THE ELECTION OF THE GENTILES AS WELL The main problem in the life of the Jews is their pride in being God’s sole chosen people. On account of that, St Paul deals with this issue after having confronted them with their misinterpretation of the two other issues: concerning their being descendents of Abraham, and their being recipients of the Law. He handles this issue with amazing wisdom for he does not deny that they are God’s chosen people. However, he confirms that this is not due to any personal distinction or entitlement they possess. Rather, it is due to God’s love who ‘shows mercy to whoever He chooses’…in this sense, God also has proclaimed His love to the Gentiles and He has chosen them as well. 1-The Apostle’s Esteem of the Jewsv 1 - 5 2- God’s Election of the Fathersv 6 -13 3 – God’s Election of the Gentiles As Wellv 14-29 4-The Failings of Israelv 30-33 1-The Apostle’s Esteem of the Jews: The Apostle concludes his previous discourse by confirming that nothing- neither angels nor any kind of creature- could ever separate him from loving the Lord Jesus Christ. So that the converted Jews would not suppose that he was about to renounce the people of his own nationality due to his belief in the Lord; he wishes to clarify most emphatically that his faith in the Lord has fired his heart up all the more towards his own nation. His heart is big enough to embrace them within the faith, even if that could lead to his deprivation! That explains St Paul’s reason for opening his discourse in this passage by these words: “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh”. (1-3). His sincere desire that his people receive salvation underlines most emphatically his love for the Lord Jesus Christ. His yearning to see them saved reinforces his strong relationship with his people. His words here are intended to underline the extent of his love for them in the Lord Jesus Christ, and how much he cares and would sacrifice himself on their behalf. St Paul could be likened to Abraham, the father of fathers, who offered his son – through whom God’s promise would be fulfilled- upon the altar of love. Abraham had carried the knife, as a Cross, to kill the boy, for he had faith that God would be able to resurrect him and fulfill His promises through him...Similarly, St Paul offers himself as Isaac, upon the altar of love for the sake of his kindred brothers according to the flesh. He holds the Cross as he believes that his love for them will not deprive him of the Lord nor hinder his salvation. Indeed, his love for his fellow citizens fills his soul with joy and wins him glory before God. This is the result of living in God’s love and accepting the work of His Holy Spirit in his being. Therefore the Apostle proclaims his readiness to serve his people to the end, and even if that would cost him his own life. Such sincere feelings could only become increasingly costly to himself. 229 As St Paul writes those words, he probably had in mind the words of Moses who proclaimed his love for God’s people and shouted out to Him: ‘ if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written, (Ex 32:32).St John Chrysostom comments that this prayer was the most precious offering that Moses presented for it revealed him to be even more awesome than when he performed miracles. Indeed love is greater than the performance of miracles. Therefore no one can blame St Paul for saying these words which fulfill the command: ‘Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren’, (1 Jn 3:16). St Paul has been accused of betrayal to his people, their customs, and laws, (Acts 21:33, 22:22, 25:24). That is why he stresses his deep love for them whatever the cost might be. He underlines the sincerity of his words by his commitment to speak ‘truthfully’ and not ‘falsely’ due to his union with the Lord Jesus Christ. He states that the Holy Spirit, who lives within him, is witness to his conscience which no person can comprehend! Fr Isaac, the disciple of St Anthony, comments as follows: [When the chosen vessel is finally filled with these feelings, he desires to be deprived of the Lord-if the need should arise-for the sake of the progress of his own people, as well as for the salvation of all Israel so that God might be glorified… they would progress by rejecting all fanatic thought and accept the Christian faith rather than be ungrateful)…He also says: ‘ For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection, (2Cor 13:9)1]. He proclaims his strong desire to see them accept salvation and deals with the subject of their being God’s chosen people. He seeks to underline two points: First: He does not address them as an outsider or as an enemy who resist him. He addresses them as “…my brethren, my kinsmen according to the flesh” 3, in other words ‘my brothers through blood ties’…for he also has new brothers through the ties of the new faith and the Spirit. Actually, he is addressing all his well beloved brothers. Second: He does not ignore their privilege, for he says: “Who are Israelites; to whom pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; covenants: or, testaments; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen” 4,5)…It is as though he is telling them: ‘I know that you are God’s people and He has designated special privileges for you out of all peoples, and He has offered us all these privileges which are to be fulfilled in God’s new people. He states: (a) They are Israelites: Jacob earned this title ‘Israel’ by a divine command for he had wrestled ‘with God and with men, and had prevailed’, (Gen 32: 28). The word ‘Israel’ means ‘to reign as God’2, yet Israel reigned only for a while. However, the new Israel presents real kings who do not reign over temporal matters. Rather, they enjoy divine glory with the King of kings and Lord of lords. They sing praises and say: ‘And hath made us kings and priests unto God and his Father’, (Rev 1: 6). 1 Cassian: Conf. 9:18 2 Strong: Hebrew & Chaldean Dict., article 3478 230 (b) And they have been offered adoption: in the sense that God yearned to adopt them so that they would be His own and as his family. When God called Abraham to work among His people, He told him: ‘And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn’, (Ex 4: 22, 23). Besides, when God gave His people commandments which would distinguish them from the heathen, He said: ‘Ye are the children of the Lord your God’, (Deut 14: 1). When He proclaimed His redemption to them upon their return to Him, God said: ‘for I am a father to Israel, and Ephraim is my firstborn’, (Jer 31: 9)…However, Israel did not live as God’s adopted children but they resisted Him, (Isa 1: 2) and have not shown honor to His Fatherhood, (Mal 1: 6)...Therefore Israel needed a whole change of heart and nature through the dwelling of the Spirit of adoption within them. In this manner, they would live as God’s children and become entitled to be heirs with the Lord Jesus Christ, the only Son in the flesh, (Rom 8: 14-17). (c) They have been offered glory (4): The indication for that was the appearance of the column of cloud and fire in the desert, as well as in the tabernacle and in the altar. And as the Bible says: ‘Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle’, (Ex 40: 34). The presence of the Ark was an indication of the presence of Divine glory, which is why Phinehas' wife said these words when she heard that the Philistines had taken hold of the Ark: ‘The glory is departed from Israel: because the ark of God was taken’, (1 Sam 4: 21). However, the new Israel has become the Lord Jesus Christ Himself in His glory. He lives in the midst of His people and comes into their hearts while filling them with His Holy Spirit. (d) They have been offered the promises (4): As God desired to lift up his believers; He constantly made covenants with them. He sought to raise a people for Himself out of them, yet these people did not keep His covenants and broke them (Hos 8: 1), and disobeyed them (Ezk 17: 18). Therefore they were considered opponents and traitors to Him Consequently; it became necessary for believers to come to God based on a new covenant. This time it would not be written on stone, as in the Old Testament, but it would have to be written within the heart and through the Holy Spirit. In this manner God’s sacrificial love would be proclaimed through the shedding of the Blood of the Son of God on the Cross. (e) They have been handed the Law (4): They were privileged as they received the Law. However, they did not apply the Law in their daily lives. Therefore they were considered rebellious breakers of the Law. (f) They have been shown the way to worship (4): The Law contained many instructions and rituals specific to worship. These actually foreshadowed and indicated spiritual worship. (g) They have been given promises (4): Namely they received the promises that pointed to the coming of the Messiah. The prophets were especially engaged and committed to delivering these promises. (h) They are descendants of the fathers: They are descendants of the patriarch fathers Abraham, Isaac, and Jacob. (i) According to the flesh, the Lord Jesus Christ descended from them (5)…This is enough to make them proud: that the Lord Jesus Christ- the Word of God, 231 the Creator of all things, the everlasting blessed God – has descended in the flesh from them. St John Chrysostom comments on this apostolic discourse as follows: [The words of the Apostle do not reveal directly what he intends to say. Everyone was speaking and blaming God for having considered Israel worthy to be called His ‘children’, and now they were being dismissed and disliked, as well as substituted by people who had never known Him at all. God had given the people of Israel the Law so that they would know Him more than all other mankind. Through the Law, they would enjoy great glory and would serve Him more than all the rest of the world. From them came the fathers who were friends of God. Above all, the Lord Jesus Christ descended from them. People had said all these things and blasphemed against God for turning against His people. St Paul had heard these things and was greatly disturbed. His heart was torn and he was jealously concerned for the glory of God. If required, he would strive and even yearn to be deprived so that his own people might be saved. He sought to stop this blasphemy which portrayed God as a deceiver before the descendents of those He had formerly promised with blessings. St Paul tells the Jews “But it is not that the word of God takes no effect…” (6) so that they would not consider that God’s promise failed, and that they should not look sadly on the promise God made to Abraham ‘I will give you the land and to your descendents1]. The rest of the discourse therefore goes on as a defense by St Paul to underline that the word of God and His promises to the fathers have not fallen. His promises will be fulfilled but not according to a narrow and literal interpretation which the Jews have been committed to expect and observe. God’s promises will be fulfilled according to a deep spiritual interpretation. St Paul proclaims their privileges, yet he does not flatter them to the detriment of the truth. He underlines that the One who descended from them is the One “who is over all, the eternally blessed God” 5. Accordingly, St Hyppolites comments: [These words reveal clearly and righteously the mystery of Truth. Indeed, this One who reigns over all is God; and He Himself has indicated that in His words: “All things are delivered unto me of my Father” (Matt 11: 27). The One who is over all is the blessed God, and He was born and became incarnated yet He is God forever. In this context, St John also says: “The Lord, which is, and which was, and which is to come, the Almighty” (Rev 1: 8). It is good that the Lord has been called the Almighty, for this reflects what the Lord has testified concerning Himself2]. 2- God’s Election of the Fathers: The Jews believe that they had received, through their fathers, a divine and eternal promise that they are God’s people. They believe that this divine promise would never be erased throughout the ages. As a believer in God’s word, St Paul too realizes that God’s promise will never change. However, the problem arose from the understanding of the Jews to God’s word: When God promised ‘Israel’, He gave His promise to the true spiritual Israel and not to a specific race regardless of their behavior. When He promises 1 In Rom. hom 16 2 Against Heresy of Noetius 6 232 Abraham to bear descendants through Isaac, He requires a spiritual offspring who possesses the faith of Abraham and Isaac and who not a mere offspring of the flesh…moreover, God who has elected Israel as His people is entitled to open His arms to the rest of the nations and to accept all of them as His people. This has occurred especially when Israel- Abraham’s descendents in the flesh- failed due to their ingratitude and unbelief. St Paul says: “Not as though the word of God has taken none effect. For they are not all Israel who are of Israel” (6). The Apostle underlines his belief in the word of God and that it never fails. He believes that His promises to Abraham the father of fathers, endures forever. What the Apostle rejects is the interpretation of the Jews and their claim of being descendants of Israel. He explains that not every person of the nation of Israel is a true Israelite. In other words, they are not all members of the people of God; and as St Paul states in an earlier discourse: ‘For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh,’ (Rom 2: 28). The Apostle provides a biblical interpretation concerning the descendants of Abraham in whom the promises will be fulfilled. He says: “Nor, because they are the seed of Abraham, are they all children: but, “In Isaac shall thy seed be called”. That is, those who are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise: “At this time will I come, and Sara shall have a son”. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, “The elder shall serve the younger”. As it is written, “Jacob have I loved, but Esau have I hated”, (7-13). Note the following points in this passage: First: The wisdom of St Paul and the distinctions which he makes. St John Chrysostom comments that the Apostle presents ‘Isaac’ as an example of a child of Abraham. Although he was Abraham’s true son, yet he was not born according to the strength of the body or according to the laws of nature: the father was old and the mother was barren. Indeed, the child was born according to the power of the divine promise. Therefore, the descendants of Abraham are those who are blessed with birth according to their faith and who spiritually hold on to the promises of God, and not those who have been born according to the flesh. St John Chrysostom comments as follows: [It is this promise and the word of God that have formed and given birth to Isaac. Of what importance is it that the womb is the instrument or the woman’s inner parts are the means? Yet it is not through the power of her organs that the child was born, but through the power of the promise. The same applies to us as we are born by means of the word of God. In the baptismal font, the word of God forms and gives birth to us. We are born anew in baptism in the name of the Father, the Son, and the Holy Spirit. This birth does not take place through the power of nature but through the power of God’s promise, (Jn 3: 3; Eph 5: 26; James1: 18; 1Pet.3: 21). In the same manner in which the birth of Isaac was foretold and then fulfilled, so our own birth has been foretold and fulfilled many generations ago through the prophets. 233 You know how the promise has been given and how it has been fulfilled as a great matter, and He has fulfilled it with immense simplicity, (Hosea 2: 1). However, the Jews claim that the words: ‘…for in Isaac your seed shall be called’ indicate that all who are born of Isaac are necessarily considered his descendants. This would lead to the conclusion that the children of Adam would be Isaac’s children since their father Esau (Edom) was also Isaac’s son so you see that not all who are born of the flesh are children of God. Indeed, the new birth from above and which takes place through baptism has been foretold in some way in this manner. (St Chrysostom considers that the promise to the seed of Isaac indicates the promise given to the baptized whose birth is neither an act of nature nor of the flesh). Just as we consider that birth takes place through the womb (from Sarah), we consider that it takes place here in baptism and it is achieved by the Spirit; and it is fulfilled just as it was fulfilled in the past through the promise. The womb is harder than water due to the bareness (of Sarah) and her old age. Therefore let us be assured of our sublimity. Let us focus and may our lives be appropriate with this sublimity. No part of it is physical or earthly; therefore may we never allow any temporal matters to take hold of us. God has not created us as His children through sleep or through the physical will (Jn 1: 13); nor through the madness of desire...but He has created us through His divine love towards man, (Titus 3: 5). Hope had been lost due to the passage of time, but it has become reinstated by the birth of the Lord Jesus Christ. Similarly, we had become conquered by the senility of sin, then hope was reinstated by the birth of Isaac who came as a child. Consequently, we have become children of God and descendents of Abraham, ( Is 60: 31)1 Therefore the promise of God stands and His words do not fail but are standing and effective. Isaac continues to be born until today, and like Sarah who did not possess the power of birth according to the flesh, he possesses the power of the divine promise. Similarly, the people of God continue to come out of the womb-which is baptism- of the Church. That is where Isaac is continuously born through the Holy Spirit and the power of the holy word, and not through the flesh or the whim of man. St Augustine considers that the promise made to the descendents of Abraham through Isaac, who was born to Sarah, has become fulfilled when the Lord Jesus Christ was raised on the Cross. He proclaims His reign over this seed for His crime was recorded and written on the Cross as ‘King of the Jews’. The Lord reigns by the Cross over the Jews from the ‘seed of Isaac’…however, He does not reign over the seeds born according to the flesh but over those born according to the Spirit. St Augustine explains as follows: [The Lord Jesus Christ, King of the Jews (according to the wording over the Cross) refers to the Jews with a circumcised heart by the Spirit and not by the letter. These are the ones who receive praise from God and not from men. They belong to the free Jerusalem- our eternal heavenly mother, the spiritual Sarah who drives away the concubine and her children from the house of freedom. What Caesar wrote has been written, for what the Lord has said, he has said.2] 1 In Rom. hom16 2 In Ioan. tr 117:5 234 St Augustine comments and says: [In order to consider the children of Abraham to be the children of the covenant, there was a need to call them through Isaac. This was carried out by gathering all in the Lord Jesus Christ through the call of grace1]. St Augustine2 considers that the physical children born to Keturah are a symbol of the herectics who came from his second wife from Midian. Second: St Paul is not satisfied with presenting one example to explain the promise of God in a spiritual manner rather than in a rigid literal interpretation. He provides another example which illustrates God’s election of Jacob over Esau while they were in the womb of Rebecca. In the case of Isaac, it could be said that the promise would be fulfilled in Isaac and his seed and to the exclusion of his brothers since Ishmael was the son of the handmaid. Now Isaac was the son of the free woman, and older than his brothers who were born of Keturah; therefore he was the heir to the promise and to the exclusion of others. That is why the Apostle presents “Jacob and Esau’ for they came from one father and one mother. Indeed, they were twins in one womb, and in spite of that they did not get the same share. Considering the flesh, Jacob was no different than Esau in any manner. However, Esau had the advantage of being the firstborn physically…in spite of that, ‘the older would serve the younger”. In other words, if the Jews represent the ‘older’ as they had come to know God before the Gentiles, yet they renounced Him while the Gentiles accepted the faith. The Gentiles became liberated whereas the Jews fell into bondage. St John Chrysostom comments on the election of Jacob rather than Esau, and says: [Note how this has happened not only in the case of Abraham, but also in the case of his son. Faith and virtue in all cases are vital and they provide the true relationship of being God’s children. Therefore we learn that it is not just through birth alone but through being qualified to be as virtuous as their father which denotes that they are his children. If being children is ascribed based on physical birth (only) then Esau would have been entitled to the same share as that which Jacob received…It is clear that the honor of physical birth is significant. Nevertheless, we need to pray for a virtuous soul which is recognized by the Lord even before it lives…election takes place based on the foreknowledge of God, for He knows who is righteous3 and who is not]. Third: Some may wonder: Why this has been said: (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him who calls). It was said unto her: “The older shall serve the younger”, (11, 12). Does God show favoritism? Why does He love Jacob and hate Esau? In other words: Is it because God chose Jacob before he acted rightly or wrongly that Jacob became good and Esau came to be wicked? And why is it that Esau is accountable for his wickedness while Jacob is rewarded for his goodness? The answer is as follows: 1 City of God 16:32 2 Ibid 16:34 3 In Rom. hom 16 235 1. In the same message, St Paul underlines that God shows no favoritism as he clearly confirms: “Is there any unrighteousness with God? Certainly not!” ( 14). The Apostle has previously explained that God’s choice is based on His infinite foreknowledge, and he states: ‘For whom he foreknow, He also predestined….these He also called’, (Rom 8: 29, 30)…If He has loved Jacob and elected and called him, it is because He foreknew that Jacob would accept and respond to God’s love. Even though Jacob would be exposed to weakness and failures by his acceptance, yet God loved him due to his good intentions and earnestness throughout his life. Concerning God’s rejection of Esau, it is based upon Esau’s rejection of God and his insistence to resist and rebel against God. 2. His words: ‘For the children being not yet born, neither having done any good or evil’, are used to confirm that Jacob was not justified due to the effect of the Law or due to his own personal good deeds. The mystery of God’s love to him was based on God’s free grace. However, there was no negativity on Jacob’s part. In other words, had God waited for Jacob to grow and develop as a good man and then called him, Jacob would have been exposed to vanity and he could have believed that God had rewarded and called him because of his personal merits. Moreover, he would have thought that he first walked uprightly and therefore became personally entitled to be called. Therefore God proclaimed His love to Jacob while he was still in his mother’s womb in order to underline that He is the Initiator of love towards His believers since He knows that they will accept His free invitation and His divine work within them. 3. St Paul desires to clarify to the Jews that if they were unable to explain why God had chosen Jacob ‘Israel’, then how could they comprehend God’s plan towards the whole world?! God, who had loved Jacob before he was born and while he was still in his mother’s womb and unable to understand anything, was also entitled to elect the Gentiles and love them. This is a fact, even though the Jews and the Gentiles could not comprehend the mystery of God’s choice and love for the Gentiles! In other words, the Jewish nation and Jacob himself would be unable to present an explanation for accepting Him. In the same manner, everyone would be unable to comprehend the mystery of the opening of the door of faith to the Gentiles as well. 4. The Apostle’s discourse does not minimize the role of faith in the struggle. However, it emphasizes that man’s salvation is not achieved by good works outside the sphere of faith. Indeed, it would have been impossible to accept Jacob had he not displayed first his love to God. …Therefore we will not be amazed to hear that God will reward each one according to his deeds, (Matt 16: 27). 5. St Iraneous1 provides an explanation for these divine words: ‘Jacob I have loved, but Esau I have hated’. He says: God uses even the fetus in the mother’s womb as a prediction. He proclaims in this instance the appearance of two nations: one in bondage and the other free. However, both have one father who is the one God…just as Isaac is the father of Jacob as well as Esau, so is God the Father of the Jews as well as of the Gentiles. 1 Adv. Haer 4:21:2 236 6. St Augustine considers that this is a prediction of what happens in the Church of the Lord Jesus Christ. The Church is like Rebecca as She carries within her both the good and the wicked. It is written that [they struggled inside the mother’s womb, and when they struggled, Rebecca was told ‘Two nations are in your womb’: two men, two peoples, one good and the other wicked. They struggled together inside one womb. There are so many wicked within the Church! Indeed, one womb carries both until they would be separated at the end of time. The good will shout against the wicked, and the wicked against the good, each will struggle with the other inside the womb of one Mother1]. We have quoted earlier some of the comments of the holy fathers on this subject in our study of the Book of Genesis2. We conclude our study about the election of Jacob rather than Esau as void of any unfairness by quoting the words of St Augustine: [Concerning original sin, both were similar. However, they were different in the context of actual sin…the older would serve the younger is interpreted in terms of the Holy Book as a reference to the Jews who would serve the younger nation- who are the Christians (since they will provide the prophecies and the symbols to them)3]. 3- God’s Election of the Gentiles as well: In the previous discourse, St Paul reveals his deep love for his people, and expresses his sadness due to their rejection of God’s faithful promises. He confirms that God’s word will never fail, and will be fulfilled in the new spiritual Israel. In the next part of his discourse, he sets out to speak about God’s election of the Gentiles to be His people. He states that no one is entitled to oppose God’s plans and judgments. Besides, he affirms that such an election is nothing new as God had revealed it earlier to the prophets. “What shall we say then? Is there unrighteousness with God? Certainly not!” (14). It appears that the statement made about God having loved Jacob and hated Esau had aroused objection. Could God be unfair? Both were still in the womb and both had neither done good nor evil. The answer is swiftly provided and needs no proof: ‘Certainly not’; for we cannot comprehend all the mystery behind God’s decisions or plans in any way. Indeed, our judgment on matters differs completely from God’s judgment. Here the Apostle wishes to underline a most important principle, and that is that God does not favor or misjudge anyone even though this might appear to be the case in our human minds…In this manner, the Apostle prepares the way so that the people would not judge God’s plan of salvation which involves the calling of the Gentiles. “For He says to Moses: ‘I will have mercy on whom ever I will have mercy, and I will have compassion on whomever I will have compassion” (15). This divine dialogue with Moses took place when Moses desired to enjoy the divine glory, (Ex 33: 19 –Septuagint Translation). This divine saying was told to Moses to reveal to him that, although God appreciated all his struggle, yet all the blessings granted to him – namely his vision of the divine glory- has been granted to him as a free 1 In Ioan . tr 11:10 2 243 ، طبعة 1984 ، ص 242 3 City of God 16: 35 237 gift and not as the price of his struggle or due to his personal deeds…moreover, these blessing are not granted to slack or lazy people. Having a vision of God is a free gift to those who possess a living faith and who struggle spiritually. St JohnChrysostom considers that the conversation of God with Moses indicates that although Moses had found great favor in God’s eyes, yet he was unable to comprehend the depth of God’s wisdom and judgments. God seems to be telling him: [‘Moses, it is not given to you to know who is entitled to my love out of all men, leave this to Me’. If Moses has no right to know, then how does this work for us?! 1]. Note that God does not say: ‘I show mercy to those I want, and destroy those I want’. Rather he says: ‘I will have mercy on whom ever I will have mercy, and I will have compassion on whomever I will have compassion’ in order to indicate God’s authority to show love, mercy, and compassion to mankind. He does not wish the destruction of the sinner but rather that he returns and repents. God initiated love towards Jacob, whereas His hate for Esau was the fruit of Esau’s ingratitude and stubborn insistence to reject God’s mercy… God is love, yet He does not obligate others to accept Him. “So then it is not of him who wills, nor of him who runs, but of God who shows mercy” (16). Does this oppose the apostolic advice: ‘…work out your own salvation with fear and trembling’, (Phil 2: 12), and other similar advice? If God’s mercy is not available to whoever wants or seeks, then why does He present His Commandments to us, and asks us to voluntarily accept Him with our own free will? Why does He urge us in both Old and New Testaments to struggle to the end by telling us: ‘…he who endures to the end will be saved’, (Matt 10: 22; 24: 13; Mk 13: 12)? In the book of the Revelation, God confirms: “be thou faithful unto death, and I will give thee a crown of life”, (Rev 2:10). Moreover, He tells the angel of the Church of Thyatira: “I know thy works, and charity, and service, and faith, and thy patience…” (Rev 2: 19)?! Anyone who reads the Holy Bible with spiritual understanding cannot ignore the positive role of people in order to enjoy free salvation; and that God requires us to exercise our free will or voluntary election coupled with serious striving. God does regard highly human freedom and does not ignore our effective role…. We wish to underline here that the Holy Bible cannot be understood as separate parts independent of one another, for the Bible is one whole integrated text, that addresses many and disparate matters …therefore the reader needs to enjoy the spirit of wisdom and distinction in order to avoid words out of context and to quote them within the appropriate situations and within the total spiritual framework of the Holy Bible. In this passage, St Paul the Apostle is not addressing the issue of human free will or election and obligation. If that was the case, he would have proclaimed that clearly in this Epistle as well as in his other letters: how God evaluates human will, and the absence of tyranny or obligation in the context of accepting divine mercy or the work of grace as a free gift. However, he addresses here an issue that does not concern individuals as single 1 In Rom. hom 16 238 persons for he is speaking about the invitation to the Gentiles. That is why he does not speak about the will of man and whether it is independent or not, but he speaks about the plan of God for all mankind…It is God who had started by electing Israel as His people. They were to be the yeast that would sanctify the world through the coming of the Savior, descending from them according to the flesh. It is His right to have mercy on whomever He wills, and to have compassion on whomever He wills. He does so by opening the door of hope to all peoples, and without having weak creatures facing and judging Him. St Jerome comments as follows: [According to us, we gladly welcome the concept of free will. However, we should never forget to give thanks to the Giver as we comprehend that we would be powerless unless God preserves His gifts within us constantly…the willingness arises from us, and the endeavor arises from us too; yet we would neither have the will nor the effort and endeavor without the constant help from God. The Lord and Savior tells us in the Holy Bible: ‘My Father has been working until now, and I have been working’, (Jn 5: 17). He constantly gives and He constantly grants. He is not satisfied with having granted grace once, for He continues to grant it constantly. We pray in order that we might receive, and when we receive we come back and pray again. We do so as we do not feel guilty of greed as we seek to obtain of God’s richness. As He does not retain or refrain from granting to us, we do not stop from taking. Indeed, the more we drink the more we become thirsty. Listen to the Psalmist’s song of praise as he says: ‘O taste and see that the Lord is good’, (Ps 34: 8). Every good blessing we receive provides us with a taste of God1]. St Jerome also says: [Where there is grace, it is present as a free gift from the Giver and does not come as a reward for actions…Nevertheless; it is up to us to be willing or unwilling to receive it. As for freedom itself, which we possess, it has been granted to us through God’s mercy2]. This is one way of viewing God’s mercy. Taking another approach, St Paul wishes to apply their viewpoint to disturb his Jewish listeners. St John Chrysostom explains that the Jews had accepted God’s merciful acts, but they did not object when Pharaoh was severely beaten by Him. So why do they protest when He opens the door of mercy to others? This is what leads the Apostle to go on and say: “For the scripture saith unto Pharaoh, ‘Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth’. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. Even us, whom he hath called, not of the Jews only, but also of the Gentiles?” (17-24). Note the following points in the above passage: 1 Ep. 133: 6 2 Ep. 130:12 239 First: The aim of this discourse is to affirm the role of God in our salvation. The Apostle has no intention to speak about, or to ignore, the topic of the free will of man. God works within us due to His love and abundant mercy as free gifts and not due to something we have earn or deserve. This clearly indicates that God’s grace and mercy constantly seek our benefit. If God’s grace abandons us, all our strivings would be fruitless. However much a person works with all his/her might, it is impossible for man to reach his original condition without God’s help. Fr Daniel1 As we progress in any virtue, we need to say these words of the Apostle: ‘…not I, but the grace of God which was with me, I am what I am’, (1 Cor 15: 10). ‘For it is God which worked in you both to will and to do of his good pleasure’, (Phil 2: 13). Our Savior Himself states: ‘He that abided in me, and I in him, the same bring forth much fruit: for without me ye can do nothing’, (Jn 15: 5). It is also written: ‘Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchman waked but in vain’, (Ps 126: 1, 2). St John Capian2 Let us examine the implication of these words. The focus is not on the person who wants or who strives; but on God who shows mercy. If we do not want and do not strive, then God does not come to our assistance. We have to want and to strive so that God will consequently assist us; for if the wrestler sleeps, he loses the victory. St Jerome3. St John Chrysostom considers that this apostolic discourse is an introductory step to the listeners. It is intended to soften their arrogance which has led them to be critical of God’s plan of salvation for the Gentiles. Before revealing the mystery of God’s plan, St Paul intends to underline to his listeners that they have no right to take the position of a critic or a judge of God. The Apostle’s words could be reworded as follows: [Our role is to submit to God’s actions, and not to be imposing or questioning, even when we do not know the wisdom behind them. That is why he says: ‘O man, who are you to reply against God?!’ Who are you? Are you His partner in authority? No! Will you sit and judge God?!...He does not say: ‘Who are you to reply to God? But he says: ‘Who are you to reply against God?’ Note how he frightens and terrorizes them so that they might become fearful rather than being imposing and inquisitive. This is how a skilful teacher operates, for he does not surrender to his students’ false illusions whatever they might be. Rather, he leads them to an idea by tearing away the thorns and planting the seeds. He does not answer all the questions presented to him whatever the circumstances4]. An unbeliever adopts the position of a critic to every divine act. In contrast, a believer joins Jeremiah and says: “Righteous art thou, O Lord, when I plead with thee: 1 Cassian: Conf 4:5 2 Insti. 12:9 3 On Ps. hom 34 4 In Rom. hom 16 240 yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper?!’(Jer 12: 1). God is gladdened and finds pleasure in His children, and He is eager to engage with them in conversation. However, this needs to take place on the basis of purity and faith. It needs to be the dialogue between a child who rests his head on his Father’s chest to feed from Him the mysteries of His decisions and to enjoy His divine wisdom; even though he might reproach, contradict, or argue with Him. But if the child adopts the attitude of an obstinate critic, as some of the vine workers did towards the owner of the vine when he showed mercy and love, (Matt 20:1-16); then the owner told them: ‘Friend, I do thee no wrong… “Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own??!” The Lord addresses this same reproach to the Jews who resent that God shows mercy to the Gentiles, and who resent the blessings He grants to their fellow brothers and all mankind. Second: Rather than stand as a critic to God’s sublime dealings, a person needs to pray God to fill him with wisdom and knowledge in order to comprehend and discover amazing matters. In the Old Testament, in which the Jews believe and take pride, God tells Pharaoh: “Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth”,( 17) – (Ex 9:16 Septuagint translation). God had shown mercy towards Moses, yet He allowed Pharaoh to reign and gave him life so that through his cruel heart the glory of God would be declared. Due to Pharaoh’s violent treatment of God’s chosen people, the name of the Lord has been declared in all the earth, and as Moses praised God saying: ‘The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away’, (Ex 15: 14, 15). God chose Moses rather than Pharaoh, and the Apostle explain: “Therefore He has mercy on whom He wills, and whom He wills He hardens” (18)….It is not for us to question and say: ‘Why have God chosen Moses and hardened Pharaoh? For God’s wisdom transcends ours. What we need to know is that God knew the heart and yearnings of Moses, and therefore supported and granted him with His grace. Through such mercy, God is glorified. As for Pharaoh, he had a cruel heart (Ex 8: 15, 32; 9: 34; 10: 6); and God did not deal with this cruelty due to any incapacity, but He lifted His hand and allowed him to continue in his hardness of heart. This means that God allowed Pharaoh to be violent against God’s people because even through such violent wickedness, God is glorified…God who had strengthened Moses mercifully, did not hinder Pharaoh from the intentions of his wickedness. This allowed Moses to fill up his cup of glory, and for Pharaoh to fill up his cup of evil; while God is glorified in both cases. Third: St Paul the Apostle also borrows from the Old Testament –which the Jews consider holy- the example of the potter- (Jer 18:1-10) to underline man’s relationship with God. It is like the clay in the potter’s hands and like the thing created in the creator’s hands: man cannot oppose God’s deeds and wisdom. Indeed, it is the potter’s right to form from one lump of clay one pot for honor and one pot for dishonor, and he is glorified in both vessels. St John Chrysostom comments on this example and says: [He has not used this example to deny the gift of free will. Rather, he intends to reveal the extent to which we should obey God. By calling God as the Potter, we become 241 as a lump of clay before Him. Therefore it is appropriate that we not only cease from arguing and questioning Him, but we should stop speaking or thinking altogether…that is the only point which the Apostle wishes to apply from this example. He does not intend to use it as a declaration of a way of life (as the heretics interpret this to mean that God creates two natures: one good and the other evil). St Paul only intends to underline full obedience and silent compliance… This is what we need to consider always when we use examples. We should never generalize or apply the example to all aspects of a subject. We need to choose what is relevant and appropriately fitting out of that example for our particular point and to leave the other aspects… When St Paul says: “Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” (21), do not think that he says these words to refer to the creation, and that it is obligated and devoid of free will. His purpose is to reveal God’s authority and His various plans...if we give a different interpretation other than that, we commit a number of errors. If the Apostle was speaking about man’s will in this passage, and stating that God has created good and wicked will, then he would have absolved man from responsibility and he would have contradicted himself. Indeed, St Paul always expresses great appreciation for the gift of free will1]. In other words, St John Chrysostom wishes to confirm that St Paul intends to present one aspect of the example, and that is that God works with us and we can do nothing but obey Him…However, He does not strip us of our free will: if we wish to live with Him, He changes us in a manner that transcends our understanding and for the glory of His name. Bearing this in mind, we can say that He is like the potter and He is able to shape us. However, He is not a mere potter, for He is the Almighty Potter, the Father and Wisdom itself. He works wisely, and He is eager- due to His fatherly nature- to form all the clay into pots of honor. Yet, He takes into consideration our free will. Therefore if we reject His work, we lose honor and the work of His holy hands in our soul, spirit, and body. God is a Potter who adopts and loves His pots. He yearns to save everyone and as the Scripture says: ‘Who will have all men to be saved, and to come unto the knowledge of the truth’ (1 Tim 2: 4); , ‘… him that cometh to me I will in no wise cast out’, (Jn 6: 37); ‘I have no pleasure in the death of the wicked; but that the wicked turn from his way and live’, (Ez 33: 11). Fourth: God is glorified in the pots of honor as the free gift of grace is declared in the lives of His struggling believers. He yearns that all mankind are pots of honor. However, if some insist on being pots of dishonor, He will still be glorified as His anger and displeasure are revealed towards sinners. God is holy, and He will condemn sinners and deny them a share and fellowship in His holy glory (22). At the same time, God is glorified as He is longsuffering towards man (22). Indeed, God tolerates the wicked for long periods and does not punish them immediately for their blasphemy and their 1 Ibid 242 resistance to His work…that is what the Apostle intends to express through his words: “What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction”, (22). St John Chrysostom comments on this verse as follows: [This is what the Apostle intends to say: Pharaoh was a vessel of wrath. That is, he had ignited God’s anger by his hardness of heart. Although God allowed him to enjoy His longsuffering for plenty time, he remained incorrigible. Therefore the Apostle describes Pharaoh not only as a vessel of wrath but also as one ‘prepared for destruction’. In other words, Pharaoh prepared himself by his own will for total destruction. God did not leave him in need of the means by which to get healed, nor did He remove the things that would destroy him…therefore he had no excuse. God knew Pharaoh had all the means and therefore tolerated him with longsuffering to allow let him to repent. Had God not wanted Pharaoh to repent, God would not have tolerated him so patiently and for so long. Since Pharaoh did not benefit from the many chances to repent but became all the more ready for destruction, God used him as an instrument to reform others. By punishing Pharaoh, others would reform themselves, and in this manner, God reveals His power. Nevertheless, God does not seek to reveal His power; but He desires to reveal His tender love in all possible ways. Consider how Paul does not seek to reveal his power as he says: ‘…not that we should appear approved, but that ye should do that which is honorable…”, (2Cor 13: 7). Would not that be even more true about God ?! By being longsuffering, God seeks to lead a person to repentance. When that person does not repent, God patiently tolerates him for a long while, and so God reveals His goodness and power towards a person who shows no intention to benefit of God’s tremendous patience. On the one hand, God’s power is revealed in the punishment of such a person who does not accept to be healed. On the other hand, He reveals His love towards mankind by being merciful to those who have committed sin and have repented. The Scripture does not use the words “make known His love’ but says ‘make known His glory” (23), in order to underline that this love is the glory of God in a specific manner. And this is what makes God different more than anything else. When St Paul says: “He had prepared beforehand for glory” (23), he does not intend to say that everything is the work of God alone. If that were the case, there would be nothing to impede the salvation of all mankind…Pharaoh had become a vessel of wrath due to his own base tendencies on the one hand. On the other hand the others (the Jews) had become vessels of mercy as they were prepared to be obedient. Even though the greater work was done by God, yet they made a slight contribution. Therefore St Paul does not use the words ‘vessels of good deeds…but says: ‘vessels of mercy’ to underline that God is the only One covering us all1]. Fifth: The Apostle has underlined that the Jews have no right to criticize God’s plans for they are unable to comprehend His divine wisdom as well as they should have done. He also has underlined God’s right to choose the Gentiles just as He had previously chosen the Jews. The door is closed not before each Jew but before the Jewish nation as a 1 Ibid 243 whole, just as the door would be open to the Gentiles, yet this does not denote that every Gentile would be saved…therefore he says: “Even us, whom he hath called, not of the Jews only, but also of the Gentiles?” (24). Through this discourse, St Paul manages to appeal to the Gentiles without provoking the Jews and arousing them against him. Besides, he opens the door of God’s love to every one-Jew as well as Gentile-even though the Jews as a nation had rejected the Lord Jesus Christ. 4-The Failings of the Jews: The Apostle has already answered the criticism of the Jews concerning opening the door to the Gentiles, and he has done so without hurting their feelings. He ends his discourse by providing supporting testimonials by the prophets themselves. He chooses some passages that refer to the stumbling block of faith that the Jews face, and some that refer to the reception of the Gentiles. In the rest of his discourse, he borrows some prophetic passages which the Jews believe in, and this allows him to be comfortably candid. He says: “As He says also in Hosea: ‘I will call them My people, who were not My people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, ‘You are not My people; there they will be called sons of the living God” (25, 26). The Apostle has borrowed these quotes from (Hosea 1: 10; 2: 23) (Septuagint Translation). He presents Hosea as a witness to his words to the Gentiles who were neither God’s people nor His beloved ones. They were outside the sanctified holies but now have become God’s people, His beloved, and His sons! It is as though what was happening in the apostolic age was nothing strange since God had already revealed it to His prophets. They had to prepare the way for the fulfillment of His plans concerning the salvation of the Gentiles and of all nations. St Iranaeous comments: [The prophet gave his children the names Loruhamah : ‘for I will no more have mercy upon the house of Israel’; and Loammi ‘for you are not my people’, ( Hosea 1). and the apostle goes on to quote the Scriptures: ‘I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God’. The Apostle confirms that what had taken place as symbolic, through the acts of the prophet, has actually been accomplished by the Lord Jesus Christ in the Church. Similarly, Moses had taken an Ethiopian to be his wife… this illustrates the wild olive which has been grafted into the original tree and joins in its blossoming. By marrying the Ethiopan, the appearance of the Church among the Gentiles has been proclaimed. Those who jest and ridicule her are covered with leprosy, they are impure, and are distanced from the Tabernacle of righteousness, (Numbers 12). The same incident occurred in the case of Rahab the harlot. She counted herself as one of the Gentiles –covered with all wickedness. Yet she received and hid the spies who had come to discover the land. When the whole city in which she lived was destroyed upon the sound of the seven trumpets, Rahab and all her family were saved as they had faith in the scarlet rope, (Joshua 6: 22). The Lord Jesus Christ spoke 244 about those who acknowledge His coming and says: “the tax collectors and harlots enter the kingdom of God before you” (Matt 21: 31)1]. The Apostle is driven to reinforce his point and quotes Isaiah’s prophetic words which are in harmony with Hosea, and says: “Isaiah also cries out concerning Israel: “Though the number of the children of Israel be as the sand of the sea, the remnant shall be saved: For he will finish the work, and cut it short in righteousness: because the Lord will make a short work upon the earth”.(27- 28). These words are found in (Isaiah 10: 22, 23) (Septuagint translation), and they predict the very few who would be saved from among the huge numbers who had been captivated by conquerors…for God had allowed the captivity of the Jews to happen and intended it as a punishment and to execute righteousness. The Apostle applies this prophecy in a more generalized manner to the Messianic age when a large number of Jews would be captivated due to their ingratitude and rejection of the Messianic faith. Very few would be redeemed as they would accept the redeeming Messiah; and God would allow that to happen in order to execute justice and to open the door to the Gentiles. St John Chrysostom comments on these apostolic words and says: [These words can be paraphrased as follows: I am not interested in crowds ( in large numbers), and I am not affected by race (the Jews); but I am come to save those who come and seek redemption. He mentions ‘the sand of the sea’ not without a purpose, for he uses them to remind the Jews of the old promise ( Gen 22: 17; 32: 12) of which they have made themselves no longer worthy. Why do you therefore become disturbed when the promise is no longer fulfilled (for everyone), whereas all the prophets have indicated that not all will be saved? At this point, the Apostle also indicates the way to salvation… “For He will finish the work and cut it short in righteousness, because the Lord will make a short work (quick) upon the earth” (28)….This work is the faith which brings redemption and is expressed in a few words: “If you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved”, (Rom 10: 9). Do you see how God fulfills a short work on earth, and the amazing thing is that these few words do not only bring salvation, but righteousness as well.2]. In other words, though Israel has been abiding by the literal words of the Law and the formalities of worship for a long time, yet God –in the fullness of time –has made a short work or taken an urgent concentrated action revolving around faith in the Savior. He would save believers even if they were a few of the Jews, and Isaiah prophesied (Is 1:9) concerning these few and said: “Unless the Lord of Sabaoth had left us a seed, we would have become like Sodom, and we would have been made like Gomorrah” (29). It is as though what happened during the Apostolic age had previously happened in the age of Isaiah, for only a few survived due to their faith and were saved from destruction. Without these, all Israel would have been destroyed by fire just as Sodom and Gomorrah, (Gen 19). 1 Adv. Haer. 4:20,21 2 In Rom. hom 17 245 Finally, the Apostle reaches this conclusion: “What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone; as it is written, Behold, I lay in Sion a stumbling stone and rock of offence: and whosoever believeth on him shall not be ashamed” (30-33). This is the final outcome: the Gentiles who had neither received the promise nor the Law, and who had no knowledge of the God before the Gospel had been preached, did not seek to walk in righteousness. However, when they heard the Gospel, they recognized the righteousness that is according to faith in the Lord Jesus Christ. As for Israel, who had received many privileges, they followed the Law of righteousness but they did so through the application of the literal dictates of the Law without its Spirit. In this manner, they lost faith and clashed with the Lord Jesus Christ ‘the stumbling block’, so that the words of the prophet were fulfilled, saying: ‘And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem’, (Isa 8: 14)...The prophet’s words were also fulfilled concerning the Gentiles who would accept the faith: ‘Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste’, (Isa 28: 16).
Welcome