Psalm 119 (118):43Meaning & Commentary from the Church Fathers

Now, consider what follows: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears to me that this statement refers back to the blessed ones previously mentioned. For to diligently study the Lord’s testimonies and to wholeheartedly seek Him embodies the blamelessness of the path and fidelity to the law of the Lord. He continues, "For they who do evil shall not walk in His ways" (Psalm 118:3). However, we know that some who commit iniquity still examine the Lord’s testimonies, preferring knowledge over righteousness. Others may explore these testimonies not out of a desire to live rightly but to learn how they should live. Such individuals do not yet walk blamelessly according to the law of the Lord, and for this reason, they have not yet attained blessing.

It is indeed stated within this psalm: those who engage in evil do not walk in His ways (Psalm 118:3). Yet we must strive, with the assistance of God, in whose hands we and our words reside (Wisdom 7:16), to ensure that what is rightly stated does not become a source of confusion for the reader or listener. We must be cautious not to suggest that all the saints, whose words declare, "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 to walk in the Lord's ways due to their sinfulness; nor may we infer that since they undoubtedly walk in His paths, they must be seen as sinless, which is patently false. This statement is not made merely to avoid pride and arrogance. Otherwise, it would not have added the phrase, "and the truth is not in us"—instead, it would assert, "but humility is not in us." The subsequent words illuminate the intended meaning, dispelling all doubt. After asserting this, the blessed John elaborates, "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9).

What could the phrase mean: "You have accused us of being too strict with Your commandments" (Psalm 118:4)? Have You demanded too much? Or have we neglected something? Regardless of our interpretation, the meaning appears opposed to that notable and admirable principle cherished by both Greeks and Latins to "avoid excess." Yet the Latin expressions occasionally employ the term "nimis" to convey significant implications, similar to what is found in Scripture, and we similarly utilize it in our daily discourse. When we say to a dear friend, "I love you too much," we do not suggest an inappropriate excess but rather an intense affection.

Oh, if, he expresses, my ways could be so aligned that I might observe Your decrees (Psalm 118:5). Indeed, You have assumed responsibility: Oh, if only I could fully appreciate what You have shouldered. When you hear this, recognize it as the yearning of a willing heart; upon acknowledging the expression of desire, dismiss any prideful assumption. Who claims to wish for that which lies within reach without the need for assistance? Therefore, to desire what God commands entails a humble prayer for His assistance in fulfilling what He requires.

And I will not be shamed as long as I observe all Your commandments (Psalm 118:6). We are encouraged to view the commandments of God as one would a mirror, as James teaches (James 1:23-25). This individual longs to see himself reflected in the commandments of God without feeling troubled; for he chooses not only to hear them but to act upon them. Thus, he seeks that his paths may be straight and that he might uphold God's statutes. But how can one achieve straightness if not through God's grace? Otherwise, when exploring the divine law, he discovers a source of confusion rather than joy, particularly when he does not follow the commandments.

"I will confess to You," he declares, "O Lord, with the intention of my heart; in this I shall understand the judgments of Your righteousness" (Psalm 117:7). This represents not a confession of faults but one of praise, echoing the sentiment, "In whom there was no sin, I acknowledge 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). He states, "I confess to You according to the guidance of my heart." Indeed, when my paths are made right, my declaration to You will arise, for You have accomplished it, and it is Your glory and not mine.

He continues, "I will keep Your decrees" (Psalm 118:8). But what is said next? "Do not forsake me, even too much!" or as some versions express, "not even excessively." For had God abandoned the world entirely amid its sinful wilderness, it would have faced utter desolation had it not been sustained by the powerful remedy of grace through our Lord Jesus Christ. But now, in response to the prayer of the Body of Christ, He has not forsaken it even to excess; for God was reconciled to the world through Christ (2 Corinthians 5:19).

Another voice reminds us that divine assistance is essential until our last breath, helping us to faithfully hold onto the truth, preventing our mouths from becoming double-tongued, speaking both truth and falsehood. The truth, as cherished by Chrysostom, holds great value, for as Christ Himself declared, I am the truth and the life (John 14:6). Reflecting on the plea, ‘Do not turn Your face from me, and do not take Your Holy Spirit from me,’ found in Psalm 50, Didyma notes that by 'truth' I refer to the proclamation of piety, which may at times be silenced due to error, as happens with mankind when the righteous are momentarily muted, and their prophetic gift is suspended. However, when they place their faith in God's judgments, He accepts those who repent for their transgressions; they are not permanently estranged, but are welcomed back once they have been restored and encouraged.

The prophet beseeches God not to place him in such a predicament but to continuously manifest His protection, enabling him to confidently affirm his faith in God’s designs through experiences of grace. But why does he reiterate this thought? It seems to serve as a boundary to the scope of his plea, particularly regarding the phrase ‘to the uttermost.’ He is asking, ‘Show me mercy, and I will have a word for my accusers’; he then adds, ‘And if it pleases Thy righteousness to limit Thy mercy towards me, then not “to the uttermost”; do not abandon me forever in disgrace before my foes, but allow me, through a temporary withdrawal for my instruction, to once again reveal Thy protection before all, that I may find again the word of truth in my mouth, affirming that my trust in Thy judgments is not in vain.’ Bellarmine interprets this to mean he pleads that the word of truth not be removed from him so that he can respond to those who insult him. He implores God not to deny him His favor, nor to render him unable to speak in defense of his faith, nor to restrain the lips that offer praise to Him and declare hope in His promises. However, if it is necessary for this word to be taken away, may it be only to test him, not ‘to the point of evil,’ not entirely, not completely. St. Augustine reflects on the situation of martyrs, who boldly maintained their confessions despite severe torment. Nonetheless, some succumbed to fear and renounced the truth, as though the word of truth were snatched from their tongues. Among these, some remained in permanent apostasy while others returned to proclaiming the truth; from the former, the word of truth was taken ‘to the uttermost,’ but from the latter, not so completely, not ‘to the uttermost.’ He states that many, overwhelmed by persecution, could not withstand the shame and denied Christ, yet later returned. In praying, the prophet beseeches, ‘Do not remove from my mouth the words of truth until it is green,’ meaning not until the end, as occurred with some who denied their faith for a period before repenting and once again triumphantly affirming the truth in martyrdom. This is exemplified in Peter, who for a brief time denied Christ out of fear, but restored himself through his sorrow and ultimately received the martyr's crown. The word of truth was not taken from him or others like him ‘to the uttermost.’ “Do not take away” signifies a plea not to allow the word of truth to escape from my lips. The Lord Himself assures Peter, “I pray for thee, that thy faith fail not” (Luke 22:32), indicating the same sentiment: “Let not the word of truth be taken from you ‘to the uttermost.’” Blessed Anfimus identifies the root of the loss of truth as sin. When there is no apparent sin, one boldly proclaims the truth; but once sin enters, it becomes shameful to declare the truth without justifying it through one’s actions and life. God does not directly remove the word but permits lapses due to pride, rendering the tongue unable to speak freely. He states that “whoever falls into any sin, the word of truth shall be taken from him, not only from his mouth but also from his heart.” Yet for the sinner, God asks, “Will you ever declare my righteousness or embrace my covenant with your mouth?” (Psalm 49:16). If we consider this verse in isolation, we might lean towards these latter interpretations; however, the primary focus is the first. The latter half of the verse affirms this: “I have trusted in Thy judgments,” which reveals the basis for his divine inspiration. This underscores his central message. Previously, he acknowledged trust in God, believing His word, which promises not to forsake those who turn to Him and fulfill His will; now, he affirms trust stirred by God’s purposes. The judgments of God refer to those decrees that He not only pronounces but also enacts, punishing the wicked while uplifting and safeguarding the righteous. The prophet seeks refuge because he trusts that God will apply those very judgments to him, ensuring he receives mercy and salvation. The judgments he contemplates include how Noah and his family were spared from the flood, how Abraham and the patriarchs were blessed, how Egypt faced judgment while God's people were delivered, and how the Israelites were guided into the promised land amid mercy and discipline. After they settled, they were betrayed into bondage due to forgetting God, only to be rescued once again after repenting and turning back to Him. Reflecting on these judgments compels one to believe that God perpetually has mercy available even for the gravest sinner, so long as they do not continue in rebellion against Him. The prophet's consistent contemplation of these judgments leads him to declare, “All His judgments are before me” (Psalms 17:23). From this, he derives confidence that God is “the Lord that executes judgment” (Psalms 9:17), and that “His judgments are true, altogether righteous” (Psalms 18:10). Thus, yielding himself entirely to God, he confesses, “From Thy face shall my destiny depart” (Ps. 16:2). When we interpret the prophet's words in our own manner, we discern that trusting in God's plans is akin to trusting in His providential care, bolstered by the recollection of the experiences that the Lord has manifested both nearby and within us, promoting the good while warning against the bad. It is often challenging to accurately assess God's judgments concerning outsiders, yet it is impossible not to know oneself. A person patient enough to track the changes in their life concerning their inner relationship with God would undoubtedly find a correspondence - as in a balance - between their external experiences dictated by God's purposes and their internal condition, particularly regarding their standing with God. Some individuals become so accustomed to observing this divine order that every event, as they perceive, is defined through this lens, leading to the belief that nothing is truly accidental. Philosophers argue against chance, yet in practical matters, many only observe coincidences. Yet piety, even without philosophical inquiry, carries within it the truth that all originates from God. With God, every aspect, both in the organization of the universe and in the life of every individual, is wisely arranged according to measure, weight, and number. How this functions surpasses human understanding. “The judgments of God are a deep mystery” (Psalm 35:7). The comfort found in this realization, and the strength it grants to those who possess such conviction, is immense. Blessed Augustine identifies that by the destinies which nurture hope, he refers to the individual fates of people. “In Thy judgments, I find that Thy corrections, by which Thou chastisest and punishes, do not lessen my hope; rather, they lift it higher; for ‘the Lord disciplines those He loves, and He chastens every son He receives’” (Hebrews 12:6).

Grant me the promised grace of salvation, so I may confidently defend myself against my adversaries and showcase Your assistance as evidence of the legitimacy of my cause, which is ridiculed. Pointing to Your evident aid serves as a word of truth, which I find difficult to do now due to my ongoing suffering. When Your help arrives, I will fulfill Your law in thankfulness and live in joy. I will proudly proclaim Your law even before those of high standing who currently mock me, not feeling shame, but experiencing triumph as I joyfully reflect on it and practice it.

Grace manifests as both inner illumination and strength, or as external deliverance from distress. The word of truth signifies a demonstrably accurate response. The concept of spaciousness illustrates happiness, in stark contrast to the current tightness of my circumstances. To raise my hands signifies a fervent desire to diligently fulfill God's commandments. The expressions of past action may be understood as future aspirations in Hebrew.