Consider what is subsequently stated: “Blessed are they that keep his testimonies and seek him with all their heart” (Psalm 117:2). It appears that the only category of the blessed mentioned here is the one already alluded to, for to scrutinize the testimonies of the Lord and earnestly seek Him represents a blameless walk aligned with 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 are aware that those who commit wrongdoing may still examine the testimonies of the Lord, as they choose knowledge over righteousness; likewise, others may investigate His testimonies not because they live rightly, but to discover how they ought to behave. Such individuals do not yet walk blamelessly in the law of the Lord, and thus they are not considered blessed.
It is affirmed within this psalm and remains true: “They that do evil do not walk in His ways” (Psalm 118:3). However, we must strive, with God’s assistance, in whose hands we and our utterances reside (Wisdom 7:16), to ensure that these truths, when misapprehended, do not mislead the reader or listener. We must be cautious that all saints, who declare, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), are not thought to be incapable of walking in the Lord’s ways, since sin is indeed wicked, and those who commit evil do not adhere to His paths. Alternatively, given that they undoubtedly walk in the ways of the Lord, one might mistakenly conclude that they possess no sin, which is certainly untrue. This is not articulated merely to dodge arrogance and pride; there would have been no mention of “And truth is not in us” if that were the case. Instead, the subsequent words clarify this point and dispel all doubt. Following this acknowledgment, the blessed Apostle John 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 it is said, “You have accused us of keeping Your commandments too strictly” (Psalm 118:4)? Have you set a limit that is too extensive, or have you imposed too great a burden? Regardless of the interpretation, it suggests a meaning contrary to the esteemed principle extolled by both Greek sages and Latin thinkers alike, which admonishes against excess. Nevertheless, the Latin term “nimis” is often used to convey a significant notion in Scripture and everyday speech. In this verse, if we comprehend that we are charged with maintaining Your commandments to an excessive degree, we grasp a profound truth. When we tell a dear friend, “I love you too much,” we do not imply an excess that is inappropriate, but rather a deep and meaningful affection.
Oh, if only my paths would be made straight so that I could keep Your decrees! (Psalm 118:5). You have indeed undertaken a responsibility, and I long to understand what you have undertaken. When you hear this, recognize the words of one who is willing, and upon recognizing this expression of desire, cast aside the pride of assumption. For who claims to desire what lies within their capacity without seeking divine assistance? Thus, if one wishes to fulfill what God commands, they ought to call upon Him for aid in achieving His commands.
“I will not be put to shame as long as I keep all Your commandments” (Psalm 118:6). We should perceive the commandments of God as a mirror when they are proclaimed or recalled, as the Apostle James elucidates (James 1:23-25). This individual wishes to align themselves with the commandments of God as one gazes into a mirror, not feeling bewildered; for they do not wish merely to hear them but to act upon them. Consequently, they yearn for their paths to be made straight so that they may adhere to the statutes of God. How can one achieve straightness except through God’s grace? Otherwise, one would find in the law of God a source of confusion rather than joy if they do not truly observe the commandments.
“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 confession speaks not of sin but of praise; as it is said, “I confess to You, O Father, Lord of heaven and earth” (Matthew 11:25), and as written in Ecclesiasticus, “Confess all the works of God, for they are very good” (Sirach 39:15-16). He asserts, “I confess to You according to the direction of my heart.” Truly, if my ways are made right, I will praise You, for it is Your accomplishment, not mine.
He continues, “I will keep Your decrees” (Psalm 118:8). Yet what follows? “O leave me not even too much!” or as some manuscripts render, “Not even excessively.” Since God did not abandon the world amid its sins in the wilderness, He would have forsaken it deeply without the potent remedy of grace through our Lord Jesus Christ; thus, according to the prayer of Christ's body, God did not abandon it even too much, for “God was in Christ reconciling the world to Himself” (2 Corinthians 5:19).
THEOSIS