough alone; they often infiltrate the community of God's people with inquiries and demands regarding practices that they find irksome. Such provocations lead many zealous followers of piety to retreat into solitude or communities in the wilderness, hoping to live freely while pursuing salvation and pleasing God. Others, however, find it impractical to distance themselves and must coexist with individuals of contrary spirits, enduring the resulting spiritual and often worldly challenges. For these individuals, the holy prophet cries out: "forbid the proud"; prevent them, if they cannot be changed for the better, from infringing upon us. Since it is difficult to persuade them through words, let them receive an external admonition. Thus, witnessing Your protection over us and Your impending judgment upon them, they may, if not out of reverence for You or respect for Your commands and their upholders, at least in fear of unforeseen repercussions, leave us undisturbed.

The phrase "Cursed be he that turneth away from Thy commandments" can alternatively be understood as "forbid the proud"—those who have sworn an oath against turning away from Your commandments, or those who, by departing from them, bring upon themselves the curse destined for lawbreakers. This interpretation aligns more smoothly with the context, although the usual reading poses no significant difficulty. It essentially conveys: forbid the proud, since they are already destined by Your righteousness to be subject to the curse that befalls those who neglect Your commandments.

Grant me revitalizing grace, that I may follow Your law; illuminate my understanding so that I may seek the remarkable wisdom contained within Your law. Like a weary traveler, I am in desperate need of Your instruction, and my deep affection for it makes me deserving of assistance. Surrounding me are the arrogant who disregard Your law and ridicule my dedication; let Your curse be upon them to free me from their scorn. Though those who oppose me are formidable, they cannot dissuade me from Your law, which means everything to me.