Because of the stubbornness of the Israelites and their continual longing for the food of Egypt, Moses employed a legitimate staff against not only the Egyptians, who faced ten plagues, but also the Israelites wandering in the wilderness—a staff that struck and shattered fragile vessels made of clay. In contrast, the Apostles of our Lord were relieved of this staff, for they preached wisdom to those who are mature (1 Cor. 2:6), and perfect love dispels fear (1 John 4:18). If one were to question how Christ, the Good Shepherd, who is indeed superior to the Apostles, employs a staff when greater results are achieved without it, we would respond in light of the Lord's promise to His Apostles that they would perform greater miracles among the nations than He did (John 14:12). Moreover, the Lord spoke to the carnal Israel, unable to grasp the profound truths, thus He is said to shepherd His people with a staff, whereas the Apostles, with the advent of the Gospel, had the Law’s strictness alleviated by mercy.
Consequently, those mentioned as people and sheep will be guided and corrected with a staff, as they linger in a secluded and lofty grove. This is applicable to both those who engage with the Gentiles and those who isolate themselves out of animosity toward humanity, akin to Timon the Athenian. This should not be misconstrued as a condemnation of the solitary or prophetic lifestyles exemplified by Elijah (1 Kings 17 and 19) and John the Forerunner (Matt. 3 and 11). However, if an individual, in disdain for others, becomes proud and envelops himself in a dark thicket of vices, he must be corrected by the shepherd’s staff. One who lives in solitude, yet not encased in his vices, may boast of his virtues; however, should he retreat into idleness without undertaking righteous actions and merely indulges in the ease of rest, refraining from laboring as the Apostle instructs (2 Cor. 4:12), he then becomes ensnared in his own pride and dwells amongst barren trees.
Since Christ is the Good Shepherd whose staff is meant for correction, the prophet’s words promise favorable outcomes, proclaiming that “In the midst of Carmel they shall shepherd the Bashanite and the Gileadite,” reminiscent of the days of old and the exodus from Egypt. "Carmel" symbolizes the understanding of the covenant, while the "Bashanite" represents confusion and "Gilead" denotes the bearing of testimony. Thus, the people of God and His sheep who previously roamed beyond the pasture and outside His Church, ensnared in the dark thicket of error, will now be guided towards the true understanding of the covenant, serving God in spirit, glorying in the Lord rather than trusting in their own flesh; they will embody true circumcision, distinct from mere physical severance.
When they are shepherded by spiritual circumcision, mindful of their sins, they will confront the shame of their vices, leading to a life-giving perplexity (Eccl. 4). For there exists another type of confusion that leads to death, akin to the condition of Og, king of Bashan, in whose realm "Bashan" signifies confusion. The Lord assures liberation from this dire confusion: “The Lord said, I will return from Bashan; I will return from the depths of the sea” (Psalm 67:22). Upon recognizing true circumcision and feeling the weight of their sins, they shall find themselves in Gilead, representative of the bearing of testimony, i.e., the church of Christ, where the teachings of the Law and the prophecies have been entrusted.
In this context, it will be as it was in the past, akin to the times of our liberation from Egypt, about which Moses taught: “Remember the days of eternity” (Deuteronomy 32:7), looking not at the present age filled with evil, but towards enduring days. The remembrance of eternal days belongs to those who gaze beyond the present, having risen with Christ and already envisioning their release from this temporal existence. The divine word also pledges to unveil marvelous works to His people and the sheep of His inheritance. The nations shall witness and experience confusion, despite their might, recognizing their own iniquities and silencing themselves in shame. Their hands will cover their mouths, silenced by their wickedness, while the righteous will be empowered to speak to God about their good deeds.
Their ears will be rendered deaf due to their wickedness, which not only blinds their sight but also dulls their hearing, for they have deliberately turned away from the proclamations of those who herald the truth, as Isaiah noted: “With their ears it is hard to hear” (Isaiah 6:10). Such depravity will lead to their penance, as they begin to “lick the earth like serpents,” metaphorically crawling on their bellies, consumed with earthly pursuits and dragging their sins until the day of divine retribution. Their judgment will confine them in chaos—a state lasting until they shed the earthly burden they clung to. When that weight is lifted, they will stand in wonder, but not in awe of the Lord their God, for they have not earned the right to regard Him as such but rather our God.
Yet, there is a sudden turn towards Christ, proclaiming: “And they shall fear thee.” The fear of the Lord is indeed the beginning of wisdom (Proverbs 9:10). All shall come to pass as the nations witness the majesty of God, becoming confounded despite their rebellious might, sealing their mouths under the weight of their transgressions, living in the despair akin to serpents, confined and bewildered before the Lord God of Hosts, ultimately finding themselves in fear of Him.
THEOSIS