Now listen to what follows: "Blessed are they that keep His testimonies, and seek Him with all their heart" (Psalm 117:2). It appears to me that these words reference the same group of blessed individuals previously mentioned. To diligently examine the Lord's testimonies and fervently seek Him is synonymous with being blameless in one’s journey and walking in the law of the Lord. The psalmism continues with, "For they that do evil shall not walk in His ways" (Psalm 118:3). Yet, we are aware that those who commit wrongful acts may scrutinize the Lord’s testimonies, favoring knowledge over righteousness. Others may also analyze His testimonies, not because they live rightly, but to discern how to conduct themselves properly. Such individuals do not yet walk blamelessly in the Lord's law, and thus they have not received true blessedness.
The text affirms and reiterates: "they that do evil walk not in His ways" (Psalm 118:3). However, with God's assistance, we strive to ensure that what is rightly said is also accurately understood (Wisdom 7:16), so as not to confuse the reader or listener. We must be cautious not to suggest that all the saints, who affirm, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8-9), cannot possibly walk in the ways of the Lord, for sin is indeed evil and those who engage in evil do not walk in His ways. Conversely, since it is undeniable that they do walk in the ways of the Lord, we might mistakenly conclude that they are without sin, which is decidedly incorrect. This statement is not merely to prevent arrogance and pride; otherwise, it would not have included the phrase, "And the truth is not in us." However, they would have expressed instead, "Humility is not in us," particularly as the subsequent words further clarify the intent and alleviate any lingering doubts. Following this assertion, the blessed apostle 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 signify to say, "You have accused us of keeping Your commandments too strictly?" (Psalm 118:4). Have You demanded too large a sum, or do we retain too much? Depending on our interpretation, the meaning seems contrary to the well-regarded notion praised by Greek philosophers and lauded by Latins: "Do nothing excessively." However, the Latin language can sometimes imbue the word nimis with a significance we find within Scripture, and we often use it in our conversations with profound meaning. In this context, "You have accused us of overly stringent adherence to your commandments," we glean significant insight if we comprehend it correctly. For instance, when we say to a dear friend, "I love you too much," we do not intend for that to imply an excess that is inappropriate, but rather an abundance of affection.
He expresses, "Oh, if my ways would become straight, that I might keep Your decrees" (Psalm 118:5). You have indeed accepted the burden; may I comprehend fully what You have taken upon Yourself. When you hear this, recognize it as the willingness in his heart, and having understood the manifestation of this yearning, dismiss any arrogance of presumption. For who claims that they desire what is within their capability to achieve without divine assistance? Therefore, if one longs for what God commands, it is right to pray for God to enable that obedience.
"And I will not be put to shame as long as I keep all Your commandments" (Psalm 118:6). We should view God's commandments when they are proclaimed or recalled as a mirror, as the apostle James teaches (James 1:23-25). This individual desires to reflect upon God’s commandments in a manner that fosters clarity rather than confusion, as he chooses to be not merely a hearer, but a doer as well. For this reason, he aspires to have his path made straight in order to observe the statutes of God. How can one achieve such straightness, save through the grace of God? Otherwise, looking into the law of God will be not a source of joy but of turmoil, should he choose merely to gaze upon commands he does not intend to follow.
"I will confess to You, O Lord, with a sincere heart; in this way, I shall know the judgments of Your righteousness" (Psalm 117:7). This confession is one of praise, not for sins, as evidenced by the declaration, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and resonating with the words of Ecclesiasticus: "So confess all the works of God, that they are very good" (Sirach 39:15-16). He states that he confesses according to the guidance of his heart. Indeed, should his paths be made right, he would give thanks to You, as it is Your work, deserving of praise, rather than his own.
Furthermore, he adds: "I will keep Your decrees" (Psalm 118:8). But what follows? "O leave me not even too much!" Some versions write, "not even excessively." Since God did not abandon the world amidst its sinfulness, He would have done so fully if not for the powerful remedy, which is the grace of God through our Lord Jesus Christ. Now, in alignment with this prayer of the body of Christ, He has not forsaken it at all; for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).
THEOSIS