2 Chronicles 32:23Meaning & Commentary from the Church Fathers

In response, it’s clear that God created all of creation, yet He intended for it to reflect more than mere sensory experiences. Instead, within each part of creation, He infused spiritual logos of Wisdom and manners of virtuous conduct. This design allows creation to testify to its Creator, who is revealed through the logos of His creation. It likewise enables humanity, shaped by divine principles, to discover the path of righteousness that leads to Him. The highest Goodness of God not only established divine and incorporeal truths as reflections of His ineffable glory, but also infused the natural world, so that through the visible, we can grasp hints of His Greatness, leading our spirits directly towards Him. This mind, elevated above all visible beings, seeks the highest Joy and transcends all intermediate stages of existence.

This was not merely established for the above purpose; it also serves to ensure that those who serve the creation rather than the Creator (Rom. 1:25) cannot plead ignorance, as every aspect of creation clearly proclaims the identity of its Creator. Since the essence of visible creatures contains both the logos of Wisdom and the ways of behaving rightly instilled by the Creator, any mind endowed with virtue and knowledge naturally inherits, like Hezekiah, the dominion over a purified understanding of the world, symbolized by Jerusalem—interpreted as ‘the vision of the world.’ Such a mind holds dominion over creation, offering to God the spiritual logos of understanding veiled within creation, and presenting to itself the pathways of virtue embodied within the natural order.

As a result, creation is embraced by God, and the wise mind, perfected in both action and contemplation, is honored through reasoned and righteous living. Scripture definitively distinguishes between ‘gifts’ offered to the Lord and ‘gifts’ presented to the king, as those knowledgeable in these matters observe that ‘gifts’ metaphorically denote what is given to those who are self-sufficient, while those presented to the needy are simply called ‘gifts.’ Thus, when wise men generously offered gifts to the Lord (Matthew 2:11), born in human flesh for our sake, it accurately reflects their reality. Therefore, when we present the spiritual logos back to the Lord from His creation, they are indeed gifts, for He has no need of anything we offer, being complete in Himself.

Our intention in presenting these logos of creation is not to fulfill a need on His part, but rather to honor Him and acknowledge His glory. Those who earnestly pursue divine wisdom recognize both the commandments pertaining to virtue and the logos within creation for their guidance, thus receiving these gifts. Additionally, the term ‘gifts’ can bear another interpretation. A gift is something offered to someone who previously had none; thus, the gifts of contemplation gleaned from creation are received by the discerning mind, taking in the fundamental truths of faith without the need for rational argument, as beyond this, no one brings anything to God.

Naturally, with no elaborate reasoning required, perceiving the Creator through what creation reveals, the mind accepts the natural laws of existence, reproducing these in virtuous practices. Upon grasping these foundational truths, the mind also embraces repentance, allowing for the shedding of the old self to thereafter seek the fruits of righteousness through God’s provisions in creation. However, the mind cannot draw near to these virtues until it has, through diligent effort, stripped away the old self, similar to a serpent shedding its skin. Thus, the discerning mind acknowledges the basic doctrines of faith as gifts to God, offering nothing further before this acknowledgment, as it is stated: “Who gave Him beforehand that He should repay?” (Romans 11:35). The mind accepts as gifts the natural laws of creation, embodying these in its ways of virtue.

The discerning mind, in alignment with the heavenly order, is continuously aware of the same sublime effort in virtue and behavior as it reflects on creation, akin to radiant stars embodying the logos within them. From the eagle, the mind grasps the clarity of vision directed at divine Light, experiencing the warmth of that Light without being consumed. The discerning mind also emulates the stag, leaping toward the heights of divine knowledge, and with an astute awareness, it vanquishes those passions which insinuate themselves into creation, aided by a strong memory to purge the toxic influences of vice that infiltrate various sources of understanding.

Moreover, it draws from a gazelle’s insight and a bird’s steadiness, effortlessly recognizing demonic shadows from afar, leaping over them like a gazelle and soaring over traps of temptation like a bird. Some claim that if one strikes lion bones against each other, fire can be produced. The God-loving mind, in pursuing truth, likewise strikes devout thoughts together, igniting the flames of wisdom. Such a mind becomes as shrewd as a serpent and as innocent as a dove (Matthew 10:16), steadfastly maintaining a peaceful heart that remembers no evil against its adversaries. It draws from the duck an image of purity, embracing all that is in accordance with the natural order.

Thus, the wise mind, propelled by understanding, traverses the essence of things according to their logos, receiving, as gifts to God, their spiritual logos. In spiritual labor, it likewise accepts the laws of nature, shaping them into virtuous paths. The wisdom of God is inherently woven into existence, recognized even while the individual resides in this world. If it is stated in Scripture that gifts presented to God carry distinction to reveal the fullness of His Goodness, it suggests that He accepts our offerings as though they were our own, while recognizing them as His own bounty.

Hezekiah was esteemed in the sight of all nations. He who ascends to the heights of virtue through diligent work and contemplation, akin to Hezekiah, naturally stands above all voices. This means he transcends carnal passions through action, and for contemplation, he rises above the physical realms and all sensory experiences, having spiritually navigated internal and external realities. In Scripture, these realities are represented as ‘tongues,’ for they are inherently foreign to the soul and spirit.

God does not instruct us to contend with the external creatures around us unless they challenge our minds, for our struggle is not against the natural world but against the dishonor residing within us. We must labor to eradicate it from our hearts and claim dominion over this inner land, bringing serenity through the removal of foreign passions. Hence, when Scripture refers to offerings made to God and tributes presented to the king, it specifically notes that not all brought gifts, but rather many. It suggests that among nations, there are those who contribute nothing to God or to their king. Clearly, created beings should present their divine logos to God as gifts, being that they were fashioned from Him; and as gifts to the king, they must uphold the natural law, which aligns with His will, allowing humanity to construct virtuous images.

Yet, it is impossible to present to God or to anyone else the falsehood of nations within us, which embodies the passions not created by God but by our own transgressions. The dishonorable passions exist not by the will of God but through our disobedience. Consequently, these passions yield nothing to God, for they lack logos of wisdom and insight. When we read that King Hezekiah was exalted before all tongues, it metaphorically illustrates that he who, through spiritual dedication, dwells in virtue avoids sinful turmoil. His deeds and words radiate peace; through natural contemplation, he discerns the essence of creation, presenting to the Lord the divine logos. Thus, he finds himself exalted in the presence of all nations, having risen above sensual passions through action and above physical realities through contemplation, having navigated through the spiritual logos inherent within them.

In summary, this passage reveals that many contribute but not all—representing the nations external to us, not the internal nations of our passions. All creation sings to God, offering Him silent praises (Psalm 18:1-5), and in doing so, they offer us a model of worship. The esteemed Gregory expressed, “Through the creations of God, I understand how to glorify Him.” Consequently, Scripture remains accessible for those who seek the genuine understanding of God. Each individual may emulate Hezekiah by lifting their prayers to God, receiving His wisdom in times of upheaval. The Lord intervenes, striking down the fervent desires and misguided inclinations that shape our actions. Similarly, we can achieve peace and clarity, liberated from passions and aligning ourselves with the divine logos, dedicating our lives to glorifying God and cultivating our spiritual maturity. In this manner, one is rightfully exalted above all passions through virtue, and in humility, retains grace without falling into the patterns described in Scripture.