Psalm 119 (118):95Meaning & 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 that no different class of the blessed is indicated here than the one previously described. To examine the testimonies of the Lord and to diligently seek Him signifies being blameless in one's conduct; it is to follow the law of the Lord. He then states, “For those who do evil do not walk in His ways” (Psalm 118:3). Yet, we recognize that those who commit wrongdoing may still study the testimonies of the Lord, choosing knowledge over righteousness. Others may explore these testimonies not because they live righteously, but rather to learn how they ought to live. Such individuals do not yet walk blameless in the law of the Lord and therefore are not yet blessed.

It is written and acknowledged in this Psalm that “those who do evil do not walk in His ways” (Psalm 118:3). However, we must strive, with God's grace, who holds both us and our words (Wisdom 7:16), that what is said correctly may not confuse the reader or listener due to misinterpretation. We should be cautious not to think that all the saints, echoing the words, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), cannot walk in the paths of the Lord since sin is wrongdoing, and those who engage in wrongdoing do not follow His ways. Alternatively, if it is indisputable that they walk in the paths of the Lord, they should not be understood as having no sin, which is indeed inaccurate. This assertion is made not merely to prevent arrogance and pride; it follows with the clarification, “And truth is not in us,” which would not have been included if the intention was solely to emphasize humility. The subsequent words illuminate the meaning and eliminate any doubt, as 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 is meant by the question, “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have we demanded too much? Or have we left too much behind? Whichever interpretation we choose, it seems to convey an idea contrary to the esteemed sentiment lauded by both Greek and Latin sages that advises moderation in all things. Yet, the Latin sometimes employs the term “nimis” to express significance in such contexts. When we assert that “You have accused us of keeping Your commandments too strictly,” we are expressing something quite substantial; for when we tell a dear friend, “I love you too much,” our intention is to communicate profound affection, not to imply excess.

“Oh, if only my ways were made straight so that I might keep Your statutes!” (Psalm 118:5). Indeed, you have undertaken the burden; oh, if only I could appreciate what you have taken upon yourself! Recognize, as you hear this, the words of the willing, and upon recognizing such a desire, abandon the pride of presumption. Who can claim to desire something within their grasp to the extent they can achieve it unaided? Therefore, if one desires what God commands, they ought to pray for God to grant them that which He commands.

“I shall not be put to shame as long as I keep all Your commandments” (Psalm 118:6). When we reflect on God’s commandments, whether read or remembered, we should regard them as a mirror, as the apostle James points out (James 1:23-25). This person aspires to align themselves in such a way that they can view the commandments of God in a mirror without confusion, as they are determined not only to hear them but also to act upon them. Hence, they wish for their ways to be directed and to adhere to God’s statutes. How can one achieve straight paths unless by the grace of God? Otherwise, they will find the law of God to be a source of confusion rather than joy if they wish to scrutinize commandments they do not truly follow.

“I will confess to You, O Lord, with all my heart; in this way, I shall know the judgments of Your righteousness” (Psalm 117:7). This is not a confession of sins, but a declaration of praise, akin to “I acknowledge you, Father, Lord of heaven and earth” (Matthew 11:25), and as stated in Ecclesiasticus: “Confess all the works of God, that they are very good” (Sirach 39:15-16). When I declare, “I confess to You according to the guidance of my heart,” it signifies that when my ways are made upright, I confide in You for Your deeds deserve praise, not mine.

Moreover, he declares, “I will keep Your decrees” (Psalm 118:8). But what follows? “Do not abandon me even too much,” or as some translations indicate, “Do not leave me excessively.” As God has not completely forsaken the world amidst its sinful wilderness, He might have abandoned it entirely, were it not for the potent remedy of grace bestowed through our Lord Jesus Christ; thus, according to this supplication from the body of Christ, it is stated that He did not abandon it too much, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).

Athanasius remarks that it would be fitting to say, "I have wisely attended to Your instruction, and through prayer seeking Your aid, I have neutralized their malice." Perhaps the essence here is this: the wicked plot against me with schemes intended to lead to my downfall, yet I, steadfast in adherence to Your commandments and guided solely by them, traverse their traps and remain unscathed. I may not grasp their plans or machinations; however, as I strive only to follow what Your revelations inspire, I navigate through unscathed, rendering their efforts futile. This may also apply to the martyrs. What their torturers did not succeed in achieving was to deter them from their faith and thus condemn their souls! The coercive measures and deceits of the wicked were powerless against those who remained resolute in belief, as they sought only the revealed will of the Lord, who commanded them to testify to Him before all. The tormentors applied various tortures, hoping the oppressed would forsake the Lord Christ, yet their expectations were dashed. As St. Ambrosius noted, the saint, upon exiting the court where death was decreed, could declare: "The wicked were lying in wait to destroy me," employing diverse afflictions, yet they could not sway my confession. Faith triumphed over life’s seductions and physical sufferings. The sinners anticipated their victory over me; however, I give thanks to Christ the Lord, who granted me victory over my persecutors! You shall remain vanquished, you who expect to succeed! "Where, O death, is your sting?" (1 Cor. 15:55). Not theirs, but ours now begins to taste victory, as we triumph through you, in whom we previously prevailed. Thus, it is appropriate for the martyr to assert, "The wicked are awaiting my demise." A moment later, as he encounters death, he perceives a host of angels and joyfully declares: those who rejoice in the salvation of every soul have been awaiting to escort me from this earth; he witnesses the saints' glory and proclaims: the righteous have been anticipating my arrival into their abode; he beholds the Lord Jesus and exclaims: Christ the Lord has awaited me to bestow upon me my crown. It is fitting to convey this to all who strive to please God. The world confronts them with both allurements and animosity; the original foes of our salvation scheme in secret against them; both expect to be triumphant, yet when the individual engaged in the struggle remains wholly dedicated to divine visions, all efforts to undo him will fail. Like a spider’s web, he tears through every snare set by his foes, and all their arrows rebound from him as from an impenetrable fortress. His heart is filled with other pursuits, his consciousness soars to another realm; he lends his sympathy to subjects other than theirs; therefore, temptations do not entice him but ignite self-reproach in the spirit of prayer. St. Ambrosius captures this sentiment by attributing to the ascetic the following words: "The wicked ensnared me with traps meant to lead me into sin and its contagion to destroy me, yet the temptations of sin could not divert me from contemplating divine truths or distract my attention from deeper engagement with Your commandments, Lord. My mind was fully devoted to Your visions, understanding them intimately. Had I not been so committed to them, sin might have swept me away, leading to my ruin: but 'behold,' by Your grace, 'I am what I am' (1 Cor. 15:10).

The promise of Your word, O Lord, is as steadfast as the heavens, as unchanging as the earth You established, and as consistent as the rhythm of day and night. My thoughts and reflections on this eternal word have supported me in my troubles. I will never depart from Your steadfast commandments, for they bring me life. Assist Your devoted servant, for I am in peril; You, like Your law, are of infinite height, and all earthly power and glory, including my foes, pale in comparison to You.

In heaven, Your word takes its rightful place, remaining constant both above and below. The word, the law, and justification signify, as the context indicates, the promises contained within the law, where both commandments and promises are found; just as the laws of nature remain unchanged, so too do Your promises. In them, You have enveloped me in the assurance of my preservation.

Before he articulates the reason for his terror, he pleads for deliverance and expresses his trust in the Lord: I am Yours, rescue me! I honor Your decrees! Then he hears a voice of grace asking him, ‘Why are you afraid and seeking salvation? To this he responds, ‘Sinners are waiting to destroy me! Much like a mother inquiring of her frightened child, ‘What has frightened you, why are you so scared? Just as a mother would never abandon her child in distress, how can we not place our hope in the boundless love that will rescue us?