Now, consider what follows: “Blessed are they that keep His testimonies and seek Him with all their heart” (Psalm 117:2). It appears to me that this statement refers solely to the blessed individuals previously mentioned. In deeply engaging with the testimonies of the Lord and earnestly seeking Him, one demonstrates blamelessness on the path, embodying the law of the Lord. Then it is stated, “For they that do evil shall not walk in His ways” (Psalm 118:3). Yet we recognize that those who commit iniquity may examine the testimonies of the Lord, preferring knowledge over righteousness. Likewise, others may study these testimonies not out of a genuine life aligned with goodness but in hopes of learning how they should live. Such people have not yet achieved blamelessness in the law of the Lord and thus have not yet received blessedness.
It is written in this psalm and clearly affirmed: “They that do evil do not walk in His ways” (Psalm 118:3). However, we must strive, with God’s guidance—who holds us and our words (Wisdom 7:16)—so that what is expressed correctly is also understood rightly without confusing the reader or listener. We must be cautious, for all the saints tell us, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), which suggests that either they cannot possibly walk in the ways of the Lord since sin is inherently wrong, and those who do wrong do not walk in His ways; or if it is evident they walk in the ways of the Lord, one might incorrectly conclude they are without sin, which is certainly false. This is not stated merely to prevent arrogance; otherwise, it would have been framed as, “Humility is not in us.” Rather, the further clarification serves to illuminate the author’s intent and dispel any doubts. For after stating this, blessed John continued, “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 could it mean when it is asked: “Have you accused us of keeping Your commandments too strictly?” (Psalm 118:4). Was the expectation set too high, or were we offered too much? Regardless of interpretation, it contrasts sharply with the venerable wisdom praised among the Greeks and lauded by the Latins: “Do nothing in excess.” Yet sometimes in Latin, the term “nimis” is used in a fashion that bears significant weight in Scripture and in our language. In this instance, “You have accused us of adhering to Your commandments too diligently” implies a profound understanding. When we express to a dear friend, “I love you too much,” we do not intend for it to mean we love excessively, but rather that we love deeply.
“Oh, if only,” he longs, “my ways would be made straight, that I might keep Your decrees” (Psalm 118:5). Truly, you have taken up this burden. If only I could comprehend the magnitude of what you have committed to. Upon hearing this, recognize the voice of the willing; upon acknowledging the desire expressed, set aside the pride of arrogance. For who claims to desire that which lies within his grasp, capable of achieving it without assistance? Therefore, if one yearns for what God commands, he ought to beseech God to enable him to fulfill those commands.
“I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We ought to reflect upon God’s commandments as if gazing into a mirror, as the apostle James instructs us (James 1:23-25). This individual aspires to such a state that he sees God’s commandments reflected clearly and is not led astray; he chooses to be not merely a listener but a doer of the Word. Thus, he seeks to straighten his paths and fulfill God’s statutes. How can one achieve straightness unless through the grace of God? Otherwise, he will find that contemplating the law of God leads not to joy but to confusion, should he engage with commandments he does not embrace.
“I will confess to You, O Lord, with sincerity of heart; in this I shall understand the judgments of Your righteousness” (Psalm 117:7). This represents not a confession of transgressions, but an expression of praise; akin to acknowledging, “In whom there was no sin, I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25); and as recorded in Ecclesiasticus: “Confess all the works of God, for they are very good” (Sirach 39:15-16). When I state, “I confess to You according to the guidance of my heart,” it follows that if my ways are made straight, I will acknowledge You, for You have achieved it, and this praise belongs to You alone, not to me.
He further proclaims, “I will keep Your decrees” (Psalm 118:8). But then what follows? “O leave me not, even unto excess!”—or as some manuscripts render, “not even excessively.” Recognizing that God turned away from the world in its wilderness of sin, He would have utterly forsaken it were it not for the resolute remedy of His grace through our Lord Jesus Christ; yet now, according to the prayer advanced by the body of Christ, He has not forsaken it excessively, for indeed, “God was in Christ reconciling the world to Himself” (2 Corinthians 5:19).
THEOSIS