THEOSISJohn Chrysostom
Another translator, Symmachus, expresses: Thy throne, O God, is eternal and beyond measure. In the Hebrew, it reads: God, Your God (Elohim Eloah). What query does this raise for the Jew? Whom does this refer to? What would a heretic assert? If he claims this is addressed to the Father, stating, ‘Thy throne, O God, is for all time,’ how can he connect to the subsequent phrase, ‘Therefore hath He anointed Thee, O God, Thy God’? The Father is distinct from Christ and was not anointed. It thus becomes evident that this passage pertains to the only begotten One, of whom previous statements have also been made, including Isaiah’s declaration about the unending nature of His reign (Isaiah 9:7).
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One might inquire: Why does the prophet highlight the divinity of Christ in this instance when he previously emphasized the incarnation? This approach mirrors that of evangelist Matthew, who initiates his narrative with the incarnation, declaring at the onset, ‘the genealogy of Jesus Christ’ (Matthew 1:1). Luke and Mark follow this pattern as well; only John adopts a different strategy. He first proclaims the divinity, stating, ‘In the beginning was the Word, and the Word was with God, and the Word was God,’ and after elaborating on many aspects regarding Him, he concludes with, ‘And the Word became flesh and dwelt among us’ (John 1:1, 14). Although John's approach diverges from the other evangelists, he fundamentally aligns with them.
But you might ask, is it logical for opposites to agree? Do you not recognize that actions such as eating versus not eating or drinking versus not drinking can coexist? A physician often employs both approaches simultaneously, not in contradiction but in harmony, as he focuses solely on the patient’s health. The evangelists function similarly. Additionally, summer contrasts with winter, yet both seasons serve the common goal of nurturing and maturing fruit. The entire creation comprises opposites, yet within it lies a grand arrangement for our welfare. Christ exemplified this dichotomy in His ministry alongside John the Baptist, who abstained from food and drink, while Christ partook. ‘John the Baptist is come,’ He says, ‘neither eateth bread, nor drinketh wine: and ye say, There is a demon in him. The Son of man came: he eateth and drinketh; and say, Behold, a man that loveth to eat and drink wine, a friend of publicans and sinners’ (Luke 7:33, 34). Although their actions stand in opposition, they shared the same purpose: the redemption of those ensnared in sin.
Thus, in the sequence of the declaration concerning divinity and the incarnation, although John’s approach differs from that of the other evangelists, there remains a profound unity. The reason for this is straightforward: initially, when the Word had not been made known, it was fitting to focus on the foundation of the faith, emphasizing the incarnation through more tangible and visible experiences. Once this doctrine was recognized and embraced, it was appropriate to elevate the discussion to loftier ideas. Accordingly, prophets often begin their proclamations about Christ with references to His earthly birth. For instance, Micah states: ‘And you, Bethlehem-Ephrathah, are you small among the thousands of Judah? Out of you shall come forth to Me One who is to be ruler in Israel’ (Micah 5:2). From Bethlehem came not only human form but also the divine nature, as he later references, ‘and Whose origin is from the beginning, from the days of eternity.’ Similarly, Isaiah professes, ‘Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel, which means, God with us’ (Is. 7:14; Matt. 1:23). Notice how he ascends from flesh to divinity? He does this again in another passage: ‘For unto us a child is born; unto us a Son is given; and the government shall be upon His shoulder, and His name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace’ (Is. 9:6). Observe how he begins with the birth and incarnation but ultimately elevates to the divine.
The Father is initially recognizable through creation. ‘His invisible attributes,’ declares Paul, ‘His eternal power and Godhead, from the foundation of the world, are clearly seen, being understood by the things that are made’ (Rom. 1:20). God often manifests in tangible forms, progressively elevating humanity’s comprehension to immaterial concepts. Is it surprising that He arranged doctrine in a way that resonates, particularly when contemplating precepts and commandments? Thus the prophet organizes his discourse, transitioning from the material to the divine, and then addresses the material again, using varied language to craft the salvation narrative for his audience.
‘Thy throne, O God, is forever and ever.’ Here, ‘throne’ implies a dominion, not just a seat of power. It is described as eternal, and elsewhere as exalted: ‘I saw the Lord,’ Isaiah proclaims, ‘sitting on a high throne’ (Isaiah 6:1), and again, ‘O Lord, Thy hand was lifted high’ (Isaiah 26:11). Another prophet portrays the Lord on a throne of glory (Dan. 7:9), while David acknowledges the throne of humanity stating, ‘righteousness and judgement are the foundation of His throne’ (Ps. 96:2). All of this speaks to His kingdom as infinite—such is the implication of ‘forever and ever’—glorious, lofty, potent, and eternal. The lack of a beginning is articulated by the prophet in another instance, stating, ‘Thy kingdom is the kingdom of all ages’ (Psalms 144:13). Just as the throne denotes the kingdom, the rod signifies both authority and justice. The prophet asserts, ‘the rod of righteousness is the rod of Thy kingdom.’ Here lies pure justice, untainted righteousness, with nothing concealed.
Let those who are irrational and discontent take heed. Who are these individuals? Those who criticize Divine Providence, questioning the why behind circumstances. Is it not folly? For when a carpenter shapes wood, no one demands explanations from him; likewise, when a physician performs surgical procedures or prescribes care for the sick, the onlookers do not question his authority nor seek reasons for his methods. The sailor steering the vessel likewise encounters no scrutiny regarding his maneuvers. Yet from the depths of wisdom and compassion, or from the infinite Providence of God, there arises a demand for justification. Is this not irrational? People do not distribute aid to the needy or the oppressed without questioning the reasons for another’s misfortune or wealth. O wicked and foolish servant, why do you not turn your gaze inward, accuse yourself, restrain your words, and reflect upon your life instead of focusing on external matters? Examine your actions, the extent of your transgressions, and if you are earnest and curious, hold yourself accountable for your spoken words and deeds.
Now, you disregard self-examination, and while such negligence invites punishment, diligent reflection bears fruit for salvation. Yet you would judge God and compound your sins with further transgressions. Do you not hear the prophet proclaim that ‘the rod of righteousness is the rod of Thy kingdom,’ and another declaring that ‘My judgement is like a rising light’ (Hos. 6:5)? If you cannot fully comprehend all the workings of your Lord, glorify Him for that; worship Him for His unfathomable majesty, His inscrutable providence, and His wise, manifold care.