Now, pay attention to what follows: "Blessed are those who keep His testimonies and seek Him with all their heart" (Psalm 117:2). It appears that no new category of the blessed is introduced here aside from the one already described. To explore the testimonies of the Lord and wholeheartedly seek Him is to embody blamelessness on the path; it reflects walking in the law of the Lord. Then it states, "For they who do evil shall not walk in His ways" (Psalm 118:3). Yet, we understand that those who commit iniquity examine the Lord’s testimonies not for righteousness' sake, but out of a preference for knowledge over virtue; others study the testimonies of the Lord, not because they already live well, but so they may learn how to live righteously. Such individuals do not yet walk blamelessly in the Lord's law, and hence, they are not yet truly blessed.
The psalm states and affirms: "They who do evil do not walk in His ways" (Psalm 118:3). Nevertheless, we must strive, with the assistance of God, in whose hands we and our words rest (Wisdom 7:16), to ensure that what is correctly expressed is also rightly comprehended, so as to avoid confusing the listener or reader. We must be cautious lest we conclude that all the saints, who profess, "If we say we have no sin, we deceive ourselves and the truth is not in us" (1 John 1:8-9), could be perceived as not walking in the Lord’s ways since sin is indeed evil and those who do evil do not walk in His paths. Or, given that it is clear they walk in the Lord's ways, we might mistakenly conclude they are without sin, which is undoubtedly untrue. This assertion is not made merely to avert arrogance; otherwise, it would have been stated, "Humility is not in us." The clarity of the subsequent phrases alleviates all doubt: for after this, the beloved 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 imply: "You have accused us of observing Your commandments excessively?" (Psalm 118:4). Have you demanded too much, or have we withheld too much? Regardless of interpretation, this conveys a meaning contrary to that admirable and distinguished principle extolled by the Greeks in their wise men, and which the Latins equally commend: "Do nothing to excess." However, the Latin language sometimes employs the term "nimis" in a manner that we encounter in Scripture and in our discussions as particularly significant. In this context, when it is said, "You have accused us of observing Your commandments too much," we glean considerable meaning, if we understand it correctly; and if we say to a beloved friend, "I love you too much," we are not implying an excess that is inappropriate, but rather a deep affection.
"Oh, if only," he proclaims, "my ways were steadfast, that I might observe Your decrees" (Psalm 118:5). You have indeed undertaken the responsibility. Oh, if I could come to grasp fully what You have taken upon Yourself! When hearing this, acknowledge the words of willingness, and upon recognizing this expression of desire, let go of the pride of presumption. For who claims to desire what is within their grasp while believing they can accomplish it without assistance? Therefore, if one longs for what God has commanded, one must implore God to bestow upon them the ability to fulfill His commands.
"And I will not be put to shame while I keep all Your commandments" (Psalm 118:6). We should reflect upon God’s commandments as we listen to them or recall them, akin to gazing into a mirror, as the apostle James instructs (James 1:23-25). This individual longs to immerse himself in such a way that he may behold God’s commandments without confusion, choosing to be not just a hearer but a doer of them. This is why he hopes for his paths to be straight and to observe God’s statutes. How can one be made upright except by the grace of God? Otherwise, when approaching the law of God, they will find it a cause not of joy but of distress, if they attempt to scrutinize the commandments they do not intend to follow.
"I will confess to You, O Lord, with all my heart; in this, I will understand the judgments of Your righteousness" (Psalm 117:7). This confession is not of sin, but one of praise; as it is written, "In whom there was no sin, I confess to You, O Father, Lord of heaven and earth" (Matthew 11:25), and as noted in the book of Ecclesiasticus: "Confess all the works of God, that they are very good" (Sirach 39:15-16). "I confess to You," he states, "following the guidance of my heart." Indeed, if my paths are rightly ordered, I will offer this confession to You, for it is Your work, and therefore, it is Your praise and not my own.
He continues by stating: "I will keep Your decrees" (Psalm 118:8). But what follows? "O do not forsake me, not even for a moment!" or as some manuscripts say, "not even excessively." However, since God withdrew from the world lost in sin, He would have abandoned it entirely had it not been supported by such a powerful remedy, namely, the grace of God through our Lord Jesus Christ. Yet now, in light of this prayer of the body of Christ, He has not abandoned the world even for an instant; for God was in Christ reconciling the world to Himself (2 Corinthians 5:19).
THEOSIS