Now, observe what follows: “Blessed are they who keep His testimonies and seek Him with all their heart” (Psalm 117:2). It appears to me that no other category of the blessed is presented here beyond what has already been stated. For to study the testimonies of the Lord and earnestly seek Him with one’s whole heart amounts to walking blamelessly; it embodies compliance with the law of the Lord. He further asserts, “For they who do evil shall not walk in His ways” (Psalm 118:3). Nevertheless, we recognize that those who engage in wickedness often explore the testimonies of the Lord, driven by a preference for knowledge rather than righteousness. Others may examine these testimonies not because they are already living virtuous lives, but rather to understand how they ought to conduct themselves. Such individuals do not yet walk blamelessly according to the law of the Lord, which is why they have not attained that blessedness.
It is inscribed and acknowledged in this Psalm, and indeed it is true: “They who do evil do not walk in His ways” (Psalm 118:3). Yet, we must strive, with God’s aid, in whom both we and our words reside (Wisdom 7:16), to ensure that what is correctly stated is not misinterpreted by the reader or listener. We must remain cautious lest we imply that all saints, whose declarations are, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-9), cannot possibly be regarded as walking in the ways of the Lord, since sin is indeed evil, and those who do evil do not walk in His ways. Alternatively, if it is undeniable that they walk in His paths, one might mistakenly conclude that they possess no sin, which is undeniably false. Such declarations are not made purely to foster humility; if they were, it would not be necessary to add, “but the truth is not in us.” The subsequent words further illuminate the meaning and dissipate any uncertainties. For after stating this, the blessed John continued, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).
What does it signify when he says, “You have accused us of excessively keeping Your commandments?” (Psalm 118:4). Have you required too much from us, or have we fallen short? Regardless of how one interprets this, it seems to counter the commendable and esteemed principle praised by the Greeks in their philosophers and lauded by the Romans: “Do nothing in excess.” Yet in the Latin tongue, the word "nimis" is sometimes used in a context that imbues it with great meaning, as seen in Scripture and our everyday discourse. When addressing what they have been accused of, the intended meaning expands; thus, when we express to a dear friend, “I love you too much,” it does not convey an excess in a negative sense, but rather a profound depth of affection.
“Oh, if,” he says, “my ways were made straight so that I might keep Your decrees” (Psalm 118:5). You have indeed taken upon Yourself this responsibility: “O, if only I could realize the charge You have embraced!” When you hear this, recognize the plea of one who is willing, and having discerned this deep longing, cast aside the arrogance of presumption. Who claims that they desire what is within their capability to achieve without divine assistance? Hence, if one yearns for what God commands, they ought to beseech God for the strength to fulfill those commands.
“I will not be ashamed as long as I keep all Your commandments” (Psalm 118:6). We should perceive God's commandments when they are proclaimed or reflected upon, much like a mirror, as the apostle James asserts (James 1:23-25). This individual aspires to be such that he can view divine commandments in this mirror without being bewildered, as he chooses to be not merely a hearer but a doer of the Word. Thus, he longs for his ways to be made straight and to adhere to the statutes of God. But how is one to achieve this alignment without the grace of God? Otherwise, the law of God becomes a source of confusion rather than joy for him, should he attempt to engage with commandments he does not yet follow.
“I will confess to You, O Lord, with the integrity of my heart; in this shall I know the judgments of Your righteousness” (Psalm 117:7). This is not merely a confession of sin, but an acknowledgment of praise; as it is stated, “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 exceedingly good” (Sirach 39:15-16). “I confess to You,” he states, “according to the influence of my heart.” Truly, if my paths are made right, I will offer praise to You, for it is Your work and Your honor, not my own.
He then continues: “I will keep Your decrees” (Psalm 118:8). But what follows? “Do not forsake me even too much” or as some translations suggest, “nor excessively forsake me.” Even though God withdrew from the world amidst a wilderness of sin, He would have abandoned it greatly if not for a powerful remedy— the grace of God through our Lord Jesus Christ; however, in response to this supplication of the body of Christ, He did not forsake it too much, for “God was in Christ reconciling the world to Himself” (2 Corinthians 5:19).
THEOSIS