Psalm 119 (118):35Meaning & Commentary from the Church Fathers

Consider now what follows: "Blessed are they that keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears that no other group of the blessed is referenced apart from those already identified. To explore the testimonies of the Lord and seek Him with a whole heart signifies walking blamelessly; it encapsulates living in accordance with the law of the Lord. The psalmist later states, "For they that do evil shall not walk in His ways" (Psalm 118:3). Yet we recognize that those who practice wickedness do investigate the testimonies of the Lord; they prefer knowledge over righteousness. Others may also scrutinize the testimonies not out of current righteous living but in a quest to understand how they ought to live. Such individuals do not walk blamelessly in the law, and thus they remain unblessed.

It is inscribed in this psalm, and it rings true: "They that do evil will not walk in His ways" (Psalm 118:3). We must strive, with God’s assistance, who governs both us and our words (Wisdom 7:16), to ensure that what is accurately said is also rightly comprehended, lest we cause confusion to the reader or listener. We must be careful to avoid the interpretation that all saints, who affirm, "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), cannot be considered as walking in the Lord’s ways, given that sin is wickedness and those who engage in wrongdoing do not walk in His paths. Alternatively, since there is certainty that they do walk in His ways, one might mistakenly presume they are sinless, which is undoubtedly false. This statement does not merely serve to prevent arrogance; otherwise, it would have read, "Humility is not in us." The following verses clarify the intent and eliminate all uncertainties. For after stating this, the blessed John added, "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 the psalmist says: "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have You demanded too much? Or left too little? Regardless of how we interpret it, the essence seems contrary to a noble and memorable principle extolled by the Greeks and praised by the Latins, which advocates: Do nothing excessively. However, the Latin sometimes employs the term "nimis" in ways that we find significant in Scripture and in our discussions. In this context, "You have accused us of keeping Your commandments too much," implies we grasp a vast understanding if we interpret it correctly; when we tell a dear friend, "I love you too much," it reflects a depth of feeling rather than an excess.

"Oh, if only," he expresses, "my ways would be made straight so that I may keep Your decrees" (Psalm 118:5). You have indeed taken upon Yourself this task: Oh, that I might fulfill what You have committed to me! Recognize these words of eagerness and, upon discerning the yearning, shed the arrogance of presumption. Who claims to earnestly desire what they can achieve on their own, free of assistance? Thus, if one yearns for what God commands, they must earnestly pray to Him for the grace to accomplish it.

"And 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 when they are proclaimed or recalled, as if gazing into a mirror, as the apostle James states (James 1:23-25). This person wishes to align himself closely with God’s commandments, preferring to be a doer rather than merely a listener. Hence, he desires his paths to be straight and to uphold God's statutes. How can one hope for straight paths, save through God’s grace? Otherwise, they may encounter confusion rather than joy when confronted with the commandments they struggle to adhere to.

"I will confess to You, O Lord, with a sincere heart; in this I shall understand the judgments of Your righteousness" (Psalm 117:7). This passage speaks not of a confession of wrongdoing but of praise; as Christ declared, "I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as is noted in the book of Ecclesiasticus: "That they are very good, all the works of God" (Sirach 39:15-16). "I confess to You," he asserts, "according to the guidance of my heart." If my paths are made righteous, then my praise is due to You, for it is Your achievement and not mine.

He continues, "I will keep Your decrees" (Psalm 118:8). What follows? "O leave me not too much!" or as some translations convey, "not even excessively." Nevertheless, had God entirely abandoned the world in its wilderness of sin, He would have forsaken it completely were it not for the powerful remedy of grace through our Lord Jesus Christ. Thus, according to this supplication from Christ’s body, He did not abandon it entirely, for God was in Christ reconciling the world unto Himself (2 Corinthians 5:19).

Athanasius notes that the term τριβον (path) signifies τετριμμενη οδος (the well-traveled way), which has been followed by many faithful individuals before us. Without a righteous mentor to guide him, one cannot fully adhere to God's commandments. We are called to emulate Christ, embracing our crosses and following Him. Didyma elaborates that when we seek to follow God's commandments, meaning when we commit ourselves to doing good, we can have God as our guide, ensuring we do not stray from the path. I refer to this path as well-trodden so you understand that it is neither unfamiliar nor peculiar; rather, it has been smoothed and revealed to those who wish to pursue it, as many righteous ones have journeyed along its way.

This brings forth an element of spiritual blindness, where certainty in one’s actions is elusive; the assurance of what is right comes only through experience, which is gained by embarking on the spiritual journey and becoming familiar with its realities. This cyclical nature of profound spiritual necessity outlines the salvific actions required: to regulate, to illuminate, to direct. The concluding prayer places the seeker in the hands of a compassionate God, who patiently awaits humanity's surrender so He may act freely within them, both internally and externally. The prerequisite for this divine responsiveness is a readiness similar to: guide me, as He expresses, “I will guide you in the way of the Lord.” In our understanding, we might reply: you shall lack nothing! However, within the framework of divine providence concerning rationally free beings, this willingness is the sole means to open the path for God's active work in us towards our salvation. God's benevolence is prepared to bestow its gifts upon us. If these gifts are not poured forth universally, it is only because not all desire or seek them. A sincere yearning unlocks access to these divine gifts, much like the expansion of the lungs allows air entry or the opening of a window permits light into dark spaces. The prophet expresses it well: my desire motivated the pursuit; behold, by Thy grace I long for guidance; lead me. Blessed Theodoret notes that it is not solely a request for the guidance of the Almighty, but also an expression of a desire to walk in that divine path. Yet, he acknowledges that mere desire is insufficient to attain what he seeks. Blessed Augustine observes that being unable to fulfill the command on his own, he implores, “Lead.” His desire alone does not suffice unless accompanied by divine guidance on the path he wishes to follow, inspired by God’s will. St. Hilary emphasizes the awareness of human frailty, understanding that one cannot advance on the commandment’s path without a designated guide. God is the leader for all who walk this journey, as instructed: “Follow the Lord your God…. and cling to Him” (Deuteronomy 13:4). Our leader is Christ the Lord, who proclaimed, “If any man is to follow me, he must deny himself, take up his cross, and follow me” (Matthew 16:24). He was the pioneer, forging the route of suffering for the sake of the Gospel. Should not we, as Christians, strive not just for guidance, but also for the wisdom and capacity to utilize the guidance already provided through our Lord Jesus? St. Athanasius notes that without a faithful guide, one cannot traverse the path of the commandments. We are called to imitate Christ the Lord, taking up His cross and following Him. St. Ambrosius elaborates: Christ leads the way; we trail behind. He first established the pathway of the New Covenant life. If we fast, it is because He fasted before us; if we endure hardships for God’s name, it is because He bore them for our redemption: “I gave my back to the smiters, and my cheeks to them that plucked off the hair” (Isaiah 50:6), and He ascended the Cross to show us that standing for the truth frees us from the fear of death. Why did St. David implore, “Guide us in the way of your commandments”? Because the path is narrow and not broad, reflecting the nature of the commandments. The way leading to indulgence is narrow and fraught with misfortune; this is but a reflection of the path of commandments. Blessed Augustine remarks that David referred to the way of commandments as a path because the path leading to indulgence is narrow, and traveling upon it requires a willing heart. Or perhaps, as Zigabenus suggests, the commandments are termed a path because it is neither new nor peculiar, having been traversed by the righteous from the beginning. St. Hilary asserts that the path is one that has been walked throughout the ages. The chosen people began adhering to God’s commandments from creation's dawn—Abel walked it, Seth followed, Enoch pleased God in his journey, Noah was saved from the deluge, Melchizedek blessed Abraham and became a foreshadowing of Christ, Abraham earned the title of God's friend, Isaac inherited great promises, Jacob became Israel, embodying the aspirations of the faithful; Job triumphed over adversity. This is perhaps why the way of commandments is both a path and a narrow one, as those who tread it often walk alone. Many embark on the commandments’ path, yet each one walks their unique route, able to reach their destination only by adhering to their path. There are numerous counselors, examples, and companions, yet each follows their steps, journeying in their own manner along their distinct path. The attentive traveler feels this solitude and recognizes that beyond their own journey, only God remains, “who is everywhere and fills all things.” In this sense, every person who walks faithfully in the way of the commandments embodies a monastic spirit; for a monk is one who lives focused solely on God, standing before Him in reverent service amidst toil and numerous challenges. It must be acknowledged that only such an inner disposition equips genuine followers of the commandments’ path, regardless of gender or varying life circumstances. The commandments' path may also be seen as a route filled with twists and turns, crossing perilous edges, sharp stones, and thorns. While the commandments themselves offer a straight path directly to the goal, external adversities and internal discord cause it to twist and turn. This diversion is often necessary, as He who invisibly yet faithfully guides His followers chooses to lead them variably, as He deems most convenient and essential for each individual in their guidance. Divine permissions similarly serve this purpose; they reflect a withdrawal of the guiding and sustaining hand. Apparent shifts in the paths of an individual often manifest in variations of both outward and inward actions, causing observers to perceive changes in the same individual who now appears distinctly transformed. For instance, one noted for asceticism may appear foolish; a hermit may become openly sociable; a stringent faster might seem merely moderate; an ardent churchgoer may engage in spontaneous prayer rather than following established texts. The circumstances resulting in these transformations cannot be precisely delineated, nor can those experiencing them fully predict their outcomes. These are the mysteries of the living, and participants become gradually aware of their appropriateness, yet remain unable to comprehend the rationale or mechanism behind it all. They simply express gratitude to the Lord, who orchestrates all things for our benefit. Those who are misled by the standard of life based on the perception of duty, confining duty to external relationships and societal structures, are profoundly misguided. This understanding is as far from the truth as the rough exterior of a tree is from the vital roots that sustain its life.

Fulfill the promise you made to those who revere you; lift the burden of my shame and demonstrate that your law brings joy to those who follow it. For the love I have for your law, revive me. Establish a standard for my life through your ordinances, making it the foremost principle I follow. If, by your grace, I come to recognize the path of your justifications as my guiding rule, I will be diligent in studying all its truths. Perhaps also impart to me the understanding of your word in reverence for you. The promise made concerning those who fear you, and the reproach I bear in connection with this, weighs heavily upon me.