THEOSISJohn Chrysostom
The unique revelation of God's power is illustrated in the praise offered by little children, which serves as a lesson to those seeking divine wisdom. "Out of the mouths of babes and infants Thou hast arranged praise" (v. 3). One translator, Aquila, notes that "Out of the mouths of babes Thou hast founded the orb," while another source (Simmachus and an unnamed translator as referenced in Orig. Exh.) describes it as "Thou hast constituted the power." The essence of this statement reveals that God has displayed His might by awakening the dormant capacity for praise in the innocent children. This foreshadows the worship offered by children in the temple as recorded in Matthew 21:15.
Why, then, does He highlight this act alongside the miracles of raising the dead, cleansing lepers, and casting out demons? These earlier miracles occurred previously, although less dramatically. For instance, Elisha revived the dead and cured a leper (2 Kings 4:35; 2 Kings 5:14); David expelled the demon from Saul (1 Samuel 16:23), and now, for the first time, a choir of children sings praises. To preclude the Jews from claiming this sign was merely a repetition of Old Testament miracles, the prophet chose a unique demonstration. Furthermore, this event serves as a representation of the apostles, who, like babies with no voice, observed the entirety of creation.
In the Old Testament, the prophets affirm God's power. To Moses, He said, "Who gave the mouth to man? Who maketh mute, or deaf, or seeing, or blind?" (Exodus 4:11). Additionally, "the one who gives sight to the blind" (Isaiah 35:5, 6) and "the Lord hath given me a tongue of instruction, that I may know how to speak a word in due season" (Isaiah 50:4). At the creation, God said, "Let us go down and confuse their language there" (Genesis 11:7). This is a profound sign. While people might disregard the earlier miracles with skepticism, in this instance, the straightforwardness of the event speaks for itself. The term "infants" is significant; it indicates their age through their diet—these were infants who had not even yet consumed solid food.
It is truly remarkable, not only that they articulated words clearly, but also that their words conveyed countless blessings. The insights known to the apostles were already proclaimed by the children. The prophet further implies that those who approach divine teachings should embrace childlike simplicity. Indeed, the Lord declares, “Unless you turn and become like children, you will never enter the kingdom of heaven” (Matthew 18:3). The phrase "for the sake of Thy enemies" explains the purpose behind this miracle. While the other miracles served to benefit those who came to Christ, they also aimed to silence the adversaries, as indicated more accurately by another translator (Aquila and Theodotion), who interpreted it as "for those who bind thee," referring to those who led Him to the cross.
To "destroy the enemy and the avenger" (Aquila, Simmachus, and an unnamed translator, as indicated in Orig. Ex.) indicates divine judgment against the Jewish nation, which persecuted Christ under the false pretense of representing the Father. Therefore, the Lord, unwaveringly speaking the truth, declared, "He who hates Me hates My Father also" (John 15:23), and, again, "He who believes in Me believes not in Me, but in Him who sent Me" (John 12:44), consistently aligning Himself with the Father. The precision of the prophet's words is noteworthy; He did not say "punish," but rather "destroy," conveying with greater clarity the intent to halt their brazen actions without offering them correction, as they were beyond cure. Consequently, having witnessed such a miracle, the adversaries approached Christ, demanding, "Do you not hear what they say?" (Matthew 21:16). Instead of showing reverence and amazement, they were left bewildered, deliberating among themselves, "Do you not hear what they say?" directed not at one another, but at Christ.
Why did the angelic voice not resound? They might have assumed that it was solely for their ears, unable to contest the miracle’s authenticity. What did the children proclaim? They did not utter anything offensive, nor controversial. Instead, they clearly articulated the harmony between the Son and the Father. “Blessed is He who comes in the name of the Lord!” (Matthew 21:9). Thus, He rebuked their audacity and eventually caused their city’s destruction. The misfortunes faced by the Jewish people are known across all lands. Like those afflicted with physical deformities, revealing their wounds, as judges justly punish many, so have the Jews become a testimony of divine judgement, widely dispersed; those once united as one nation now roam the earth.
If you inquire about the cause, you will discover that it stems from their crucifixion of Christ. Why has such widespread punishment been unprecedented? Though the past saw a nation set apart for a short duration, now they remain subject to eternal punishment. Asking a Jew about their crucifixion of Christ, you might hear them reply that He was a deceiver and sorcerer. But for that assertion, they should have been granted honor and extensive lands, much like those who pleased God. One who kills a deceiver or an enemy of God might expect divine favor in return. Phinehas, for instance, received the priesthood after taking a decisive stand (Numbers 25:12), yet these who ought to have been lauded for eliminating a deceiver find themselves wandering as exiles.
Their suffering stems from crucifying the Intercessor, the Benefactor, and the Teacher of truth. If He were indeed a deceiver and unholy, and wished to claim equality with God, they could claim even greater commendation for their zeal. Yet they endure a fate far worse than before, amid their idolatrous practices, violence, and child sacrifices. Bereft of liberty and dignity, exiled among hostile nations, they are scorned and maligned by all. It is not because they have failed to receive honor for killing God's adversaries—no, their grief arises from their actions against His friends.
In their defense, they may claim to suffer for their sins. But I ask: what sins? Have they only just become sinners? On the contrary, they appear even more mindful. Consider this: why, when they previously transgressed consistently, did they receive divine blessings, yet now, having become more obedient, they face harsher penalties? In prior times, they sacrificed to Baal, worshipped idols, and murdered their own descendants, witnessing miraculous signs. Now, they see neither parted seas nor prophets, despite their increased obedience. Why, then, does a decrease in their sins result in greater suffering? It becomes evident that their current transgressions are far worse than past ones. When they defiled slaves by killing the prophets, they were pardoned; but when their hands turned against the Lord Himself, their wounds became irreparable.
About four centuries have elapsed since their city's destruction, the priesthood's demise, and the kingdom's collapse, obscuring all past glory. In antiquity, despite the temple’s fall, prophets and miraculous gifts remained; but now, God’s consistent departure is evident as those gifts have vanished. Enslaved and deprived of favor, their greatest sorrow is divine abandonment. God treats them as a slave, repeatedly punished without reforming, stripped of dignity and forced to beg alms. Once, among the greatest of nations, they had prophets in places of captivity; their captives once held higher ranks. But now, their punishment is unprecedented—not only in duration but in the depth of rejection.
Why, when they were steeped in sin, did they receive favors? Now, when, as they assert, they show fervor for the law, they suffer calamities. You accuse God of injustice by claiming His honor for those who sin while dishonoring the righteous. If truly a deceiver or enemy of God, they should be honored rather than punished. But the fact that they are punished indicates that their present sins are more grievous than their previous ones. Although they no longer resort to idolatry, they must recognize what greater sin they now incur that leads to their dire situations.
Has it not become clear that crucifying Christ signifies the peak of their offenses? This transgression has resulted in their plight surpassing idolatry, sculpted calves, and infanticide, for the nature of killing one’s Master differs fundamentally from that of slaying a child. Therefore, their transgressions against the Son of God warrant unrelenting punishment, while past offenses were met with mercy.
From the exodus to Christ, around one thousand five hundred years elapsed. Why did God bear with their iniquities all that time? Having committed numerous sins, they should have been crowned with salvation. Their rationale proclaims them victims, but they seem to uphold the Sabbaths, refrain from idols, and observe other traditions. Yet, how do we reconcile their virtuous lives with the suffering they now face? What folly resides in justifying their misdeeds with accusations against God? Who would dare to assert that sin against Christ bears no greater weight than others? Why, then, does God penalize the doers of good while offering clemency to the guilty?
Yet, some will retort that their scattering serves a higher purpose, to become teachers of humanity. Such claims ring hollow; true teachers must embody virtue themselves. Those laden with vice cannot fulfill that role. Reflect on their past: they bore the titles of killers, idolaters, and corrupt merchants; the scriptures narrate their debaucheries. Jeremiah highlighted their immorality, characterizing them as fatted horses craving forbidden lust (Jeremiah 5:8). Their shameful behavior led to their denouncement of fornication and adultery.
Another prophet remarks on their actions, saying, “Even father and son go to the same woman; on the garments taken in pledge they recline” (Amos 5:7, 8). Is God’s appointment of teachers meant to propagate such lewdness? Ezekiel laments their failure to uphold even the standards of gentiles (Ezekiel 5:7). Who could tolerate their heinous murders, as they sacrificed children to demons and set them ablaze? David memorializes this in, "They offered their sons and daughters to demons" (Psalm 105:37). God’s call to teach humanity the sanctity of life is lost on them, as they remain unashamed of their absurdities. Another prophet indicts them: “Oaths and deceit, murder and theft and adultery have spread exceedingly, and bloodshed follows bloodshed” (Hosea 4:2).
Their pride disallows humility, yet they aspire to lead. They are as blind men leading one another to destruction (Matthew 15:14); they misuse prophets without ever improving. When will they cease their empty claims and confess their transgressions? Their ruin lies in their refusal to acknowledge their sins as the source of their suffering. God, wishing to make known the reason for their punishment, has continuously sent prophets to voice their failures.
Today, their consequences serve as testimony throughout the world. As David touches upon the condemnation of Caiaphas, he declares it is on their account that their demise was wrought. "Let us break their bonds and cast off their fetters,” he notes, "then shall He speak unto them in His wrath" (Psalm 2:3, 5). Isaiah proclaims the Messiah led as a sheep to slaughter, "He was appointed a grave with the wicked" (Isaiah 53:7, 9). God’s justice remains unwavering, seeking the return of righteousness to a people who forsook their covenant.