Pay attention to what follows: “Blessed are those who keep His testimonies, and seek Him with all their heart” (Psalm 117:2). It appears to me that no different category of the blessed is referred to here than the one previously mentioned. To examine the testimonies of the Lord and to seek Him wholeheartedly is to be blameless in one's path; it is to live according to the law of the Lord. Then, he continues, “For those who do evil shall not walk in His ways” (Psalm 118:3). Yet we know that those who commit iniquity engage with the testimonies of the Lord, as they favor knowledge over righteousness; we recognize that others also study His testimonies not because they already lead righteous lives, but to learn how they ought to live. Such individuals do not yet walk blamelessly in the law of the Lord, and thus they are not yet blessed.
The psalm attests: “Those who do evil do not walk in His ways” (Psalm 118:3). However, we must strive, with God’s assistance, who holds both us and our words (Wisdom 7:16), to ensure that what is rightly expressed is not misunderstood by the reader or listener. We should be cautious lest all the saints, whose words declare, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), appear to not walk in the ways of the Lord, since sin is wrong, and those who do wrong do not tread His path. Or, since it is clear they walk in His ways, we cannot assume they have no sin, which is undeniably false. This statement is not made merely to guard against arrogance and pride; otherwise, it wouldn’t have added, “and the truth is not in us,” instead we would have read, “humility is not in us.” The subsequent words elucidate the meaning and clear any ambiguity. For after stating this, 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 phrase: “You have accused us of keeping Your commandments too strictly?” (Psalm 118:4). Have you imposed too great a burden? Or perhaps, have you demanded too little? However we understand this, the implication seems to contrast sharply with that esteemed principle celebrated both by the Greeks in their sages and the Latins in agreement with them: “Do nothing in excess.” The Latin language sometimes employs "nimis" in a sense that resonates in Scripture, and we also find meaning in our conversations. In the context of this passage, the accusation of adhering excessively to Your commandments should lead us to a deeper understanding; when we tell a cherished friend, “I love you too much,” we intend to communicate intense affection rather than overstepping boundaries.
“Oh, if only,” he expresses, “my ways could be made straight so that I might keep Your decrees” (Psalm 118:5). You have indeed taken on a great burden: “If I could comprehend what You have taken upon Yourself.” When you hear this, recognize the sentiments of the willing spirit, and having discerned this expression of desire, let go of prideful assumptions. Who indeed claims they desire what lies within their power enough to accomplish it without assistance? Therefore, if one longs for what God commands, one ought to pray for divine support to fulfill His commands.
“And I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We ought to perceive God's commandments as a mirror, just as the apostle James teaches (James 1:23-25). This individual yearns to align themselves so closely with God’s commandments that they may gaze upon them without confusion, as they seek not only to hear but to act upon them. For this reason, they aspire to have their paths straightened in order to adhere to God’s statutes. How can one achieve this straightness, except through God's grace? Otherwise, they will discover not joy, but confusion within the law of God if they wish to inspect the commandments while lacking the intent to follow them.
“I will confess to You, O Lord, from the depths of my heart; in this I shall comprehend the judgments of Your righteousness” (Psalm 117:7). This confession is not of sins but rather a declaration of praise; for example, “In whom there was no sin, I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25) and as written 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 states, “according to the guidance of my heart.” Indeed, if my ways are made right, I will proclaim Your praises because the achievement is Yours, not my own.
He further declares: “I will keep Your decrees” (Psalm 118:8). But what follows? “Oh, do not forsake me even in excess!” or as some versions convey it, “not even excessively.” Yet, since God distanced Himself from the world engulfed in sin, He would have abandoned it altogether had it not been upheld by such a potent remedy, namely, by the grace of God through our Lord Jesus Christ; but now, according to this prayer of Christ’s body, He has not forsaken it excessively, for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).
THEOSIS