Psalm 119 (118):8Meaning & Commentary from the Church Fathers

Therefore, it is fitting that the prophet pleaded not to be left "utterly," meaning he sought to avoid total deprivation of divine assistance. This context clarifies why the prophet expressed a desire that God would "forsake me not utterly." It is typical for God to withdraw His support selectively for an individual’s benefit, as was the case with Job, who was forsaken only to achieve the highest form of spiritual perfection. Elijah also faced a brief separation, distancing himself from Ahab and Jezebel, but God’s providence soon led him to Zarephath, where he benefited from a widow's hospitality and assured her that "the flour in the bin and the oil in the jar shall not be exhausted" (1 Kings 17:14), thus enabling him to provide sustenance for her. During the disobedience of the Israelites, Elijah declared that the heavens would not rain for three years and six months, affirming, "As the Lord God of Israel lives, before whom I stand, there shall not be dew nor rain these years, except at my word" (1 Kings 17:1). However, to be abandoned utterly by God is a dreadful fate, as seen in the cases of Saul and Absalom, who did not return to salvation due to their complete forsakenness by divine providence.

Now consider his further words: “Blessed are they that keep his testimonies and seek him with all their heart” (Psalm 117:2). It seems evident that no new group of the blessed is introduced here apart from those already referenced. To examine the Lord’s testimonies and to earnestly seek Him is identical to walking blamelessly along the path of His law. He continues, “For they that do evil shall not walk in His ways” (Psalm 118:3). Yet, we are aware that those engaged in wrongdoing might study the Lord’s testimonies, not out of commitment to righteousness, but out of a desire for knowledge on how to live rightly. Such individuals do not yet walk blamelessly in accordance with the law of the Lord, and for that reason, they have not attained blessedness.

It is affirmed in this psalm: “They that do evil walk not in His ways” (Psalm 118:3). Nevertheless, we must strive, with God’s assistance, who governs both us and our speech (Wisdom 7:16), that what is expressed as truth is not misinterpreted. We must remain cautious lest we conclude that all saints—those whose declaration is “If we say that we have no sin, we deceive ourselves and the truth is not in us” (1 John 1:8-9)—are solely incapable of walking in the ways of the Lord since evil is sinful, and those who engage in evil do not tread His paths. Alternatively, if we acknowledge that they do walk rightly, we might wrongly assume they are sinless, which is certainly not the case. This admonition is not merely to prevent arrogance; otherwise, it would state, “Humility is not in us.” The subsequent verses elucidate this point clearly and dispel any doubt. After stating this, 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, then, does it mean, “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have You required too great a sum? Or have You left too much? Regardless of which interpretation we adopt, the understanding seems to contrast sharply with the well-known and commendable wisdom that the Greeks admire in their philosophers, which the Latins universally commend: to avoid extremes. Yet, the Latin expression sometimes uses “nimis” in such a context that we find it in Scripture and utilize it in our discussions with depth. In saying, “Thou hast accused us of keeping Thy commandments too stringently,” we grasp a significant truth if our understanding is sound. Just as when we might tell a beloved friend, “I love you too much,” we imply a deep affection rather than suggesting that it exceeds what is appropriate.

Oh, if only, he reflects, my ways were straightened so that I might observe Your decrees (Psalm 118:5)! You have indeed accepted the responsibility: Oh, if only I could truly realize what You have taken upon Yourself. When you hear this, recognize it as the expression of a willing heart, and upon recognizing this desire, relinquish the pride of assumption. For who can genuinely desire what is within their power to achieve without divine assistance? Thus, if one longs for what God commands, one should earnestly seek God for the strength to fulfill His commandments.

And he declares, “I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We ought to view God’s commandments as a mirror when they are read or recalled, as stated by the apostle James (James 1:23-25). This individual desires to reflect such a nature that he sees God’s commandments not with confusion but with clarity, desiring not merely to hear them but to act upon them. Hence, he seeks to align his ways straight and to uphold God’s statutes. How can one achieve straightness without the grace of God? Otherwise, one would find not joy but turmoil when looking into God’s commands which he does not fulfill.

“I will confess to You, O Lord, in the direction of my heart; in this I shall understand the judgments of Thy righteousness” (Psalm 117:7). This is not merely a confession of sin, but one of praise, as it is said, “In whom there was no sin, I confess unto Thee, O Father, Lord of heaven and earth” (Matthew 11:25), and as noted in the book of Ecclesiasticus: “So confess all the works of God, that they are very good” (Sirach 39:15-16). I confess to You, he asserts, according to the guidance of my heart. If my paths are made right, I will acknowledge You—for You have accomplished it, and it is Your praise, not mine.

Further, he adds, “I will keep Your decrees” (Psalm 118:8). But what comes next? “O leave me not even too much!” Or, as some translations put it, “Not even excessively.” Since God deserted the world amidst its sins, He would have abandoned it considerably if it were not supported by such a powerful remedy—namely, the grace of God through our Lord Jesus Christ. Thankfully, according to this prayer from the body of Christ, He has not forsaken it even greatly; for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

In contrast, Judas, completely devoid of God’s protection, became an easy target for the evil one; the divine David faced abandonment after committing a well-known transgression and suffered greatly, but he regained boldness before God. Meanwhile, Saul, having lost this grace permanently, became aligned with a wicked spirit. Thus, he rightly expresses, Do not abandon me for too long. For You are faithful, ensuring we are not tempted beyond our capacity.

A contestant who trembles at the mere sight of his rivals and whose legs fail him has effectively succumbed before the contest even starts. The same holds true for the spiritual journey. Where can one discover such courage? It lies in trusting the Lord. The road taken by those who endeavor to please God and attain salvation is a path blessed by God, who grants protection and vigilance to all who walk upon it. He has meticulously arranged everything for their benefit and awaits their willingness to embark on it, so He may provide all that is necessary. Aware of this divine assistance, the courageous individual vows to the Lord, ‘I will keep Thy justifications’, while appealing that He not abandon him ‘to the evil’. The prophet similarly encourages everyone, saying, ‘Be of good courage,’ and let your hearts be strong, all ye who trust in the Lord’ (Psalm 30:25). Do not waver until you are ‘green’ or ‘altogether’ committed. God’s mercies may sometimes come laden with trials, as when the Lord deliberately withholds grace or diminishes its workings to test and refine one's willpower. When grace is withheld, then a sense of desolation emerges in thoughts, emotions, and actions. Human frailty tends to misinterpret this state as self-sufficiency and complacency, thereby straying from the truth and distorting the vitality of life. To avoid such a situation or to rectify it once it has begun, grace—which watches over those yearning for the Lord and desires all to uphold truth and righteousness—may retreat at times, leaving individuals alone with their innate strengths. This inevitably gives rise to inner turmoil and external confusion. One who is attentive to themselves cannot overlook this depletion, just as a person exposed to the cold recognizes their chill. Therefore, if pride has taken root, one must promptly repent inwardly before the Lord, and if it has not, acknowledge their weakness. In either circumstance, prayer should commence without delay until grace returns to restore well-being; or, if that fails, they must yield themselves to the Lord, acknowledging their unworthiness for such a condition and patiently enduring it—even with a heavy heart—until the Lord graciously gazes upon them and dispels their darkness.

There exists another kind of departure that is disciplinary in nature. Here, although grace may cease its activity, it remains present and ready to assist; yet in this instance, it completely withdraws from a person, allowing them to fall. This occurs when one commits a mortal sin and chooses to remain unrepentant despite warnings; however, should one genuinely repent, they may find restoration within grace, according to the depth of their contrition. Peter sinned and repented, thus re-entering grace; Judas, on the other hand, did not repent and faced abandonment and ruin. Likewise, grace departed from the Jewish people due to their rebellion against God and rejection of Christ. To be shielded from such a devastating abandonment, the holy prophet promises to remain steadfast and unwavering in obedience to God’s commandments, saying, ‘I will keep’—so long as You do not completely forsake me. Recognizing that grace may withdraw due to sin, another layer of prayer emerges here: do not permit me to fall into the kind of sin that would justly warrant Your abandonment. This aligns with a promise to keep Thy justifications, if only You will aid me in maintaining them. The inspired courage of a person pursuing the path of divine service holds no semblance of arrogance but is rooted in profound trust in God, grounded in the assurance that they are choosing to walk—or are already walking—in accordance with the right way, fully aware that the Lord’s justifications are upright, His law is flawless, and His testimonies are true (Psalm 18:8-9). With such assurance, one cannot help but recognize that they are on firm ground, their journey illuminated from above and securely bordered on both sides. That is true courage! That is the fortitude of the heart! In examining these initial eight verses closely, we discern a singular goal—to elucidate the fundamental principles of a life pleasing to God. The first three verses (Psalms 118:1-3) articulate the ascending stages toward the ultimate perfection of this life; the following two (Psalms 118:4-5) highlight the fruitful qualities of this existence, such as fervor and divine grace; and the last three (Psalms 118:6-8) delineate the requirements or conditions necessary for excelling within this life: attentiveness, discernment, and bravery in the Lord. This encompasses the entirety of living a genuinely moral and spiritual life. St. Ambrose insightfully begins his interpretation of these eight verses by stating that the first letter ‘aleph’ signifies knowledge. It is worth noting that aleph can also mean leader, which does not conflict with the content of these verses; rather, the insights presented here serve as guiding principles in the pursuit of a godly life. Those who read attentively should thus recognize that these verses encapsulate a complete understanding of moral principles.

The essence of these first eight verses is that one is truly fortunate who adheres to the law, who continuously explores it, who does not behave like the unrighteous, but faithfully observes God’s commandments. Oh, if I could achieve this, I would never face shame. I am grateful for the understanding of the law and earnestly seek to fulfill it; may God alone not deny me His grace to succeed.

Living a life of integrity means aligning one’s actions with the law of the Lord. The Hebrew suggests that this involves embracing His revelations and refraining from wrongdoing, instead walking in His path. The goal is correction; if only my behavior were unwaveringly directed toward fulfilling the commandments of God! The term 'justification' refers to expressions of Divine will, such as statutes and laws, synonymous with guidance and commands. The standards of right and law represent expressions of Divine intent, guiding norms for judgment. To strive zealously—encompassing every aspect—remains the aim.