Psalm 119 (118):71Meaning & Commentary from the Church Fathers

If anyone questions, "Why did God allow them to endure such suffering?" let it be known that each righteous individual is uniquely rewarded for their tribulations; or that He permits their suffering to demonstrate His might in the world and to impart wisdom through their struggles. In the wilderness, the Israelites not only thrived but also "forsook God" (Deut. 32:15). Living carelessly is inherently detrimental! From the beginning, God instructed Adam that "in the sweat of your face shall you eat bread" (Gen. 3:19). Thus, to prevent them from developing vice through a life of ease, He allows them to face tribulations, which ultimately serves as a significant good. David recognized this when he proclaimed, "It is good for me that You have humbled me." If adversity is of great benefit to extraordinary individuals, it is even more so for us.

Let us examine tribulation in its own right. Consider a person who experiences unrestrained joy, overflowing with laughter. What could be more irrational, more disordered than this? Now reflect on someone who displays sorrow; what greater wisdom can be found than this? The Wise One indeed suggests, "Sorrow is better than laughter; for when the face is sad, the heart is made better. The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth" (Ecclesiastes 7:3-4). You may find these words amusing, yet contemplate the state of Adam in paradise versus his condition afterward; or Cain's persona prior to and following his crime. The merry soul is easily swept away by pleasures and becomes frivolous, lacking substance. Such individuals latch onto fantasies, cling tightly to superficial promises, and generate storms of thought within. Thus, one finds excessive laughter, unfounded joy, and endless chatter present.

Shall we move past others’ experiences and examine a saint’s life? Consider David. In his days of abundance and triumph, buoyed by victories and luxuries, he boldly declared, "I shall never be moved" (Psalms 29:7). Yet in trials, he spoke with wisdom, expressing, "But if he says, ‘I have no favor with you,’ behold, here I am; let him do to me what seems right to him" (2 Sam. 15:26). Mark the wisdom in his submission to God's will. He even advised Saul, "If it is God who has stirred you against me, let it be a fragrant offering to Him" (1 Sam. 26:19). Even amidst his struggles, he showed mercy to his adversaries, while later acting harshly toward friends who had wronged him (2 Sam. 11). Jacob, in distress, pleaded, "If God will provide for me bread to eat and clothing to wear" (Gen. 28:20). Noah's son, previously brash, became bold only after receiving assurance of safety (Gen. 9:22). In tribulation, Hezekiah clothed himself in sackcloth and humbled himself before the Lord, but in times of ease, his heart lifted in pride. Hence, Moses warns, "When you have eaten and are satisfied, take care that you do not forget the Lord" (Deuteronomy 6:11-12), for the path of indulgence is treacherous and leads to a forgetfulness of God.

During their hardships, the Israelites increased in number, yet once freed by God’s deliverance, they fell into ruin. But let us not dwell exclusively on ancient examples; let us reflect on our own lives. Many, when prosperous, become arrogant and hostile, but when their power wanes, they suddenly turn meek and humble, becoming aware of their frailty. David echoes this, stating, "Their pride consumes them, and their wickedness overflows as from a fountain" (Psalms 72:6-7). I present these thoughts to caution against the pursuit of indulgence.

Some might interject, "How then does Paul instruct us to rejoice always?" He did not merely say "rejoice," but he added "in the Lord" (Phil. 4:4). This is the highest form of joy. The apostles rejoiced in this joy; it is a joy rooted not in ease but in trials, persecutions, and tribulations, leading to a glorious conclusion. In contrast, worldly joy finds its source in pleasure but ends in sorrow. While I do not discourage rejoicing in the Lord—indeed, I urge it—the joy of the apostles emerged amid scourging and hardships; they sang praises while imprisoned, conveyed gratitude despite persecution, and preached even when stoned. This is the joy I wish to embrace; it originates in spiritual truths, not in earthly delights.

It is impossible for someone who delights in worldly affairs to find true joy in God. Those who take pleasure in worldly pursuits focus on wealth, luxury, status, power, and honor; conversely, those who find joy in God take pleasure in humiliation for His sake, in modesty, in fasting, and in humility. Reflect on the vast difference in their focuses! The person lacking joy here is also unacquainted with spiritual sorrow, while the one devoid of heartfelt sorrow lacks genuine joy in God. Truly, those who seek the pleasures of this world may wear the label of joy, but they ultimately dwell in sorrow.

Consider the myriad troubles that arise from arrogance: a soul tormented by pride, filled with enmity and jealousy, constantly ruminating on grievances. When insulted by a superior, such a person is aggrieved; if not exalted, they suffer internally. Meanwhile, the humble find contentment without desiring recognition. They rejoice in honor when it comes, but grieve not when overlooked, cherishing the absence of the burden of expectation. The first seeker of honor is often discontent despite receiving accolades, while the latter accepts acknowledgment with gratitude, whether abundant or scarce.

One who lives in luxury may seem to prosper, with wealth flowing freely, yet they remain haunted by the threat of loss and an uncertain future. Those accustomed to modest living, by contrast, enjoy tranquility and contentment, untroubled by the absence of extravagance, and delight in being free from the stress of uncertain outcomes. The dangers stemming from indulgence are well-documented, and yet it is of utmost importance to articulate them here. From excess springs a multitude of conflicts—both within the body and the soul—manifesting in health issues and calamities. However, these are not fruits of temperance. The result of moderation is supreme health and abundant blessings. The Wise One remarked, "A sound sleep comes from the moderation of the stomach" (Sir. 31:22).

Moderation is universally desired, while immoderation leads to destruction. For instance, overload a small flame with kindling, and it fails to burn brightly, producing only unwelcome smoke. Overburden a strong man, and he collapses beneath the weight. Likewise, overloading a vessel leads to shipwreck. The fruits of luxury bear chaos within, much like excessively weighted ships that throw both passengers and cargo into disarray. And what is most disgraceful, when the mouth is in such a state of shame, consider how dire the soul's condition must be—overwhelmed with confusion, casting forth guilt and distress.

The gluttonous accuse one another amidst their internal turmoil, where their storms persist beyond mere momentary outbursts, ensuing in fevers and other afflictions. Those who revel in luxury may appear joyful, bursting with health, living lavishly, yet their condition is a façade worthy of our tears. Who do we witness suffering from gout, carried on stretchers, bandaged and burdened? If they did not find my words offensive, I could name them. Some, however, appear healthy, for their lives are laced with not just indulgence but also labor. Show me even one person who indulges their appetites, remains idle, and enjoys good health. You will not find such a case. Even with countless doctors at their disposal, they cannot alleviate the ailments of those steeped in constant excess.

I offer this insight: not everything consumed translates to nourishment, for not all parts of food sustain life. The measure of food must be respected; allowing it to be fully digested leads to health, whereas excess breeds harm. To clarify, examine the components of bread: coarse grains, flour, and bran. If too much is fed to the millstone, chaos ensues. The same holds for wine—properly prepared and fermented, it transforms into glory, yet rushed preparation yields confusion. At sea, during violent storms, one sees fish struggle above, lost amidst turbulence, paralleling our own experiences of turmoil following indulgence.

Recognizing the dangers of excess, let us cease glorifying those who truly suffer and weep instead for those considered blessed, fostering a love for moderation. Do you not recognize the wisdom in the saying, "scarcity is the mother of health"? Not only physical health, but also mental wellbeing is nurtured through scarcity. Paul, the true physician, expresses a similar sentiment: "If we have food and clothing, we should be content" (1 Tim. 6:8). Let us heed his counsel, that we may thrive in health, through Christ Jesus our Lord, to whom be glory, power, and honor with the Father and the Holy Spirit, now and forever. Amen.

The prophet endorses the rigorous discipline of the physician, acknowledging that such measures bring healing. He previously asserted, "Before my humiliation I sinned," and now affirms, "It is good for me that You have humbled me." Trials and tribulations serve as lessons and catalysts for transformation, and those who embrace these challenges with patience proclaim, "It is good for me that You have humbled me, that I may learn Your statutes."

Next, hear what follows: “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 indicated here except that already mentioned. To contemplate the testimonies of the Lord and to seek Him wholeheartedly is indeed to walk blamelessly in His way and to live according to His law. Then it states, “For they that do evil shall not walk in His ways” (Psalm 118:3). However, we know that those engaged in wrongdoing also examine the Lord’s testimonies, preferring knowledge over righteousness; we also recognize that some scrutinize the testimonies not because they already lead virtuous lives but rather to understand how they ought to live. Such individuals are not yet blameless in the law of the Lord, and for this reason, they have not yet obtained blessedness.

As is inscribed in this Psalm: “They that do evil walk not in His ways” (Psalm 118:3). Yet, we ought to strive, with God’s assistance, in whose hand both we and our words lie (Wisdom 7:16), that what is rightly stated is not misinterpreted, causing confusion for the reader or listener. We must take care not to suggest that all saints, who proclaim, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), do not walk in the Lord’s paths, since sin is indeed evil and those doing evil do not walk in His ways. Alternatively, since it is undeniable that they do walk in the ways of the Lord, one might mistakenly consider that they are free of sin, which is certainly untrue. This assertion is made not merely to prevent arrogance and pride; otherwise, the phrase “And the truth is not in us” would have been replaced by “Humility is not in us.” The following statements clarify this point and eliminate ambiguity: after affirming this, blessed John continues, “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 to say, “You have accused us of keeping Your commandments too strictly” (Psalm 118:4)? Have you imposed too great a burden, or have you withheld too much? Regardless of interpretation, this statement seems to contrast sharply with that well-known sentiment praised by the Greeks in their sages and similarly honored by the Latins: “Do nothing excessively.” Yet, in the Latin doctrine, the word “nimis” is employed in a context reminiscent of its usage in Scripture, where it serves as a meaningful expression. When we speak of being accused of adhering too closely to His commandments, we convey a profound sense; if we were to tell a very dear friend, “I love you too much,” we would not imply exceeding limits but rather an intense affection.

He further states, “Oh, if only my ways were made so straight that I might keep Your decrees” (Psalm 118:5). You have indeed taken upon Yourself the task; O if only I could fully realize the burden You bear! When you hear this, recognize the expression of willing desire and abandon any arrogance of assumption. Who among us can claim that they yearn for something within their capability, thinking they can achieve it without aid? Therefore, if someone seeks what God commands, they ought to pray for the grace to fulfill those commands.

And, “I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We ought to regard God’s commandments as a mirror when they are recited or recalled, as the apostle James articulates (James 1:23-25). The individual longs to reflect so faithfully on God’s commandments that they are not bewildered, choosing to be not only a hearer but also a doer of the word. This is why he desires to have his paths straightened and to uphold God's statutes. How can one achieve straightness if not through God’s grace? Otherwise, the law of God would serve not as a source of joy but of confusion for those who fail to genuinely follow the commandments.

“I will confess to Thee, O Lord, with the direction of my heart; in this, I will know the judgments of Your righteousness” (Psalm 117:7). This is not merely a confession of sins, but an acknowledgment of praise; as it is written, “In whom there was no sin, I confess unto Thee, O Father, Lord of heaven and earth” (Matthew 11:25), and similarly, the book of Ecclesiasticus instructs us to confess, “All the works of God that they are very good” (Sirach 39:15-16). When I confess to You, he says, guided by my heart, if my paths are made right, I acknowledge You, for it is Your work, and thus it is Your praise, not mine.

He adds further, “I will keep Your decrees” (Psalm 118:8). What follows is significant: “O leave me not even too much!” or, according to some texts, “even too much, not excessively.” Yet, the Lord did not forsake the world desolate amidst its sins, for without the potent remedy of the grace of God through our Lord Jesus Christ, He would have abandoned it to a far greater extent; but now, in response to this prayer of Christ’s body, He does not forsake it excessively; for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Additionally, those who navigate challenges and emerge refined like gold are truly wise, much like Peter, who cried out for salvation as he found himself sinking. As Divine Cyril explains, trials elevate our wisdom and compel us out of negligence, guiding us to embrace a humble spirit and, through reverence, leading us to submit to the path of holiness and obedience. Thus, the singer takes delight in tribulations, referring to them as humility, cherishing weaknesses and needs, so that through perseverance he may come to truly understand God’s justifications; for one cannot attain this understanding without first experiencing the humbling and pressure of many troubles. We may also reflect on St. Gregory’s words: the wise are strengthened by adversities, allowing illness to draw them closer to God and sorrow to reveal their benefactor, as a suffering soul seeks the Lord more fervently; in times of abundance, one might easily overlook Him.

God disciplines us so that we may partake in His holiness (Hebrews 12:10). Just as a father secures an inheritance for his children, so too does God prepare for believers an everlasting inheritance and a heavenly kingdom. A father ultimately grants his inheritance to his children at the right time. Likewise, God, in due season, will bestow an inheritance upon His followers, assuring them with the words, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34).

Athanasius conveys this idea by suggesting that the prophet expresses satisfaction in weaknesses, in slights, in needs, in persecutions, and in constraints, only to be seen as worthy of divine approval, seeking insights that cannot be learned through ease. Theodoret echoes this by suggesting that the prophet praises the physician for the harsh remedies that ultimately restore health.

The Lord could have imparted wisdom without the necessity of trials and tribulations, yet both truth and goodness require such experiences. A sinner who repents and reforms—learning the commandments—emerges from sin in a reverse manner from how he descended into it. In his previous love for sin, he amassed unholy habits and clung to many things that gratified those desires, which he regarded as valuable. The Lord dismantles this illusory value by removing those very attachments, demonstrating through action their true worthlessness and the error of seeking to please others. The sinner, while undergoing repentance, endures the reproaches of those he once sought to please, facing hardship and slander as a means of purification.

Furthermore, we must remain aware of the enemy’s tactics, who infiltrates with deceit. Until the penitent fully detaches from the allure of sinful passions, there exists a temptation to revert to old habits and foster negative thoughts. However, when this attachment fades, and a heart of sobriety and purity emerges, the ways of seduction lose their power. The adversary, having missed the chance to entice with temptation, will seek to incite hatred instead. To achieve this, he turns friends into instruments of ridicule and oppression, showering the penitent with insults and falsehoods, sometimes unaware of their actions. The one who recognizes the source and purpose of these trials endures them with patience, striving not to harbor resentment or allow the enemy to triumph over him, thereby preserving the fruits of his earlier battles against temptation.

The Lord, who permits these trials, provides the strength to withstand them. Eventually, the adversary refrains from further attacks upon realizing that those assaults merely lead to the emergence of spiritual crowns for the faithful worker. As the enemy’s influence wanes, the accusations from others diminish; some reconcile, while others retreat in peace. This dynamic recurs consistently. Thus, the writings of the Church Fathers often highlight that enduring the slanders of others signifies an ascent to a higher level of spiritual maturity. Those who endure such trials are purified like gold in a furnace, radiating virtues such as humility, contrition, meekness, righteousness, mercy, purity, peace, and the ability to foster peace. They exemplify the truth of what the holy Apostle affirms: “They who are Christ's have crucified the flesh with its passions and desires... and against such there is no law” (Galatians 5:23-24); for their conduct arises not from external mandates but is ingrained within their hearts.

You have granted me such grace previously; be merciful to me now and provide me with strength and illumination to fulfill Your law, which I believe in wholeheartedly. The affliction of captivity has tied me to Your word; thus, through Your kindness, grant me a clear comprehension of it. Despite all opposition, I do not waver; I am not hardened like my adversaries; rather, I continually pay attention to Your law, which is more valuable to me than any material possession.