Psalm 119 (118):40Meaning & Commentary from the Church Fathers

Now, pay attention to what follows: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears that this passage references no other group of the blessed than those already mentioned. To delve into the testimonies of the Lord and wholeheartedly seek Him is to embody blamelessness on the path, to abide by the law of the Lord. Then it is stated, "For they that do evil shall not walk in His ways" (Psalm 118:3). Nevertheless, we recognize that those who engage in wrongdoing often examine the testimonies of the Lord, as they prioritize knowledge over righteousness; we also see others exploring these testimonies, not because they live righteously, but in pursuit of understanding how to live rightly. These individuals do not yet walk blamelessly in the law of the Lord, and thus they have yet to attain blessedness.

As it is written in this psalm, "They that do evil walk not in His ways" (Psalm 118:3). We must strive, with divine assistance, for clarity in understanding these words, lest the reader or listener become confused. We should be cautious not to conclude that all the saints—their 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)—somehow do not journey in the ways of the Lord. This is vital since sin is indeed evil, and those who commit evil do not walk in His ways. Alternatively, given the certainty that they do walk in the Lord’s ways, one might mistakenly think they are without sin, which is clearly untrue. This assertion is not made merely to foster humility, for otherwise, they would have claimed, "Humility is not in us," particularly as the subsequent words illuminate the meaning and dispel any uncertainties. After stating this, blessed John continued, "If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness" (1 John 1:9).

What does he mean when he states, "You have accused us of keeping Your commandments too strictly" (Psalm 118:4)? Have you imposed an excessive burden? Or perhaps left us something too wanting? Regardless of the interpretation we adopt, it seems to counter the wise doctrine championed by both Greek and Latin philosophers: "Do nothing in excess." The Latin language occasionally employs "nimis" in a significant manner, so we can comprehend, in this context, that the accusation is against observing Your commandments with excessive rigor. It is akin to saying to a dear friend, "I love you too much," without implying that one loves beyond the bounds of propriety, but rather showing deep affection.

Oh, if only, he says, my ways would be so aligned that I might faithfully observe Your decrees (Psalm 118:5). You have indeed taken upon Yourself the responsibility: Oh, if I could truly grasp what You have undertaken. When you hear this, recognize the heartfelt expression of yearning, and upon recognizing that desire, cast aside any prideful assumption. For who claims to fervently desire what they can accomplish entirely on their own? Therefore, desiring what God commands necessitates prayer for divine assistance in achieving that command.

"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 one would a mirror when they are being read or recalled, as James teaches (James 1:23-25). This individual yearns to reflect the image of God's commandments accurately, avoiding confusion, for he chooses to be not merely a hearer but a doer of the word. Thus, he seeks to have his ways straightened so that he may adhere to the statutes of God. How can he achieve this straightness except through the grace of God? Otherwise, he will find not joy but confusion in the law, if he attempts to reflect on the commandments he does not practice.

"I will confess to You, O Lord, with the direction of my heart; in this, I shall know the judgments of Your righteousness" (Psalm 117:7). This confession is not for sins, but for praise; akin to the words, "In whom there was no sin, I confess unto You, O Father, Lord of heaven and earth" (Matthew 11:25) and as noted in Ecclesiasticus, "So confess all the works of God, that they are very good" (Sirach 39:15-16). Such is the proclamation, "I confess You, according to the guidance of my heart." Indeed, if my paths are made right, I will confess to You, for it is Your work that deserves praise, not my own.

He further proclaims, "I will keep Your decrees" (Psalm 118:8). And what follows? "O leave me not even too much!" or as some texts phrase it, "even too much, not excessively." But, since God had forsaken the world amidst its wilderness of sins, He would have entirely abandoned it were it not for the strong remedy—the grace bestowed through our Lord Jesus Christ; thus, according to this prayer of Christ's body, God did not cast it away even too much, for "God was in Christ reconciling the world to Himself" (2 Corinthians 5:19).

I do not dictate what You should give me or when; You alone, the All-Righteous One, understand the path of righteousness: 'By them that weigh the destinies, save me.' Saint Augustine states: 'With all my heart, with all my soul, and with all my thoughts, I have longed to love You and my neighbor as myself, for this encapsulates the commandments. Revive me not by my own truth, but by Your truth; fill me with the love I seek; help me fulfill Your commands, and grant me Yourself as my command. In myself, I possess only what can lead to death, whereas the means to live cannot be found elsewhere but in You alone: therefore, give me life in Your righteousness.' Why does he express this request at the end rather than the beginning? Because such a realization arises not at the outset but after exhausting all other avenues and endeavors. Initially, the one being converted might call out, 'Lord, help!' while harboring expectations from their own efforts. It is only when they learn the precepts of a God-pleasing life through this process that they come to comprehend they cannot advance further on their own. Concurrently, as one develops skills in self-examination, an awareness of the fundamental requirements of spiritual life becomes apparent. Once skill is attained, the focus and effort directed towards it may find a kind of liberty. Conversely, those who have yet to attain this understanding may fall into complacency, resulting in stagnation in their spiritual work. In contrast, those who recognize it tend to exert themselves more fervently in pursuit of the higher calling. However, what cannot be achieved through one's own endeavors will remain unattainable, regardless of the effort exerted. This realization often begins when one aspires to embody the conscious characteristics of spiritual living. After exhausting all methods without success, one might ultimately surrender in desperation and cry out: 'I desire, I seek, but only You, in Your righteousness, can grant me life.' In the daily experiences of pious life, this truth becomes evident through the simplicity of the Jesus prayer. Though it consists of few words, it encapsulates everything. It is widely acknowledged that mastering this prayer can substitute for all others. Among those earnest in seeking salvation, who is unfamiliar with this practice? The prayer's power is attested by the holy fathers, yet in reality, not all who have learned it are partakers of its strength or experience its fruits. Why is this? It is because many attempt to claim possession of what belongs to God's grace and is a gift of the Lord. To begin reciting this prayer throughout the day—morning and evening, in work and leisure—requires no special divine intervention. With consistent effort, we can reach a point where we recite the prayer subconsciously. This can lead to a peaceful state of mind and even a warmth of heart. However, as noted by Monk Nicephorus, this is merely the result of our own labor and effort. Focusing on this can be likened to being pleased with a parrot’s ability to repeat familiar phrases, including 'Lord, have mercy.' The danger lies in mistaking this superficial practice for true spiritual attainment. Those who learn the prayer without grasping its essence risk becoming satisfied with mere outward forms of action and cease to pursue deeper understanding. In contrast, those who become aware of the deeper consciousness will not cease their pursuit. When they realize that no matter how closely they follow traditional teachings, they are not finding the expected results, they will relinquish any hope of achievement through their own actions and place their complete trust in God. When this recognition settles in, the possibility of receiving divine grace opens up: grace arrives at a time known only to it and embeds that prayer within the heart. Thus, as the elders affirm, while external circumstances may remain unchanged, the inner strength will be transformed. The principles discussed concerning this prayer apply similarly to every aspect of spiritual life. Take an angry individual striving to replace their anger with meekness. Ascetic writings provide guidance on self-mastery to achieve this goal. The individual learns these lessons and begins to follow the instructions. To what extent can their efforts lead? They might only manage to achieve silence during moments of anger and slightly temper their feelings; however, true extinguishment of anger and the cultivation of meekness in the heart requires divine grace, which instills true meekness. This principle holds true across all spiritual pursuits. Whatever spiritual fruit you aim to attain, strive earnestly, but do not anticipate results merely from your own seeking or endeavors; instead, ‘cast your sorrow upon the Lord’ (Psalm 54:23), without allocating any responsibility to yourself, and ‘He will do it’ (Psalm 36:5). Pray: I desire, I seek; but You, through Your righteousness, grant me life. The Lord has declared: ‘without Me you can do nothing’ (John 15:5). This truth applies rigorously in the realm of spiritual life, adhering strictly to what has been established. When individuals inquire: What must I do to obtain this or that virtue?—the answer remains consistent: turn to the Lord, and He will provide; there exists no other path to acquire what is desired. Saint Athanasius reflects on this scripture: ‘He observed the commandments, was positively inclined toward them, and fulfilled them for their own sake, yet he still implores God for a life of righteousness and virtue that emerges from genuine desire. Only those who wish to dwell in the Son, believing that life is found solely in Him, can express such sentiments. Saint Augustine captures the essence of the prophet's petition in this manner: ‘Grant me life through Your righteousness, that is, through Christ, for He "is wisdom from God, and truth, and sanctification, and deliverance; that, as it is written, you may boast in the Lord" (1 Corinthians 1:30-31).

Grant me the grace to regard your law as the sole framework of my existence; illuminate my understanding to grasp it accurately. Help me serve your will in hidden places and guard me from all harm. Fulfill the promise you extend to those who revere you, alleviate the shame that troubles me, thereby demonstrating that your law brings joy to those who obey it. For the sake of my affection for your law, revive my spirit.

Make your statutes my guiding principles, a standard of life as provided in your ordinances; let upholding this standard be my primary law. By your grace, if I come to embrace your justifications as a governing principle, I will explore and seek to comprehend all its terms. Perhaps you will also teach me. Your word, filled with the fear of you, reflects the promise made to those who honor you. Please remove my disgrace, which threatens to overwhelm me.