Psalm 119 (118):82Meaning & Commentary from the Church Fathers

Now, consider this addition: “Blessed are they who keep His testimonies and seek Him with all their heart” (Psalm 117:2). It seems that this passage refers to no other group of the blessed than those already mentioned. To study the testimonies of the Lord and earnestly seek Him is to walk blamelessly in His ways, thus adhering to the law of the Lord. He then states, “For they who do evil will not walk in His ways” (Psalm 118:3). However, it is evident that those who commit wrongdoing may still engage with the testimonies of the Lord, favoring knowledge over righteousness; we also recognize that others might examine God's testimonies not out of a life of virtue, but to discern how they ought to live. Such individuals do not yet walk blamelessly according to the law of the Lord, and that is why they have not yet achieved blessedness.

It is affirmed and recorded in this Psalm that “they who do evil do not walk in His ways” (Psalm 118:3). Nevertheless, we must strive, with divine assistance, recognizing that both we and our words are in His hands (Wisdom 7:16), to ensure that what is rightly spoken is also rightly interpreted, for we must guard against the notion that all saints—whose words reflect, “If we claim to be without sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9)—cannot be seen as walking in the ways of the Lord since sin is wrong, and those who engage in wrongdoing do not follow His paths. Alternatively, if one acknowledges that they are indeed walking in the Lord's ways, it could mistakenly be thought that they are without sin, which is surely incorrect. This statement is not made merely to prevent arrogance; otherwise, it would not have concluded with, “and the truth is not in us,” but rather, “humility is not in us.” The subsequent words clarify the matter further, dispelling all doubts. After this declaration, the 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 is meant by the expression, “You have accused us of observing Your commandments too strictly?” (Psalm 118:4). Have you exacted too great a payment? Or left too much behind? Regardless of how we interpret this, the sentiment seems contrary to the widely praised wisdom of the Greeks and the unanimous commendation of the Latins: “Do nothing in excess.” Yet, Latin occasionally employs the word “nimis” in a manner that yields meaning within Scripture and resonates in our discussions. In this context, “You have accused us of keeping Your commandments too much” indicates a deep understanding, and when one expresses to a cherished friend, “I love you too much,” it is not intended to signify excess, but rather a profound affection.

Oh, if only, he says, “My ways were made steadfast that I might keep Your decrees” (Psalm 118:5). Truly, you have taken upon Yourself a great responsibility; oh, that I might grasp what you have undertaken. When you hear this, recognize the words of the willing soul, and upon recognizing the desire articulated, discard prideful assumptions. Who can claim to desire earnestly what lies within their ability to accomplish without divine aid? Therefore, if one aspires to fulfill God’s commands, they ought to beseech Him to empower them to achieve what He commands.

“And I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We should regard the commandments of God as a reflection, as the apostle James advises (James 1:23-25). This individual wishes to behold the commandments of God in a clear light and not be bewildered, for he chooses to be not merely a hearer but a doer of the word. Thus, he longs for his ways to be made straight and to observe the statutes of God. How could one attain straightness without the grace of God? Otherwise, he will find within God's law not a source of joy, but a cause for confusion, if he is unwilling to engage with the commandments.

“I will confess to You, O Lord, with all my heart; in this I will understand the judgments of Your righteousness” (Psalm 117:7). This confession does not pertain to sin but rather to praise; as he states, “In whom there is no sin, I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25). It is also written in Ecclesiasticus, “Confess all the works of God, that they are very good” (Sirach 39:15-16). I confess to You, he states, guided by my heart. Truly, if my ways are made right, I will offer my praises, for it is You who has accomplished this, and it is Your glory, not mine.

He further states, “I will keep Your decrees” (Psalm 118:8). But what follows? “O leave me not, even too much!”—or as some translations might express, “not even excessively.” However, just as God abandoned the world in its wilderness of sin, He would have forsaken it greatly were it not for the sustaining remedy of His grace through our Lord Jesus Christ. And now, in accord with this prayer of Christ’s body, He has not abandoned it to any excess, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Therefore, not only does the one who awaits God's promise and hopes for relief from the afflictions that weigh him down feel diminished, but also he who immerses himself in God's Word, desiring to comprehend its true meaning, finds in its revelations a source of comfort and encouragement.

It is appropriate for a martyr who endured torment for twenty-eight years to cry out in anguish during his repeated sufferings and imprisonment. Likewise, the thirty-eight-year-old paralytic, who witnessed others being healed summer after summer, would naturally long for relief himself. The blind man of Jericho, positioned by the roadside, also anxiously awaited the chance for his healing to pass by. From the prophet's words and these instances, we glean a vital lesson: we must not waver in hope, even when our pleas for liberation from our burdens seem unanswered. We should continually cry out, “When, O Lord, will you bring us comfort?” – never losing hope. The holy fathers recognize this passage as reflecting the soul’s yearning for salvation in the Lord.

When the soul is united with the Lord and harbors Him within, what more can it seek? Only this: the complete realization of what it hopes for from God. Though forgiveness is granted to the penitent during the sacrament of reconciliation, the internal assurance of this forgiveness may not surface immediately. It is natural for a spirit troubled by such feelings to cry, “When will you bring comfort?” One elder confined a deeply repentant sinner to a cell and, after three years, assured her, “God has revealed to me that all your sins are forgiven.” Was it not fitting during that long wait for her to cry out, “When will you be comforted?”

Repentance, like spiritual gifts in Christ Jesus, unfolds gradually; no one receives everything instantly. Each gift arrives in its proper time, and growth in virtue comes only when the time is right. None can be taken impulsively from the Lord: we must seek, pray, and wait—hence the cry, “When will you be comforted?” Blessed Augustine writes that the phrase “when will you comfort” reveals the anguish found in delays to receiving desired blessings. The giver intentionally withholds to enhance the joy of receiving and the attentiveness to what is bestowed. The Lord knows precisely when and to whom to give, as He governs all things with precision, measure, and number.

St. Ambrosius points out that the longing expressed in “when you comfort” pertains to the soul yearning for the grace of contemplation. Active virtue marks the initial phase of the Christian journey, while contemplation represents the second, loftier stage. Souls ascend to this state after being purified, not through their own efforts, but lifted by the Lord and the grace of the Spirit. Meanwhile, the one who aspires toward it focuses the eye of his mind there, yet despite his efforts, he perceives nothing. In the presence of the Lord, however, everything occurs in its rightful moment. Therefore, we repeat the plea, “When will you bring comfort?” All of God’s mysteries are unveiled in His Word, yet they are fully understood only when grace grants the ability to comprehend. Suddenly, the mind perceives in the Word what it had missed, even after multiple readings and reflections.

My intense longing for help, my anticipation for the fulfillment of Your promises, and the comfort You provide weigh heavily upon me; I have become frail from my troubles, even while remaining devoted to You. My time is fleeting, so come to my aid in due season; all that my companions say to mislead me is futile and contrary to Your law. Since Your promises are unchanging truths, bring judgment upon my assailants who threaten my existence; sustain my life with Your grace. The fur on leather shrinks from the cold.