Hear now what follows: "Blessed are they that keep His testimonies, and seek Him with all their heart" (Psalm 117:2). It seems that no new category of the blessed is introduced here, but rather it reaffirms the earlier sentiment. To engage with the testimonies of the Lord and earnestly seek Him equates to being blameless on the path, to walking in the Lord's law. Moreover, it is stated, "For they that do evil shall not walk in His ways" (Psalm 118:3). Yet we understand that those who commit iniquity may analyze the Lord's testimonies, preferring knowledge over righteousness. Some examine these testimonies not out of virtue but to learn how they ought to live. Such individuals do not yet walk blamelessly according to the law of the Lord, and thus they have yet to experience true blessedness.
It is declared and affirmed in this psalm that "they that do evil walk not in His ways" (Psalm 118:3). However, we must strive, with divine assistance, recognizing that both we and our words are within God's control (Wisdom 7:16), that what is rightly stated is not misunderstood by the reader or listener. We must guard against the assumption that all saints, who teach, "If we say that we have no sin, we deceive ourselves and the truth is not in us" (1 John 1:8-9), are somehow thought to not walk in the Lord's ways because sin is inherently evil, and those who engage in evil do not walk in His ways. Conversely, since it is clear they do walk in His ways, it cannot be supposed that they are without sin—that notion is surely incorrect. Such statements are not merely intended to promote humility or prevent pride; otherwise, it would not accompany the phrase, "And truth is not in us," which would instead imply, "Humility is not in us." The following words clarify the meaning and dispel any uncertainty. For after this, the blessed Apostle states, "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 signify when saying, "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have you taken on more than you can manage, or left something behind? Regardless of which interpretation is correct, the implication seems contrary to the wise counsel celebrated by the Greeks and consistently lauded by the Latins: "Do nothing in excess." Yet, the Latin vernacular occasionally employs the term 'nimis' in a context suggesting significant import, as found in Scripture. In this instance, "you have accused us of keeping your commandments too much" conveys a deeper understanding; when we express to a dear friend, "I love you too much," it is intended to communicate a profound affection rather than excessive affection beyond bounds.
"Oh, if," he expresses, "my ways would become straight, that I might keep Your decrees" (Psalm 118:5). You have indeed undertaken the task: Oh, how I desire to fulfill what You have taken upon Yourself. When you hear this, recognize the yearning behind the words, and upon recognizing the sincere desire, shed the arrogance of presumption. For who claims to desire that which is within their ability to achieve without divine aid? Therefore, anyone who aspires to fulfill God's commandments should seek divine assistance in order to obtain the grace to carry them out.
"I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We ought to view the commandments of God as one looks into a mirror, as the Apostle James articulates (James 1:23-25). This individual yearns to be such that they can behold God's commandments in a mirror without confusion, choosing to be not only a hearer of the word but also a doer. Consequently, they desire clarity in their conduct, aiming to uphold God's statutes. How can anyone find righteousness, save through the grace of God? Otherwise, they will perceive the law of God not as a source of joy but as a source of turmoil, exposed to the commandments they fail to obey.
"I will confess to You, O Lord, with all my heart; in this, I shall know the judgments of Your righteousness" (Psalm 117:7). This is not merely a confession of sin but an expression of praise, similar to the declaration, "I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and reflected in the book of Ecclesiasticus, which states, "So confess all the works of God, that they are very good" (Sirach 39:15-16). He articulates, "I confess to You according to the guidance of my heart." Indeed, if my path is made straight, I shall confess to You, acknowledging Your works in my life, as it is Your praise and not my own.
He goes on to say, "I will keep Your decrees" (Psalm 118:8). But what follows? "O leave me not even too much!" or as some texts read, "Do not leave me excessively." But since God withdrew from a world steeped in sin, He could have abandoned it entirely if not for the powerful remedy provided—by the grace of God through our Lord Jesus Christ. Yet, in response to this prayer from the very body of Christ, God did not forsake the world even too much; for indeed, "God was in Christ reconciling the world unto Himself" (2 Corinthians 5:19).
THEOSIS