Psalm 119 (118):36Meaning & Commentary from the Church Fathers

Now, listen to what follows: “Blessed are they that keep His testimonies, and seek Him with all their heart” (Psalm 117:2). It appears that no distinct group of the blessed is introduced here beyond those already mentioned. To diligently examine the testimonies of the Lord and to earnestly seek Him signifies being blameless along the path, to walk according to His law. Then he states, “For they that do evil shall not walk in His ways” (Psalm 118:3). Yet we are aware that those who commit iniquity may study the testimonies of the Lord because they prefer knowledge over righteous living. Others may also examine the Lord's testimonies, not because they already embody righteousness, but to understand how they ought to live. Such individuals do not yet walk blamelessly in the law of the Lord, and consequently, they have not yet attained blessedness.

It is affirmed in this Psalm, and it is undeniable: “They that do evil walk not in His ways” (Psalm 118:3). However, we must strive, with the assistance of God, in whose hands both we and our words reside (Wisdom 7:16), so that what is rightly stated is not misunderstood by the reader or listener. We must be cautious lest all the saints, who speak the truth in saying, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), be misperceived as those who do not walk in the ways of the Lord, since sin is evil and those who do evil do not walk in His ways. Alternatively, since it is evident that they walk in the Lord’s ways, it could be incorrectly assumed that they have no sin, which is indeed untrue. This declaration is not made merely to guard against arrogance; otherwise, it would not have included, “And truth is not in us,” but rather, “Humility is not in us.” The subsequent words shed further clarity on the meaning and dispel any remaining doubts. Following this, the blessed Apostle John affirms, “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 do we understand in saying, “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have we taken too much? Or perhaps left too much undone? Regardless of which we consider, the implication stands in contrast to that notable and virtuous sentiment lauded by both Greek and Latin sages—”Do nothing in excess.” Yet, in Latin, the term nimis can also imply a profound meaning often encountered in scripture and everyday discourse. When we say, “You have accused us of holding Your commandments too closely,” we understand it as emphasizing our great commitment—not implying a lack of balance.

Oh, if only, he expresses, “my ways were so directed that I might keep Your decrees” (Psalm 118:5). You have accepted the burden; if only I could comprehend the magnitude of what you have undertaken. Upon hearing this, acknowledge the words reflecting sincere desire and set aside the arrogance of assumption. For who can claim they earnestly will what they can achieve on their own? Thus, if one yearns for what God commands, such a person ought to pray for divine assistance to fulfill His commands.

“I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We should regard the commandments of God as a mirror when they are recited or recalled, as the apostle James instructs (James 1:23-25). This individual aspires to align themselves entirely with the commandments of God, so that they may gaze into them without confusion, desiring not merely to hear them, but to act upon them. Hence, they long for their paths to be made straight to observe God's statutes. How can one become straight apart from God’s grace? Otherwise, they will not find joy in God’s law but rather confusion when seeking to reflect upon commandments they have yet to embrace.

“I will confess to You, O Lord, with the direction of my heart; in this way, I shall know the judgments of Your righteousness” (Psalm 117:7). This is not a confession of sin but rather an acknowledgment of praise; as it is written, “In whom there was no sin, I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25), and as stated in Ecclesiasticus: “Confess all the works of God, that they are very good” (Sirach 39:15-16). “I confess to You,” he indicates, “according to the guidance of my heart.” Indeed, if my ways are made right, I will praise You, for it is Your work, deserving of glory, not mine.

He continues: “I will keep Your decrees” (Psalm 118:8). What follows? “Do not forsake me even too much!” or, as some manuscripts phrase it, “not unnecessarily.” Since God did not abandon the world in its wilderness of sins, He would have forsaken it wholly had it not been sustained by a powerful remedy—namely, the grace of God through our Lord Jesus Christ. Therefore, in accordance with this prayer from the body of Christ, He did not forsake the world excessively; for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

As Chrysostom and Theodoret explain, just as water instinctively flows downward and finds any opening to enter, human nature, once sin has been allowed by the devil, becomes tainted with evil. Similarly, the longing for material possessions can lead to the destruction of will, as this inclination can overpower one’s intentions. Thus, it is appropriate for the prophet to seek a disposition of his heart that aligns with God's testimonies, diligently asking that he not lean toward contrary desires, for human thoughts tend to rush toward evil from an early age, as stated in Scripture.

Some may question, if everything belongs to God, what remains for us? Where is our autonomy? Therefore, let them understand that according to the prophet’s insight, God’s favor and the bestowal of success in virtuous actions are His. It lies within your ability to endeavor toward goodness and turn away from wrongdoing. Thus, this prayer acknowledges the preservation of our will, seeking the granting of what is divine while simultaneously recognizing our own contributions.

This correlation is noted by Bellarmine, whose insights will be referenced appropriately under each verse.

It is clear that the right attitudes and intentions are highlighted here, guiding the fulfillment of God’s will through the rejection of wrongful inclinations. Righteousness enhances virtue, while wrongdoing distorts it—this may not always be visible to others but is always perceived by the omniscient God and the conscience illuminated by Him. The essence of this verse emphasizes a singular love for God’s will alongside a rejection of greed or the desire for gain. Observing humanity, one will notice that the primary focus is often on acquisition, with an increasing desire for more possessions over time. This pervasive issue is what the prophet identifies as avarice—the relentless longing to possess beyond necessity.

As this affliction consumes an individual, it overwhelms all spiritual faculties, leaving little room for contemplation of God or His divine will, let alone a forceful quest for Him (Psalm 104:4). Therefore, the psalmist implores God to redirect his heart away from such burdensome pursuits toward the testimonies of God’s truth, so that his concern lies solely in achieving alignment with God's commandments, finding fulfillment in this alignment rather than in worldly success. While one must consider physical needs such as food, clothing, and shelter, the prophet is not advocating for a life devoid of all belongings; rather, he warns against the malady of greed and an obsession with material possession.

He essentially requests to be like one who possesses nothing, so that his heart may be free of worldly concerns, and that he may wholly cling to the divine truths. Bellarmine notes that this verse corresponds to the first of the seven verses (the 33rd), where the prophet sought the law to be inscribed upon his heart; here, he pleads for his heart to turn away from the covetousness that obstructs adherence to the law. He asks, “Pour abundant grace into my heart, that it may be inclined to keep Thy commandments, and not be overpowered by greed.” Zigabenus further elucidates, inviting God to redirect his heart away from the love of greed and towards His commandments to avoid worldly distractions.

Notably, the psalmist seeks to maintain fidelity to God’s law with no self-serving motives; he wishes to treasure God’s law not only in times of satisfaction but even when faced with loss. Saint Ambrose emphasizes that the saint does not seek earthly gains; having set his heart on acquiring Christ, he prays for a heart that desires Him, aware that fleshly pursuits can detract from spiritual virtue. Similarly, St. Augustine insists that God desires faithful worship free from selfish intentions, as greed is the root of all transgressions. Adam and Eve’s temptation arose from their desire for more, leading to their fall, as the enemy promised them celestial status (Genesis 3:5). Such desires caused them to forfeit what they already had.

The adversary questioned Job’s integrity, assuming his devotion stemmed from a covetous heart, yet Job’s unwavering service revealed otherwise. When one's heart is not swayed by greed, worship becomes genuine, focusing on God Himself as the ultimate reward. We are called to embrace love for God and His commandments for their own sake, appreciating His presence both within ourselves and in our neighbors. For the affluent, discerning true godliness can be challenging; often the heart may be falsely inclined towards comfort while appearing to serve God. Such deceits can only be recognized in times of hardship, revealing whether love for God persists regardless of circumstances. Those with substantial means should actively cultivate a mindset that embraces potential loss, grounding their hearts in peace, ready to face the relinquishing of possessions as the apostle describes the ultimate perfection in detachment.

Spiritual self-interest can also manifest when one toils under the law, anticipating spiritual rewards either in this life or the next. This nuanced self-interest is difficult to discern. Generally, if one's aspirations in life revolve around anything other than pleasing God through obedience to His will, self-interest is at play. Each person should examine their own heart and earnestly pray, “Incline, O Lord, my heart toward You, not toward greed.” This realization may be troubling, yet it’s essential to understand that attaining spiritual purity requires time, effort, and gradual progress. The awareness of spiritual impurities isn't immediate, but once recognized, one must strive to reject them.

God orchestrates salvation and will reveal areas needing correction. The prophet's plea to “incline my heart” raises the question of what can be done when the heart resists the path to God. Even as one acknowledges the importance of walking with God, the heart may remain reluctant. That is why we implore, “Bow down, O Lord.” This does not condone our inactivity; rather, it calls for cooperation between human effort and divine support, as we seek God's inclination for our hearts towards His commandments, while also exerting ourselves to cultivate that inclination as much as is within our ability. When we reach the limits of our strength, God's assistance will fill in the gaps of our endeavors.

Blessed Theodoret notes that, like water flowing downhill when given a path, humanity tends toward sin following the enemy’s leading. Hence, the prophet’s cry for his heart's inclination towards God is entirely appropriate, as it seeks to avoid the temptation of desiring what is outside of God's will. St. Hilary asserts that the prophet attributes all to divine grace—the path to righteousness, guidance, and the inclination toward God’s vision. Any presumption that human ignorance or sinfulness absolves personal accountability contradicts the prophet’s intentions. He acknowledges the necessity of individual effort alongside divine assistance.

In expressing his desire for God’s law, he illustrates that such wisdom is a divine gift. Yet, he also recognizes his responsibility, stating, “and I will call and compel,” indicating the expected personal commitment to his faith. Additionally, he combines both aspects in his supplications; for instance, he requests divine guidance while affirming his commitment to follow. When we seek through prayer, it is God who bestows; thus, we must be proactive in our requests.

Blessed Augustine reflects on this prayer, questioning what it signifies to have one’s heart set on something if one lacks genuine desire. So, he prays for a yearning for divine visions, having already expressed this desire in an earlier verse. In doing so, he seeks to excel not only in the act of yearning but in the intensity of the yearning itself. Saint Ambrose reminisces, beseeching us to emulate the saint's prayer, aligning our hearts with our petitions. Prayer should not merely be lip service but should come from a sincere heart, as God observes where our true inclinations lie. Discrepancies between heart and words render prayers ineffective. Hence, genuine prayer entails, “I will pray in the spirit, and I will also pray with understanding,” (1 Corinthians 14:15).

Bestow upon me the grace to recognize Your law as the supreme guide for my life; illuminate my understanding of it. Enable me to carry out Your will discreetly and protect me from all that is evil. Fulfill the promises You have made to those who revere You and relieve me of the shame that burdens me, thus revealing that Your law yields sweet blessings to those who follow it. For the love I have for Your law, revive me.

Establish for me a standard of living rooted in Your ordinances; let this be my foremost and steadfast principle. If, through Your grace, I embrace the path of Your justifications as my guiding law, then I will seek to explore and understand all its definitions. Teach me, I pray. Your word, framed in the context of reverence for You, speaks of the promises made regarding those who honor You, with the intent of fostering a deeper fear and respect towards You. The shame referenced here points to the burden that feels like utter destruction.