Thus, God, too, may part with what is of lesser worth to obtain what holds greater potential. The Jewish people were sold, not due to God’s lack of compassion, but as a result of their own transgressions. The message to them is clear: “Behold, you are sold for your sins; and for your iniquities, I sent your mother away” (Isaiah 50:1). This illustrates the contrast between the Jewish people sold for sin and the Christian people bought with the blood of Christ. Peter affirms, “You were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ” (1 Pet. 1:18-19). No blood is more valuable than that of the unblemished Lamb—our Lord Jesus Christ. Thus, the Jewish nation was sold for nothing, while the Christian nation possesses immeasurable worth. The former is valued at naught because sin stains it, while the latter is precious as sin has been removed from it. Consequently, the message to the Church’s sons is justified: “You were bought at a price; do not become slaves of men” (1 Cor. 7:23). If it is stated that we must not become servants of men and lose our freedom, it follows even more that we should not allow ourselves to be enslaved by sin or our adversary the serpent. We ought to serve only the Lord, who redeemed us through His love, becoming the salvation of His humble servants. A master typically sells only those in his employ who are of little use; he surely will not part with those who prove valuable. While Joseph was sold, the account does not say, “By the Master, Joseph was sold,” but rather, “Joseph was sold into slavery” (Psalms 104:17). His own brothers betrayed him, yet the Lord liberated him from bondage—this foreshadowed Christ’s Passion—and restored him to grace. Though his brothers sold him for money, the Lord not only granted him freedom but elevated him in honor. That he serves as a type of our Lord Jesus is evident in the ensuing words: “Joseph is a fruitful bough, a fruitful bough by a well; his branches run over the wall” (Gen. 49:22); and again, “His majesty is like the firstborn bull” (Deut. 33:17), as God the Father has exalted His Anointed One. Thus, one who is for sale is often deemed of little significance. One might assert that such a person scarcely exists at all. This is why Aquila translated, “You have given your people away so that they do not exist,” while Simmah stated, “You have given your people away without fortune.” Those whom Christ discards are devoid of substance, while those the Lord chooses truly exist because He calls those who are not as if they were, and the Gentiles, in their faith, were selected to challenge the disbelief of the Jews. Hence, this nation was condemned to destruction for their sins and bears no standing. It is fitting, then, that it is said: “And there was no multitude in their exchange” (Psalm 43:13). This signifies that “You have scattered us among the nations for no gain.” When a soul is given away, no compensation is received. Nothing brings joy to You quite like the repentance of the soul; however, if it evades repentance, it voluntarily deems itself worthless, falling into the bondage of sin and vice. Therefore, O Lord, You have relinquished a degenerate nation for nothing and gained nothing in exchange. As another psalm articulates, “Because there is no exchange in them.” Why this absence of exchange? Let us explore further: “Because they did not fear God” (Psalms 54:20). The Lord took nothing in return for the people who succumbed to sin, which can be understood in two ways. One interpretation suggests that no amount of silver, gold, or possessions can redeem a person’s soul. “For what will a man give in exchange for his soul?” (Matthew 16:26). All material wealth is fleeting and corruptible, while the soul is destined for eternal existence, in both reward and punishment. The transformation of the wicked differs fundamentally from the resurrection that grants new life, as the apostle states: “We shall all be changed” (1 Cor. 15:51). Another interpretation holds that, even though a few individuals (such as Abraham, Isaac, Jacob, and Moses) were deemed worthy of redemption, such opportunity did not extend universally. It can also be posited that there is no myriad of exchanges for grievous sins, as noted in Scripture: “Some men's sins are open beforehand, going before to judgment; and some men they follow after” (1 Tim. 5:24). The heavier, more apparent sins emerge as foremost considerations and surely weigh more heavily upon us. Conversely, the lighter transgressions may be mitigated through good deeds. “Blessed are those whose transgressions are forgiven, whose sins are covered” (Psalm 31:1; Romans 4:7). However, when iniquities balance out, no exchange for good works is achievable. Thus, if any from the Jewish people were redeemed, it was not due to the imposition of a high price nor from a multitude of exchanges. No, their redemption came freely, as the apostle elucidates: “The remnant were saved according to the election of grace” (Rom. 11:5). Where grace prevails, there is no space for merit by works, nor justification by virtue; everything is a gift from the Giver, according to the Redeemer’s free choice. Scripture affirms, “If by grace, then it is no longer based on works; otherwise grace would no longer be grace.” What then? “Israel, pursuing a law of righteousness, did not succeed in reaching that law” (Rom. 11:6-7). Why did they fall short? Because they sought justification through their own deeds, seeking accolades for their actions without exercising faith or acknowledging grace. Thus, what Israel sought, the elect attained: they heeded His call and embraced Him who appeared to them.
THEOSIS