Psalm 119 (118):28Meaning & Commentary from the Church Fathers

Now, consider the next addition: "Blessed are they that keep His testimonies, and seek Him with all their heart" (Psalm 117:2). It appears to me that these words refer back to the previously mentioned group of the blessed. To hold fast to the testimonies of the Lord and to earnestly seek Him is to walk blamelessly in His ways, to be in accordance with His law. He further reminds us that "Those who do evil shall not walk in His ways" (Psalm 118:3). We do understand, however, that those who commit iniquity may examine the testimonies of the Lord, choosing knowledge over righteousness, and others may seek His testimonies not out of current virtue, but to learn how they ought to live. Such individuals are not yet walking blamelessly in the Lord's law, and therefore, they have yet to attain true blessedness.

The scriptures affirm, "They that do evil walk not in His ways" (Psalm 118:3). It is essential that we strive, with God's assistance, for a clear comprehension of what is rightly spoken, ensuring that it does not confuse the reader or listener. We must be cautious, lest we interpret the words of the saints, who state, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), to mean that they cannot be seen as walking in the ways of the Lord since sin is a form of evil, and those who do evil do not follow Him. Or, on the other hand, if we acknowledge that they do walk in His ways, we mistakenly conclude they are sinless—which is plainly untrue. This statement aims not merely to guard against arrogance, but to assert, "The truth is not in us" rather than "Humility is not in us," especially as the subsequent words clarify the meaning and dispel confusion: "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 overstepped with excessive demands? Regardless of the direction this accusation takes, it seems to counter the cherished wisdom of the Greeks and the unanimous praise of the Latins—namely, moderation. Yet, in Latin, the term “nimis” is employed meaningfully, as we hear in scripture and use in conversation. When one expresses, "I love you too much," it implies an abundance of love rather than excess.

Oh, if only, he expresses, "my ways would be established, that I might keep Your decrees" (Psalm 118:5). He fully acknowledges this responsibility: "O, if only I could realize what You require of me." When you hear this, recognize the yearning expressed, and, having discerned the desire, set aside any prideful assumptions. Who among us believes they can achieve their aspirations without help? Therefore, when one yearns for what God commands, they ought to pray for divine assistance in fulfilling those commands.

And he states, "I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We ought to regard God's commandments as a reflection, as James writes: "For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror" (James 1:23-25). This man aspires to align himself with the commandments of God as one inspects their reflection, aiming to be more than a mere listener, but an implementer as well. For this reason, he desires his actions to be straightened so that he may uphold God's statutes. How else can one achieve straightness but through God's grace? Without it, he will find in God’s law not joy but confusion if he seeks to study the commandments without resolve.

"I will confess to You, 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 one of sin, but a proclamation of praise; just as it is written, "I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as Ecclesiasticus states, "So confess all the works of God, that they are very good" (Sirach 39:15-16). This confession, he notes, aligns with the direction of his heart. If his ways are set right, he will proclaim this to You, for it acknowledges Your work, not his own.

He continues, "I will keep Your decrees" (Psalm 118:8). But what follows? "O leave me not even too much!" or, as some versions express, "Not too greatly forsake me." Despite the world wallowing in a wilderness of sin, had it not been sustained by such a potent remedy—the grace of God through our Lord Jesus Christ—it would surely have faced utter abandonment. However, in response to this prayer of Christ's body, God has not forsaken it excessively, for "God was in Christ reconciling the world to Himself" (2 Corinthians 5:19).

As Isychius notes, the onset of sleep begins with drowsiness, and similarly, a soul that starts to sin is described as slumbering, being lulled into iniquity as one is into sleep; yet it awakens and rises through the remembrance of higher truths. As suggested by Chrysostom and Theodoret, the relentless assault of sin can often weaken the mind’s focus, leading the ascetic into weariness and giving rise to what is termed despair. This weakened soul succumbs to slumber, and such slumber leads to death; hence the prophet implores for strength and unwavering resolve. In another psalm, he states, "Enlighten my eyes, lest I ever fall asleep to death," where death is equated with sin. According to Nicetas, one who diligently studies the divine Scriptures yet fails to grasp their meaning may become disheartened in a different manner.

The culmination of this journey occurs when the soul is cleansed, allowing it to navigate the righteous path with ease, almost as if unimpeded by obstacles and hindrances. Until that moment arrives, there is effort and toil, as the laborer faces many trials. There are two primary challenges encountered: the first being a diminishment of moral strength, and the second is an intense pressure from wrongful inclinations within and unkind provocations from without. The first challenge, discouragement, is described in the current verse, while the second is elaborated upon subsequently. Despondency manifests as a weariness with one’s endeavors. During moments of despondency, productivity falters. Prior to such an experience, tasks are performed willingly, filled with joy, and time seems to fly. However, when despondency grips one, they find themselves looking around aimlessly, alternating between starting and stopping, wanting to rush through yet feeling a desire to abandon their work entirely. This phenomenon occurs not only in daily life but within spiritual realms as well. The desire to remain in church, pray at home, read, and pursue good deeds diminishes; the laborer becomes disenchanted with these practices, resulting in actions that feel unfruitful. It is as though one is in a semi-conscious state, where their efforts falter. This state is poignantly captured by the prophet’s lamentation, “My soul is drowsy with despondency.” Drowsiness signifies a cessation of effort rather than weakness; in fact, it is a significant deficiency. While such drowsiness is a natural occurrence in physical life, it is unacceptable spiritually, as one is called to remain vigilant and alert. This stagnation is detrimental, for we are called to advance continuously; it also tends to lead one toward sinful actions. The spiritually drowsy risk falling, suffering wounds or defeats, or even facing disastrous consequences. Thus, when one feels spiritually sluggish due to despondency and recognizes their drowsiness, they inevitably reflect upon their state with self-reproach and trepidation. Consequently, there arises a plea for awakening and renewal, acknowledging that no one can rescue themselves in such moments. St. Augustine noted, “After laboring in nurturing virtues and becoming weary of them, he stated, ‘My soul is sober from despondency,’” indicating that the soul cannot be truly sober if it has grown cold in the hope of attaining virtues. He prays in fear of losing the very virtues he believed he had cultivated. St. Hilary elaborates that one may see themselves as drowsy but not yet asleep; while the drowsy are on the verge of slumber and still retain some awareness, they must strive to remain awake in prayer. Isychius, as quoted by Zigabenus, suggests that sin is ever vigilant when the soul is drowsy, subtly attempting to entice it away. He explains, “The beginning of sleep is drowsiness, and the onset of moral decline is the weakening and loosening of the soul through despondency.” Just as one who slumbers is drawn into sleep, one who relaxes morally is drawn to sin. A Western interpreter of the Psalms remarked that in life’s wanderings, it is rare for an individual not to become weary and, fatigued by the ongoing struggle between spirit and flesh, not succumb to drowsiness when faced with the arduous path. Blessed Theodoret stated that repeated assaults from sin can weaken one's resolve, leading to despondency, a state where the soul grows lethargic and falls into slumber, which ultimately leads to spiritual demise. This is why the prophet seeks reassurance and strength, echoing his desire in another passage: “Enlighten my eyes, lest I sleep into death” (Psalms 12:4), equating sin with death. What steps should be taken in this unhealthy condition? First, through prayer; secondly, by remaining steadfast in established routines and tasks, even in the absence of joy; and thirdly, by reflecting on the wondrous ways of God revealed through His word. The essence of these actions can be found in the prayer of the prophet: “Establish me in Thy word.” Therefore, begin with prayer. The weary prophet turns toward God; join him in ascending to seek that the fervor present before is rekindled, urging the fire of grace to return so that you may continue diligently on the path of the Lord’s commandments. In prayer, don’t abandon what you have undertaken previously. Even without a sense of joy, commit yourself and with willpower, submit your entire being to the yoke you have accepted. St. Augustine interprets the prophet's plea: “Establish me in those words of Yours which I already hold and fulfill, that I may gradually progress to others.” According to St. Ambrose, the prophet implores to be anchored in God’s words, so “his feet may not slip” (Psalm 16:5) and “his feet may not falter” (Psalm 72:2). One who stands firm and resolute in their heart’s integrity will remain unharmed. Like a tree with deep roots, it withstands all external pressures and afflictions. In light of this, one must continually engage in divine reflection on the marvelous ways of God. The prophet, when his spirit was discouraged, recalled the days of old and began to contemplate God’s wondrous works. What was the outcome? The soul, parched as a dry land, experienced a revival of spiritual yearning and needs, ultimately restoring life to a soul overwhelmed by despondency. This holds true here as well. St. Athanasius teaches that the spirit of despondency can only be dispelled through the learning of Divine truth. Therefore, it is crucial to remain watchful and vigilant, as guided by the Lord’s word: “Watch and pray” (Mark 14:38). St. Hilary expresses similar sentiments: “Establish me in Thy words,” seeking understanding of God’s ways, so he may not only remain alert but also avoid slumber, maintaining constant vigilance. Zigaben adds, “Establish me in words,” signifying a meditation on God’s commandments, which helps in overcoming despondency. St. Ambrose elaborates further: “The perfect person, focused on divine mysteries, remains awake; although they may sometimes sleep physically, their heart remains vigilant.” The prophet conveys, “I will give sleep to my eyes and slumber to my eyelids” (until I build a temple to God) (Psalm 131:4). Thus, those who aspire to build a temple for the Lord—not of stone, but of good intentions, feelings, and dispositions shaped by heavenly truths—do not succumb to slumber. The word of God dispels both discouragement—the lethargy of the soul and the despondency of the mind. Such sleep arises from the burdens and cares of this world. However, one who clings to God avoids these troubles, finding joy in the eternal truths, unperturbed by earthly changes.

My spirit feels deeply troubled; grant it elevation through Your grace! If I previously lamented my difficult circumstances, You listened to my cries; now hear me and teach me to live out Your law, for only then can I truly comprehend the wonders found in Your wisdom. My soul is utterly drained from sorrow; refresh me to shun evil, and grant me understanding and ability to fulfill Your law correctly. I seek that which is just and gladly do Your will, for I know You will support me and grant me joy. The imagery of my heavy heart reflects both mental anguish and external distress. My spirit has been uplifted from despair; the Psalmist’s hands were low in sorrow. Your law show me compassion, rooting it deeply within my spirit. To enlarge the heart could come through relief from external struggles or through inner enlightenment and strength to obey the law—either way, joy will enlarge the heart. To remain deserving of such grace, I strive to uphold Your law to the best of my ability.