Psalm 119 (118):76Meaning & Commentary from the Church Fathers

For to those who turn to Thee in repentance Thou hast promised Thy favour.’ The Lord also expressed through the prophet Isaiah: ‘If you remained in place and at rest, you would be saved’ (Isaiah 30:15), and through the prophet Jeremiah, He states: ‘If thou wilt turn, O Israel, saith the Lord, turn unto Me’ (Jeremiah 4:1).

Now, pay attention to what is added: "Blessed are they who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It seems to me that no other group of the blessed is indicated here beyond those already mentioned. To ponder the testimonies of the Lord and to strive for Him wholeheartedly is to lead a blameless life and to walk in His law. He continues, "For those who do evil shall not walk in His ways" (Psalm 118:3). However, we recognize that those who perpetrate wrongdoing do examine the testimonies of the Lord, for they prioritize knowledge over virtue; we also see others who explore His testimonies not because they live righteously but in hopes of learning how to live rightly. Such individuals do not yet walk blamelessly under the law of the Lord, and thus, they have not yet attained blessedness.

It is declared in this psalm and acknowledged as true: "Those who do evil do not walk in His ways" (Psalm 118:3). Yet, we must strive, with divine assistance, recognizing that both we and our words are held by His hand (Wisdom 7:16), to ensure that what is rightly articulated is not misinterpreted by those who hear or read it. We must be cautious to avoid concluding that all the saints deny their sins, since it is written, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9). This does not imply that they do not walk in the ways of the Lord, given that sin is evil; nor does it suggest that those who walk in His ways are without sin, which is unquestionably false. This assertion aims to avoid arrogance and pride, not to deny the acknowledgment of sin—rather, the context clarifies the meaning and dispels uncertainty. Thus, 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 does it convey when he states, "You have accused us of keeping Your commandments too strictly"? (Psalm 118:4). Have You required too great a sacrifice or left us wanting? Regardless of the interpretation, the meaning seems to oppose the widely revered sentiment praised by Greek sages and applauded by Latin thinkers: "Do nothing excessively." Nevertheless, the Latin tongue sometimes employs the word "nimis" in contexts that evoke significance in Scripture and in everyday discourse. In this instance, when he claims, "You have accused us of adhering to Your commandments too much," we glean a considerable understanding, especially when expressing to a beloved friend, "I love you too much." It reflects an intensity rather than an excess beyond what is appropriate.

Ah, if only, he wishes, "my paths would be made straight, that I may keep Your decrees" (Psalm 118:5). You have indeed taken upon Yourself a weighty responsibility: “Oh, that I could achieve what You require!” In hearing this, recognize the intent behind the words; having discerned this expression of longing, set aside the arrogance of presumptions. Who can claim to desire what lies within their capacity to achieve unassisted? Therefore, should one yearn for what God commands, they ought to beseech Him for the means to fulfill such commandments.

"I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should regard God's commandments as one would a mirror, as articulated by the Apostle James (James 1:23-25). This individual aspires to embody the truth of God's commandments so that when he reflects upon them, he feels assured rather than confounded, for he seeks to not merely hear but to act upon them. His desire to keep God's statutes and to walk in His ways cannot be realized except through the grace of God; otherwise, he will encounter the law not as a source of joy but as a cause for confusion, failing to adhere to the commandments he contemplates.

"I will confess to You, O Lord, in the direction of my heart; in this, I shall know the judgments of Your righteousness" (Psalm 117:7). This is not merely a confession of sins, but rather of praise; akin to the acknowledgment made by one who says, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25) and as recorded in Ecclesiasticus: "Confess all the works of God, that they are very good" (Sirach 39:15-16). He articulates, "I confess to You according to the guidance of my heart." Indeed, if my paths are set right, my confession will be to You, for You have accomplished it, and it is Your glory, not mine.

He further asserts, "I will keep Your decrees" (Psalm 118:8). But what follows? "Do not forsake me, even excessively!" or, as some texts have, "Do not leave me too much, nor excessively." Yet, during the times of the world's sinfulness, God would have very much forsaken it, had it not been upheld by such a great remedy, namely, the grace of God through our Lord Jesus Christ. Thus, according to this prayer of Christ's body, He has not forsaken it even excessively; for God was, in Christ, reconciling the world to Himself (2 Corinthians 5:19).

Timothy observes that, as a valiant warrior who has learned to withstand all challenges, he does not seek that all adversity be removed, but rather that he may receive a profound gift of encouragement in times of trial, empowering him to face every challenge with joy and consolation. In this, he implores, have mercy on me, that I may be granted comfort and strength. Athanasius adds that many who have experienced consolation mistakenly believe they achieved it through their own wisdom and understanding. Therefore, to avoid straying like them, let Your grace be my comfort, O Lord, Your servant.

The answer lies here: ‘But the time is now’ as Theodoret notes, ‘for humanity and comfort, for Thou hast pledged Thy favor to those who repent.’ God conveyed this through Isaiah: ‘When thou returnest, then thou shalt be saved’ (Isaiah 30:15), and through Malachi: ‘I will turn to Me, and I will turn to you’ (Malachi 3:7). Therefore, what should one request? The grace of comfort, as stated by the Lord. It can also signify a transformation of the painful situations that humble me into ones of comfort. The balm has worked; now remove it. Although the Physician of souls and bodies comprehends this far better than we do, it is fitting to pray about it, not without conditions, but rather with the understanding: if it pleases You, Lord, if it will lead to my salvation; in other words, to pray within the bounds of submission to God’s will, which is the essence of a life pleasing to Him. Our experiences reveal that the Lord sometimes changes sorrow into joy, as witnessed in Job’s story; and at other times, He allows one to remain in a lowly state throughout life, such as with Lazarus, who was taken from suffering into the peace of Abraham's bosom. St. Ambrose suggests that the prophet asks solely for the grace of consolation, entrusting the divine will to either improve the troubling circumstances or maintain them. ‘Another,’ he explains, ‘humbled by hardships, petitions for the cessation of trials, imploring the Lord to calm the tempest of troubles assailing him; yet the prophet, as a resilient warrior who recognizes that trials refine the soul, does not seek to eliminate hardships or avoid challenges. Rather, he prays for strength during his arduous battle against temptations, that he may endure with a steadfast spirit what befalls him, and not succumb under the burden of grief and despair. Thus, he implores God’s goodness not to leave him without the support of comfort, preventing him from abandoning the noble fight he has initiated. In heaven, there is surely consolation awaiting all who suffer for righteousness, and the greater the tribulation, the greater the reward; yet here on earth, we can pray to the Lord for consolation, as He did for St. Paul, who affirmed: ‘blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforted us in all our affliction, that we may be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God’ (2 Cor. 1:3–4). However, it is evident that beyond spiritual comfort, the prophet also seeks external consolation, as the context suggests. He later states that even the adversaries would witness it and feel ashamed, and that the righteous would turn to it (vv. 78–79). Both outcomes are possible only when comfort is not limited to the heart but is also evident outwardly.

O Lord, to whom I owe my very being, grant me insight into Your law, elevating me beyond mere earthly existence. When the righteous see my salvation, they will rejoice, for my hope will be fulfilled. It is entirely just that You have chastised me, for it is in keeping with Your steadfast promises, enabling me, through discipline, to fulfill my commitments; yet may Your mercy reign once more, shaming my adversaries, and restoring friendship with those who have wronged the righteous on my behalf. Oh, that I might live in blamelessness, that my prayer may be granted!