Psalm 119 (118):67Meaning & Commentary from the Church Fathers

Now, consider what follows: "Blessed are those who keep His testimonies, and seek Him with all their heart" (Psalm 117:2). It appears that this is simply reiterating the same blessing previously mentioned. To explore the testimonies of the Lord and seek Him wholeheartedly is to embody blamelessness in one's journey; it is to live in accordance with the law of the Lord. Then it is declared, "For they that do evil shall not walk in His ways" (Psalm 118:3). Yet we recognize that those who commit iniquity may examine the Lord's testimonies, often valuing knowledge over righteousness, or may search for guidance on how to live well. Such individuals do not yet walk blamelessly in the law of the Lord, and therefore, they remain outside the realm of blessedness.

It is affirmed in this Psalm: "They that do evil walk not in His ways" (Psalm 118:3). We must strive, with divine assistance—since both we and our words lie in God's hands (Wisdom 7:16)—to ensure that what is correctly stated is also rightly understood, so as not to confuse our readers or listeners. We ought to be cautious, lest we conclude that all saints, who declare, "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), cannot be recognized as walking in the ways of the Lord since sin is indeed evil. Alternatively, if it is evident they walk in the ways of the Lord, some might erroneously believe them to be without sin, which is certainly false. This assertion is not made merely to prevent arrogance; otherwise, it would have stated, "Humility is not in us." The subsequent words illuminate the matter further and dispel any confusion. Following this, the blessed Apostle 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 imply when he says, "You have accused us of observing Your commandments too strictly" (Psalm 118:4)? Is the sum too great or the demand too excessive? Regardless of interpretation, the intent seems contrary to the esteemed guidance celebrated by the Greeks and praised by the Latins: "Do nothing in excess." The Latin language sometimes uses the term "nimis" to convey deep significance, hinting that an accusation of adhering too strictly to commandments implies a profound understanding. If we say to a cherished friend, "I love you too much," it does not mean an inappropriate degree of love, but rather, a love that is profound.

He continues, "Oh, if only my ways were made steadfast, so that I might keep Your statutes" (Psalm 118:5). Indeed, you have assumed the responsibility: it is a call to realization of that charge. As you absorb this, understand these words as expressions of sincerity and desire, and discard any presumption of entitlement. Who desires what is within their capability without seeking assistance? Therefore, wishing to fulfill God’s commands necessitates a prayer for divine aid in achieving them.

"I will not be put to shame, as long as I keep all Your commandments" (Psalm 118:6). When we reflect on the commandments of God, whether through reading or remembrance, we should regard them as a mirror, as the Apostle James teaches (James 1:23-25). The individual longs to see themselves reflected in God's commandments without confusion, choosing to be a doer rather than merely a listener. Thus, there is a yearning for one’s ways to be straight and for a commitment to uphold God's statutes. How can one be made straight if not through the grace of God? Otherwise, they may find the law of God to be a source of confusion rather than joy if they do not genuinely examine the commandments.

"I will confess to You, O Lord, with all my heart; I shall know the judgments of Your righteousness" (Psalm 117:7). This confession is not an admission of sin, but an expression of praise; akin to the declaration, "In Him was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as it states in Ecclesiasticus, "Confess all the works of God, for they are very good" (Sirach 39:15-16). The individual professes, "I confess to You according to the guidance of my heart." If my paths are aligned, I will offer praise to You since it is by Your doing that I confess, and not out of self-aggrandizement.

He then reiterates, "I will keep Your decrees" (Psalm 118:8). However, what follows? "O leave me not even too much!" or as some versions put it, "not even excessively." For God could have forsaken the world amidst the wilderness of its sins, but He would have abandoned it completely if not for the powerful remedy of grace through our Lord Jesus Christ. However, due to the prayer of Christ's body, God did not forsake it too much; for God was in Christ, reconciling the world to Himself (2 Corinthians 5:19).

The process of correction is not harmful; it follows sin, and from correction arises adherence to the divine precepts. I fell ill, sought healing, and found recovery. St. Gregory the Theologian places humility between sin and correction, viewing it as a consequence of the first and the catalyst for the second; for sin begets humility, which in turn fosters conversion. Conversely, Cyril interprets these words differently; he defines mental sin as a transgression and humility as the tangible sin. A person engages in internal sin before succumbing to outward actions. His perspective is that the phrase "Before I was humble, I sinned" signifies that prior to the complete descent into sin, we engage in sinful thoughts and inclinations, thus allowing Satan a foothold. The notion of this illustrates the betrayal of Judas; before engaging in sinful actions, we often amplify our desires, as our minds fully immerse themselves in the pleasurable fantasies of sin. While sin exists only in desires, the mind remains at a crossroads, lacking firm conviction towards either path and possessing the freedom to lean towards whichever it chooses. As long as evil is confined to the intentions of the mind, death has not yet taken root.

The blessed Theodoret articulates, “I myself, the prophet states, am responsible for my own punishment; there is no injustice in the decree of my retribution; sin led to punishment, while adherence to the law also came with discipline. I was ill, endured the physician’s correction, and was restored.” St. Ambrose proclaims the goodness of God expressed through mercy, affirming that punishment signifies love rather than rejection. God’s goodness prevails in all circumstances, whether He forgives the repentant or disciplines the sinner: “For whom the Lord loves, He corrects” (Hebrews 12:6). The prophet conveys that while the chastisement felt harsh for a time, it yielded fruitful outcomes—drawing him away from sin: “The Lord hath chastened me sore: but He hath not given me over unto death” (Psalm 117:18). Thus, the message to all who undergo humbling experiences is clear: “Do not be ashamed to confess your transgressions and seek restoration, and then be vigilant to avoid sinning again.” The prophet emphasizes that tribulations can lead one towards the path of virtue, a reality evidenced universally.

In the hands of God’s providence, which brings salvation, such experiences can frequently serve as steadfast means to maintain this path and guide those undergoing transformation toward potential perfection. The prophet does not claim that the conditions that humbled him shifted when he began to follow God’s word, but rather illustrates the internal change they inspired in him. For many, the narrow and challenging path proves to be the most effective guardian of virtue, and possibly for most of us as well. It is no coincidence that those fervent about moral perfection conclude, after thorough deliberation, that it is preferable to embrace a life filled with hardships and trials.

If human wisdom arrives at this conclusion, how much more should divine wisdom be acknowledged? Is it not the case that human insight aligns with God’s guidance and the examples within His plan for those who earnestly serve Him? Let us heed St. Paul’s teaching on this matter: “My son, do not despise the chastening of the Lord, nor faint when you are rebuked by Him. For whom the Lord loves, He chastens, and scourges every son whom He receives. If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastisement, of which all are partakers, then you are illegitimate and not sons. Moreover, if we have had human fathers who disciplined us and we respected them, should we not much more be in submission to the Father of spirits and live? They truly chastened us for a few days as it seemed best to them, but He chastens us for our profit, that we may be partakers of His holiness. Now no chastening seems joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it. Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed” (Hebrews 12:5-13).

The suffering I have endured has bound me to Your word; therefore, in Your goodness, provide me with a complete understanding of it. Despite all challenges, I do not turn away from it; unlike my adversaries, my heart remains open to Your law, which is more cherished by me than any earthly possession.