Psalm 119 (118):93Meaning & Commentary from the Church Fathers

Now, pay attention to his next words: "Blessed are they that keep his testimonies, and seek him with all their heart" (Psalm 117:2). It appears that this passage speaks solely of the group previously mentioned. To contemplate the Lord’s testimonies and to seek Him wholeheartedly equates to walking blamelessly on the path and adhering to the law of the Lord. He continues, "For they that do evil shall not walk in His ways" (Psalm 118:3). Yet, we know that those who commit unrighteous acts can indeed scrutinize the Lord's testimonies, favoring knowledge over righteousness; similarly, others may examine the testimonies not out of a desire to live rightly but to learn how they should live. Such individuals are not yet walking blamelessly according to the law of the Lord, and thus have not yet attained true blessedness.

As it is stated in this Psalm, "They that do evil do not walk in His ways" (Psalm 118:3). However, we must strive, with divine assistance, to ensure that what is appropriately articulated is not misunderstood by the reader or listener. We need to be cautious lest all the saints, who maintain that "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), be perceived as not walking in the Lord’s ways, given that sin is inherently evil and those who commit evil act outside His path; or to think that if they unequivocally walk in the Lord’s ways, they are devoid of sin, which is certainly untrue. This is not merely stated to curb arrogance; otherwise, the words "And truth is not in us" would not have followed. Instead, it highlights, "Humility is not in us," especially since the subsequent statement clarifies the meaning and removes any ambiguity. For after saying 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 does it mean to say, "You have accused us of observing Your commandments too strictly?" (Psalm 118:4). Have you required too large a sum from us, or have we left something wanting? Whichever interpretation we choose, the implication seems contrary to the ancient wisdom cherished by both the Greeks and Latins: "Do nothing excessively." However, the Latin expression can embody a meaning found in Scripture and is employed in our everyday discourse. In this context, "You have accused us of observing Your commandments excessively" signifies a profound understanding; as when we express love to a dear friend by saying, "I love you too much," we do not imply excess but rather a vast abundance.

Oh, if only, he laments, "my ways would be directed to keep Your statutes" (Psalm 118:5). You have truly embraced a heavy burden: oh, that I could grasp fully the weight you have undertaken. When you hear this, recognize the genuine longing within it, and having acknowledged the desire expressed, cast aside any pride stemming from presumption. For who would assert that they yearn to achieve what they can obtain without divine assistance? Thus, should one desire what God commands, they ought to petition God for the strength to fulfill His commandments.

"And I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). As the commandments of God are read or reflected upon, we should regard them as a mirror, as the apostle James illustrates (James 1:23-25). This individual wishes to see himself clearly through the commandments of God, without confusion, choosing to not only hear them but also to perform them. Therefore, he longs for his paths to be straight so he might uphold the statutes of God. How can one make their path straight except through the grace of God? Otherwise, the law of God becomes a source of turmoil and not joy, should one merely glance at the commandments without genuine intent to follow them.

"I will confess to You, O Lord, with the integrity of my heart; in this I shall know the judgments of Your righteousness" (Psalm 117:7). This expression is not one of sin confession, but rather one of praise; akin to the declaration, "I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as noted in Ecclesiasticus: "Confess all the works of God, for they are exceedingly good" (Sirach 39:15-16). He professes to confess according to the guidance of his heart. Indeed, when my ways are in order, I will offer You praise, for it is Your work and not mine.

He then continues, "I will keep Your decrees" (Psalm 118:8). Yet what follows is this plea: "Do not forsake me even too much!" or, as some manuscripts express it, "Not even excessively." However, just as God withdrew from the world enveloped in sin, He would have abandoned it even more were it not for the powerful remedy of grace provided through our Lord Jesus Christ; indeed, in light of this prayer concerning the body of Christ, He has not forsaken it even excessively, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Didyma compares this to someone recovering from a severe illness who does not forget the means by which healing was achieved. This saint, having been brought to life by God through His ordinances, declares he will remember them for eternity, acknowledging that it is by them that God has restored his life, aligning with the truth that “the man who does them shall live by them” (Leviticus 18:5).

Athanasius states that life is found in Your words. Thus, only the righteous truly live, even if they appear dead, while the wicked are dead, despite seeming alive. The righteous possess life within them in truth, while the unrighteous lack this essence, resembling lifeless entities that are moved not by their own will but by an outside influence.

The fruitful outcomes of obeying God’s commandments and justifications instill a steadfast resolve to remain committed to them eternally. There is no comparison to the sweet revitalization that a life lived according to God’s will provides. Eager to dwell perpetually in such renewal, I desire to know nothing but Your justifications. ‘Like one,’ as Didymus writes in Zygabenus, ‘who has recovered from a grave illness through known remedies, and therefore never forgets them, the prophet, revived by God through His justifications, declares he will not forget them, illustrating his revival as the motive for this commitment.’ The prophet’s words refer not solely to the preservation of physical life for the sake of fidelity to God’s justifications but also to the rejuvenation of the soul, which remains potent even when physical preservation is absent. He affirms: ‘because in them Thou hast quickened me.’ This means, ‘I sense the life that is infused within me through the mediation of Your justifications.’ Indeed, where there is no conscience rebuke, where self-gratification does not take precedence over pleasing God, despite any inevitable deprivations that may accompany such a lifestyle, there exists true life; and as authentic life, it cannot help but fill the soul with the oil of joy, saturating its entirety and leaving traces of satisfaction and peace everywhere. Thus, St. Athanasius remarks regarding this passage: ‘I will look to Thy laws, for in them I discover life, as You have assured me, that “in them that man shall live” (Leviticus 18:5).’ Hence, the righteous alone possesses true life, even if appearing to be dying, while the wicked are dead, though seemingly alive, for the former have within them the essence of life—the truth, while the latter, lacking this essence, are akin to lifeless entities, moved only by external forces. Therefore, we might say that if others stray from God’s commandments, it is merely because they have not had the opportunity to experience the life-giving power that fulfilling them brings to the soul. Their lack of belief hinders them from experiencing this: they do not trust that it is so and do not engage in devoted obedience to the commandments, while the allure of a contrary life seems to offer simple pleasures, though these are ultimately met with bitterness. Faith is necessary to embark on the path of commandments. The sweetness of a life aligned with the commandments is not immediately appreciated so that faith may be tested and strengthened. Yet it is present and awaited by those who tread this way. Once the trial is overcome, then the sweetness of such a life is bestowed as a testimony that the soul's revitalization has commenced, nurtured by loyalty to the commandments, and as one progresses, this revival becomes ever more palpable. Ultimately, the fullness of life enters the heart. This occurs when the Lord arrives with the Father and the Holy Spirit to dwell within the soul, in recognition of its long-standing, unwavering, and patient devotion to the commandments.

The promise of Your word, O Lord, is as unwavering as the heavens (v.89), as steadfast as the earth You have established (v.90), and as constant as the cycle of day and night (v.91). Reflecting on Your eternal word has provided me solace in times of distress (v.92). I will remain steadfast in following Your everlasting decrees, for they revive my spirit (v.93). Assist Your devoted servant (v.94), for my life hangs in the balance (v.95); You, like Your law, are exalted beyond measure, and all earthly power and glory (as well as my adversaries) are of no consequence beside You (v.96). - Your word has its dwelling in heaven, and on earth, it remains unchanging. The word (v.89), the law (v.92), and righteousness (v.93) signify, as the language connects, the promises of the law (Pentateuch), which contains not only commandments but also promises; just as the laws of nature are immutable, so too are these promises. This corresponds to the literal interpretation of the LXX, which suggests that in them, You have established me within the promise grounded in the safeguarding of my life.