Patristic Wisdom: Looking to Reformation Sunday

But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. (Rom 3:21–26)

He says there is no distinction between Jews and Greeks since it is certain that all equally have come under sin, as became clear above. And he says that now the righteousness of God, which is supported by testimonies in the law and the prophets, has also been given equally to all through faith in Jesus Christ. But because all had come under sin, doubtless they were likewise estranged from the glory of God because they were able neither to receive it in any respect whatsoever nor to merit it. For how would a sinner dare to give glory to God, to whom the prophet says, “But God has said to the sinner: Why do you recite My righteous requirements?” And again another Scripture says, “Praise is unseemly in the mouth of a sinner.” Therefore the righteousness of God through faith in Jesus Christ reaches to all who believe, whether they are Jews or Greeks. It justifies those who have been cleansed from their past crimes and makes them capable of receiving the glory of God; and it supplies this glory not for the sake of their merits nor for the sake of works, but freely to those who believe.

Although the holy Apostle has taught us many things about our Lord and Savior Jesus Christ which are to be marveled at, things which are spoken about Him through a mystery, in this passage he has brought forth something even more admirable which I do not think is easy to find in other passages of Scripture. For above he had said that Christ had given His very self as the redemption price for the entire human race so that He might redeem those who were being held in the captivity of their sins, when “apart from God He tastes death for everyone.” Now he has added something even more profound and says, “God predetermined Him as a propitiation through faith in his blood.” This means of course that through the sacrifice of Himself He would make God propitious to men and through this He would manifest His own righteousness as He forgives them their past sins, which they had contracted by serving the worst tyrants at the time when God was tolerating and allowing this to be done. God allowed this so that afterwards, i.e., at this time, He would manifest His own righteousness. For at the consummation of the age, at the end of time, God disclosed His own righteousness and, for the redemption price, gave Him whom He made a propitiator.

Origen, Commentary on the Epistle to the Romans 3.7.18; 3.8.1

Wokism Is Not Christian

In the current issue of Christian Culture, Rolf Preus has written an excellent article entitled “Wokism.” Below is a sample section.

It is among us Christians that human life has been valued. It is among us Christians that marriage and the family have been honored. Wokism takes our teaching about the value of the human being and refashions it in two critical ways. First, it replaces personal sin and guilt with corporate and systemic sin and guilt. Second, it forbids God to enter into the conversation and tell us what is right and wrong in regard to the domestic estate.

Sin is always personal and individual. There is such a thing as corporate sin (“I am a man of unclean lips, and I dwell in the midst of a people of unclean lips,” Isaiah 6:5), but accountability is always an individual matter. God visits the iniquity of the fathers upon the children of those who hate him, but it is only if they hate him. He does not punish the children for the sins of their fathers. Sin is personal. While the gospel is proclaimed to all, it is received individually. The just shall live by his faith, not by another’s faith. To speak of sin and guilt as systemic ignores individual responsibility. And if one is deemed to be of the oppressor class, how is he to find redemption? Can a white man choose to become black? In fact, there is no redemption in the woke culture. There is only judgment.

The full article can be found here.

Patristic Wisdom: Looking to the Twenty-Second Sunday after Pentecost

Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever. (Heb 7:23–28)

But these things were spoken of generally; but now they are separated by their particular kinds. It says, “If the high priest who was anointed sins, so that he makes the people sin, he will himself offer to the Lord for his sin a calf without blemish from the herd.” Terror and mercy are shown at the same time in the divine law. So finally, is no one safe, not even the high priest? And who is this high priest? He who was anointed; he who kindles holy fires on the divine altars, who sacrifices to God gifts and salutary offerings; he who intervenes between God and men as a propitiator. Not even he, I say, remains free from the contamination of sin. But see the mercy of God and understand it more fully as Paul teaches. For writing to the Hebrews, he says, “For every priest who is taken from men is appointed by men to offer sacrifices to God.” A little farther it says, “The Law appoints human priests who have weaknesses,” in order that just as they can offer for their own weakness, so also they can offer for that of the people. You see, therefore, the dispensation of divine wisdom. It sets up as priests, not those who could not sin in any way—otherwise, they would not be human—but those who ought indeed to imitate that One “who did not sin,” to offer sacrifices first for their own faults and then for the transgressions of the people.” But what is most to be admired in this kind of priest? Not that he may not sin—because that is impossible—but that he knows and understands his own sin. For he who thinks he has not sinned never corrects himself. In like manner, he is more easily able to pardon those who sin, whose conscience is disturbed by his own weakness.

For all these reasons, therefore, “He now stands before the face of God interceding for us.” He stands before the altar to offer a propitiation to God for us. As He was about to approach that altar, moreover, He was saying, “I will not drink again from the fruit of this vine until I drink it anew with you.” Therefore, He expects us to be converted, to imitate his example, to follow His footsteps, that He may rejoice with us and “drink wine with us in His Father’s kingdom.” For now because “the Lord is one who pities and is merciful,” He “weeps with those who weep and desires to rejoice with those who rejoice” with greater feeling than this Apostle. And how much more “this One mourns for those who have previously sinned and did not repent.” For we must not think that Paul is mourning for sinners and weeping for those who transgress, but Jesus my Lord abstains from weeping when He approaches the Father, when He stands at the altar and offers a propitiatory sacrifice for us. This is not to drink the wine of joy “when He ascends to the altar” because He is still bearing the bitterness of our sins. He, therefore, does not want to be the only one to drink wine “in the kingdom” of God. He waits for us, just as He said, “Until I shall drink it with you.” Thus we are those who, neglecting our life, delay His joy.

Origen, Homilies on Leviticus 2.3.1; 7.2.3

Patristic Wisdom: Looking to the Twenty-First Sunday after Pentecost

Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it.… There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His. Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account. (Heb 4:1–2, 9–13)

David promised us, he is saying, that there is a different rest; so let us be keen to attain to it so as not to suffer a fate similar to theirs. Hearing the words does not suffice for salvation; accepting it in faith is necessary, and holding it firm. After all, what benefit was God’s promise to those who received it, but did not receive it faithfully, trust in the power of God or, as it were, associate closely with God’s words?

He called the rest sabbath rest since on the seventh day God rested from all the works He had performed, whereas in the next world life will be free of grief, proof against labor, and rid of cares. So he called the freedom from bodily works sabbath rest, as the sequel indicates. As the God of all on the sixth day completed the whole of creation, and on the seventh He rested from creating, so those departing this life and moving to that one will be rid of the present labors. The Law required Jews to refrain from bodily works on the sabbath, and to devote attention to souls alone.… The person in the grip of sloth and not desirous of enjoying the promised goods will be liable to the accusations of those who were disobedient.

Then he shows the fearful judgement: nothing can escape that incorruptible Judge; He knows everything precisely, even the movements of our very thoughts. He knows what is done under cover of darkness, He knows what is committed in secret, the wicked counsels of the soul did not elude Him, what is hidden is laid bare to Him.… Now, if it was not just to them but also to everyone of us that the divine apostle wrote this. So it behooves us to consider that divine judgement constantly, be afraid and tremble, keep the divine commandments assiduously, and look forward to the promised rest. May we attain it in Christ, to whom with the Father and the all-holy Spirit be glory and magnificence, now and forever, for ages of ages. Amen.

Theodoret of Cyrus, Commentary on Hebrews 4

Patristic Wisdom: Looking to the Twentieth Sunday after Pentecost

Seek the Lord and live, lest He break out like fire in the house of Joseph and devour it, with no one to extinguish the fire for the house of Israel. The Lord is He who brings about justice on high and righteousness on the earth!… They hated him who reproved in the gates and abhorred the upright word. They tread upon the poor and take bribes from him. They built houses of hewn stone, yet they shall not dwell in them. They planted pleasant vineyards, but they shall not drink wine from them. For I know your many transgressions and the enormity of your sins, devouring the righteous and taking bribes, turning away the poor at the gate. Because of this, the prudent keep silent in this time, for it is an evil time. Seek good and not evil so that you may live, so that the Lord God Almighty will be with you. As you have said, “We hated evil and loved good.” And restore justice in the gate that the Lord God Almighty may have mercy on the remnant of Joseph. (Amos 5:6–7, 10–15)

Once again he does not allow the sinners to get caught up in despair, despite being involved in dire and intolerable sins. He also conveys God’s promises so as to land them as a catch for repentance. He also presented him here as necessarily promising to forgive their sins and free them from both the penalty and the terrors associated with it. The Creator, after all, is kind, “long-suffering and rich in mercy, and repenting of the troubles,” as it is written, and as he himself says in Ezekiel, “He does not wish the death of the dying so much as to convert him from his wicked path and have him live.” If, therefore, you set great store by being alive, which seems desirable for you to be, desist from deception, abandon such longstanding ignorance, and seek Me out, he is saying—that is, serve Me, the one who is by nature God, the Life-giver, the one able to save, rescuing from every trouble those who reverence Me.

Cyril of Alexandria, Commentary on Amos 5

Patristic Wisdom: Looking to the Nineteenth Sunday after Pentecost

Therefore we must give the more earnest heed to the things we have heard, lest we drift away. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will? (Heb 2:1–4)

Paul showed that there is a very great difference between the old covenant and the new covenant since he speaks about the “word” in the first covenant, but in this covenant, he speaks of “salvation.” For the first covenant was only a giving of customs and observances, whereas in this covenant there is also the grace of the Spirit and release from sins and the promise of the kingdom of heaven and the promise of immortality. Therefore, he also rightly says, “such a great salvation,” showing by the epithet its greatness. In the first covenant it was given “through the angels,” but now “through the Lord.” And since there were marvels with the former covenant, so that the new covenant might not seem inferior to the old in this respect, he well appended the statement, “while God further testified with signs and wonders and various powers,” saying this so that by its increase the fullness of grace might appear beyond that of the law also in this matter. For there the wonders took place only according to the need, but here also many of those outside the faith were healed through us, from even whatsoever diseases happened to afflict them. For such was the abundance of healings among us. Also the dead were raised.… After comparing and contrasting the difference and showing the superiority in a various and manifold manner, he added a greater thing that did not happen to those in the Law: “and by gifts of the Holy Spirit distributed.” For that each of the believers should have their own share in the Spirit was a characteristic of those in grace. And well he adds in addition to all these things “according to his own will,” that is, the will of God who fully wished once and for all to lavish us greatly so that his grace for us might not be repented of, and that the gifts of grace once given to us might not be changed along with the things of the previous covenant, as some might suspect.

Theodore of Mopsuestia, Fragments on Hebrews 2

He then shifts his attention to exhortation, saying, Therefore we must give the more earnest heed to the things we have heard: understanding this difference, therefore, we must attend more zealously to the teaching in case we are guilty of backsliding. Again he associated a comparison with the exhortation, showing the extent to which the Gospel teaching surpasses the provisions of the Law. The ministry of angels was involved in the giving of the Law, whereas in this case the Lord in person was the first to propose the saving teaching, and those who were in receipt of the apostolic grace welcomed it. While the Law gives us a glimpse of what has to be done, the Lord’s teaching is the source of eternal salvation. Now, since Moses also employed wonderworking, it was necessary for Him to show the superiority of grace in this respect, too: in this case, it was not only the Lord who worked wonders but also His divine disciples and their successors. He also showed the New Covenant to be resplendent with spiritual gifts: of old the inspired authors alone shared in the spiritual bounty, whereas now all the believers enjoy this grace.

Theodoret of Cyrus, Commentary on Hebrews 2

Patristic Wisdom: Looking to the Eighteenth Sunday after Pentecost

Then Moses heard the people weeping throughout their tribes, everyone at his door; and the anger of the Lord was greatly aroused; Moses also was displeased. So Moses said to the Lord, “Why have You maltreated Your servant? Why have I not found grace in Your sight, that You lay the wrath of this people on me? Did I conceive all these people? Did I beget them, that You should say to me, ‘Carry them in your bosom, as a guardian carries a nursing child,’ to the land You swore to their fathers? Where am I to get meat to give to all these people? For they weep all over me, saying, ‘Give us meat, that we may eat.’ I am not able to bear this people alone, because the burden is too heavy for me. If You treat me like this, kill me here and now—if I find mercy in Your sight—and do not let me see my maltreatment.” So the Lord said to Moses, “Gather to Me seventy men from the elders of Israel, whom you yourself know to be the elders of the people and officers over them; bring them to the tabernacle of testimony, so they may stand there with you.”

So Moses went out and told the people the words of the Lord, and he gathered the seventy men of the elders of the people and placed them around the tabernacle. Then the Lord came down in the cloud, and spoke to him, and took of the Spirit that was upon him, and placed the same upon the seventy elders, and it happened, when the Spirit rested upon them, that they prophesied, although they never did so again. But two men had remained in the camp: the name of one was Eldad and the name of the other Medad. And the Spirit rested upon them. Now they were among those listed, but who had not gone out to the tabernacle, yet they prophesied in the camp. And a young man ran and told Moses, and said, “Eldad and Medad are prophesying in the camp.” So Joshua the son of Nun, Moses’ assistant, one of his choice men, answered and said, “Moses my lord, forbid them!” Then Moses said to him, “Are you zealous for my sake? Oh, that all the Lord’s people were prophets and that the Lord would put His Spirit upon them!” (Num 11:10–16, 24–29)

God is said to take some of the Spirit that was upon Moses and to put it within those men who were selected, and this was for no other reason than that we should believe that by the one Holy Spirit, God sanctifies both the saints who came before us and us ourselves. For as the Father is one, so likewise the Son is one, and so too the Holy Spirit is one, who was in the prophets and is in us also. So since the Spirit is one, it is not proper to understand him as being divided among many, but he is indivisible, and yet is in many distributed gifts, having perfection in them all.

One should note that the God of all commanded the seventy chosen men to gather together. But the full number did not assemble, for two of them were missing, Medad and Eldad. Though these were delayed, God still filled them with the Spirit, for they prophesied within the camp. Now some were zealous for Moses over these two, saying moreover that they ought to be restrained. But Moses, who prefigured the mystery of Christ, said, “Would that all the Lord’s people were prophets when the Lord shall put his Spirit upon them.”

From these matters, we understand that the law caught many as in a net, and brought them to God so as to instruct them in the mystery of Christ. Not all, however, were brought like this, but it is also the case that Christ sanctified those who came later. For those from the Gentiles were called to a knowledge of the truth, not through Moses or the law, but rather by the power of God the Father, when he revealed his own image, namely his Son, to those who did not know him. These he appointed to be called and holy, anointing them with his Spirit. And they became zealous, both those under the law who were in Christ and those justified by faith and sanctified by the Spirit. Moses was nevertheless glad at what happened, as he came to learn of the mystery in advance. Surely then, the people of the Jews who are extraordinarily jealous of the saints in Christ are not mindful of these matters that concerned Moses.

So then, harking back to the beginning of the discussion, we said in the first section that the people of the Jews are still carnal. But the others, those who are a people in Christ through faith, are holy and truly greater, for the physical manna served as a shadow and figure of the gifts given through Christ. Besides this, we were taught that if we keep the shadows of the law after the time arranged for them, we shall give offense to God, and we will also be a cause of vexation to the saints themselves. For Moses was angry with those who kept the manna.

In the second section, it was seen that the Jews dishonored the spiritual manna. They despised the heavenly things that were given through Christ, but were inclined towards more earthly things, and being very much disposed towards foul pleasures, they perished in a remarkable manner. For it was altogether necessary to regard the things of God as superior, and that through faith, honor should be given to the Savior and Redeemer of us all, namely Christ, through whom and with whom be glory to God the Father, together with the Holy Spirit, forever. Amen.

Cyril of Alexandria, Glaphyra on the Pentateuch 9.5.

Patristic Wisdom: Looking to the Seventeenth Sunday after Pentecost

O Lord, teach me, and I will know. Then I saw their purpose. For I did not know I was like an innocent lamb led to be sacrificed. They plotted an evil device against me, saying, “Come, let us put wood in his bread, and destroy him root and branch from the land of the living, so his name might not be remembered any longer.” But, O Lord, You who judge righteously, who tests minds and hearts, let me see Your vengeance on them, for I have revealed my righteous plea to You. (Jer 11:17–19 LXX)

There is agreement among all churches that these things were spoken by Christ under the persona of Jeremiah. The Father made known to Him how He ought to speak and showed Him the intentions of the Jews. Like a lamb led to the slaughter, Christ opened not His mouth, and He “did not know”—“sin” should be supplied, according to what was said by the apostle: “For our sake He made Him to be sin who knew no sin.” And they said, “Let us throw wood into his bread”—that is, the cross into the body of the Savior (for He Himself said, “I am the bread that came down from heaven”), and “let us eradicate him”—or “wipe him out”—“from the land of the living.” For they were contemplating this wickedness in their mind, in order to blot out His name forever. But the Son, according to the sacrament of His assumed body, speaks to the Father and invokes His justice. He praises God’s righteousness and calls on God, who examines the heart and mind, to render to this people what they deserve, saying, “Let me see your vengeance on them”—on them, that is, who persist in wickedness, not on them who turn to repentance. Concerning this latter group, Christ says on the cross, “Father, forgive them, for they know not what they do.” And to the Father, he reveals and discloses his cause, namely, that He is crucified, not because He is deserving but because of the wickedness of the people, as He says: “The ruler of this world is coming, and he finds nothing against me.”

Jerome, Commentary on Jeremiah 2.11

Patristic Wisdom: Looking to the Sixteenth Sunday after Pentecost

The Lord gives Me the tongue of the learned, so as to know when to speak a word at a fitting time; and He causes My ear to listen each morning. The Lord’s instruction opens My ears, and I am not disobedient, nor do I contradict Him. I gave My back to whips, and My cheeks to blows; and I turned not away My face from the shame of spitting. The Lord became My helper; therefore, I was not disgraced. But I made My face like a solid rock and knew I would not be ashamed. For He who pronounces Me righteous draws near. Who is he who judges Me? Let him oppose Me at the same time. Who is he who judges Me? Let him come near Me. Behold, the Lord will help Me. Who will harm Me? Behold, all of you will grow old like a garment, and old age will devour you, as a moth does a garment. Who among you fears the Lord? Let him listen to the voice of His Servant. You who walk in darkness and have no light, trust in the name of the Lord and rely upon God. (Isa 50:4–10)

Therefore, why is it that the one who revealed such things to our ancestors was not one such as I was and now am? And why did I deliver the bodily instrument that was taken out of your hands because of its humanity? But since this seems to refer to the most glorious Lord of all, who also is my Lord and Father, for this reason then I also call him Lord and say: The Lord, the Lord gives me the tongue of instruction that I may know when it is necessary to speak a word. In the same way, “when he was accused” “he was silent,” and when you had falsely witnessed against him, “he made no answer.” He acted in this way at the command of the Father, because it was necessary “for him to become obedient unto death.” It was because of this that I kept silence and suffered insolence on your behalf, because I knew well that there would be a time when “I will no longer be silent,” and when I receive a tongue of instruction from the Father, I will proclaim at the proper time, when it is necessary to speak a word. And this may be the time when I will establish my churches throughout the entire civilized world. For then I will no longer remain in silence, but I will cry aloud so that, if they listen, all nations might come to know the Father. At the aforementioned time, he will grant me attentive ears that are able to understand the meaning of my teaching, and as they listen in the early hours of the morning they will convey my instruction. For it is my Lord himself who will open my ears so that they will be attentive and ready to learn.…

Therefore, I offered at once my back to those who wanted to strike me. I offered my cheeks to those who struck my face and shamefully mistreated me, and I did not turn away my face from being covered with your spit. But I remained resolute and offered my given human body to all sorts of abuse and insolence, defending myself from nothing that anyone threw at me. For the Father’s will was enough for me. And when “I became obedient” to him, I was sustained through everything, knowing that the one who rules over the universe, the Lord, has become a helper for me. For this reason, I presented my face like solid rock because I have become convinced that obedience to the Father does not bring me any shame. And the Father stood close by me, and just like a judge at the games, after he watched me endure through everything, he justified me. If anyone has an accusation against me, and it even seems right that I should be put to death for certain faults, let him show publicly what the reason or pretext for such an accusation against me is.…

After going over what happened during his suffering, the Lord himself continues on and addresses them: and now, if there is anyone among you who fears the Lord, let him listen to his servant. He says that he interprets himself as the servant of God when he says he became a man and is the true Son of God and of the Father. And the phrase about hearing the voice of his servant does not refer to the “transgression of the law” but speaks about the confirmation of the law through the impression and engraving recording the truth, which is God and his prophecies. For “I do not will the death of the sinner but his repentance.” And yet even now, I call you again while you are in the darkness of ignorance, and I say: Those who walk in darkness and have no light; trust in the name of the Lord and lean on God. Only come and listen to the promise and have faith that this salvation is for you!

Eusebius of Caesarea, Commentary on Isaiah 50.3–4, 6–7, 10

Today I Have Removed the Disgrace

At about this time, the Lord said to Joshua, “Make stone knives for yourself from a sharp rock, and sit down and circumcise the sons of Israel.” So Joshua made sharp stone knives and circumcised the sons of Israel at the place called the Hill of Foreskins.” (Joshua 5:2–3 LXX)

Before coming out of Egypt, the nation had received this sign being Abraham’s offspring (Gen 17), and afterward, those coming out failed to keep the rite. While we do not have a definite reason for stopping the practice, we might surmise the catalyst to be Korah’s rebellion resulting in God judging their sin by promising that their generation would not enter the land. Coupled with that, the following day the people complained (Num 16) resulting in the death of thousands of Israel. Between these, we can understand if the people might have been greatly humbled, feeling unworthy or discouraged. Whatever the case, a new generation had grown up without circumcision. Now on the edge of the Jordan River, the people needed to be brought in line with who and what they were called to be, a chosen people: something remained that needed attention.

In this manner, Joshua completely purified the sons of Israel, as many as were born at any time along the way and as many as were uncircumcised after they came out of Egypt. (Joshua 5:4 LXX)

Both the Masoretic and Septuagint texts explain that a generation of men had died in the wilderness; however, the Septuagint offers that the intended result of this circumcision was purification. All males within the covenant were to receive this (Gen 17:10–13), but if a male did not have this mark, he was to be cut off (Gen 17:14) regardless of his family lineage or ties. Basically, the uncircumcised were impure. So it was with this generation of Israel that had just come into the promised land: they could not enter until fulfilling their obligation. Today, in a similar fashion, those claiming to be of the family of faith have no real claim unless baptized. How does this work?

Paul tells the church at Colossae that Christians are “circumcised with the circumcision made without hands” in Christ via baptism (Col 2:11–12), being enlivened from trespasses and uncircumcision of the flesh (Col 2:13). What is the performative work in this passage? Baptism. We must assume, then, that baptism if one claiming to be a believer is not baptized, we must question their veracity. Conversely, if someone is baptized we must acknowledge the newness of life—regardless of that person’s amount of faith or capacity to articulate it. Baptism purifies and opens the ability to enter into the rest promised in Christ.

Then the Lord said to Joshua the son of Nun, “Today I have removed the disgrace of Egypt from you.” (Joshua 5:9 LXX)

Though Joshua and his designees performed the physical act, it was the Lord who removed the disgrace remaining on Israel: He identified Himself as the person circumcising the people through His agents. Christians should understand this concept as we gather and relate as the Body of Christ in fellowship with one another: spiritual gifts are practiced to encourage and build up the saints. Where we often misstep is when we speak of activities that the Lord does, yet require a human agent. Take forgiveness of sins as an example. The scribes were correct when they responded to Jesus’ words, “Why does this Man speak blasphemies like this? Who can forgive sins but God alone?” (Mark 2:7) Whereas being God incarnate allows a person to do all that He wills, the typical Evangelical bristles when a pastor or priest says, “Your sins are forgiven” and may retort in the same manner as the scribes; yet the Lord left the Church with the authority to do just that: “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (John 20:23). The act of proclaiming forgiveness was not new. Consider the sin and trespass offerings of the Levitical code (Lev 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7). Later on, Nathan tells King David, “The Lord also has put away your sin; you shall not die” (2 Sam 12:13). What now prevents the pastor from proclaiming the forgiveness of sins since he is acting in the same capacity? The Lord forgives, but someone else is the mouthpiece.

In a similar fashion, baptism enlivens because God is doing the work (Col 2:12). There are some who opine that baptism is a good work that we do. Yes, the baptizer and baptized are participants in the action, but the work is completely divine. Nothing about baptism can be considered a work we do or allow one to receive credit before God/ What is received is that which comes on the basis of faith through Christ. The men enduring the mass circumcision of Israel considered their election in Abraham to be sufficient. Their passive willingness to endure the cutting and subsequent pain showed that they accepted something must be done whether or not they completely understood the reason for it. While we, thankfully, are no longer required to endure the same physical pain, the need to remove disgrace or reproach remains, therefore baptism.

I leave with a quote from Origen:

But since Christ came and gave to us the second circumcision through “the baptism of regeneration” and purified our souls, we have cast away all these things and in exchange for them we have received the affirming of a good conscience toward God. At that time, through the second circumcision, the reproaches of Egypt were taken away from us, and the blemishes of sins were purified. No one, therefore, fears the reproaches of past transgressions, if he has been wholly converted and has repented from the heart, and, by faith, has parted the waters of the Jordan and been purified through the second circumcision of the gospel. You hear that, “Today, I have taken the reproach of Egypt away from you.”

Homilies on Joshua, 5.6