Psalm 119 (118):64Meaning & Commentary from the Church Fathers

Indeed, with the arrival of our Christ on earth, His grace filled every corner, and all people learned His ways from His disciples. These words also convey that we all partake in His mercy. Truly, He sends rain upon the righteous and the sinners, exercises patience toward our transgressions, and refrains from expressing His wrath.

Now consider what he goes on to say: “Blessed are they that keep His testimonies, and seek Him with all their heart” (Psalm 117:2). It appears that no other group of the blessed is implied here other than the one mentioned previously. Indeed, to examine the testimonies of the Lord and to seek Him wholeheartedly expresses a blameless journey; it signifies walking in the law of the Lord. He continues by stating, “For they that do evil shall not walk in His ways” (Psalm 118:3). However, we understand that those who commit wickedness may study the testimonies of the Lord, preferring knowledge over righteousness. Others, too, may review the testimonies, not from a place of goodness, but to learn the path they should take. Such individuals do not yet walk blamelessly in the Lord’s law, and thus, they have not attained blessedness.

The psalm asserts a profound truth: “They that do evil walk not in His ways” (Psalm 118:3). However, we should strive, with God’s aid, who holds both us and our words in His hands (Wisdom 7:16), so that what is rightly stated may not confuse the reader or listener when misunderstood. We must be cautious so as not to conclude that 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 on the Way of the Lord, since sin is wrongdoing and those who do wrong do not walk in His paths. Alternatively, it would be incorrect to imagine, given their evident walk in the Lord's ways, that they are without sin, as this is undoubtedly false. This claim serves not just to ward off arrogance and pride; otherwise, “truth is not in us” would have been replaced with “humility is not in us.” The following words illuminate this point further, dispelling any doubts. After stating this, 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 is the implication of your accusation, “You have accused us of keeping Your commandments too strictly” (Psalm 118:4)? Have you overdrawn from a great sum? Or left behind what was due? Regardless of which interpretation we adopt, it seems contrary to the well-known and commendable principle praised by the Greeks in their sages and celebrated by the Latins: Do nothing in excess. The Latin sometimes employs the term “nimis” in such a way that it gains significant meaning in Scripture and everyday conversation. In declaring, “You have accused us of keeping Your commandments too much,” we discern a substantial understanding if we interpret it correctly; for when expressing affection, saying to a dear friend, “I love you too much” does not imply an excess, but rather a profound depth.

Oh, if only, he confesses, my ways might be made perfectly straight, so that I might observe Your decrees (Psalm 118:5). You have indeed undertaken this responsibility: O if I could truly embody what You have committed. When you hear this, recognize the sincere expression of longing, and in light of this desire, relinquish the prideful arrogance. For who among us can claim to desire something within their power without seeking assistance? Thus, to yearn for what God commands compels one to pray for divine grace to fulfill His commands.

And I will not be ashamed while I keep all Your commandments (Psalm 118:6). We should regard God’s commandments, when read or recalled, as a reflective surface, as the Apostle James eloquently puts it (James 1:23-25). This individual aspires to mirror his life after the commandments of God, seeking clarity instead of confusion; for he opts to be not merely a listener, but a doer. Therefore, he wishes for his ways to be set straight in keeping with the statutes of God. How can one achieve this rectitude if not through the grace of God? Conversely, if he neglects to follow the commandments, he will discover not joy in God’s law, but confusion.

“I will confess to You, O Lord, with the direction of my heart; in this, I will understand the judgments of Your righteousness” (Psalm 117:7). This is not a confession of sins, but one of praise, as he affirms, “In whom there was no sin, I confess unto 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). “I confess to You,” he declares, “according to the guidance of my heart.” Truly, if my ways are aligned, I will praise You, for it is Your work, not mine.

He continues, “I will keep Your decrees” (Psalm 118:8)... What follows? “O leave me not even too much!” or, as found in some texts, “not even excessively.” Yet since God abandoned the world to its sins in the wilderness, He would have abandoned it even more were it not for that potent remedy—grace through our Lord Jesus Christ. Now, according to this prayer from the body of Christ, God has not abandoned it even a little, for He was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Didyma suggests that a partaker of Christ may indeed be one perfected, as it is stated, "We are made partakers of Christ." This individual claims to be among those who fear the Lord and also to keep His commandments out of that fear. The embodiment of the fear of God is found in the observance of His commandments. Therefore, we can understand “partaker” to signify a friend and ally, as Theodoret notes, indicating that the Syriac version translates "partaker" as "friend." Ecclesiastes also conveys this idea, stating, "When they fall, one shall lift up his partner" (Ecclesiastes 4:10). This illustrates that I am a friend and companion to those who revere and obey His commandments. Theodoret further articulates, I am accompanied by those who cherish Your fear and aspire to live according to Your law. He expresses a similar sentiment in another psalm: I am greatly esteemed among Your friends, O God!

Bezimennoi remarks that some observe the commandments driven by love rather than merely fear; they are filled with the love of God. Eusebius adds that when you witness the sheer number of those who transgress, the wicked and the unjust, those who speak wrongly, and reflect upon God's patience with such sins—considering that despite their serious offenses, God allows His sun to shine upon both the evil and the good, and sends rain upon the righteous and the unrighteous—you will then affirm, "The mercy of the Lord is full of the earth." Teach me Your righteous ways.

Therefore, their faith, while attentive, does not remain solely with these endeavors but rather transcends them, reaching upwards to the heights as they labor and seek assistance ‘from above.’ This notion is encapsulated by the prophet's words: 'by Thy justification teach me.' Here, the prophet conveys that he educates himself through both mental and physical endeavors while also learning from others through their words and exemplary lives—yet both sources offer limited reliability and effectiveness. Rather, he implores, O Lord, to teach him all things, reveal the path he should follow, grant him the ability to act upon it, and empower him to carry it out. Just as a master takes on an untrained apprentice, guiding him until he becomes proficient in his craft, so too, O Lord, take me and instruct me in the art of performing good deeds that are pleasing to You alone. This reflects the essence of what the prophet seeks! His hope resides in the Lord’s compassion and the fulfillment of his request, rooted solely in the goodness of God. The prophet asserts, 'the whole earth is filled with Your favour, O Lord, and am I to be the only one deprived of it?' I place my trust in You, O Lord, believing that You will not withhold Your grace from me. I inquire not for wealth, status, or acclaim, but solely seek instruction on how to please You through steadfast adherence to all Your commandments. If You sustain the creatures lacking wisdom, can I doubt that You will nourish my soul, which bears Your image and likeness? ‘Thy mercy, O Lord, fill the earth, by Thy justification teach me.’ In the journey toward spiritual abundance, the reliance on oneself and others, coupled with the expectation for genuine assistance from the Lord alone, remains of utmost importance. Those who strive to serve the Lord often have many self-directed intentions but find that their efforts do not extend beyond superficial adherence to the external practices of a devout life, instead allowing sinful inclinations to linger quietly within their souls, refrained from manifesting in words or actions, such as anger. Yet, it is essential to cultivate virtues within the heart; to do so requires the expulsion of passions and the persistent focus on the Lord, maintaining His presence in all sacred and pure thoughts and actions, as one prepares to inherit the Kingdom of Heaven, where nothing impure may enter. Who will accomplish this transformation within the soul? Only the Lord by His grace! Those who sincerely dedicate themselves to the Lord soon realize their inadequacy when relying on their own strength. Further experiences reinforce this realization, ultimately leading them to surrender themselves entirely to the divine will, crying out from the depths of their hearts: ‘By them, O Lord, save me!’ Those who have gained such experience advise: when passions arise and thoughts cloud the soul, do not fight against yourself, but call upon the Lord for assistance, and He shall shield you. This is the process. In every situation, on every day, and at all times, seek the Lord's protection, and He will not allow you to be harmed by your adversaries. This is how the battle with the passions unfolds. How then are virtues cultivated? The apostle states, ‘I planted, Apollos watered, and God gave the increase’ (1 Cor. 3:6). Likewise with the Corinthians; so it applies to everyone. ‘Without me,’ says the Lord, ‘ye can do nothing’ (John 15:5). Therefore, no fruit can be borne without Him. Saint Ambrose writes: ‘The prophet yearns to learn God’s justifications directly from the Lord, recognizing that on earth, it is rare to find a teacher capable of imparting what he does not himself fully grasp. This is why he longs inwardly for the one true Teacher; for how could anyone teach truth when they themselves are enmeshed in falsehood? Thus, it is justly commanded by the Lord that no man on earth take the title of teacher, for the true Teacher is singular and universal. How could David seek any other instructor when he professes of God: 'teach man understanding' (Psalm 93:10)? God illuminates and instructs the souls that seek Him and open their hearts to receive the illumination of heavenly grace. ‘Seek, and thou shalt find’ (Matt. 7:7); knock on the door of the Scriptures, and it shall be opened to you, yet this is again through none other than the Word of God, who, in the Revelation, is described as the Lamb who opens the sealed book.’

The calling of my life is to uphold Your law; I beseech You for understanding through Your grace and for the humility to endure the trials from my adversaries. I continually focus on the course of my life, seeking to align my actions with Your statutes, which I resolve not to forsake. It is true that my foes bring me much turmoil, yet even in my darkest moments, I meditate on Your law; I rise at night to exalt You, the Lawgiver and Judge. All who strive for goodness are my companions; please manifest Your mercy by bestowing upon me Your illuminating grace.