Psalm 119 (118):78Meaning & Commentary from the Church Fathers

Now consider what follows: "Blessed are they that keep His testimonies, and seek Him with all their heart" (Psalm 117:2). It appears that no other category of the blessed is referenced here beyond those previously discussed. To contemplate the testimonies of the Lord and to seek Him with one’s entire heart signifies being blameless on the path, embodying obedience to the law of the Lord. He states, "For they that do evil shall not walk in His ways" (Psalm 118:3). However, we recognize that those who commit iniquity do examine the testimonies of the Lord as they favor knowledge over righteousness; we also see that others investigate the testimonies, not because they already lead righteous lives but to learn how they ought to live. Such individuals do not yet walk blamelessly within the law of the Lord, and thus they remain unblessed.

It is written and affirmed in this Psalm: "they that do evil shall not walk in His ways" (Psalm 118:3). However, we must strive, with God’s aid, in whose hands lie both we and our words (Wisdom 7:16), so that what has been rightly stated, though perhaps misunderstood, does not confuse the reader or listener. We should be cautious not to misinterpret all the saints’ declarations, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), as suggesting they cannot walk in the ways of the Lord since sin is intrinsically evil, or, given their certainty of walking in His ways, conclude they are sinless, which is undoubtedly incorrect. This is not merely to avert arrogance and pride; otherwise, it would have been framed as, "Humility is not in us." The subsequent wording clarifies this interpretation and dispels any doubt. After stating this, blessed John continues, "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9).

What does it imply: "You have accused us of keeping Your commandments too strictly" (Psalm 118:4)? Have you demanded too much or shortchanged us? Whatever the interpretation, it seems contrary to that esteemed and noble principle praised by sages, which the Latins might express as "do nothing excessively." The Latin vernacular sometimes uses "nimis" in ways that resonate meaningfully in Scripture. When the text suggests, "You have accused us of keeping your commandments too much," it encourages an understanding that if one were to say to a cherished friend, "I love you too much," it conveys a depth of affection rather than an excess beyond what is fitting.

"Oh, if," he reflects, "my ways would be made straight, that I might keep Your decrees" (Psalm 118:5). You indeed have accepted the burden: Oh, if only I could comprehend the enormity of what you have taken upon Yourself. When you hear this, recognize the expression of a willing heart and, having discerned this deep yearning, shed the arrogance of presumption. Who claims to desire what lies within their power to accomplish without divine assistance? Hence, if one longs to follow God's commands, they ought to implore God to bestow upon them the strength to fulfill those commands.

"And 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 a mirror when they are recited or recalled, as the Apostle James highlights (James 1:23-25). This individual aspires to reflect such righteousness, wishing to see God’s commandments without confusion; they intentionally choose to be not just hearers of the Word, but doers. Thus, they seek for their paths to be straightened to uphold God's statutes. Yet, how can one attain such straightness unless through God's grace? Otherwise, they may discover in the law a source not of joy but confusion if they do not align themselves with the commandments.

"I will confess to You," he proclaims, "O Lord, with the guidance of my heart; in this, I shall know the judgments of Your righteousness" (Psalm 117:7). This is not a confession of sin, but of praise; as he states, “In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as it is stated in Ecclesiasticus, "So confess all the works of God, that they are very good" (Sirach 39:15-16). I confess to You, he asserts, in accordance with the guidance of my heart. If my paths are made right, my confession to You becomes a testament to Your work, deserving of praise—not my own.

He further declares, "I will keep Your decrees" (Psalm 118:8). Yet, what follows? "O leave me not even too much!" or as some manuscripts articulate, "not even excessively." Since God has not abandoned the world in its wilderness of sin, He would have retreated more had it not been upheld by such a powerful remedy—the grace of God through our Lord Jesus Christ; yet according to this prayer from the body of Christ, He did not abandon it even to an extreme, for "God was in Christ reconciling the world to Himself" (2 Corinthians 5:19).

Thus, they shall ultimately face disgrace and realize they have unjustly violated the law against me. Synesius of Cyrene remarks that shame can indeed serve as a secondary good. Being without sin is unique to the divine essence, while feeling shame for unworthy actions can be viewed as a sign of purity.

He desires it to be apparent to all that the earnest observance of Thy law by Thy servants is not in vain, while those who openly revile it will ultimately face disgrace. Those who witness this transformation in him will shift their disdain towards the proud mockers instead. Although external disgrace may not evoke an internal sense of shame or change attitudes towards the law and its adherents, the prophet expresses a hope that such pride will lead to a recognition of their wrongs, prompting a reassessment of their understanding of the law and their manner of living. The blessed Theodoret notes that the prophet does not curse his adversaries, but prays for them, revealing that shame can guide one towards salvation. Having experienced such redemptive grace himself, he wishes for others to find it as well. Saint Ambrose echoes this sentiment, stating that, being healed of his own afflictions, he now acts as a healer for those who have wronged him, desiring them to become aware of their misdeeds and feel remorse. Shame serves as a means of correction; when a person acknowledges their wrongful actions, it inspires them to abandon those behaviors. The prophet's wish is that they realize their misconduct, experience shame for it, and turn away from their previous lawlessness. St. Athanasius further elaborates that if, “You change, O Lord, my fate for a better one,” then the proud will be shamed, not to elevate the prophet but to empower him to “mock at Your commandments.” This acknowledgment will enhance rather than diminish his zeal to fulfill God's commands. He declares his intention to increase his efforts and engage tireless devotion, likened to one who immerses himself in a beloved task. Once relieved of his former constraints, he will channel the energy previously spent on burdens into a deeper understanding of the law and innovative ways to apply it to his renewed life. The prophet is resolved to be prepared for such action when his petitions are realized, rejecting the temptation to allow his soul to languish in complacency, as captured in the words, “You have much, good things lying in store for the summer; rest, eat, drink, be merry.”

O Lord, from whom I derive my being, grant me insight into Your law and uplift me to a higher existence. When the righteous see my salvation, they will rejoice, for my hope will finally be fulfilled. It is just that You have disciplined me, for Your actions are always true to Your promises, and through this purification, may I live up to my calling. But let Your mercy shine forth once more, let my adversaries be ashamed, and may those who have wronged the righteous and me become my friends again. Oh, if only I could live in such a way that this prayer might be answered!