Psalm 119 (118):51Meaning & Commentary from the Church Fathers

And behold, you have filled Jerusalem with your doctrine" (Acts 5:28, cf. Acts 4:17). To this, the apostles replied, "Whether it is right in the sight of God to listen to you more than to God, you judge" (Acts 4:19).

Consider what follows: “Blessed are those who keep His testimonies and seek Him with all their heart” (Psalm 117:2). It appears that there is no different group of the blessed being referenced here apart from those already addressed. To examine the Lord’s testimonies and seek Him wholeheartedly aligns with living blamelessly on the path; it reflects a commitment to the law of the Lord. He continues with the acknowledgment that “those who do evil shall not walk in His ways” (Psalm 118:3). We understand that those who commit wrongdoing may ponder the Lord’s testimonies, as they may prioritize knowledge over righteous living. Moreover, others might study His testimonies not out of righteous practice, but to learn how to live rightly. Such individuals are yet to walk blamelessly in the law of the Lord and, consequently, have not reached the state of blessedness.

The psalm asserts, “the evil doers do not walk in His ways” (Psalm 118:3). We must strive, with God’s assistance, for clarity in understanding what is rightly stated, so that it doesn’t lead to confusion for the reader or listener. We must be cautious, lest all saints, who affirm that “if we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), be misinterpreted as not walking in the ways of the Lord, given that sin is abhorrent, and those who engage in evil tread not His paths. Conversely, if it is clear they do walk in His ways, it may incorrectly suggest they have no sin, which is undoubtedly false. This reminder serves not only to prevent arrogance but also to emphasize, “and the truth is not in us,” rather than stating, “humility is not in us.” The subsequent words illuminate this point more clearly, dispelling any uncertainty. Following this, blessed John declared, “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 is the meaning behind the statement: “You have accused us of keeping Your commandments too strictly”? (Psalm 118:4). Have you demanded too much? Or perhaps left too little? However we interpret this, it seems to contrast a celebrated principle praised by Greek sages and equally applauded by Latin thinkers: moderation is key. Yet, the Latin language occasionally uses the term “nimis” in a context that Scripture recognizes, making it quite meaningful in our discussions. In this passage, when He says you have accused us of being overly diligent with Your commandments, it speaks volumes if we grasp the true meaning; for when we express affection for a close friend by saying, “I love you too much,” we intend to convey profound affection rather than an excessive notion of it.

He yearns, “Oh, if only my ways were steadfast, that I might keep Your statutes” (Psalm 118:5). You have taken upon Yourself a significant burden: Oh, if I could fully grasp the extent of this burden. When you hear this, recognize the intent behind the words, and upon understanding the desire expressed, cast aside any presumption of pride. For who truly claims to yearn for that which they believe they can achieve unaided? Thus, if one longs for what God commands, one should earnestly pray for divine assistance in fulfilling those commandments.

Similarly, “I will not be put to shame, for I will keep all Your commandments” (Psalm 118:6). When reflecting on God's commandments, whether in reading or recalling them, we should perceive them as a mirror, as the Apostle James describes (James 1:23-25). This individual aims to reflect God’s commandments just as one gazes into a mirror, seeking clarity and avoiding confusion—not merely as a hearer but as a doer of the Word. For this reason, he desires to have straight paths and to adhere faithfully to God's statutes. How can one achieve straightness except through the grace of God? Otherwise, one would find the law of God not a source of joy, but of bewilderment when striving to understand commandments that they do not fulfill.

He continues, “I will confess to You, O Lord, with a sincere heart; this is how I will know the judgments of your righteousness” (Psalm 117:7). This confession is not a matter of sins but rather a proclamation of praise; as it is stated, “In whom there was no sin, I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25). Additionally, it is written, “So confess all the works of God, that they are very good” (Sirach 39:15-16). He declares, “I confess to You, in accordance with the guidance of my heart.” Indeed, if my ways are made right, I will offer praise to You, as it is Your handiwork being celebrated, not mine.

Moreover, he adds, “I will keep Your decrees” (Psalm 118:8)... but what follows? O, do not forsake me even too much! Or, as some manuscripts phrase it, “not even excessively.” Since God did not abandon the world to the wilderness of sin, it would have been abandoned to an even greater extent, had it not been upheld by a powerful remedy—namely, the grace of God through our Lord Jesus Christ. Now, aligned with this prayer of Christ’s body, He has not forsaken the world even in excess; for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

According to Chrysostom and Theodoret, he refers to Saul and Absalom, the king of the Amalekites, as proud for committing many injustices against those sent by David. Eusebius also claimed that pride is the root of all wrongdoing. Theodoret noted that even courageous martyrs have expressed similar sentiments as they endured various torments and sufferings inflicted by ruthless authorities. Theodora observed that, while the proud break Your law extensively, I remain steadfast in following Your commandments; I guard my heart through Your law, ensuring that no hidden word leads me to wrongdoing. Bezimenius explains that the prophet's reference to extraordinary iniquity implies not just the violation of law, but also the encouragement of others to sin, ridiculing those who strive to adhere to the law.

They do not merely transgress the law—they rebel against it, holding it in contempt, despising it, and engaging in verbal assaults against it. In response, the prophet steeled himself with unwavering faithfulness to the law, ensuring that he not only refrained from transgressing it but avoided entertaining any contrary thoughts. "According to the law," he states, "I have lived my life, guarding my soul's dominion, lest I harbor a lawless thought in my heart." For, as St. Athanasius interprets, although they sin egregiously, I have not even slightly strayed from Your law. In this passage, the prophet conveys the strength of his resolve, although such steadfastness does not imply an absence of anguish. Where then did he find the balm for his wounded spirit? In the remembrance of God’s judgments. This serves as a lesson for us on how to respond when surrounded by lawbreakers as well as those who scorn the law. Let them be! Stay steadfast: you cannot engage or change everyone’s views. The Judge in heaven perceives their rebellion against His decrees and will justly recompense all. "Pride," St. Ambrose declares, "is a significant sin in humanity. From it, our corruption originates. It was through this early deceit that the devil struck us. Had humanity not sought to be like God, content with the boundaries set before them and refrained from the forbidden, we would not have inherited the detrimental legacy of the fall. And the devil himself, through pride, lost the grace of his nature when he proclaimed: ‘Above the stars of heaven I will set my throne... I will be like the Most High’ (Isaiah 14:13-14), leading to his expulsion from the angelic host. In righteous retribution for such an offense, he sought to ensnare humanity in his downfall, injecting them with his poison. What could be worse than a sin birthed from a rebellion against God? Thus, Scripture states, "God opposes the proud." In response to such contempt, God wages war against pride, declaring, "The proud are My adversaries; I must contend with them." Consequently, the prophet observes, "The proud have transgressed the law to the point of evil," meaning it is typical for the proud to not only engage in unrighteousness but to embody ‘evil’ unrighteousness. Having illustrated the malevolent strength of pride, it was necessary to instruct us on how to conquer it. He teaches us that we must neither stray from the law: “Your law we shall not abandon.” Only the law of God can purge pride, imparting wisdom to the devout and reverent on how to conduct themselves. Many—including not only those outside the faith but also those who have experienced the goodness of divine commandments—are seduced by the prosperity of the proud, witnessing transgressors of the law who defend wickedness, arrogant critics of earnest believers, who elevate themselves above those who, through reverence for God and adherence to heavenly commands, humble their spirits. Observing how such ones abound in wealth, renown, honor, and power, while the righteous often suffer lack and adversity, many become indignant, leading to a darkening of their minds and questioning the fairness of God’s judgments—overlooking the fundamental truth: divine recompense is not awarded in this age, but reserved for the next. However, few reflect upon this. Initially, David himself was swayed by this temptation, as he laments, "These sinners and oppressors of the age" (those thriving in this world) "withhold riches. And I pondered, 'How can I justify my heart in vain, and accuse my innocent hands, and suffer all day long?'" (Psalm 72:12-13). Often amongst us, those who are imperfect express such thoughts: "Where is God’s providence, where is justice? The arrogant thrive, the wicked prosper, yet the righteous lie alone in poverty, lacking daily bread, reviled by the wicked and trampled by the proud." This temptation is indeed challenging, and one cannot escape it without contemplating what awaits us and drawing strength from heavenly blessings. David previously believed he understood this truth; however, when faced with temptation, he found it elusive, becoming troubled and anguished in spirit. Thus he states: "And I couldn't comprehend this; it troubled me until I entered the sanctuary of God and understood their end" (Psalm 72:16-17). In prophetic insight, recognizing that the proud, owing to their elevation, will ultimately face downfall, he affirms, "How are they made desolate? Suddenly they vanish, perishing for their iniquity, like the morning dew" (Psalms 72:19-20). Thus, he learned that the apparent success of the wicked is but a fleeting illusion, not reality; their advantages remain visible only while they are asleep. Once awakened from this slumber, those who appeared satisfied will discover their thirst, having been deceived by appearances. The complacency of this age leads them to sleep. They may be alert to worldly matters, but they slumber in their relationship with God. As St. Job observed regarding their vanity: "They are like chaff blown away by the wind, dust taken by the whirlwind," perishing in sorrow of soul, having gained nothing substantial (Job 21:18, 25). Yet the righteous, bolstered by the assurance of a clear conscience, find solace in the promises awaiting them, aware that upon leaving this life, they will be liberated from all trials and rewarded for their deeds. This assurance is available only to those who commit to saying, "We shall not depart from Your law," those in whom shines not only the grace of good deeds but also the purity of a sincere conscience. We follow the Lord according to the law not merely through visible actions, but also through our innermost sentiments. The Law reminds us: "Let not an unrighteous thought remain hidden in your heart" (Deuteronomy 15:9); thus, one must not only refrain from sinning in action and speech while observing the proud in their glory but also guard one’s heart against unrighteous desires when contemplating God's judgments. Let us now succinctly define the disposition a holy person should cultivate. First, he must remember the promises of heaven; secondly, he should understand the destiny that awaits those who live righteously, so that when trials and sufferings arise, he does not yield, but finds encouragement through the testimonies of Holy Scripture. Thirdly, he should not, like the faithless, turn away from the law upon witnessing the prosperity of the proud and ungodly in this world; instead, he ought to walk firmly in his own path, renouncing fellowship with the proud to avoid their contamination, for "every haughty person is detestable to God" (Proverbs 16:5).

Grant me, at last, the long-awaited assistance You promised! In my current struggles, I find my sole consolation in the words of Your pledge. I am troubled greatly by the prideful, yet they cannot sway me from Your commandments; I am uplifted by the assurance that You have always been just from ages past. What grieves me, however, is observing my adversaries disregard Your law. Your law is my ultimate joy and a source of continual remembrance. Your word revitalizes me—it is Your promises, the recollection of them, and the meditation upon them that restore the downcast and serve as his only relief. Despair, loss of courage, and confusion are overwhelming. Yet, my songs echo the essence of Your law.