Psalm 119 (118):65Meaning & Commentary from the Church Fathers

Consider what follows: "Blessed are they who keep His testimonies and seek Him with all their heart" (Psalm 117:2). This statement refers exclusively to those already mentioned, for to study the Lord’s testimonies and seek Him wholeheartedly is to walk blamelessly in His ways. He continues, "For those who do evil do not walk in His ways" (Psalm 118:3). However, we understand that those who commit wrongdoing can still study the Lord’s testimonies because they prefer knowledge over righteousness. Others may examine His testimonies not from a place of living righteously but to learn how they should live. Such individuals do not yet walk blamelessly in the law of the Lord, and for this reason, they have not yet attained blessedness...

It is affirmed within this Psalm, and it is true: "Those who do evil do not walk in His ways" (Psalm 118:3). We must strive, with God’s assistance—who holds both us and our utterances in His grasp (Wisdom 7:16)—to ensure that what is rightly stated is not misinterpreted, causing confusion for the listener. We ought to be wary of concluding that all 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), either cannot be seen as walking in the Lord’s ways since sin is indeed evil, and thus those who commit evil cannot follow His path; or that, since it is undeniable they walk in His ways, they might be perceived as sinless, which is certainly untrue. This is not asserted merely to prevent arrogance; otherwise, they would have claimed, "Humility is not in us." The subsequent words shed clearer light on this meaning, dispelling any doubts. After stating this, the blessed John added, "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 demanded an excessive amount from us? Or have we given too much? Regardless of how we interpret this, its meaning seems contrary to that noteworthy and esteemed principle, celebrated by the Greeks in their sages and by the Latins as well: "Do nothing excessively." Yet the Latin occasionally uses the word 'nimis' in such a way that we encounter it in Scripture and in our conversations as carrying significant weight. In this context, the phrase about being accused of maintaining your commandments too much reveals a greater understanding if perceived correctly; when we express to a beloved friend, "I love you too much," we do not imply an excess but rather a deep affection...

"O, if only," he expresses, "my ways were made straight that I might keep Your decrees" (Psalm 118:5). You have indeed accepted a profound responsibility, and I wish that I could fully recognize this burden. When you hear this, acknowledge the words that express a genuine intent; and upon recognizing the profound desire within, let go of the prideful attitude of self-sufficiency. For who could genuinely say they desire to accomplish what they can do without divine assistance? Therefore, if one aspires to fulfill God's commands, one ought to beseech God to empower them to do so...

And "I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should view God’s commandments as a mirror whenever they are recounted or reflected upon, as the apostle James indicates (James 1:23-25). This person aspires to be such that they can see God’s commandments reflected in that mirror without feeling disoriented, for they do not simply hear them but actively pursue them. For this reason, they long for their ways to be directed straight so they may uphold God’s statutes. How can one attain straightness aside from by God’s grace? Otherwise, one will find the law not a source of joy but of confusion if they gaze upon commandments they do not intend to follow...

"I will confess to You, O Lord, with all my heart; in doing this, I will understand the judgments of Your righteousness" (Psalm 117:7). This is not merely a confession of sin, but rather an expression of praise; as it is written, "In whom there is no sin, I acknowledge You, O Father, Lord of heaven and earth" (Matthew 11:25), and as proclaimed in the book of Ecclesiasticus: "So acknowledge all God’s works, for they are exceedingly good" (Sirach 39:15-16). "I confess to You," he states, "according to the guidance of my heart." Indeed, if my ways are made right, I will confess to You because it is Your work that has accomplished this, and it is Your glory, not mine...

He further proclaims, "I will keep Your decrees" (Psalm 118:8). But what comes next? "O, do not forsake me even when it feels excessive!"; or, as some manuscripts read, "not even excessively." For since God withdrew from the world in its sinful wilderness, just as He could have abandoned it completely, He has not done so due to the powerful remedy that sustains it—namely, the grace of God through our Lord Jesus Christ; according to this plea from the body of Christ, He has not imparted abandonment even when it felt too much, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19)...

Secondly, we might see 'shaving' as the medium through which the craftsman shapes distinct vessels, indicating how the Lord transforms souls into honorable vessels. While both ideas are significant, for clarity, we shall focus on the latter concept. The Apostle Paul also employs the term ‘shaving’ when he states, "Or hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?" (Rom. 9:21). Just as a potter refines his material through various processes, so the Lord shapes the soul through different influences that are both internal and external. Those formative influences in God's hands are spiritual, such as grace and the Word of God (verses 65, 66), and external, including the joys and sorrows ordained by God (verses 67, 68), along with the trials posed by those who reverence God (verses 69, 70). The prophet encapsulates these divine educational actions and reflects on their effectiveness (verses 71, 72). Although he speaks from personal experience, it is implied that he refers to specific individuals. He personalizes his experience to instruct readers to apply the prophet's words to their own situations. The eighth verse is clearly linked to the one preceding it, illustrating the journey of the sinner who, gradually breaking free from sin's chains, ultimately submits to the Lord's hand. Here, the prophet touches upon the spiritual influences that enlighten the soul while revealing how “the Lord, through the outward actions of those who seek Him, nurtures their inner well-being.” This encapsulates the essence of these eight verses.

Psalm 118:65 reads, “Thou hast done goodness unto Thy servant, O Lord, according to Thy word.” Who is deserving of such a promise? It is the one who, through the grace of God, has been transformed from sin to righteousness. Through this experience, the prophet conveys, “I have known Your goodness.” St. Athanasius expresses that one who grasps the divine commandments gains insight into the importance of recognizing God’s favors. Without divine grace, one would remain ensnared in sin, disconnected from being counted among the Lord's servants. Such was the experience of Saint Paul—who never forgot the incredible grace he received upon his conversion to faith in Christ—and continually praised the illuminating and sustaining grace of God. Those who properly utilize this divine grace will remember its significance; to forget it invites a fall from it. Anyone treading the path of destruction is solely accountable for his choices. We may let such a one continue on his course, but the goodness of God cannot bear to see His image stained by sin and allegiance to His foes. Thus, He reaches out to the soul in various ways to instill a sense of urgency regarding this perilous path. Internally, He communes through the mind and conscience; externally, through His Word, the marvelous workings of providence, the examples of devout individuals, and a complex interplay of uplifting life events. Each of these catalysts may pause the sinner on his path, prompting reflection. Even in this phase of contemplation, the grace of God guards budding good intentions, allowing them to flourish. When a person then professes, “Thy part is mine, O Lord: I will keep Thy law” (v. 57), it is grace that empowers him to act on this resolve (v. 57). When one who begins this new way of life turns back to reflect on past missteps, he can only declare, “Thou hast done good, O Lord, to Thy servant;” I might have been lost, yet behold, Thy grace has roused me from indifference, illuminated my darkness, and lifted me “out of the mire of passions” (Psalms 39:3). Glory to Your forbearance, O Lord, who refrained from destroying me despite my sinful state! Glory to Your mercy, for calling me to the way of virtue and instructing me to seek to please You according to my ability. Glory to Thy goodness, which, despite my limited faithfulness, does not abandon me and ensures my adversaries do not prevail over me once more. “Thou hast done goodness to Thy servant.” Once I was not a servant, or I was a servant by obligation, yet I fled from Your presence willingly and pursued my own desires, discarding Your kind yoke and neglecting my duty to serve You. But where can I escape from Your sight? Only through the blindness of the enemy is it possible to believe that God is unaware; yet Your eye perceives everything. It has seen my transgressions and every disordered action, yet it has not hesitated to gently redirect me towards the righteous path, transforming me from a wayward servant into one in need who has begun to serve You with at least a modicum of diligence in accordance with Your will. “Goodness hast Thou done, O Lord, to me,” by restoring me to the status of Your servant! “Goodness hast Thou done, O Lord, to me according to Thy word.” And what is that word? “I live,” declares the Lord, “I desire not the death of the sinner, but rather that he turn from his wicked ways and live” (Ezekiel 33:11). It is indeed a manifestation of goodness to have such a promise; for while a sinner is entrenched in iniquity, his audacity may know no bounds. However, when confronted by his rightful Sovereign, he finds himself powerless and cannot meet His gaze. Without such a powerful promise, despair would be the enemy’s tool. Relying on this promise, the sinner approaches the Lord despite his fears. Ultimately, he finds solace after being honored with a gracious encounter and acceptance from his heavenly Father. In this light, the prophet affirms that the Lord has indeed manifested kindness to His servant in accordance with His word, precisely as He promised.

You have granted me great mercy; now I ask that You continue to be gracious and fortify me to live according to Your law, in which I firmly believe. The trials I face have tied me to Your word; therefore, I earnestly seek a deep comprehension of it through Your kindness. In spite of all opposition, I remain steadfast. Unlike my adversaries, my heart is not hardened; I am always attentive to Your law, which I treasure above any earthly possession.