Psalm 119 (118):48Meaning & Commentary from the Church Fathers

Thus, the Lord also remarked, 'Whoever hears these words of Mine and does them, I will liken him to a prudent man who built his house upon a rock; and the rain fell, and the rivers overflowed, and the winds blew, and rushed upon that house, and it did not fall, because it was founded upon a rock. But whosoever heareth these words of Mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain fell, and the rivers overflowed, and the winds blew, and came upon that house: and it fell, and there was a great fall' (Matthew 7:24-27). Furthermore, in the phrase, 'meditated on Thy justifications,' he indicates that he was always in dialogue about them.

Now, consider this addition: "Blessed are they who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It seems that this statement refers to the same group of the blessed as mentioned before. To delve into the testimonies of the Lord and to earnestly seek Him is, in essence, to embody blamelessness on the path, to walk according to His law. He further states, "For they who do evil shall not walk in His ways" (Psalm 118:3). We recognize that those who commit evil scrutinize the testimonies of the Lord, as they prioritize knowledge over righteousness; others may study His testimonies not out of righteous living but to learn how they ought to live. Such individuals have not yet attained blamelessness in the law of the Lord and, as a result, have not yet been blessed.

It is written in this psalm, and it holds true: "Those who do evil do not walk in His ways" (Psalm 118:3). We must strive, with God's help, in whose hand both we and our words reside (Wisdom 7:16), to ensure that accurate statements do not confuse the reader or listener due to a lack of understanding. We should be cautious not to think 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 truly walk in the ways of the Lord, since sin is evil, and those who do evil do not walk in His ways; or, if it is acknowledged that they walk in His ways, to assume they have no sin, which is undoubtedly false. This assertion is made to deter arrogance and pride, as it is followed by "and the truth is not in us," rather than stating, "Humility is not in us." Following this, 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 signify: "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have you demanded too great a cost? Or have you left us with too much? Regardless of our interpretation, the underlying meaning appears contrary to the esteemed and celebrated teaching of moderation praised by philosophers, which is echoed by the Latins: "Do nothing excessively." Yet, sometimes the Latin word "nimis" is used in a manner that conveys meaningful insight, as we find it in Scripture. In this context, when he states, "You have accused us of keeping Your commandments too thoroughly," we gain much understanding, for if we tell a dear friend, "I love you too much," we do not imply an excess but rather an abundance of affection.

Oh, if only, he says, my paths could be directed so that I might keep Your decrees! (Psalm 118:5). Indeed, you have taken it upon yourself: O if I could fully grasp what you have undertaken. When you hear this, recognize the words of earnest desire and discard the arrogance of presumption. Who claims to desire something within their capability without the need for assistance? Therefore, if one yearns for what God commands, they must pray to Him to grant them the ability to fulfill His commands.

"I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We ought to view God's commandments—as the apostle James advises, as we read or recall them—like a mirror (James 1:23-25). This individual aspires to a state of being that allows them to look upon God's commandments with clarity and not confusion because they choose to be not merely hearers but also doers of the word. Hence, they desire their paths to be straight as they strive to uphold God's statutes. However, how can one achieve straightness except through the grace of God? Without divine grace, the law of God will not yield joy but instead confusion, if one seeks to examine commandments without the intent to follow them.

"I will confess to You, O Lord, with all my heart; in this, I shall know the judgments of Your righteousness" (Psalm 117:7). This is not a confession of sins but one of praise: as it is written, "I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as stated in the book of Ecclesiasticus: "so confess all the works of God, that they are very good" (Sirach 39:15-16). He professes, "I confess to You according to the direction of my heart." If my ways are made right, I will indeed confess to You, as it is You who has achieved this, bringing forth praise not for myself but for You.

He continues, "I will keep Your decrees" (Psalm 118:8). But what follows? "O leave me not excessively!" or, as some translations render it, "not even too much." Yet, although God forsook the world during its wilderness of sins, He would have abandoned it entirely were it not for the strong remedy of grace provided through our Lord Jesus Christ. Through this prayer of the body of Christ, He does not forsake the world even excessively; for God was in Christ, reconciling the world to Himself (2 Corinthians 5:19).

Thus, the sacred prophet emphasizes the importance of practice alongside contemplation, stating that I have studied your commandments, which I love dearly, and expressing my ardent desire for them by raising my hands to your commandments. What I have learned from the Lord's words, I aim to realize through my actions. Origen states that the purpose of engaging with the divine commandments is to embody them and act in accordance with them. Therefore, it is fitting to say, I have studied your commandments; I have raised my hands to your commandments, which I love. After contemplating the commandments and grasping their meaning, it is important to lift one's hands in order to act on them joyfully and willingly, accomplishing their requirements with love and enthusiasm. Theodoret explains that understanding God's commandments involves not just reading them, but also executing them; for one who loves will invariably enact that love. Furthermore, as David articulates here, one who loves deeply will not hesitate to endure anything for the faithful pursuit of that which they cherish. Athanasius remarks that hands here signify active works, while ‘deepened’ implies a thorough contemplation of your justifications.

The prophet's reference to this steadfastness aligns with the consistent language found in the parabolic teachings of our Lord, particularly in the term ‘jumlyahsya’— ἠδολέσχουν, which evokes sitting down to contemplate the divine justifications and commandments of God, while steadfastly engaging in good works. What cultivates this resilience? It is love which ‘never falls away’ (1 Cor. 13:8). Yet, before love inspires action, what motivates an individual to labor? It is solely faith. In faith, one commences the pursuit of salvation and godliness, and it is faith that sustains that journey. Take any endeavor, and the essence lies in the hope for success; thus, this applies here as well. They work diligently fueled by a budding hope—initially raw and unsupported by any spiritual aid except for unwavering faith. However, as the faithful observer patiently sits with the commandments and begins to perceive at least the faint signs of success, the heart starts to relish this blessed existence. This hope transforms into the sweetness of good deeds, providing warmth in times of trial like a garment against the cold. Like a traveler seeing his haven from afar, he finds it hard to resist sprinting toward it. Such spontaneous dedication to the commandments arises from patiently adhering to their execution. St. Athanasius notes that the prophet identifies hands as the active forces, emphasizing that action is the ultimate goal of understanding the commandments. Embracing the teaching of the commandments yields the best outcome when one lifts his hands to implement them, not begrudgingly or under duress, but with a willing heart. Blessed Theodoret further explains that the kingdom of God is not confined to mere words but is manifest in power (1 Cor. 4:20). Thus, the prophet stresses the importance of action alongside learning. What is learned ought to be translated into tangible deeds, as it is not merely the hearers of the law who are justified before God, but those who act upon it (Rom. 2:13); hence, he advocates for diligence in observing the commandments. St. Ambrosius exclaims, “What a wonderful system! First, reflect upon and study God’s commandments, so that we may be prepared to act upon them with diligence.” Just as the purpose of studying history is to remember its narratives, so the goal of divine teaching is to inspire action in accordance with it—labor aimed at fulfilling those directives. We must raise our hands in service of the commandments with love and joy, ensuring our good acts stem from willingness, rather than from sorrow or distress. The unwilling servant is a slave, while the willing friend embraces his tasks freely. St. Ambrosius encourages us to strive for the words, “But I will say unto you as a friend” through the faithful observance of the commandments (Jn. 15:15). St. Hilary elaborates that mere meditation imbued with love is insufficient; it demands the active will to elevate our hands in humble service to the commandments, aligning faith with action. The term ‘gloaming’ suggests continuous endeavor. It positions itself as a constant guardian of the heavenly justifications, not fixated on the present but reveling in the future. This hopeful foresight becomes the key support for patience in deeds and for producing the requisite works. The Apostle, for instance, instructs us to ‘be steadfast in prayer, vigilant therein’ (Col. 4:2). What is the purpose of this? Because ‘he who asks receives, and he who seeks finds, and to him who knocks, it will be opened’ (Matt. 7:8). St. Peter encourages us to ‘add to your faith virtue; and to virtue knowledge, patience’ (2 Pet. 1:5-8). And further, ‘Whatever you do, do it from the heart, as if for the Lord and not for men,’ with the aim of knowing that ‘from the Lord you will receive the reward of inheritance’ (Col. 3:23-24). Thus, without this patience in performing good, success remains elusive, and this patience can only be found anchored in faith. Therefore, this hope must be diligently kindled and fortified with faith.

Once Your help reaches me, I will fulfill Your law in gratitude, live joyfully, and openly share my admiration for Your teachings, even in the presence of those who ridicule me, doing so without fear and with a sense of victory. The grace I seek will enlighten my spirit and strengthen me, giving me the external aid I require to be liberated. The word of truth signifies a demonstrably accurate response. The notion of freedom portrays a state of happiness, contrasting with present struggles. Lifting my hands signifies a fervent desire to diligently observe Your commandments. The references in verses 45 to 48 may also suggest future intentions.