It is clear to whom the messenger has been sent to proclaim the message, and they are encouraged not to succumb to fear. The wicked often perform good acts toward those who speak well of them, while also threatening others; thus, it is advised not to fear such individuals, and additionally, not to be intimidated by their threats. Alternatively, because the unrighteous also commit harm against the righteous and frequently belittle their virtues, the Prophet is counselled not to let their cruelty or words instill fear in him. The exhortation to "fear not" serves to affirm the prophetic office. For we, who dwell in God, are all vessels of truth, communicating with one another, and there must be a spiritual authority in us that allows the one in authority to speak truthfully, and likewise, the one under authority to humbly convey the same. The good that flows from the humblest to the highest remains genuinely good when expressed in humility. However, if the correct feelings lose their humility in articulation, the root of these feelings will be tarnished by the tongue. This flaw originates from the root rather than the branch; if the heart is not prideful, the tongue will not declare arrogance. Therefore, there must be an authority of humility when speaking, and in the listener, genuine humility must be present. Yet among humans, the order of communication is frequently disrupted. One may speak with an inflated pride, mistakenly believing they speak with liberated authority, while another may remain silent out of misplaced fear, incorrectly thinking they are being humble. The former, preoccupied with their oversight, does not temper their haughty pride; the latter, engaging in subservience, hesitates to express the good they feel, failing to recognize the guilt incurred through silence. Pride in authority and human apprehension manifest so subtly that oftentimes neither party can fulfill their responsibilities to God or neighbor. Those who focus on those subject to them, neglecting awareness of the higher authority to whom all are subordinate, yield to pride, enchanted by their status. This individual may even, fearing the loss of favor from those in power, conceal the truth they know and deceive themselves into labeling their fear as humility. This inner dialogue can lead to a silent condemnation of those they refuse to address, fostering a deep pride masquerading as humility. It is essential to differentiate between true freedom and pride, as well as between humility and fear, ensuring neither is mistaken for the other. Hence, Ezekiel is instructed to preach not only to the people but also their leaders, being cautioned against the fear tied to humility, hence the command "Fear not." Furthermore, as a protective measure against the scathing words of their detractors, it is added, "Thou shalt not be afraid of their words." The rationale for this assurance is provided, explaining that their anger might lead to destruction, as they dwell among metaphorical scorpions. The people to whom the Prophet is sent would not have known fear had they truly honored Almighty God through their faith and deeds. Yet as they are disbelievers and corrupt, abusing their tongues, there is no cause for concern; it is unwise to seek approval from those known to oppose God. However, the righteous judgments ought to be received with reverence, for they are the embodiment of Almighty God, reproving what God reproves. The disdain from the wicked serves as a validation of our life; if we begin to detest those who displease God, it is evident that we possess some righteousness. It is impossible for anyone to be pleasing to Almighty God while also appeasing His adversaries. A refusal to align with God renders one an enemy to God Himself. Those who earnestly submit to the truth defy the enemies of truth. Therefore, the holy who are stirred by the bold proclamation of God's word fearlessly provoke the hatred of those they know do not love God. The Prophet inquired whether, in hating the Lord, they truly do hate Him, asking, "Do not those who hate Thee, O Lord, hate Thee?" (Ps. 138:21). His fervent expression exemplifies a deep-seated duty to the Creator. He then expresses that those who repay his good with evil are abominable, for he pursues righteousness (Ps. 37:21). A righteous individual performs a commendable deed when they constructively confront the unrighteous. Yet, the unrighteous return good with malice, maligning the just for their defense rooted in righteousness. The righteous do not seek the judgments of men, but rather look to the eternal Judge, and therefore dismiss the empty words of the dishonorable. As Paul articulated to the Corinthians, "It matters very little to me how you or other men judge of me" (1 Cor. 4:3). He acknowledges his conscience bears no reproach, but notes that he does not self-judge. Recognizing that his own assessment is insufficient for his perfection in holiness, he asserts, "The Lord is my judge" (1 Cor. 4:4). He implies that even his own evaluation cannot be entirely trusted, as he is judged by One whose judgments are beyond his understanding. In his afflictions, Job, despite suffering from the scorn of friends who demeaned him, turned to his conscience, seeking comfort as he looked heavenward, declaring, "And now behold, in heaven is my hearer (witness), and my witness in the highest" (Job 16:19). He adds, "Let my plea come unto the Lord, before Him let my eye drop" (Job 16:20). In all circumstances concerning us, we must regularly turn to our inner selves, relying on the inner witness and judge. For what value is it if all extol us yet our conscience condemns us? Or what harm occurs if all vilify us and our conscience alone defends us? Thus, steadfast amidst accusations, Job, knowing he battled with deceitful thoughts on earth, sought a witness in heaven. Isaiah speaks of this as well, stating, "My people, those who bless you flatter you, and the paths of your feet are troubled" (Isaiah 3:12). To prevent these individuals from ignoring their own shortcomings and being led astray, they are reminded to remain vigilant of the One whose judgment they should fear, "For now the Lord will arrange for judgment, and will set his people in judgment" (Isa. 3:13). He conveys the sentiment: "Why do you heed the views of men when the Divine Judge stands above you?" Thus, the truth clarifies that John the Baptist was not a mere reed shaken by the wind, posing the inquiry, "Why have you gone out into the wilderness to see; is the wind shaking the walking stick?" (Matt. 11:7). The use of the negative suggests a pointed contrast with what follows. He continues, "But why do you come out to see a man clothed in soft garments?" The reed, swayed by the gusts, rises and bends under the same force. Likewise, every weak soul, disheartened by insults or swollen with praise, is akin to a reed shaken by the wind. John, however, did not fit this description; amidst praise and disgrace, he maintained a steadfast spirit. This topic demands thorough exploration. When we lead exemplary lives, should we completely disregard the compliments received, or should there be moments we acknowledge them? We must recognize, just as we aim not to provoke the tongues of those who speak ill of us—out of concern for their souls—so too must we endure their malice indifferently, that our merit may amplify. Yet we must also actively temper responses to their maligning, preventing the spread of their slander from harming innocent souls who could otherwise be edified. For this reason, John admonished his contemptible opponent, declaring that Diotrephes must not be received, stating that should he visit, he would recall the misdeeds he committed against them through slander (3 John 1:9-10). Likewise, Paul defended himself against the criticisms of certain Corinthians, asserting, "Since someone says, 'He is strict and strong in letters, but in person he is weak, and his speech is low, let him know that what we are in words in letters in absentia, we are in deeds in person'" (2 Corinthians 10:10). Those whose lives exemplify virtue should, if possible, endeavor to quiet their detractors, ensuring their words do not lead the unsuspecting astray from a virtuous path. Yet, it is imperative to scrutinize our motivations carefully, ensuring we do not seek our own glory by elevating ourselves while pretending to care for the welfare of others’ souls. The soul may unwittingly delight in its own praise and grow resentful toward those who speak ill of it, mistaking this pride for a zeal for the well-being of those impacted by slanders. In order to guard against letting the words of the reproaches gain traction, it is crucial for those who have thoroughly examined their conscience to ascertain that they do not harbor any bias towards personal glory. Therefore, the righteous may occasionally share their virtues and recount the blessings received from above; not for self-glorification but to inspire those to whom they preach. Paul recounts his sufferings for the sake of the truth—not to boast but to shift their focus away from false preachers and humble in their eyes those who undeservedly received acclaim. When virtuous individuals recount their deeds, they mirror Almighty God, who reveals His glory to make Himself known. If He commands, "Let him that is sincere praise you, and not your mouth" (Proverbs 27:2), why then does He, as the commander, act contrary to His prohibition? If Almighty God refrained from disclosing His omnipotence, no one would know of Him; and without knowledge, love would not follow, and without love, there would be no resurrection. Thus, the Psalmist proclaims, "Proclaim the strength of His works unto His people, to give them the wealth of the tongue" (Psalm 110:6). He declares His might not for the sake of receiving glory but that those who come to know Him might attain eternal inheritance. Therefore, the righteous exhibit not just the absence of vanity but also testifying to others' virtues, influencing them positively with their example, as they pursue life. It should be noted that they rarely disclose their good works unless compelled by the good of their neighbor or the necessity of the situation. Apostle Paul, having recounted his virtues, stated, "I was senseless in boasting: you compelled me" (2 Corinthians 12:11). Conversely, sometimes when forced by circumstances, the righteous may recount their acts not out of care for others but to safeguard their own standing, as Job did when he reflected on his deeds, noting how he had been fatherly toward the weak, and entreating those who had trouble (Job 29:15, 16). He recalled the good he performed not from vanity but to anchor his troubled heart amidst the assaults on his character. Hence, when the righteous recount their good deeds free from pride, they also do so to restrain the malicious tongues that speak against them. However, when the words of insults cannot be rebuked, they ought to be endured with equanimity. There is no reason for the righteous to fear derogatory remarks, for fearing mockery of the wicked should not lead them off the righteous path. Accordingly, the Prophet Ezekiel receives this counsel: “Fear not their words, for their house is a grievous house.” The condition would likely improve if the unbelievers were less inclined to corruption. Yet, as they neither recognize the rewards of the heavenly kingdom nor fear the penalties of hell, steeped in their malevolence, they lead others astray from faith and goodness, denying them access to the very kingdom they themselves reject. As soon as they perceive the sensitive turning towards goodness and shunning evil, they either ridicule divine promises or dismiss threats of divine punishment, extolling earthly pleasures, thereby misleading innocent hearts and corrupting paths. They rejoice in diverting anyone from the path of life and drawing them towards death, celebrating their own wickedness while gloating over the downfall of others. The prospect of punishment for themselves is insufficient; they wish to ensure that no one escapes destruction.
THEOSIS