The scripture we are examining appears to foretell the faith of the Gentiles. This idea is particularly reinforced by the subsequent verses, which state: "Made us a byword among the Gentiles, and the people shake their heads at us" (Psalm 43:15). The truth is that the Jews' downfall led to salvation for the Gentiles, and the experiences of the Jewish people serve as a lesson for us. They were put on display before the Gentiles to be scorned. The Gentiles chose the disgrace of the Lord's cross over the world's riches, while those who found this cross shameful, thinking to evade reproach, instead found themselves mired in continual shame.
Yet, this passage seems to address Israelites who are not merely of flesh and blood, as later they assert, "We have not broken the covenant of the Lord" (Psalm 43:18), believing their hearts remain steadfast with Him. We must not confuse these individuals with those who lament how the Lord had allowed them to be ridiculed by their neighbors, as it is said, "A multitude of bulls have encircled Me" (Psalm 21:13). This highlights His suffering at the hands of persecutors during His voluntary sacrifice. Thus, it is said, "They surrounded Me; in the name of the Lord, I cut them off" (Psalm 117:11). Therefore, it's better to adhere to the straight path, as those who veer off course easily stumble. This is evidenced when the soldiers came to arrest Jesus and fell when He simply looked at them. To guard against such attacks, the Lord sent an angel to surround those who fear Him, protecting and preserving them, for it is written, "The wicked walk around" (Psalm 11:9).
Observe the contrast: the wicked wander aimlessly, while the angel surrounds and shields those who walk purposefully. This offers the righteous a defense against deceitful aggressors. In truth, the righteous can be seen as spiritual Israelites, to whom these words apply. They succumbed to worldly temptations and were subjected to scorn from their neighbors—those who did not call Jerusalem home—as well as to the spirits of evil against whom the righteous continually battled.
Historically, while the Babylonian exile was a result of the Jews' sins, their plight was viewed more favorably than that of the Gentiles, as the latter were in deeper moral decay, ridiculing the Jews while ensnared in their own iniquities. The account could also be seen as a representation of the captivity of the patriarchs; the Assyrians mocked them in Babylon, ruled by the wicked King Nebuchadnezzar. On a spiritual level, this fierce king symbolizes the wicked one, continuously seeking to lead good men into sin by tempting the flesh. The Apostle’s declaration resonates: "I see another law in my members, waging war against the law of my mind and bringing me into captivity to the law of sin" (Romans 7:23). Our enemy prowls like a lion, relentlessly pursuing those who yield, while the righteous find no peace.
Aquila's translation says, "You have made us a reproach, a scoff to those around us" (Psalms 43:15). Those who became spectacles to the world, to angels, and to men were deemed worthy of such scorn (1 Corinthians 4:9). Even if they adhere to God's covenant and resist carnal urges, they are displayed conspicuously, leading others to deride them. The sinful often belittle the humble, viewing the cross of the Lord and the meekness of the righteous as shameful. Consequently, the Apostle, participating in such trials, rejoices, saying, "I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses for Christ's sake" (2 Corinthians 12:10). He finds joy in his tribulations, believing that all earthly concerns diminish compared to the value of knowing Christ. For him, "To live is Christ, and to die is gain" (Philippians 1:21), for he desires to be with Christ.
These Israelites declare, "You have made us a byword among the Gentiles, and the people shake their heads" (Psalm 43:15). Which Gentiles are we referring to? The ones who are to believe. The historical events of the Jews serve as allegories for our own understanding, with their eventual downfall acting as a potent lesson for us. It is essential to interpret these allegories properly to grasp their implications for our time and to avoid repeating the fate of the Jews. All historical occurrences serve as parables, needing interpretation. The Lord communicated with the Jews through parables so that those lacking wisdom could not grasp their meaning, whereas the discerning understood.
The apostles emulated this approach, seeking clarification when they found something puzzling. However, the Jews neither comprehended nor sought answers to what eluded their understanding. For instance, consider the parable of Abraham, who had two sons: one by a bondwoman and the other by a free woman (Galatians 4:22). The Jew could only interpret this literally, failing to see which son would inherit as he clung to worldly ties. The parable necessitated interpretation. The Apostle Paul, who spread the faith to the Gentiles, recognized that the two women represented two covenants. One covenant was given at Mount Sinai, which enslaved the Jewish people—this is Hagar, as the mountain symbolizes the measure of the law while also connoting a sense of obligation. The Jews preferred to justify themselves by their deeds rather than through the grace of faith. Thus, the Jerusalem under the law was bound with its children, while the heavenly Jerusalem is free. Sarah, meaning "ruler," embodies freedom because her ruler is blameless.
From these two covenants arose two nations: the Jews, who rejected Christ, and the Gentiles, who embraced Him. The Gentiles experienced spiritual liberty through faith, while the Jews remained bound to their carnal understanding of Scripture. The child of the free woman was born of the promise, symbolizing a life of faith and the freedom found in the Church. Hence, the Church asserts, "Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with my son Isaac" (Genesis 21:10). The Apostle declares, "Therefore, brethren, we are not children of the bondwoman but of the free" (Galatians 4:31). This parable illustrates the truth that the Gentiles grasped what the Jew did not, interpreting the significance of faith which Paul instilled in their hearts.
Thus, we must view the history of the Jews as a parable. The Lord stated, "I have become a byword to them. They who sit at the gate spoke against Me in vain" (Psalm 68:12-13). Why did He become a parable? He reveals this through His words: "You will surely say to Me, ‘Physician, heal Yourself’" (Luke 4:23). He became a parable because He admonished those at the gate, who should not be idle, but rather active and prepared. Therefore, it is said, "Pray that your flight may not be in winter or on the Sabbath" (Matthew 24:20), which signifies taking action rather than remaining idle.
The Jews lounged lazily, failing to recognize the true Jerusalem, and even if they had recognized it, they would have sought after it. Yet they remained slothful at the gate and did not merely sit; they also despised the Lord who challenged them. The One who was to endure suffering for humanity stood at the gate of His departure from the earth to heaven, urging them to "Walk while you have the light" (John 12:35). What does "I have become a byword to them" signify? It indicates that Christ is the culmination of the law (Romans 10:4) and that through His death, the understanding of the prophets' mysteries is unlocked. What the Jews could not comprehend during the prophecies is clarified through the Lord’s suffering.
He became a byword among them, appearing as an ordinary man, present among them while not shying away from their conflicts, ultimately leading them toward the moment ordained for Him—to die for all humanity, thus cleansing mankind through His blood. The statement, "You shall not muzzle an ox while it treads out the grain" (Deuteronomy 25:4) also serves as parable; the Apostle's interpretation reveals its deeper meaning: "Does God take care of oxen? Or does He say it altogether for our sakes?" (1 Corinthians 9:9). This exclaims that we, as diligent workers, must cultivate our fields with the hope of spiritual harvest, abstaining from the carnal and planting spiritual seeds, as the fruits of the flesh are detrimental, while those of the spirit yield eternal life.
The stories of our ancestors should guide us as examples, with the law written on our hearts serving as a foreshadowing rather than the ultimate truth. The law acts as an allegorical symbol, while the gospel embodies the light and seal of truth. The Lord manifested Himself to the Jews using parables, yet they failed to grasp Him, as they rejected the Physician who could heal their souls and liberate them from ailments. He became a parable because He took on flesh, which the Jews crucified without perceiving the spiritual insight it offered. Their misunderstanding was profound; by crucifying the Author of life and witnessing His saving flesh upon the cross, they scoffed at Him. Had they grasped the parable, they would have mourned instead.
Yet, their shaking of heads held deeper significance: the gesture was not merely contemptuous but embodied the truths of prophecy. The Jews, in their derision, gestured defiantly towards the Lord; this custom reflects how individuals ridicule the righteous when confronting their sufferings. Scripture reveals that those who shake their heads should be admonished, as indicated: "And those who passed by blasphemed Him, shaking their heads" (Matthew 27:39; see also Mark 15:29). The psalm illustrates that those who pass by offer no blessing; they are empty of the true visitation of the Lord (Psalm 128:8). The Jews mocked the Lord, attempting to bypass His significance as if they were displaced travelers lacking faith.
This shaking of heads can find two interpretations: at times deserving of rebuke, at other times commendable. While it drew scorn from the Jews, the Gentiles found approval. The head symbolizes the seat of perception; as it is written, "A wise man’s eyes are in his head” (Ecclesiastes 2:14). Our awakeness to cosmic truths must guide our focus toward the divine messages and prophetic insights, free from violating God’s covenants. Some heretics might stir emotions but seek only to incite disbelief rather than bolster faith.
Now, as we further discern the shaking of heads, who then is the head of the nations? Undoubtedly, it is Christ. For "the head of the wife is the husband, and the head of Christ is God" (1 Corinthians 11:3). The law is akin to the head of the uncircumcised wife—symbolizing the Jewish people who live under the law as their primary authority, often misapplying it. The term for law in Greek is νόμος, masculine, indicating that the synagogue is bound to it, yet it remains a carnal law without the understanding of its spiritual essence.
If the law were to perish, just as a spouse's death liberates the widow, the people would be free to receive the resurrection—the true spouse—who has risen from the dead. Thus, the gospel becomes the new head for the wife. The passing away of the old ordinances allows the people to embrace a more profound covenant—the New Covenant brought forth by Christ. Through this divine order, the woman, as Israel, transitions from the legal bondage of her past sins to the life found in the grace of Christ, who freed her from her transgressions.
Just as a married woman adheres to her husband's law while he lives, so are the Jews bound to the Mosaic law (Romans 7:2). However, should her husband die, she becomes free to remarry. The Apostle illustrates this spiritual reality, suggesting, "So, my brethren, you also have died to the law through the body of Christ, that you may belong to another, to Him who was raised from the dead" (Romans 7:4). To die to the law means that we let go of its shadow when embracing heavenly ordinances, leaving behind carnal interpretations that hinder our spiritual journeys.
THEOSIS