Based on these profound words, the Apostle asserts, “Has God rejected His people? Certainly not. For I too am an Israelite, of the lineage of Abraham, from the tribe of Benjamin. God has not rejected His people, whom He foreknew” (Rom. 11:1-2). It can be argued that God did not reject His people because through His grace a remnant was saved (Rom. 11:5). Hence, while a small portion remains steadfast, the majority may have turned away, yet not all were forsaken. The Apostle continues, noting that God preserved not just a few but also “seven thousand who have not bowed the knee to Baal.” This aligns with the Gospel, illustrating that God reached out to the Gentiles, and this response should be seen in a time when zeal for faith was fervent and prophetic grace was plentiful among the Jewish people. If the Lord proclaimed He had not forsaken His people in Elijah's time, it was even more valid in the time of David or the sons of Korah, when the faith of the chosen people still radiated brightly.
Let us inquire of St. David how the Lord has not forsaken His people. God is one who draws near to humanity, not away, as the Scriptures reveal (Jer. 23:23); and one who draws near cannot cast aside. A compassionate God does not condemn any to death, finding all worthy of redemptive grace. However, we must exercise caution; those who turn away from the Lord will be denied, as David states, “For behold, those who remove themselves from You shall perish; You have destroyed all who commit themselves to idolatry” (Psalm 72:27). What does it mean to commit idolatry against You? It signifies forsaking You due to vile passions, turning away from Your guidance. In another passage, we find, “But God judges fornicators, distancing them from Himself” (Hebrews 13:4), implying that by pushing them away from You, they have faced destruction. Thus, anyone who alienates themselves from the Lord separates themselves from salvation; whoever does not know the Lord cannot truly know themselves, and those who fail to understand God will find no understanding from Him. The Lord proclaims, “Depart from Me, all you who practice iniquity; I never knew you” (Matt. 7:23), because He deems the agents of injustice and wrongdoing unworthy of such knowledge. Hence, God does not reject the sinner; rather, the sinner chooses to distance oneself from God. This is how we interpret the words, “Today You have rejected and shamed us” (Psalm 43:10). Furthermore, the notion of God seeming to withdraw is evident in the latter part of the verse: “You will not go out, O God, with our strength” (Psalm 43:10). When God does not provide assistance, it may appear as rejection; those who do not perceive God's aid might feel abandoned, left alone. The question arises, what does it mean that “You will not go out, O God”? How can it be said that God sometimes goes out or withdraws? God does not move physically from one location to another, as He transcends all. He does not literally ascend as if resting or sitting upon a throne. Such expressions serve to help us grasp the circumstances: when He departs or whom He visits.
In the same psalm, it states: “Arise, why do You sleep, O Lord?” (Psalm 43:24). This is a reflection, for because of our sinful actions, we must not assume He is indifferent. In the Gospel, we read that when the apostles' faith was still wavering, Jesus, present among them, appeared to be asleep. When they were overcome by fear of shipwreck, they awakened Christ. Thus, for non-believers, the Lord seems to be asleep, while for the faithful, He is very much alive. Therefore, the faithful draw near to the Lord, while those who neglect Him perceive God as withdrawing. Naturally, the Lord attracts those who are imperfect and still growing in their faith, as expressed in the words of the bride: “Draw us in! For the fragrance of Your perfumes we will run” (Song 1:3). Concerning Moses, whose faith had matured and who was appointed by the Lord, it is recorded that he ascended to commune with God, as it is written: “And Moses went up the mountain, and the glory of the Lord descended upon Mount Sinai, encompassing it with a cloud for six days, and the Lord called to Moses on the seventh day” (Ex. 24:15-18). As Moses initially entered the cloud, so later, as he entered the tabernacle, a cloud descended and stood at the entrance of the tabernacle, prompting the people to worship at its entrance (Ex. 33:9-10). The cloud represented the Lord, who envelops all in darkness (Psalm 17:12). The reference to the Lord is reinforced when it states, “And the Lord spoke to Moses” (Ex. 33:1). It is not contradictory to understand that the tabernacle Moses constructed to meet God was placed outside the camp. For those who seek God metaphorically enter into Him and begin to know Him fully. In this way, the righteous enter into the Lord as Moses did into the cloud, where God resides. The Scriptures say, “Behold, the Lord appears in a light cloud” (Isaiah 19:1). The Gospel instructs, “But when you pray, go into your room, and shut the door, and pray to your Father in secret; and your Father, who sees in secret, will reward you” (Matthew 6:6). Thus, God dwells within us, as if in a room. Another text declares, “Behold, the Lord comes forth from His place, and shall come down and march upon the heights of the earth; the mountains shall tremble beneath Him, and the valleys shall dissolve” (Micah 1:3-4). This passage also alludes to God leaving the Jewish people to reach out to the Gentiles. Finally, we also discern this sentiment in the Psalm, expressed by David: “He is like a bridegroom coming out of his chamber, joyful as a champion to run his course” (Ps. 18:6). This explains how we should interpret God’s movements of coming forth or withdrawing.
The Lord Jesus also states that He will come to those who revere God: “Behold, I stand at the door, and knock; if anyone hears My voice and opens the door, I will come in to him, and dine with him, and he with Me” (Rev. 3:20). All our reflections connect to the words of the prophet, “You have abandoned us, and will not go out, O God, with our strength” (Psalm 43:10). These concluding remarks should be taken to mean that God accompanied His people when Joshua praised the Commander of the heavenly army; this is how He achieved victory without weapons and caused the formidable walls of Jericho to collapse. When God fights with His servants, they prevail. Accordingly, in response to Hezekiah’s prayers, an angel was sent out and defeated the vast Assyrian army. Yet at times, the Lord seems to withdraw from those He wishes to see prevail in faith, allowing them to gain victory through unwavering belief; favorable circumstances should not lessen their dedication. Frequently, those who fall during times of success have been rehabilitated through trials. The history of the Jewish people reveals many instances of decline after triumph, and restoration subsequent to their pleas for God's return. This also aligns with the well-known lamentation embodying human nature and emotion: “My God, My God, why have You forsaken Me?” (Matt. 27:46; Ps. 21:2). This does not imply that the Lord was truly forsaken, for He also asserted, “For I am not alone, for the Father is with Me” (John 16:32). This call reflects the sentiment of a soul enduring great trials, perceiving abandonment; such is the weakness of our flesh and senses. Thus, it is no coincidence that the Scriptures convey that after the initial temptation, the devil retreated until the appointed moment (Luke 4:13), only to return when the time came for His supreme test: the Holy Passion. In times of distress, humanity often perceives abandonment by God. We comprehend that this sensation of abandonment stems from our bodily experiences, just as Christ experienced in His flesh, even though in His divine essence, He recognized that the Father would never forsake Him. After all, He affirmed, “I am in the Father, and the Father is in Me” (John 14:10), plainly indicating that He could never be alone.
THEOSIS