THEOSISJohn Chrysostom
Cursed is the one who disputes with his Creator, an insignificant fragment among the created! Can the clay address the potter, questioning his actions? Can your creation claim, ‘He lacks hands’? Such words are directed toward those who criticize the patience of God, claiming He ought to have done this or refrained from that. There is no more blasphemous statement than to dictate terms to the Divine Judge and to evaluate the Lawgiver of all creation through human understanding. In His grand plan, He utilizes a simple illustration. The painter does not bring the image into existence; he merely shapes its form to the extent of his ability. However, God is responsible not just for your shape but also for the very substance from which you are made.
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The chisel does not endow the sculptor’s creation with existence but just with form, yet it does not resist him. In contrast, you, who are marvelously designed by God, stand in judgment against Him. The chisel is silent, as it possesses neither voice nor speech. Do you rebel because you possess the ability to speak, a gift bestowed upon you? Will you wield this gift to contend against the Generous One? Why do you not reflect on the reasons that make it impossible for you to rise against God? He did not grant you speech and intellect so that you would oppose Him, but rather so that you might honor and praise Him—not to judge or argue with Him. You were given a voice to exalt Him and a mind to offer gratitude and faith, as stated in Sirach, "Voluntarily I gave you a tongue," emphasizing that your purpose is to bless and glorify Him. The chisel is entirely silent. If you truly recognize your Creator, you will understand that you are nothing more than power devoid of speech. Since He participated in your redemption and foresaw that they might revile Him for their past oppression, as it is written, “My feet have almost stumbled,” and, “Does God truly know? Is there knowledge in the Most High?” And truly, these wicked thrive and accumulate wealth in this life, as expressed, “Why has He been angry with us for seventy years now?” Many aimed to bring accusations against Him, and this is why He silences them with the question, “Will the clay say to the potter?” He highlights the favorable moment—the time when they were meant to attain their freedom. To prevent the idea that God could not perform such acts, He presents these words. Had He declared these truths during their ongoing oppression, they might have believed He had misled them, unable to liberate them from their punishments. But He closes their mouths with the moment of release, so they might comprehend that such liberation is a manifestation of unfathomable wisdom, and that no one is permitted to accuse, slander, or seek to understand. When He confronts His detractors, He employs the analogy of the farmer: does the farmer plow continuously for his harvest? When addressing those with no hope of salvation, He uses the likeness of the sculptor and the painter. He asserts, “You are not aware that all these things I have done for your edification; everything I have foretold, yet you did not listen. If you did not heed and have wronged yourselves, then you accuse yourselves, not me.” There is a stark difference between you and God, akin to the gap between the form and the artist: while the artist only shapes the form, the separation is profound, for both the form and artist are creations; your Creator is uncreated, whereas you are His handiwork. Given the vast discrepancy between you and God, it is said: will the clay question the potter, “What are you doing?” or will your creation say, “It has no hands?” Neither will it respond, whether it is a fragment or a crafted vessel, saying, “If I were better as a fragment, why have you fashioned me into this vessel?” or, “If I were better as a vessel, why did you leave me as a fragment?” Many shameless philosophers utter such claims, bringing shame upon themselves. They attempt to probe the unfathomable wisdom of God, and thus they are detestable and repulsive, engaged in incessant and fruitless debates: if creation is good, why was it not perfect from the beginning? If it is evil, why is it acted out later? What other reply can be given than: will the clay question the potter, or the creation its Creator? He alone knows all things and understands the appointed time for creation. If they say creation is good, why is it not brought into being continually? But can you truly assign law to God? Oh, the arrogance and pity of mere dust! How audacious to seek understanding from a nature so vast and beyond examination, akin to the foolish and idle children who insult the wise. What the prophet has spoken, though profound, appears insignificant to them.