Psalm 119 (118):41Meaning & 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). To me, it appears that this blessed group overlaps with the one previously mentioned. For to engage with the testimonies of the Lord and to seek Him wholeheartedly is to walk blamelessly on this path; it is to abide by the law of the Lord. He then states, "For they that do evil shall not walk in His ways" (Psalm 118:3). However, we are aware that those who commit iniquity study the Lord's testimonies, preferring knowledge over righteousness. We also recognize that there are others who examine His testimonies, not out of a pure life, but to learn how they ought to live. These individuals do not yet walk blamelessly according to the law of the Lord, and for this reason, they remain unblessed.

It is affirmed in this psalm: "They that do evil walk not in His ways" (Psalm 118:3). Yet, we must strive, with God's help, in whose hands we and our words dwell (Wisdom 7:16), to ensure that what is correctly stated is not misconstrued by the reader or listener. We should guard against the idea that all saints, whose declarations include, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), might be thought not to walk in the ways of the Lord, since sin is evil and those who do evil do not tread His paths. Or, since it is unquestionable that they walk in the Lord's ways, it might incorrectly suggest they have no sin, which is certainly untrue. This assertion is not made merely to prevent arrogance and pride. Otherwise, it would not include the phrase, "and the truth is not in us," but would rather state, "Humility is not in us." The subsequent words clarify the meaning and eliminate confounding doubts: "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 He says, "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have you asked for too large a sum or perhaps given too little? However one interprets this, the essence appears contrary to the notable and esteemed principle praised by Greek philosophers and equally honored by Latin scholars: "Do nothing excessively." Yet, the Latin sometimes employs the term "nimis" in ways that resonate deeply. When we express, "You have accused us of observing Your commandments too much," we convey the idea of considerable commitment. If I were to tell a dear friend, "I love you too much," I would not intend for this to mean an inappropriate degree of love, but rather a profound depth of affection.

Oh, he expresses, "If only my ways were made straight, that I might keep Your decrees" (Psalm 118:5). You have indeed undertaken a great charge: "If only I could realize what You have taken upon Yourself!" When you hear this, recognize the words of a willing heart; upon recognizing this expression of desire, cast aside the arrogance of presumption. For who can claim they want what they can achieve without divine assistance? Therefore, if someone yearns for what God commands, they ought to implore Him to enable them to fulfill His commands.

"And I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). As we encounter the commandments of God, whether when they are read or recalled, we should perceive them as a mirror, as the Apostle James aptly states (James 1:23-25). This individual wishes to be reflective of the commandments of God as they look into this mirror, avoiding confusion. He chooses not merely to hear the commandments but to act upon them. Thus, he aspires for his ways to be straight and to adhere to God's statutes. How can one achieve straightness, apart from the grace of God? Otherwise, one discovers in the law of God a source of confusion rather than joy if he fails to heed the commandments.

"I will confess to You, O Lord, according to the direction of my heart; in this, I shall know the judgments of Your righteousness" (Psalm 117:7). This is a confession not of sins, but of praise, akin to when it is said, "In whom there was no sin, I confess unto You, O Father, Lord of heaven and earth" (Matthew 11:25), and as recorded in Ecclesiasticus: "So confess all the works of God, that they are very good" (Sirach 39:15-16). When I say, "I confess to You," it is according to the guidance of my heart. Indeed, if my ways are made right, I will confess before You, recognizing that it is You who has accomplished this, and thus it is praise for You, not for myself.

He further states, "I will keep Your decrees" (Psalm 118:8). But what follows? "Oh, do not forsake me too much!" or as some manuscripts read, "even excessively." However, since God had forsaken the world amidst the wilderness of sin, He would have forsaken it entirely were it not for the sustaining grace, a powerful remedy bestowed through our Lord Jesus Christ. Now, in accordance with this prayer from the body of Christ, He has not left it too desolate, for "God was in Christ reconciling the world to Himself" (2 Corinthians 5:19).

Chrysostom, along with Theodoret, remarks that all are in need of God's grace; even the most virtuous individual continuously requires it. Indeed, both transgressors and the righteous benefit from the Lord's mercy. Theodora expresses a longing: oh, if only Your mercy could envelop me as promised, granting me salvation through Your forgiveness. The ultimate aim of the Lord's mercy is salvation; thus, it is fitting to seek mercy first, rather than salvation. For it is not primarily through the deeds referred to that I attain salvation, but rather through Your grace freely given.

In the initial four verses (Psalm 118:41-44), the bedrock of hope is primarily articulated: the reliable promise of God’s Word (Psalm 118:41-42) and the divine judgments made manifest among both the righteous and the unrighteous (Psalm 118:43-44). The subsequent four verses reveal the manifestations of hope within a person's heart, such as the breadth of life’s journey, or freedom in action (Psalm 118:45), a reverent awe of God (Psalm 118:45), and unflinching courage in speaking the truth, even in front of earthly powers (Psalms 118:46). Additionally, there is diligence in caring for all things (Psalms 118:47) and steadfastness in goodness despite numerous challenges (Psalms 118:48). This section is nearly an entire discourse on trust.

Building upon the preceding verse, it is fitting to delve into this subject further. Here, the prophet emphasizes submission to God’s will, the essence of true trust; however, having begun this dialogue, he remains committed to it throughout the eight verses that follow. “And let Thy mercy come upon me, O Lord, Thy salvation according to Thy word.” Blessed Augustine notes that this verse connects naturally with the one before it, as it does not simply state “let it come,” but rather “and let it come,” indicating that what follows results from the previous thought.

What, then, does he seek? Grace; yet not merely favor, but grace that serves to complete what is insufficient. Thus, he adds, “Thy salvation come”—referring to God’s saving mercy, or gracious deliverance. Grace, which originates from God and rests upon humanity, accomplishes our salvation. “If you inquire what this grace is,” Blessed Augustine continues, “listen to what follows: ‘Thy salvation.’” St. Hilary expounds that one initially prays for mercy, then seeks salvation, since our deliverance stems from God’s mercy; it is an expression of God’s goodness towards us. Zigabenus elaborates that when God’s mercy arrives, His salvation also follows suit, as mercy leads to salvation.

Nevertheless, the prophet’s intention in these words is not solely to clarify his request but to outline the basis upon which he anticipates receiving it. He states, “and let it come,” as if responding to God’s inquiry, “Why do you approach me in this manner?” His reply would be, “According to Thy word.” Just as a man boldly addresses another who has given his assurance, the prophet invokes God’s own words, reminding Him that He has promised not to abandon those who seek Him. St. Hilary remarks that the prophet quickly adds “according to Thy word,” to ensure that his prayer is grounded in unwavering faith in God’s steadfast promises.

“According to Thy word” signifies reliance on God’s assurances; His promises flow from Him who “calls those things which do not exist as though they did” (Romans 4:17). Why, then, rely on promises? Simply understanding God’s goodness is not enough; the Lord, understanding our frailty, deemed this knowledge insufficient, hence scattering promises throughout His Word. While the notion of divine goodness may prompt philosophical reflections, it alone offers mere possibilities of grace and keeps one in an unstable, wavering hope. True conviction and confidence in grace stem solely from God’s spoken Word, as the Apostle assures us, “For all the promises of God in Him are ‘Yes,’ and in Him ‘Amen’” (2 Corinthians 1:20).

Due to our significant weaknesses, God connected promises with an oath, affirming the unchangeable nature of His purpose: “that by two immutable things... we might have strong consolation” (Hebrews 6:17-18). Even after the Lord conveys a promise, doubts may linger: has He perhaps altered His plans? Thus, the Lord guarantees through His oath that His declarations remain constant: “The Lord has sworn and will not relent” (Psalm 109:4).

To this end, God’s promises are elaborated within Scripture, detailing their objects, conditions, and relations, making it clear that if one adheres to His directives, there should be no hesitation left in their faith—assured of receiving what they seek. Hence, anyone wishing to rekindle fading trust must reflect upon all the words of God that affirm His mercy, provided, of course, that they are committed to fulfilling what God has asked of us. By revisiting God’s words and fully submitting to their mandates, one’s faith will flourish once more, allowing them to walk confidently, “like a lion trusting.”

We face many inner weaknesses and external troubles, often feeling mired in difficulties. Yet, through God’s Word, we can behold the right hand of God, ever extended to support us. By leaning on this assurance, we can traverse the waters with courage, holding tightly to the fortress of trust within our souls, lest we be justly reproached as Peter once was: “O you of little faith, why did you doubt?” (Matthew 14:31).

Grant me the gracious salvation you promised, so I can respond firmly to my detractors, which represent the evil desires within my soul, and showcase Your aid as a testament to the righteousness of my cause that is derided. When Your assistance arrives, I will gratefully uphold Your law, living joyfully, and I will confidently proclaim Your law even before those who mock me, embracing it with triumph, reflecting on it with delight, and putting it into action with fervent desire. Grace symbolizes inner illumination and strengthening, as well as external support, like deliverance from bondage. The word of truth signifies a verifiably genuine answer. The image of spaciousness conveys happiness, contrasting with the current oppression I face. To extend my hands signifies a heartfelt yearning to fully embrace the commandments of God. The references in verses 45 to 48 may be interpreted as a future promise in the Hebrew text.