Psalm 119 (118):90Meaning & Commentary from the Church Fathers

Now, consider what follows: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears there is no other category of the blessed being referenced here other than the one previously mentioned. To reflect on the Lord’s testimonies and to earnestly seek Him signifies walking blamelessly in His way, aligning oneself with the law of the Lord. Furthermore, he asserts, "For those who do evil shall not walk in His ways" (Psalm 118:3). However, we are aware that those who commit iniquity also examine the Lord's testimonies, often prioritizing knowledge over righteousness; there are others who study the testimonies not out of their good conduct but to learn how they ought to live. Those individuals do not yet embody blamelessness in the law of the Lord and, as such, remain outside the state of blessedness.

It is stated in this Psalm, which holds true: "Those who do evil do not walk in His ways" (Psalm 118:3). We must strive, with God's assistance, in whose hand we and our words reside (Wisdom 7:16), that what is appropriately articulated does not mislead the reader or listener due to misunderstandings. We ought to be cautious that all the saints, who declare, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), are not perceived as failing to walk in the Lord's ways, as sin is indeed evil and those who commit evil do not follow His paths. Conversely, since it is undeniable that they walk in the Lord's ways, it may be erroneous to assume they are without sin, which is surely false. This assertion is made not solely to prevent arrogance and pride; otherwise, it would not include the phrase, "And the truth is not in us," but rather, "Humility is not in us," particularly as the subsequent words clarify the significance and dispel confusion. After stating this, the blessed John added, "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 statement: "You have accused us of keeping Your commandments too strictly" (Psalm 118:4)? Have you taken too much? Or have we left something behind? Regardless of the interpretation, the sentiment appears to counter the esteemed wisdom exalted by the Greeks and celebrated by the Latins: "Do nothing too much." Yet, in Latin, the term nimis can imply something significant, present in Scripture and deeply understood in conversation. When we understand the phrase "thou hast accused us of keeping Thy commandments too much," we should discern the intent, as if one says to a dear friend, "I love you too much," it is understood to mean a profound love rather than an excessive one.

Oh, if only, he says, "my ways would be directed to keep Your statutes" (Psalm 118:5). You have indeed taken upon Yourself this responsibility: "Oh, if I could realize what You have taken upon Yourself." When you hear this, recognize the plea of the willing, and in acknowledging this expression of desire, cast away any presumption. For who would assert that they yearn for what is within their capability to achieve without seeking assistance? Thus, if one longs for what God commands, they should pray for His help in fulfilling 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 the commandments of God as one would a mirror, as indicated by the Apostle James (James 1:23-25). This individual desires to view himself through God's commandments in a mirror and not feel disoriented, for he chooses not merely to hear them but to act upon them. Accordingly, he yearns for his ways to be aligned with God's statutes. However, how can one achieve this alignment other than through the grace of God? Otherwise, one may find questioning the law not a source of joy but confusion, particularly when one does not heed its commandments.

"I will confess to You, O Lord, with all my heart; in this way, I will know Your righteous judgments" (Psalm 117:7). This is not merely a confession of sins, but of praise, echoing the words, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as stated in Ecclesiasticus: "So acknowledge all the works of God, for they are very good" (Sirach 39:15-16). He expresses, "I confess to You, according to the guidance of my heart." Indeed, if my ways are made right, I will confess to You, for it is Your work to be praised, not mine.

He continues: "I will keep Your statutes" (Psalm 118:8). But what follows? "O leave me not even too much," or as some versions state, "not excessively." God, who abandoned the world in its sinfulness, would have forsaken it entirely were it not for the potent remedy of grace through our Lord Jesus Christ. Yet, according to the prayer of Christ's body, He has not forsaken it even too much, for "God was in Christ reconciling the world to Himself" (2 Corinthians 5:19).

As Athanasius, Basil, and Cyril note, this word signifies an eternal abiding rather than cessation; the Psalmist affirms it remains forever. The prophet, as Theodoret indicates, alludes to higher matters, proclaiming that he understands Your word, through which You have brought forth all that exists in the heavens and upon the earth, endures eternally. Thus, he refers to the essential Word of the Father, which was present in the beginning, and the governance of all of creation, explicitly designating all creatures as serving Him. Theodoret’s observations align with those of Athanasius, indicating that the angelic hosts residing in heaven uphold the Divine law, remaining untouched by any transgression.

Origen remarks that for a deeper understanding of the prophet's message, one should consider all heavenly and earthly matters. The sun, with its light, causes no disturbance, but faithfully follows its prescribed path. Observe also the movements, cycles, and transformations of the moon, along with the other stars and creations, and you will realize that all are guided by the word of the Creator.

Didymus adds that the phrase "age of ages" refers to an eternal state, while acknowledging that heaven and earth will eventually pass away. Theodoret and Bezimenius differentiate between Jewish and Gentile perspectives, noting that when the initial Jewish people rejected the truth and declared, “Take Him from the earth,” this truth transitioned from that lineage to another.

The consistency of the divine order in heaven, established by You, is passed down from generation to generation. It can be inferred that these words contain a moral significance regarding the immutability highlighted in the initial verses discussing the physical world's permanence. The speaker has noted this steadfastness in heaven and will address it on earth as well: "Thou hast founded the earth, and it abideth." "By Thy teaching the day abides." It would follow that while it remains so in the material realm, it does not vary in the moral sphere; here, "in generation and generation," God's truth sustains. The prophet chose to place this thought at the forefront rather than at the conclusion, emphasizing that this profound truth in the heavenly realm does not drift from the acknowledgment of God’s unchanging order. Thus, the prophet illustrates that just as in the tangible world, the laws of existence prescribed by God are unalterable, so too in the moral realm does God's truth endure across generations. What is this truth? It is as the heavens proclaim, that there is a God—Creator, Almighty, Provider, and Judge of all creation. Creatures endowed with understanding must honor Him through faithful adherence to the moral laws implanted within their conscience. This truth is acknowledged by all; it primarily governs the lives of nations across every lineage and holds an authority that silences no voice. It remains steadfast through all generations and ages. This encompasses the especially profound truth revealed to humanity. God disclosed His will to Adam, Noah, the patriarchs—ancestors of His chosen people, and chiefly to Moses at Sinai. Yet, even after Moses, He continued to guide His people through holy men, manifesting Himself to them or sending His angels. The prophet David himself received such revelations, albeit often of a personal nature. What, then, is the enduring truth of revelation? It is that the Redeemer came to rescue our race. This truth was at the heart of all divine revelations and institutions among His people. St. David inherited it from those before him and bequeathed it to the generations that followed, capturing in his divinely inspired psalms the Redeemer’s essence as if he had witnessed Him firsthand. This truth was professed from generation to generation prior to St. David, and he foresaw its continued proclamation throughout the ages. Each lineage draws upon this truth from the previous one and passes it onward, affirming its presence in their bloodlines and its unwavering nature across future generations. For the prophet, this truth was a hope, yet for us, it is a fulfilled reality. Once it was realized, it ceased to belong solely to God’s chosen people but became the inheritance of all nations. Once established within one prominent nation, it remains from generation to generation for eternity. Our interpreters often emphasize the transition of God’s revealed truth from one nation to others. The blessed Theodoret observes, "To kindred and kindred is Thy truth. Thou hast preserved it for the Jewish race and for another nation that followed." He encourages us to recognize the Gentile peoples who receive salvation through our Savior Jesus Christ. St. Athanasius remarked, "Two groups of people possess the truth of God: the Jewish people, who bear the law and the prophets, and the Church. Thus, God’s truth dwells not through generations but remains in the first and second. Other nations stray into error. When the first generation rejected the truth, saying, ‘Take, take from the earth such a one’ (Acts 22:22), the truth transitioned from the first generation to the second." Hence, St. Ambrosius concludes that in all nations, falsehood prevails; the truth thrives solely in the Church, as all believers together form one people. The Church brings unity to all and possesses the truth exclusively.

Meditating on this unchangeable word has sustained me in times of trouble. I shall not deviate from Your everlasting commandments, for they bring me vitality. Aid Your devoted servant, for my life is in jeopardy; You, like Your law, are infinitely elevated, and all worldly power and glory, including my adversaries, pale in comparison to You. In heaven, Your word has its eternal home, and it remains unwavering on earth as well. The word, the law, and justification signify, as expressed in the scripture, the promises within the law, which encompass both commandments and assurances; just as the laws of nature are immutable, so too are Your promises. In these, I have found my hope rooted in the preservation of my life.