Psalm 119 (118):5Meaning & Commentary from the Church Fathers

Now listen to what follows: "Blessed are those who keep His testimonies, and seek Him with all their heart" (Psalm 117:2). It appears to me that no different group of the blessed is referenced here compared to those previously mentioned. To contemplate the testimonies of the Lord and to seek Him wholeheartedly equates to being blameless in the way; it is to walk in the Lord's law. He then states, "For those who do evil shall not walk in His ways" (Psalm 118:3). Yet we are aware that some engaged in wrongdoing study the testimonies of the Lord, preferring knowledge over righteousness. Others also study His testimonies, not because they already live righteously, but to learn how they should live. Such individuals do not walk blamelessly in the law of the Lord, and thus they are not yet blessed.

It is written in this Psalm, and it is a truth: "They who do evil walk not in His ways" (Psalm 118:3). However, we must strive, with God's assistance, in whose hands both we and our words reside (Wisdom 7:16), that what is rightly stated is not misinterpreted by the reader or listener. We must be cautious lest all the saints, whose 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), be perceived as not walking in the Lord's paths, since sin is evil, and those who do evil do not walk in His ways; or conversely, since it is irrefutable that they walk in His ways, be mistakenly thought to be without sin, which is undoubtedly false. For this statement is not made merely to prevent pride; otherwise, it would not include the phrase, "And truth is not in us," but rather, "Humility is not in us," especially since the subsequent words clarify the intended meaning and dispel all doubt. For after making this statement, the blessed John adds, "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 signify: "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have you required too much or withheld too little? In either case, the implication seems contrary to the esteemed and noteworthy principle praised by the sages of the Greeks and lauded by the Latins: "Do nothing excessively." Yet, the Latin lexicon sometimes employs the term 'nimis' in a meaning found within Scripture, one that we use in our conversations as quite significant. In this context, accusing us of adhering too closely to Your commandments conveys an understanding that is rather profound, for when we tell a cherished friend, "I love you too much," we do not imply an excess beyond proper measure but rather a great depth of love.

Oh, he expresses, if only my ways could be made straight, that I might keep Your decrees (Psalm 118:5). You have indeed taken upon Yourself the burden: Oh, if I could fully comprehend what You have embraced. As you hear this, recognize the words of earnest desire, and having discerned this expression of yearning, cast aside the arrogance of presumption. For who claims they can fulfill what lies within their power unaided? Therefore, if one wishes to achieve what God commands, one must earnestly pray for His aid in accomplishing those commands.

"I will not be put to shame, as long as I keep all Your commandments" (Psalm 118:6). We should observe God's commandments as one does in a mirror, as the apostle James writes (James 1:23-25). This person aspires to be such that he views God's commandments in this reflective way, without confusion; for he has chosen to be not merely a hearer but a doer of them. This is why he desires to have his ways made straight and to adhere to God's statutes. How can one attain straightness apart from God's grace? Without it, one will find in God's law not a source of joy but one of confusion, if he yearns to examine commandments which he does not intend to follow.

"I will confess to You, O Lord, with the intent of my heart; in this I shall understand the judgments of Your righteousness" (Psalm 117:7). This confession is not of sins, but of praise; as it is written, "In whom there was no sin, I confess unto You, O Father, Lord of heaven and earth" (Matthew 11:25), and also as noted in Ecclesiasticus: "So confess all the works of God, that they are very good" (Sirach 39:15-16). When the psalmist states, "I confess to You, according to the guidance of my heart," it signifies that if my paths are aligned, I will acknowledge You, for You have accomplished it, and it is Your praise, not mine.

He goes on to say: "I will keep Your decrees" (Psalm 118:8). But then what follows? "O leave me not even too much!" or, as some versions suggest, "Even too much, not excessively." However, since God abandoned the world amid a wilderness of sin, He would have forsaken it greatly if not for the powerful remedy provided, which is the grace of God through our Lord Jesus Christ; thus, according to the prayer of Christ’s body, He did not abandon it too much, for "God was in Christ reconciling the world to Himself" (2 Corinthians 5:19).

The phrase δφελον is used in place of γενοιτο, illustrating that the path becomes clear when obstacles are removed, as indicated in the scripture, "Take the stumbling blocks out of the way of my people" (Isaiah 57:14). For instance, King David faced his own stumbling block in the allure of Bathsheba; Esau was tempted by the immediate satisfaction of food; Saul was drawn by the allure of glory; and Ahab was enticed by Nebuchadnezzar’s vineyard. It is essential that God Himself remove these obstructions and ignite a passion and love for what is good. However, anyone who believes he can fulfill God's path through his own strength, without heavenly assistance, will find his ways are not corrected.

However, the strength of this verse lies not merely in its call for righteousness and piety but in its plea, suggesting, as St. Athanasius interprets, a longing for assistance: ‘Oh, if only my paths were made straight!’ It does not articulate a mere wish for self-improvement, but rather acknowledges that they have been made straight through divine intervention known only to the Lord. This reveals a genuine desire coupled with a recognition of personal weakness: ‘Oh, if only!’ equates to a cry for divine help, strength, and grace.

St. Augustine remarks that some believe that our pursuit of holiness relies solely on knowing the commandments so that, once learned, we can obey them through our own power, devoid of divine grace. To counter this notion, the holy prophet articulates a longing for profound grace to uphold God's commandments after having received them, as mentioned in the previous statement. His message conveys, ‘I have acknowledged the commandments Thou hast given me to uphold; I am aware of them; yet Thy commandment is holy, just, and good; still, I am ensnared by sin, which renders even ‘that which is good’ a form of death (Rom. 7:12-13) without Thy grace to assist me. Therefore, I beseech Thee for help!’

While the prophet has previously declared that God commands us to fervently observe His commandments, he refrains from concluding with an exhortation such as, ‘Let us therefore be zealous’; he silently addresses his own heart, setting an example for all. The expectation is clear: God commands, and His creation must comply without question. Yet, this compulsion reveals the fragility of human intentions and the frailties of the human will, as demonstrated by personal experience, prompting a cry for divine aid—graceful assistance. This duality of effort and grace is foundational to living a life pleasing to God; both elements work together harmoniously.

Neither divine grace will aid us devoid of our efforts, nor will our strivings yield enduring results without grace. The work of salvation results from the interplay of free will and grace. Do not debate which is superior or which takes precedence; rather, understand that both are essential, each incapable of achieving anything in isolation. Therefore, endeavor swiftly to fulfill your responsibilities, akin to holy prophet David, who first expressed zeal before invoking grace. The opportunities for divine action are always imminent, but contingent upon our readiness.

Hence, he does not amplify his plea but merely voices the longing: ‘Oh, when my ways are made right!’ St. Macarius specifically chooses illustrations to elucidate the truth that while zeal is commendable, one must remember that success cannot be attained without divine aid. The person who seeks but finds themselves powerless reflects the plight of the ailing wealthy man, surrounded by loved ones who, despite their goodwill, cannot alleviate his suffering. He is compelled to seek out a doctor skilled enough to effect healing; similarly, a child in need, unable to rise, cries out for their mother; or the person needing to cross a river who seeks an appropriate vessel.

These analogies underscore the necessity of relying on God’s grace rather than our own strength. While it seems self-evident, the truth is that many cling to a false sense of capability until they are caught in negligence, believing they can initiate improvement purely by their own means. Even after committing to self-betterment, they continue to rely on their own deeds, attributing success solely to their own efforts. Yet over time, they may labor sincerely and realize that outcomes do not align with expectations, leading them to gradually surrender to God’s will and care. Eventually, when they find themselves depleted and fail to achieve the anticipated results, they cast down their defenses, finding themselves with a single plea: ‘Save me!’—a moment echoing the depths of the holy prophet David's cry: ‘Oh, when my ways are made right!’

The primary themes of these verses convey that blessed is the individual who honors the law, who continues to delve deeper into it, who does not behave like the wicked but rather upholds God’s commandments with fidelity. If only I could achieve this, I would never feel ashamed. I am grateful for the understanding of the law, and I am committed to fulfilling it; may God alone not withdraw His grace that enables me to do so.

The journey of life and ethical behavior is represented by those who follow the law of the Lord, living blamelessly. The term 'blameless' in Hebrew implies a commitment to keeping His revelations. Avoiding wrongful actions and, instead, walking in His path is paramount. May my conduct be directed steadfastly towards obeying God's commandments without hesitation. The terms 'justification' and 'judgment' refer to expressions of Divine will, encompassing statutes, laws, and norms of righteousness. Let my devotion be comprehensive and complete, aiming for perfection in all aspects.