Psalm 119 (118):29Meaning & Commentary from the Church Fathers

Now, listen to his further declaration: "Blessed are they that keep his testimonies and seek him with all their heart" (Psalm 117:2). It appears to me that no other group of the blessed is addressed here besides the one previously mentioned. To diligently examine the Lord's testimonies and wholeheartedly seek Him is to live blamelessly in the way, to walk according to the law of the Lord. He then emphasizes, "For they that do evil shall not walk in his ways" (Psalm 118:3). However, we are aware that those who engage in wrongdoing may still review the Lord's testimonies, preferring knowledge over righteousness. Additionally, others may study these testimonies, not because they live righteously, but to learn how they ought to conduct their lives. These individuals do not yet walk blamelessly according to the law of the Lord; hence, they have not reached this state of blessedness.

It is accurately stated in this Psalm: "they that do evil walk not in His ways" (Psalm 118:3). We must strive, with God's assistance, in whose hands we and our words reside (Wisdom 7:16), to ensure that what is spoken correctly is not misunderstood, leading to confusion for the reader or listener. We must be cautious not to suggest that all 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), either do not walk in the ways of the Lord or can be thought to have no sin, which is surely untrue. This statement is intended not merely to discourage pride and arrogance; otherwise, it would imply, "Humility is not in us." The subsequent words provide clarity and eliminate any uncertainty: "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 mean when it says, "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have we taken on too great a burden? Or have we failed to take on enough? Regardless of the interpretation, it seems to challenge the well-known and esteemed principle admired by the Greeks and equally praised by the Latins: "Nothing in excess." Yet, the Latin sometimes uses "nimis" in a way that gives it significant meaning in Scripture and in our speech. In this context, to accuse us of adhering too closely to Your commandments can be interpreted as us understanding the importance of this extensively; when we say to a beloved friend, "I love you too much," we do not imply an inappropriate excess, but rather a deep affection.

Therefore, the psalmist laments, "Oh, if only my ways were directed to keep Your decrees!" (Psalm 118:5). Indeed, you have taken on the burden; oh, if I could comprehend the weight of that burden you bear. When you hear this, recognize the expression of a yearning heart; and upon acknowledging this desire, set aside any prideful assumptions. Who, after all, can truly wish for what lies within their ability to achieve without divine support? If one longs to fulfill God’s commands, it is essential to pray for God’s aid in accomplishing what He commands.

"I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). When we hear or recall God’s commandments, we should regard them as a mirror, as the apostle James instructs (James 1:23-25). This person wishes to align himself with the commandments, hoping to look into them without fear, as he is not merely a hearer but also a doer of the word. Thus, he desires for his paths to be straight in order to observe God’s statutes. How can one attain this straightness except through the grace of God? Without that, the law could become a source of confusion rather than joy for those who attempt to comprehend commandments they do not embrace.

"I will confess to You, O Lord, with the direction of my heart; in this, I will know the judgments of Your righteousness" (Psalm 117:7). This confession is not about sin, but rather an acknowledgment of praises; just as it is declared, "I confess unto You, O Father, Lord of heaven and earth" (Matthew 11:25), and as stated in Ecclesiasticus: "so confess all the works of God, that they are very good" (Sirach 39:15-16). I confess to You according to the guide of my heart. If my paths are aligned, I will confess, for it is You who has accomplished this; the praise belongs to You and not to me.

He continues, "I will keep Your decrees" (Psalm 118:8). Yet what follows? "O leave me not even too much!" or as some translations convey, "not even excessively." Had God entirely abandoned the world amidst its sinful wilderness, it would have been lost to a far greater degree; however, it has been sustained by such a strong remedy—namely, by the grace of God through our Lord Jesus Christ. According to this prayer of Christ's body, God has not forsaken it, even in excess; for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Saint Ambrose, too, admonishes you, stating, ‘David does not request, “Remove me from the path of unrighteousness,” but rather, “Take away from me the path of unrighteousness.” Correct yourself, O holy David, and declare, “Lord, rescue me from the path of wickedness.” Yet David does not heed this counsel. In anguish, he repeats to God his former plea, ‘Remove the path of unrighteousness from me.’ O holy David, where would a reasonable person go upon discovering that a robbery is occurring on a particular road? They would indeed avoid it entirely and wouldn't think to ask for that treacherous path to be relocated. Would anyone intentionally travel down a road known to be fraught with danger? Would such an action not be foolish? Isn’t it common sense to refrain from walking the path of unrighteousness? If one chooses to do so, they act irrationally and may fall prey to thieves. However, David, instead of avoiding the sinful path, implores God, ‘Do not drive me away from the path of unrighteousness, but rather remove the path of unrighteousness from me.’ Judge, O holy David, what is wiser: to steer clear of the sinful path or to request that the road be moved while the danger remains? Certainly, it is far wiser to turn away from that wrong place. By saying, ‘Take away the way of unrighteousness from me,’ he seems to convey this idea: Lord, I cannot ourselves leave this path of sinfulness; I am unable to change my wrongful habits which have become a part of me. Therefore, may it be that You, O Lord, remove this wicked path from me and lead me toward repentance. Here, Saint David acknowledges that just as it is not easy to redirect a community’s pathway, so too is it challenging to alter and correct a person entrenched in their sensual desires, as one might say, ‘It seems more feasible to change a physical pathway than to transform an ingrained human passion.’

However, once true repentance takes root, and a sincere commitment is made to refrain from indulgence, particularly when they begin to grow accustomed to their past passionate behavior, these assaults can become deeply troubling, stirring up fears and distress. This leads to a heartfelt plea to the Lord: ‘put away from me the way of unrighteousness.’ What does this way of unrighteousness signify? It refers to the passionate stirrings within the soul that lead one toward all manner of sin. These entanglements cling to the soul, prompting the plea for Divine intervention to release and distance these temptations: may they exist outside oneself, allowing a person to navigate through them unscathed, much like one untouched by a contagious illness feels no harm.

St. Hilary notes that the way of unrighteousness embodies the path of sin. The prophet petitions God to distance him from this very path—the one leading directly to sin—to remove any temptations of carnal desire. He seeks for God to eliminate all allurements that could incite him to sin. St. Ambrose builds upon this notion, emphasizing not the wish to be kept from the way of unrighteousness, but rather to have the way itself removed, acknowledging that such tendencies resonate within and act upon us. As long as we lead lives contrary to God’s will, the path of iniquity is ingrained within us and follows closely. However, the truly repentant actively strive to separate themselves from it. Given that the inherited burden of unrighteousness is an external contagion, an external Savior is indispensable. Thus arises the prayer: ‘Let the way of unrighteousness be abolished.’ One might proclaim, ‘I am poor and helpless! Who will liberate me from this path of unrighteousness?’ The response resounds: ‘The grace of God through our Lord Jesus Christ.’ Didymus interprets this universally, without referencing specific sins, which aligns with the essence of this verse. He expresses that anyone who has departed from the way of unrighteousness and yearns to align with God's law prays for divine assistance, knowing that God fulfills all righteous pursuits. Similarly, one who detests ignorance and longs for understanding—yet cannot expel ignorance alone and seeks enlightenment—cries out to the singular Teacher: ‘Take away ignorance from me, and through Your knowledge, grant me mercy!’ ‘Through Your laws, have mercy on me.’ Which law is this? It is the law of His humanity, as Zigabenus articulates, for this law entails that God extends mercy to those who show true contrition and approach Him with sincerity.

Truth demands accountability from those who transgress it, yet divine compassion intercedes for forgiveness. This is the essential guiding principle during our earthly sojourn. Those who endure the trials of sin must confront the truth that they have relinquished their power to sin, having nurtured this serpent within themselves; thus, they must accept their rightful suffering. If they suffer righteously, then where shall their redemption lie but in humanity? They pray, recognizing their own shortcomings: ‘It is my own fault, I justly face these trials, but grant me mercy, O Lord, and remove this path of unrighteousness, in accordance with the nature of Your compassion.’ Just as a sick person seeks recovery from a physician in adherence to the principles of medicine, so too must one approach God for healing from spiritual ailments. Yet, there exists a prerequisite for such healing, without which it cannot occur. ‘By what principle then does one seek mercy?’ Blessed Augustine queries. ‘By none other than the principle of faith.’ The law of faith compels us to pray for grace whereby we can accomplish that which we cannot achieve on our own. ‘By Your law, have mercy on me’ conveys a similar sentiment to ‘bless me with Your gifts,’ meaning to bestow upon me such blessings. Therefore, the essence becomes clear: grant me mercy through the giving of Your law; expel wrongful inclinations from my heart, and in those voids, inscribe Your law—allow it to pervade my entirety, guiding all my thoughts and actions, so I might openly acknowledge the law of my God within my heart. This understanding embodies the core message while encompassing all related sentiments. The Hebrew text expresses it succinctly: grant me the law; allow me to rejoice in its presence. St. Hilary reflects this idea: ‘Grant me through the confession of Your law the joy of Your favor, so I may delight in its fullness.’ The prophet implores God for mercy through His law, as the benevolence of God is drawn forth by the spirit of the law, which proclaims: ‘And now, O Israel, what does the Lord your God require of you, but to fear the Lord your God, and walk in all His ways, and love Him, and serve the Lord your God with all your heart and with all your soul, keeping the commandments of the Lord your God and His statutes, which I command you today for your good’ (Deuteronomy 10:12-13). Therefore, if the law instructs its adherents to walk in the paths of God so that they may attain goodness through their journey, then as the prophet seeks mercy from God through the law, his prayer encompasses the essence of the law, that by adhering to God's ways, he may reach a state of blessedness.

My soul is heavily burdened; elevate it by Your grace! If in the past I lamented my difficult circumstances, and You listened, I ask You now to teach me internally how to fulfill Your law, for it is only then that I can perceive the wonders of wisdom within Your commandments. My spirit is utterly weakened by grief; grant me renewed strength to avoid evil, and bless me with the ability to understand and rightly execute Your law. My desires are solely for what is just, and I willingly pursue Your will, trusting that You will aid me and bring me joy.

This imagery reflects a state of mental oppression and external distress. The Psalmist's heart was uplifted from despair, as his hands were downcast in anguish. "My soul groweth slack with sorrow." The law has shown me mercy, taking root deeply within my being. To expand the heart signifies either being freed from external need or receiving inward illumination and strength to obey the law. In either case, the heart will overflow with joy. To remain worthy of such grace, the Psalmist strives to keep God's law to the best of his ability.