THEOSISJohn Chrysostom
Once again, in an effort to illuminate the brilliance, clarity, and undeniable nature of God's truth, the author depicts the inanimate elements as declaring it, just as they did previously. "For God is the Judge," meaning He determines what is due to each person. The use of the term "Judge" is intentional, emphasizing that God Himself is righteous and dispenses rewards accordingly. In this context, the word "judge" is applied rather than "righteous," as Paul states, "For how else can God judge the world?" (Romans 3:6). The essence of judgment revolves around being a judge, not merely to issue a verdict but to do so justly.
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Both the Jews from that time and those who sinned later under the new covenant will face judgment: the former will have nature and the law as their accusers, while the latter will also bear the weight of all that Christ accomplished on their behalf. Indeed, what justification can they offer for their disbelief? Take heed of my words, so that you may silence your opponents. It is preferable for them to be defeated by us and transformed, rather than to depart in self-satisfaction and face condemnation from the ultimate Judge of all creation. What defense can the Jews present for their actions in condemning Christ? What fault, be it minor or significant, do they find in Him? "Because Thou, being man, makest Thyself God" (John 10:33)? Yet, these were not their words during His suffering on the cross; they did not declare, "Thou makest Thyself God," but rather claimed, "Everyone who makes himself king is an opponent to Caesar" (John 19:12). At times, they sought to make Him king, and He concealed Himself. They previously charged Him with claiming divinity. But consider this: If He falsely and unjustly claimed to be God, assuming power He did not possess, then their accusation would hold weight; however, if His claims were just, He ought to have been revered, not crucified. Let us investigate whether, apart from being God, He did indeed present Himself as God, accurately demonstrating His divinity. But from where do you expect to glean this evidence? From the events of that time, or in the present, or from His miraculous birth? Who has ever been born of a virgin? Who announced His arrival with such a star? Who guided the Magi, not by force, but through gentle revelation? Notice how all of creation recognized its Creator. Nature, rather than opposing or disputing, did not assert, "I cannot allow such a birth," or "I cannot produce a child from a virgin," but rather submitted, transcending its own norms because it recognized its Lord. Upon His birth, angels proclaimed that the One who dwells in heaven had come to earth; the earth became a reflection of heaven with the appearance of a King, and the wise men worshipped Him from distant lands. The child lay in a manger in Palestine, while those from afar rendered Him honor befitting the divine. Perhaps some will dismiss these signs and seek others pertinent to contemporary events. Yet, we are not lacking in such evidence; the truth is rich in proof. Especially in this case, they cannot muster a single credible counterargument. Thus, even if you were not present at His virgin birth, you must have faith in the prophet who declared, "Behold, the Virgin shall conceive and bear a Son, and they shall call His name Immanuel" (Isaiah 7:14). Even though you were not there when He walked the earth in flesh, and the Sovereign spoke to His followers, inquire of Jeremiah, who would affirm, "This is our God, and no other can be compared to Him. He discerned all paths of wisdom and bestowed it upon His servant Jacob and His beloved Israel. Then He appeared on the earth and spoke among men" (Bar. 3:36-38). Concerning all other events, the prophets, whose texts you have previously consulted without understanding, clearly proclaim these truths. We have frequently articulated the arguments against the Jews, and we will persist in doing so; but now let us return to the main topic. "And the heavens shall declare His righteousness, for God is the Judge." Here, it seems to me, He speaks of His righteousness, His immense concern, and His humanity towards the Jews themselves, as well as His diverse and diligent provision for all people through creation, the law, grace, the seen and unseen, prophets, angels, apostles, discipline, blessings, warnings, promises, and the natural order of time.