Psalm 119 (118):53Meaning & Commentary from the Church Fathers

Consider what he adds: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears that the only blessed individuals discussed here are those previously mentioned. To scrutinize the Lord’s testimonies and genuinely seek Him is to embody blamelessness; it is to walk in the law of the Lord. He continues, "For those who do evil shall not walk in His ways" (Psalm 118:3). Yet, it’s evident that those who commit wrongdoings also examine the Lord's testimonies, often preferring knowledge over righteousness. Others explore these testimonies not from a place of righteousness, but to understand the righteous path they should follow. Such individuals do not yet walk blamelessly according to the Lord's law, which is why they remain unblessed.

The psalm articulates a truth: "They that do evil walk not in His ways" (Psalm 118:3). Nonetheless, we must strive, with the grace of God, in whose hands both we and our words rest (Wisdom 7:16), to ensure that rightly spoken words are rightly comprehended, so that they do not confuse the reader or listener. We must take care that all the saints, who declare, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), are not misperceived as walking outside the Lord’s ways, since sin is wrongful and those who do wrong do not dwell in His path. Conversely, if we acknowledge that they do follow His ways, it cannot be believed that they possess no sin, which would be unequivocally false. This teaching is offered not merely to combat arrogance and pride; otherwise, it would not conclude with, "and truth is not in us," but rather, "humility is not in us." The following words clarify the meaning and dispel any uncertainty. The blessed John then remarks, "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 then does it signify when it states, "You have accused us of keeping Your commandments too strictly" (Psalm 118:4)? Does it suggest that we are demanding too great a sum or that we leave something undone? In either interpretation, the sentiment appears contrary to the wise adage highly regarded by both Greek philosophers and Latin scholars alike: "Do nothing excessively." Yet, within the Latin context, the term "nimis" captures a profound meaning. When we say, "You have accused us of being overly diligent in following Your commandments," the intent suggests a deep understanding. For example, if we express to a dear friend, "I love you too much," we do not mean to imply an excess, but rather a great depth of affection.

"Oh, if only my paths would align so perfectly that I could adhere to Your decrees!" (Psalm 118:5). You have indeed taken on a significant burden; oh, if only I could truly embody what You have committed to. When you hear this, recognize the longing expressed and, in doing so, shed the pride of arrogance. Who among us can genuinely state that they desire what is rightfully theirs without assistance? Therefore, if one wishes to fulfill what God commands, one ought to pray for divine aid in achieving His commands.

As I shall not suffer shame while I observe all Your commandments (Psalm 118:6). We ought to view God's commandments as a mirror, reflecting back to us—as the apostle James reminds us (James 1:23-25). This individual seeks to embody the essence of that mirror, striving to engage with God's commandments not merely as a passive listener, but as an active practitioner. For this reason, there is a genuine yearning for straight paths and adherence to God’s statutes. But how can one attain straightness without the grace of God? Otherwise, the law of God might only serve as a source of confusion rather than joy if one does not engage sincerely with His commandments.

"I will confess to You, Lord, with all my heart; and in this way, I will understand the judgments of your righteousness" (Psalm 117:7). This confession is one of praise rather than sin; as He acknowledged, "In whom there was no sin, I confess to you, O Father, Lord of heaven and earth" (Matthew 11:25), and as stated in Ecclesiasticus, we are to "confess all the works of God, that they are very good" (Sirach 39:15-16). When I say, "I confess to You according to the direction of my heart," I mean that if my ways are rightly aligned, I will confess to You—because it is due to Your work, and it is Your praise, not mine.

He continues, "I will keep Your decrees" (Psalm 118:8). But what follows? "O, leave me not even too much," or as some versions phrase it, "not even excessively." For God had abandoned the world in the wilderness of sin, but He would have forsaken it entirely, were it not for His grace through our Lord Jesus Christ. Now, as reflected in this prayer from the body of Christ, He has not altogether abandoned the world, but offers it support, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Didyma explains that when one part of the body suffers, the whole body feels the pain; therefore, we must empathize with our brethren in their struggles, thereby demonstrating love akin to that of the holy one. To the sinner, reverence for God may seem laughable, as Bezimenius remarks, but for the devout, wickedness is alarming, as it foretells a daunting punishment.

His anguish over the rise of sin was so profound that he felt close to fainting, as indicated by the Greek term ἀθυμία and its corresponding Hebrew expression. A heart that loves God and its neighbor cannot respond any differently, for sin dishonors God, to whom they belong, and leads to their own ruin unless they repent. This understanding torments the sincerely devoted believer. The holy Apostle Peter speaks of the righteous Lot, saying, "by seeing and hearing the righteous living in them" (among the lawless Sodomites) "day by day the soul of the righteous was tormented by lawless deeds" (2 Pet. 2:8). Similarly, the righteous David lamented: "I have seen," he states, "iniquity and strife in the city. Day and night shall be day and night, iniquity and labor in the midst thereof, and unrighteousness. And there is no lack of lihvah and flattery from its walls" (Psalm 54:10-12). Grieving over the condition of the people, he exclaims, "Sorrow is pleasant to me."

St. Ambrose notes that not many share this sentiment. Most grieve only when they suffer offense or loss, but those who are more spiritually mature grieve not for their own humiliation but for the sins of those who belittle them. Although they have been wronged, they weep for the downfall of others, lamenting their role in the sinners’ transgressions. This was the experience of St. Paul, who, “out of many sorrows and hardness of heart," wrote to the Corinthians "with many tears." Despite his own sorrow, he did not wish to add to the grief of those deserving of rebuke; rather, he aimed to communicate his deep love for them, stating, “not that you may be offended, but that you may know love, which I have abundantly for you” (2 Corinthians 2:4). It is evident that he desired to guide the fallen toward sincere repentance, assuring them that such a transformation would bring him joy: “But if,” he continued, “I give you sorrow, who is it that cheers me, but he that receiveth sorrow from me?” (2 Cor. 2:2). Thus, although he admonishes, it is for the purpose of leading to salvation; he condemns to restore, and he excommunicates to embrace truthfully.

Paul’s approach reflects his understanding of the law, as he identified with the one who said, “Sorrow is mine from sinners.” David’s sorrow stemmed not from being disdained or from his own suffering, but from witnessing the forsaking of God's law. He mourned for those who transgressed it because they had become estranged from God. Like a caring father who grieves for a son in turmoil who speaks harshly and acts violently, a righteous person laments for a sinner behaving disgracefully, even in the presence of an elder, displaying ignorance of the gravity of their actions.

A compassionate doctor, after advising a patient, continues treating them despite the patient’s impatience, not forsaking them even when unpleasant remarks arise. Similarly, the righteous do not abandon the sinner, despite any scorn they might endure. They recognize that such offenses are not personal, but rather stem from the adversary’s influence and prioritize healing the soul of the spiritually afflicted. As St. Hilary reflects, the foundation of this concern for sinners is a love for God, which makes one member’s suffering felt by all other members. St. Athanasius articulates that "sorrow is pleasant," referring specifically to grief for sinners, some of whom sin without understanding God's laws, while others knowingly violate them. “If one body suffers, with him suffer all the bodies; but if one body is exalted, with him rejoice all the bodies” (1 Corinthians 12:26).

Apathy towards the outbreak of wickedness and public immorality signals a decline in moral and spiritual sensitivities. When this occurs, society experiences an epidemic of moral decay. Just as the threat of cholera affects a community in varying degrees, the spreading of ungodliness and vice impacts everyone gradually. Some may refrain from engaging directly but remain passive observers; others remain silent and seldom voice their concerns, doing so only in murmurs. Such are the unfortunate circumstances of our times. Nonetheless, this indifference cannot be excused, for it is the obligation of all who recognize the necessity of God’s glory and the triumph of goodness and light to advocate for them, understanding that this pursuit represents the true well-being of humanity and society as a whole.

Grant me, at long last, the help that You have promised and for which I have long awaited. It is within Your words of promise that I find my sole source of comfort in my present tribulations. Though the proud distress me greatly, they cannot sway me from Your law; I take encouragement from the understanding that You have always established Your truth from times of old. It is only my sorrow that I witness my adversaries transgressing Your law. Your law brings me immense joy and is always at the forefront of my thoughts. Your word sustains me; the remembrance of Your promises and their study rejuvenates the weary soul and becomes his ultimate comfort. In times of sorrow, characterized by a loss of courage and confusion, I turn to Your statutes, my songs of praise. I sought diligently for Your righteousness, and thus I found it foundational to my being.