Psalm 119 (118):44Meaning & Commentary from the Church Fathers

Now consider his words: “Blessed are those who keep His testimonies and seek Him with all their heart” (Psalm 117:2). It appears that the group of the blessed referred to here is the same as those previously discussed. To examine the Lord’s testimonies and earnestly pursue Him aligns with being blameless in one’s journey, exemplifying obedience to the law of the Lord. He then states, “For they who do evil shall not walk in His ways” (Psalm 118:3). We are aware that some who commit wrongdoing still examine the Lord’s testimonies, valuing knowledge over righteousness. Others study these testimonies not out of a love for God, but to learn how to live properly. Such individuals do not yet walk blamelessly according to the law of the Lord and therefore have not yet attained true blessedness.

Indeed, it is stated in this psalm: “They who do evil do not walk in His ways” (Psalm 118:3). Yet we must strive, with God’s assistance, to ensure that what is rightly articulated is also accurately understood, as both our being and our words rest in His hands (Wisdom 7:16). We should be cautious not to misinterpret the statements of the saints, who say, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9). Either they are perceived as not walking in the Lord’s ways, since sin is evil and those who do evil do not follow His path, or, recognizing that they indeed follow His ways, we might mistakenly conclude that they are without sin, which is undoubtedly false. This assertion serves not merely to prevent arrogance but goes further, as it includes the statement, “and the truth is not in us,” implying humility is essential. The subsequent words clarify this further, as the blessed John adds, “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 does it mean, “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have you overcharged us or deprived us excessively? Regardless of our interpretation, the sentiment expressed seems to contradict the wise advice praised by the Greeks and esteemed by the Romans to, “Do nothing in excess.” However, the Latin employs the term ‘nimis’ in a manner that can be quite meaningful. When you accuse us of adhering to Your commandments excessively, we understand this as a considerable undertaking. If one were to say to a cherished friend, “I love you too much,” it expresses profound affection rather than an excessive or inappropriate manner.

“Ah, if,” he says, “my ways could be made straight so that I might keep Your decrees” (Psalm 118:5). You have indeed taken upon Yourself this responsibility; if only I could grasp the weight of this task. When you hear this, recognize the expression of earnest desire, and set aside any prideful presumption. For who can claim to desire what lies within their own power without the aid of God? Therefore, when one desires to fulfill God’s commands, one should earnestly seek divine assistance in achieving such obedience.

And “I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We ought to regard God’s commandments, whether read or remembered, as a mirror, as said by the Apostle James (James 1:23-25). This individual yearns to embody the teachings so that he may reflect upon the commandments of God without confusion; he strives to be not merely a listener but a practitioner. For this reason, he seeks to align his paths and adhere to God’s statutes. How can one achieve straightness except through the grace of God? Without His grace, one’s encounter with the law will bring not joy but confusion if one attempts to gaze upon commandments without the will to follow.

“I will confess to You, O Lord, with the sincerity of my heart; in this, I will know the judgments of Your righteousness” (Psalm 117:7). This confession is not of sin but of praise; just as it is proclaimed, “I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25), and as stated in Ecclesiasticus, “so confess all the works of God, that they are very good” (Sirach 39:15-16). When I proclaim this to You according to the intent of my heart, if my paths are rendered straight, I will acknowledge You, for it is a testimony of Your goodness, not my own.

He continues: “I will keep Your decrees” (Psalm 118:8). But what follows? “Do not forsake me excessively,” or in some translations, “not even too much.” Since God would have abandoned the world amidst its sins in a more profound way had it not been upheld by the fortifying remedy of grace through our Lord Jesus Christ, now, as expressed in this prayer from the body of Christ, He has not deserted it too much, for “God was in Christ reconciling the world to Himself” (2 Corinthians 5:19).

He had reflected on God's judgments, noting that they consistently carry the same message: favor for the righteous who revere God, and punishment for the wicked who disregard Him and His commandments. Thus, he resolves within himself, declaring to God his unwavering commitment: "When so, I will keep Thy law always and in all things, both in this life and in eternity." This principle of trust expressed by the prophet appears not just in this verse but throughout the Psalms in various forms. If one opens the book of Psalms, testimonies to this truth can be found on every page. It is a self-evident reality for anyone seeking God. How can one anticipate anything from God if one does not earnestly desire to know Him and continually offends Him by willfully disregarding His will? Yet, upon honest self-examination, we find that none of us is entirely faultless in this regard. We all offer prayers, but what value do they hold without trust? We pray out of need, hoping to receive help from our merciful God, who is always inclined to provide for us. So why do our prayers, imbued with some measure of trust, fail to evoke God's mercy? The answer lies in our flawed approach toward Him. God freely gives us everything, yet we often refuse to do anything for Him. And if we act as though it is not God’s will, we do so haphazardly, without genuine intention, all the while ignoring significant matters that displease Him, pretending we are not culpable. With such insincerity and neglect in maintaining a proper relationship with God, how can we expect Him to grant our petitions? Correct this shortcoming, and you will witness the abundant blessings He will bestow upon you: "He will do the will of them that fear Him, and will hear their prayer, and will save me" (Psalm 144:19). You may wonder, who is without sin? And if sin extinguishes trust, rendering prayer ineffectual without it, why bother praying? However, when the prophet declares, "I will keep Thy law," he is not merely expressing the act of keeping it, but rather his resolution to remain faithful to it at all times. This resolve dwells within a godly spirit, even though a righteous person may stumble seven times a day. He may fall, but he does not stay down; he rises and continues to run. This path is one that pleases God. Strive to maintain a pure conscience before God, others, and yourself, and should you fall into uncleanness, cleanse yourself immediately, consciously rejecting anything that is impure or offensive to God. By doing this, you will find yourself in the same position as the prophet when he said, "I will keep Thy law," and you will approach God boldly in prayer, supported by a firm expectation of receiving what you seek. Note how expansive and inclusive the prophet's resolution is: "I will keep Thy law for ever and ever." This commitment applies in all aspects of life, whether significant or minor, during this earthly life, and beyond into eternity. St. Ambrose points out that the prophet does not overlook any moment of life, dedicating himself wholly to fulfilling God's law. He pledges to uphold the law throughout childhood, youth, and maturity, ensuring that he does not transgress the boundaries designated for each stage of life. The soul, too, experiences its own phases of growth, and at the end, one can confidently proclaim, "the course is over" (2 Tim. 4:7). The ultimate phase of the soul's journey, the "old age" of the soul, is to live without blemish (Prov. 4:9). Thus, one must not deviate from the law in any aspect of life, whether in physical age or in the development of the soul. St. Hilary, sharing the same sentiment, surveys all realms of existence, recognizing God's laws everywhere. If there is indeed a life beyond this one—and there is—then corresponding laws must exist there as well. The prophet perceives no conclusion to his existence. His faith transcends this present age, extending into eternity. With his declaration, "he shall have to," he ensures that no moment in his life is left without vigilance; when he mentions "in the age of ages," he refers to the eternal law, of which our current reality is but a shadow, destined to become manifest when eternity supplants this temporary existence. In the afterlife, there exists a law for departed souls, distinguishing them by a great divide, as illustrated by the Lord in the parable of the rich man and Lazarus. After the resurrection, there will be a law for those resurrected, wherein they will shine differently, "as star from star" (1 Cor. 15:41). There are also divine laws governing angels, some of whom ceaselessly praise God, others who stand in silence before the invisible God, and the angels of children who behold the face of the Heavenly Father (Matt. 18:10). Knowing these eternal laws, the prophet commits himself to uphold them, while also resolving to observe those within this age that are mere reflections of the eternal laws. Blessed Theodoret and Augustine elucidate how this commitment will be realized in the life to come. Theodoret states, "By the words, 'in the age of ages,' the prophet refers to the future existence, where a complete and pure observance of God's laws will be granted." Augustine adds, "By the law, we understand that which the apostle refers to when he says, 'the fullness of the law is love' (Rom. 13:10). This law, upheld by the saints not only in this life but also in the life to come, will encompass the entirety of God's law, devoid of any sin, as we will love God fully in the vision of Him, and love our neighbor since 'God will be all in all' (1 Cor. 15:28)."

Grant me the promised grace of salvation, and I will be able to give a firm response to my adversaries, those evil desires within me, and demonstrate your assistance as evidence of the righteousness of my cause, which currently faces derision. When your aid arrives, I will fulfill your law in gratitude and find joy in living according to your ways. I will confidently declare your law even in the presence of those who mock me, celebrating without shame and embracing it fully.

The grace represents both inner illumination and strength, as well as external support in rescue from bondage. The word of truth signifies a response that is demonstrably sound. The concept of spaciousness symbolizes joy in contrast to present struggles. To stretch out hands conveys a fervent desire to diligently observe God's commandments. The references made in verses 45-48 can be viewed in the Hebrew tradition as indicative of future intentions.