Due to the obstinacy exhibited by the Israelites, along with their constant yearning for the food of Egypt, Moses wielded a lawful staff—not only against the Egyptians, whom he struck with ten plagues, but also against the wandering people in the desert—a staff capable of breaking fragile vessels. Conversely, the Apostles of the Lord did not have to resort to the staff, for they preached wisdom to those who were mature (1 Cor. 2:6), and the perfect love of Christ banishes fear (1 John 4:18). If one were to challenge us, asking how Christ, the Good Shepherd, uses a staff while the Apostles did not, given their greater success without it, we would reply with the promise that the Lord made to His Apostles, declaring that they would perform greater works among the nations than He did Himself (Jn. 14:12). Additionally, the Lord addressed worldly Israel, not those ready to comprehend divine mysteries, thus it is stated that He would shepherd His people and flock with a rod; for while the Apostles had the rod taken from their hands, the strictness of the Law is softened by the grace of the Gospel.
The aforementioned people and the sheep shall indeed require guidance because they remained secluded in a rocky grove. This applies both to those who forge alliances and friendships with the Gentiles and to those who withdraw from society out of disdain for humanity, much like Timon the Athenian. This is not to condemn the hermit or prophetic life lived by Elijah (1 Kings 17 and 19) or John the Forerunner (Matt. 3 and 11), but rather to caution against those who, in their pride, lead secluded lives, hidden amid the dark oak of vice. A person may dwell alone and boast of virtues, yet if they merely seek personal pleasure and fail to engage in righteous labor, neglecting to produce bread with their own hands as the Apostle instructs (2 Cor. 4:12), they exist in a barren state, surrounded by lifeless trees.
However, as the Good Shepherd, His rod serves to correct, and thus the words of the prophet speak of brighter promises, declaring, “In the midst of Carmel they shall shepherd the Bashanite and the Gileadite,” reminiscent of the days of old and during the exodus from Egypt. Carmel symbolizes ‘the knowledge of the circumcision,’ the Bashanite signifies ‘confusion,’ while Gilead denotes ‘the bearing of the testimony.’ Consequently, the people of God and the sheep of His flock, who previously roamed outside of His Church and wallowed in the darkness of error, shall now enter into the understanding of authentic circumcision. They will worship God in spirit, placing their glory in the Lord, not in their own flesh; they will embody true circumcision rather than mere physical severance.
As they are tended by the spiritual circumcision, acknowledging their sins, they will experience contrition and shame, leading to a state of confusion that is redemptive (Eccl. 4). There is also a confusion that results in death, similar to that in which Og, king of Bashan, once lived, if Bashan indeed signifies ‘confusion.’ The Lord promises to rescue His people from this dire confusion: “The Lord said, I will return from Bashan; I will return from the depths of the sea” (Psalm 67:22). When we grasp what true circumcision means and feel remorse for our transgressions, we will find ourselves in Gilead, ‘the bearing of the testimony,’ which signifies the Church of Christ. In this sacred assembly, the testimonies of the Law and the pronouncements of the Prophets have been fulfilled, and it will be as it was in the days of old, akin to when we escaped from Egypt, as Moses instructed: “Remember the days of eternity” (Deut. 32:7)—not the days of this evil age, but eternal days that persist without end.
The remembrance of these eternal days belongs to those who do not focus on the present but have been raised with Christ and sit with Him in heavenly places, already envisioning their deliverance from the temporal world. The divine declaration also assures that God will reveal marvelous wonders to His people and to the sheep of His inheritance. Therefore it is said that “the nations shall see and come in confusion with all their might,” for after assaulting and overpowering the people of God, they will be made aware of their iniquities. They will cover their mouths, their vile deeds rendering them mute. As the hands of the unrighteous keep their mouths shut, the hands of the righteous will then uplift their voices, able to communicate with God due to their good works.
Moreover, their ears will become plugged, for their sin not only blinds their eyes but also leaves their ears deaf; they refused to hearken to the voices of the heralds, particularly the voice of the One true God, as highlighted when Isaiah states: “With their ears it is hard to hear” (Isa. 6:10). This hard-heartedness leads one to be so deaf as to be unable to perceive the truth. For such transgressions, it is declared that they will “lick the earth like serpents that crawl on their bellies,” consumed by earthly desires and performing the works of the flesh, dragging their sins until the day of God's judgment—a judgement not just of dust or a minor remnant but of all that they clutch to the earth.
And when they confront the judgment of God and find themselves imprisoned in a wretched state, their confinement will persist until the earthly desires that they cling to as serpents are removed. Upon their removal, they will be stunned, not at their God, as they lack the merit for such reverence, but rather at the Lord our God. A sudden turn is made toward Christ with a declaration: “And they shall fear thee”—indeed, “the beginning of wisdom is the fear of the Lord” (Prov. 9:10). This narrative will prove true, that the nations will witness and be humbled, despite their wicked strength, placing their hands upon their mouths, becoming deaf, and beginning to crawl on the ground like serpents. Ultimately, they will first be confined, then enter confusion, and at last, even those who are fearful shall tremble before the Lord God of Hosts, and in time, they too shall recognize their fear of Him.
THEOSIS