THEOSISJohn Chrysostom
Do you understand the war being referenced, the triumph, the prize, or do you still require clarification? Many may have grasped the essence of the discussion; however, for those who are unsure, it is essential for us to elaborate. What victories is he recalling? What actions? He speaks of those that occurred in Egypt, during the journey through the desert, in the Promised Land, and especially of the events surrounding the promise itself. The individuals who left Egypt did not reach the land of Canaan; all of them perished in the wilderness. Yet, when their offspring, raised amid the desert wanderings, entered Canaan, he asserts they needed no weapons, conquering cities merely through their shouts.
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Upon crossing the Jordan, they overcame the first city, Jericho, so to speak, with more joy than combat. They donned armor, not for protection, but more as ornamentation, and dressed in sacred robes, surrounding the city with the Levites who led the procession. It was an astonishing sight to witness thousands of soldiers proceeding in regimented silence and order, as though no enemy stood before them, their movements synchronized by the sound of trumpets. Let those who create discord in worship be rebuked. If such decency existed where the trumpets were sounded, what absolution can those expect who disrupt and drown out the voice of God? But why, you ask, did the prophet omit the mention of those who exited Egypt? Because they all perished; they faced divine punishment. And why did they perish? Due to their grievous sins. Thus, God ensured that those who would inhabit Canaan would not witness the corruption of Egypt, its idolatry, or any unrighteousness, and would have no one to lead them into such wickedness. They were so tied to Egyptian customs, that even in the wilderness, despite numerous miracles, they could not rid themselves of the remnants of error. Had they embraced the Canaanites as teachers, worse than the Egyptians, their depravity could have deepened further. This is why God kept the Israelites in the wilderness until their heirs matured. We do not assert this on our own authority but rely on Scripture. Accordingly, through the prophet Ezekiel, God reproached the Israelites for failing to heed Him during their journey in the wilderness when He repeatedly communicated with them. Why, then, did He command them to bear arms as they approached Jericho? It would indeed have been more astonishing had they done so without arms. In such instances, when He instructed them to employ human means and rely on material aids, it was a concession to their frailty. What could their weapons accomplish against the city's walls? What impact would the sound of trumpets have? If the goal were to confront humans, weapons might carry some significance; but when the walls were to fall, why were they equipped for battle? Similarly, during Gideon's time, those chosen for war were evident to all; there was no distinction between those selected and those not chosen. What is the purpose of this? To inspire faith in those receiving such commands. The soul, bound to the flesh, unfamiliar with the incorporeal, immersed in the material, must be guided to the unseen through the visible. Therefore, the prophets often referenced human attributes in their discourse about God, not to present the incorruptible Divine as possessing bodily form, but to educate the soul, devoted to the material, using tangible references to convey the realities of higher existence. Since divine action is within the realm of human understanding, God incorporated tangible elements to prevent the people of that time from remaining in disbelief. Had He stated, "In seven days the city will be destroyed while you rest and do nothing," many might not have accepted it; instead, He provided specific directives, presenting them as aids for human comprehension. And should you think my assertions are mere conjecture, allow me to share a historical event that substantiates my point. There was a certain Naaman from Syria, afflicted with leprosy and ashamed of his condition, who traveled to Palestine seeking healing from the prophet Elisha. Upon his arrival, he stood at the door, calling out to the healer, who after hearing him, did not come out, but sent a command for him to wash in the Jordan River. This simple directive, which required minimal effort and did not demand profound contemplation, elicited skepticism from Naaman, who exclaimed, "Behold, I thought he would come out and stand before me and call on the name of the Lord his God, and lay his hand upon the leprosy." Do you see how his soul craved a tangible sign? To believe the command was insufficient, needing the healer's touch, evidenced the weakness of the one seeking healing. Here, we encounter something even more profound. For this reason, Christ did not solely rely on words for healing but also used His hands; He touched the mouth and tongue of those who approached, bringing about healing at times by mere word, and at other times by intent. Why did He act this way? Due to the frailty of those who sought Him. To confirm that it was done according to their weaknesses, He praised those who required no such actions, declaring, "Truly I tell you, I have not found such great faith in Israel," when the centurion refrained from inviting Him into his house, believing His word alone sufficed. Therefore, nothing of that nature was required for Hezekiah; only a prophecy was given, with no earthly action accompanying it. However, for the one suspicious of his wife, some physical action was mandated. If you wish to interpret this metaphorically—because "all these things," as the apostle says, "happened to them as types; and they were written for our instruction, upon whom the ends of the ages have come"—envision the esteemed teachers of the Church using the word in place of the trumpet, demolishing the strongholds of adversaries, as the nations stand armored in the full armor of Christ. The seven days anticipated the cessation representing the Sabbath, for no such laws existed prior. Hence, concerning sacrifices, God inquires, "Who has required this at your hand, to tread my courts?" Yet again, He asserts, "Your sacred offerings hold no value if you rejoice in evil." He questions, "Did you offer Me sacrifices and gifts while in the wilderness for forty years, O house of Israel?" Furthermore, God proclaims, "I do not desire the frankincense from Sheba or the sweet cane from a far-off land." Again, He states, "You did not desire sacrifice and offering." Indeed, is it burnt offerings and sacrifices that delight the Lord as much as obedience to His voice? "If you had desired a sacrifice, I would have given it," and "obedience is preferable to sacrifice." Additionally, God rejects the feasts, expressing, "I hate, I reject your feasts; remove from me the noise of your songs; the sound of your harps I will not hear." He reiterates, "Your new moons and your feast days my soul hates; they are a burden to me; I cannot bear them." Then, "This is the fast I have chosen," proclaiming, "the day a person afflicts their soul." And Ezekiel affirms, "I gave them statutes that were not good and commands by which they could not live." Thus, the rest of the Sabbath is abolished as well. As for God's question, "Who will refine this from your hand?" I leave that for you to decide; but you will determine such matters when you live a pure life. If God summoned Cornelius, due to his virtuous life, to understand profound mysteries, and granted the eunuch insight due to his diligent study, how much more will He instruct you, who have already embraced the faith, if you pursue righteous living? Just as an impure life obstructs the comprehension of truth—Paul stated, "I could not speak to you as spiritual but as carnal, for there are envying and strife among you"—In Isaiah, we read, "They seek to know my ways as though they were a people doing righteousness." A life of purity and earnest inquiry leads to understanding. "Seek," says the Lord, "and you shall find." The parable of the man requesting bread from a friend already asleep illustrates this truth. Therefore, Solomon, who sought spiritual wisdom, received what he did not ask for. When you combine earnestness in seeking spiritual matters with a life of purity, consider how effortless it will be to receive, for even mere persistent inquiry holds such power: "If he will not rise and give him because of his friendship, yet because of his persistence, he will rise and give him as much as he needs." However, let us redirect our focus. "Oh, the works You accomplished in their days, in days of old! Your hand has destroyed nations, and You have planted them; You struck down peoples and drove them out." Observe the precision in the prophet’s language. He states, "You did not merely conclude matters with victory and defeat, but extended them further;" although prior, the opposing factions were unequal—some being landowners and others sojourners—nonetheless, such a transformation occurred that the former were completely eradicated, while the latter became inhabitants and possessors. Thus, it is proclaimed of the former, "Your hand has destroyed the nations," and of the Israelites, "and You have planted them." The term "hand" signifies His power. If those who came from outside, having no city, home, or land, were swiftly recognized as stronger than the natives, how much more, the prophet argues, will He not disregard us who are exiled from our homeland? What do you mean by "planted?" You have established them, as what is rooted is steadfast and unshakeable. You may wonder, but were not the Israelites displaced? Did they not face exile in foreign lands? Yes, they were indeed taken, but not due to the weakness of the One who established them; rather, it resulted from the wickedness of those who were settled. If their actions had not been the cause, nothing would have obstructed their ability to remain in their land. "He struck the people and drove them out." Some argue this refers to the Egyptians; however, I believe it also pertains to the Gentiles. In both cases, God demonstrated His power, both in the destruction of His adversaries and in the establishment of His own people.