Psalm 119 (118):38Meaning & Commentary from the Church Fathers

Consider the subsequent words: "Blessed are they that keep His testimonies, and seek Him with all their heart" (Psalm 117:2). It seems no other group of the blessed is indicated here beyond those already mentioned. To scrutinize the testimonies of the Lord and seek Him wholeheartedly is to walk blamelessly in His ways; it is to abide by the law of the Lord. He adds, "For they that do evil shall not walk in His ways" (Psalm 118:3). Yet we know that those who commit iniquity do examine the testimonies of the Lord because they favor knowledge over righteousness; it is also evident that others study these testimonies not because they live rightly but to understand how to live according to His commands. Such individuals do not yet walk blamelessly in the law of the Lord, which is why they have not yet attained blessedness.

As stated in this psalm, it is true: "They that do evil shall not walk in His ways" (Psalm 118:3). However, we must strive, with God’s guidance, to prevent what is rightly said from becoming a source of confusion for the reader or listener. We should be cautious not to imply that all saints, whose words are illustrated in, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), cannot walk in the ways of the Lord, since sin is indeed negative and those who do evil do not follow His paths; nor should we suggest that, because it is clear they walk in the ways of the Lord, they must be free from sin, which is certainly untrue. This statement is not merely to fend off arrogance and pride; otherwise, it would have been phrased as "Humility is not in us," especially since the subsequent words clarify the meaning and dissolve any doubts. After making this statement, 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 it says, "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have You extracted too much? Or left too little? Regardless of how we interpret this, the essence seems to oppose that commendable principle praised by Greek sages and revered by Latin thinkers: Avoid excess in everything. However, the Latin language sometimes uses the term 'nimis' in such a way that we find it in Scripture and apply it meaningfully in conversation. When You accuse us of adhering too closely to Your commandments, we understand this with depth, as if we were saying to a valued friend, "I love you too much," without implying excession but rather profound affection.

Oh, if only, he expresses, "my ways could be so aligned that I might keep Thy decrees" (Psalm 118:5). You have indeed undertaken this commitment: O if only I could comprehend what You have imposed upon Yourself. When you hear this, recognize it as a manifestation of willingness; having acknowledged this yearning, shed the arrogance of presumption. For who could genuinely insist that they wish for something within their reach without the need for divine assistance? Thus, if one desires to fulfill God’s commands, it is essential to pray for divine enablement to achieve what He commands.

"I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should regard God’s commandments when they are proclaimed or recalled, as one might view a mirror, as the apostle James states (James 1:23-25). This individual aspires to reflect God’s commandments through their life, seeking to be not merely a hearer but a doer of His word. Hence, this person earnestly desires straight paths so as to uphold the statutes of God. But how can one attain straightness except through the grace of God? Without this grace, one will find not joy in the law of God but confusion if they attempt to gaze into His commandments while not living accordingly.

"I will confess to Thee, O Lord, with the intent of my heart; in this, I will understand the judgments of Thy righteousness" (Psalm 117:7). This is a confession not of sins but of praise; as he proclaims, "In whom there was no sin, I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25), and similarly stated in the book of Ecclesiasticus: "So confess all the works of God, that they are very good" (Sirach 39:15-16). He says, "I confess to Thee, according to the guidance of my heart." Indeed, if my paths are made right, I will confess to You, recognizing that the act of confession reflects Your grace rather than my own merit.

He continues: "I will keep Your decrees" (Psalm 118:8). But then, what follows? "O leave me not even too much!" or as some manuscripts state, "not excessively." However, since God relinquished the world in the wilderness of sins, He would have abandoned it entirely had it not been upheld by such a powerful remedy, that is, by the grace of God through our Lord Jesus Christ; and now, according to this supplication of the body of Christ, He forsook not even a bit, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Just as there are those who exhibit zeal lacking understanding, there are also individuals who possess the fear of God devoid of wisdom. Eusebius remarks that David seeks confirmation through the fear of God since the reverence for Him who commands aids in adhering to His law.

Athanasius refers to the fear of God as the driver behind the observance of His commandments, while the blessed Theodoret paraphrases this desire of the prophet as a longing for steadfastness in God's words, perpetually shielding him with divine fear to prevent deviation from His teachings. In this context, according to Bellarmine, it corresponds to the plea for the grace to steadfastly adhere to the law, distinguishing it from a previous request for the cessation of wavering. It can be interpreted as a request that God’s fear embeds His law within the individual, ensuring a consistent commitment to it.

Thus, the reverence for God plays a crucial role in fostering an ardent commitment to God's commandments and a life lived in fidelity to them. This applies universally; if even the great prophet recognized its significance, how much more critical it is for each of us. A key indicator of being on the right path is one’s piety. If piety is present, one is in a good state; if absent, the condition is dire, regardless of outward behavior. However, it's necessary to differentiate between types of fear. The blessed Anfim notes two kinds: bondage fear, which stems from a lack of love for a master, leading to compliance only to avoid punishment, and the fear of a friend, where there is apprehension about losing the love of one cherished. The latter is what the prophet seeks to cultivate in order to firmly establish God's word in his heart amid worldly trials and upheavals.

Blessed Augustine emphasizes that God's word remains with the one who faithfully adheres to it, noting that God imparts His word to those deserving of the spirit of His reverent awe—not the spirit of a servile fear (as mentioned in Romans 8:15), which is dispelled by perfect love, but the enduring spirit of divine fear—one that stems from the desire to please the beloved. Although this distinction between types of fear is widely acknowledged, it is often confused in practice. While it may be uncomfortable to admit, there are times when we may find ourselves driven by a kind of servile fear. Acknowledging this is essential for growth, as perfection is not achieved suddenly. The progression begins with servile fear, leads to mercenary fear, and ultimately arrives at filial fear. The initial type can be beneficial in its due season, but we should aspire to rise above it to reach the unconditional filial love that has no end.

Genuine piety is consistently accompanied by a zeal for God, though such zeal can sometimes be irrational. A God-fearing heart actively seeks to embody God's commandments, both internally and within its surrounding community. However, unreasoned zeal can lead to mistakes; one might deplete themselves pursuing goals without assessing appropriateness and personal capacity, or misdirect their fervor toward secondary matters, neglecting the primary concerns. Others might inadvertently disrupt their neighbors with zeal that disregards context and individual struggles. St. Ambrosius elaborates on these expressions of divine reverence, noting that God's favor allows one to see beyond vanity. He expresses that true wisdom commences with the reverence of the Lord, and fear devoid of reason yields little benefit and can even cause harm.

The Jewish people exhibited both fear and zeal; however, their lack of reason led them to incur greater wrath from God through their practices. Their outward observances—circumcising their children and observing the Sabbath—showcased their reverence, yet they failed to grasp the spiritual nature of the law, attending only to physical compliance while neglecting the heart. They avoided igniting physical flames on the Sabbath, yet the law condemns igniting the flames of sinful desires on that sacred day. And it’s not just the Jews; we encounter rigid expectations in our own circles that can become burdensome. Their fear of God may drive strict discipline aimed at promoting virtue, but they sometimes fail to account for human frailties and realistic limitations. We ought to ensure that our fear is rooted in sound understanding.

Just as true wisdom emerges from reverential fear, all spiritual wisdom should be intertwined with it. Holy fear serves as a foundation for God’s word. Just as a statue is more enduring when placed upon a solid pedestal, allowing it to gain greater grace, so too is the essence of God’s word firmly established in a heart that fears Him, preventing it from fading from the heart of those who neglect sincerity and diligence. Conversely, the fear of God must be affirmed by the word of God and aligned with practical living so that it remains reasonable. Wisdom guides fear, which in turn bears good fruit. Isaiah illustrates this connection well, listing virtues that must accompany fear to ensure its goodness: "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and reverence for the Lord" (Isaiah 11:2-4). To attain the esteemed fear of God, one must progress through this series of virtues: instructed by wisdom, harmonized with reason, guided by counsel, consolidated by courage, enlightened by knowledge, and adorned with godliness.

Without these, fear may become irrational and thoughtless. It risks creating a dissonance where one appears active outwardly but harbors inner turmoil (2 Corinthians 7:5), a struggle Paul would have ultimately succumbed to without divine comfort and guidance. We must heed the wisdom provided in the parables: “Then you will understand the fear of the Lord” - the understanding arises when one actively seeks wisdom and understanding (Proverbs 2:3-5). The passage not only highlights the motivations for good works but also defines the ends that should guide our actions. The prophet earnestly requests that God teach him and direct his heart toward actions that honor Him, not merely out of obligation or moral duty, but primarily because it aligns with God's holy and pleasing will.

While pagan wisdom is limited to earthly concerns seeking moral incentives, Christianity aspires to higher realms; it compels believers to act with the intent of pleasing the omnipresent and sovereign King of both the visible and invisible worlds, assuring that any act done in this spirit remains under His watchful eye, even if outward appearances seem unremarkable.

Fulfill the promise made to those who revere You; alleviate the disgrace that weighs heavy on me, demonstrating that Your law brings joy to those who uphold it. For the love I have for Your law, restore my spirit. Establish me in Your righteous path as a guiding principle for my life. If by Your grace I become devoted to Your justifications, I will strive to explore their depths and learn all their meanings. Lead me in the fear of You, granting me a deeper reverence for Your promises concerning those who respect Your name. Remove the accusations against me, which threaten my peace, affirming that Your law offers comfort to those who cherish it.