65:2
(Verse 2) I have stretched out my hands all day long to an unbelieving people, who walk in a way that is not good, following their own thoughts. LXX: I have stretched out my hands all day long to an unbelieving and contradicting people, who have not walked in the good way but after their own sins. This, which is said above, 'I appeared to those who did not ask for me; I was found by those who did not seek me,' the Apostle Paul, writing to the Romans, after he had explained concerning the role of the Gentiles, added: But to Israel he says, 'I have stretched out my hands to an unbelieving and contradicting people' (Rom. 10:21), who, though overcome by the Lord's blessings and witnessing signs beyond human capability, said, 'This man does not cast out demons, except by Beelzebub, the prince of demons' (Luke 11:15). And again: You are a Samaritan and have a demon (John 8:48). And again: Though you are only a man, you make yourself out to be God (John 10:33). And elsewhere: This man is not from God, for he does not keep the Sabbath (John 9:10). And many other things that would take too long to tell. Finally, when he stretched out his hands to the unbelieving people from the cross and said, 'Father, forgive them, for they do not know what they are doing' (Luke 23:34), those nearby said, 'Bah!' He who destroys the Temple, and in three days builds it up again: let him come down now from the cross, and we will believe him. He saved others, himself he cannot save. (Matt. XXVII, 40) . And Simeon, taking the child in his arms, prophesied about him: Behold, this child is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against. (Luke II, 34) . In Rome, the Jews speak to Paul: We have heard of this sect, that everywhere it is spoken against. (Acts XXVIII, 41) . We can extend our hands and receive in the generosity of the giver, because he denies nothing to those who ask: but immediately restores health to the leper when he asks (Matth. VIII): and receives eyes to the blind man from birth (John. IX): and the hungry, apart from children and women, were satisfied with thousands of people in the desert (Matth. XIV). They signify extended hands and the mercy of a parent who eagerly receives their children into their embrace. Those who walked in the wrong way and followed their own thoughts. To them the Lord speaks through the Prophet: Turn your foot away from the rough path (Prov. IV, 27). For they loved strangers and, like a prostitute, said: I will go after my lovers (Hos. II, 5). And leaving the good way, which is said in the Gospel: I am the way (John XIV, 6), they walked along the wide and spacious road that leads to death, and followed their own thoughts, which the Prophet, avoiding, implores the Lord: Cleanse me from my hidden sins, O Lord, and spare your servant from strangers. If the dominion had not dominated me, then I will be blameless (Ps. XVIII, 13, 14). And the Apostle teaches that those who did not have knowledge of God should be handed over to a reprobate mind and evil works, so that they do things that do not befit them (Rom. I). But let us, the Psalmist, say with our voice: Lead me in the right way (Ps. CXXXVIII, 24).
65:3
(Verse 3.) The people who provoke me to anger are always before my face: they sacrifice in the gardens, and offer incense upon bricks (Exodus XX, 4). LXX: This people who provoke me are always before my eyes, they always sacrifice in the gardens, and offer incense upon bricks to non-gods. ** The Lord says: You shall not make for yourself an idol or any likeness of anything that is in heaven above, or that is on the earth beneath. And they provoked me with strange gods, and with abominations they provoked me to anger. They sacrificed to devils and not to God (Deut. 32:16, 17). They, by their eagerness to sin, as if they were provoking and challenging God, not only did what was not allowed, but continuously and always sinned in the sight of the Lord, whose eyes see everything, even in his temple, sacrificing victims to idols. So that nothing would indeed be lacking in sacrilege, they would sacrifice in gardens and burn incense on bricks, joining the luxury of idolatry with the pleasure of sacrifices, and instead of one altar built according to God's law from unpolished stones, they would smear cooked bricks and strips of land with the blood of the victims. Let it be said in a literal sense: otherwise, according to spiritual understanding, every heretic provokes the Lord to anger and offers impure sacrifices in the falsehood of their teachings, which are by no means firm and lasting forever, but rather like gardens that quickly wither, providing for the delights of the flesh. To whom it is said: All flesh is grass, and all its glory is like the flower of grass. The grass withers, and the flower falls: but the word of the Lord, which is preached in the churches, remains forever (Isaiah 40:6-7). Not wanting his vineyard to become gardens, Naboth refuses to them to the impious king Ahab and he sheds blood (1 Kings 21). For it was not fitting for the paternal inheritance to perish: and so that the vineyards, which bring forth the fruit that gladdens the heart of man, would not be replaced with vegetables of virtue, delights, and vices. It is said that the most wise sentiment among the Greeks, rightly celebrated and praised, calls all the pleasures of the world, the pomp of the world and the quickly passing luxury, the gardens of Adonis. The heretics also sacrifice over stones, when they try to strengthen their errors and exquisite lies by the art of dialectic, and to construct them into a square, and to strengthen them with linear necessities, as they say, that is, they cover them with scattered dust and reinforce them with drawn lines. But what is read in the Septuagint, which is not found in Hebrew, is to be understood in the sense that, according to the letter and the spirit, demons do not exist, because they have already fallen from God, who truly is. Nor do heretical sects, which hold no truth, but pass away and perish like shadows. Hence Esther also speaks to the Lord: Do not give your inheritance to those who do not exist. And the saint prays in the psalm: Forgive me, so that I may be refreshed before I depart and no longer exist (Ps. XXXVIII, 14). For whoever, while living in this body, has not obtained the forgiveness of sins, and thus departs from life, perishes to God and ceases to exist, although they may continue to exist in punishment.
65:4-5
(Verses 4, 5.) Those who dwell in tombs and sleep in the temples of idols, who eat pork meat and unclean broth from their vessels, who say, 'Go away from me, do not come near me, for you are unclean.' LXX: They sleep in tombs and caves because of the nightmares, those who eat pork meat and the broth of sacrifices, all their vessels are profane. They say, 'Go far away from me, do not come near me, for I am clean.' There was nothing of sacrilege that the people of Israel would omit, not only sacrificing in gardens and burning incense on bricks, but also sitting or dwelling in tombs, and sleeping in the temples of idols, where they used to lie down on the skins of sacrificial animals to learn the future in dreams. This error is celebrated today in the temple of Aesculapius and in many other ethnic cults, which are nothing more than the tombs of the dead. They were not satisfied with this limit of impiety, but they also feasted on the flesh of pigs, which was prohibited by law, and they devoured yesterday's food, which the Greeks call 'ἕωλον', with greedy mouths (Leviticus 12). As a result, they and their vessels were unclean, and their audacity and arrogance grew daily to such an extent that anyone who did not share their error was considered unclean, and they would avoid coming into contact with them, just as the Samaritans and Jews do to us, and all heretics, like those that recently sprouted under the brainy master in Gaul, who veer away from the basilicas of the martyrs and flee from us, who perform prayers there in the customary manner, as if we were unclean. However, it is not they themselves who do this so much as the demons dwelling within them, not enduring the strength and punishments of the holy ashes. But who among the heretics does not rest in memories, does not sleep in the dens of the masters? What kind of people were Marcion and Valentinus, and more recently Eunomius, who, contesting the impurity of their mind with leprous flesh, abandon the light of the Holy Spirit and dwell in the darkness of the devil, and love the caves which Jeremiah condemns in mystical language: 'My inheritance has become to me like a cave of hyenas' (Jeremiah 12:8), which our people call a wild beast, as this animal always pursues carcasses and lives on the juice and pus of dead bodies. Against these, who dwell in caves, and Abacuc spoke with a lamentable voice, saying: Woe to him who gives his neighbor a drink of turbid potion and intoxicates him, so that he looks towards his caves. (Abac. II, 15). Concerning these caves, the Lord spoke: It is written, My Father's house shall be called a house of prayer; but you have made it a den of robbers. (Matth. XXI, 13), in which you slay the souls of the deceived, so that you do not see visions in them, of which the same Savior said: I have multiplied visions, and I have assimilated myself to the hands of the Prophets. (Ose. XII, 10). And another said to him: You have spoken, he said, in a vision to your children (Psalm 88:20), but you believe in dreams and illusions, which the Lord has commanded not to be believed. They feed on the flesh of pigs, of which it is said: Do not cast your pearls before swine (Matthew 7:6). And they consume profane law, which is hidden in their books by heretical art. All their vessels are unclean, both in body and in doctrine, and they have come to such madness that anyone who is not like them is detested as if lost.
65:6-7
(Verse 6, 7.) These people will be in my fury, a burning fire all day long. Behold, it is written before me: I will not keep silence, but I will repay and recompense into their bosom your iniquities, and the iniquities of your fathers together, says the Lord, who sacrificed upon the mountains and upon the hills, reproached me, and I will measure their work first into their bosom. LXX: This is the smoke of my fury: a fire burns in it all the days. Behold, it is written before me: I will not be silent until I repay and recompense their sins, and the sins of their fathers, says the Lord, those who burned incense on the mountains and on the hills have reproached me; I will repay their deeds into their bosom. Because of your deeds and your incredible arrogance of mind, thinking that the unclean are clean, you shall be smoke, a burning fire that is kindled by my fury. But we must understand fury, forgetfulness, anger, repentance in God in the same way as we understand feet, hands, eyes, ears, and other bodily members which are said to belong to an incorporeal and invisible God. Not in the sense that these perturbations are open to Him, Who, by His gift of grace, extinguishes them in us, but in the sense that we understand by our words the affection of God toward us. For anger is not defined in God as it is in men, who find its material in our vices rather than in the will of the Lord, Who will heap His anger on us on the day of wrath and of the revelation of His just judgment, to burn up our thistles, thorns, and tares, which we have brought forth instead of the seed of God, and also the wood, hay, and stubble which we have built on the foundation of Paul (I Cor. 3). We read of this perpetual fire in the song of Moses: A fire is kindled in my anger, and shall burn unto the lowest hell. It shall consume the earth and its produce, and shall burn the foundations of the mountains, and my arrows shall pierce them (Deut. XXXII, 22). The meaning of this testimony is that the fire of God's wrath always burns against sinners and pursues them even to the depths of hell. Such was also the rich man in the Gospel (Luke XVI), clothed in purple, who, while Lazarus rested in the bosom of Abraham, was tormented by eternal fires. It will also burn the earth, that is, our flesh, and its offspring, that is, the desires of the flesh, with the same flame. And it will destroy the foundations that rise up against the knowledge of God. It will also scatter the arrows of God's mountains, so that humiliated in punishment, they cease to be mountains. Behold, it is written before me. For all our sins are open to the eyes of God, and they are written in these books, as we read in Daniel: Thrones were set up and books were opened (Dan. 7:10). Of these, it is said in another place: Let them be written above the earth (Jerem. XVII, 13). And he who had said previously will by no means remain silent any longer, I was silent: shall I always be silent? says the Lord (Isai. XLII, 14). But he will give to each one according to what he has done in his bosom, that is, in the secret of his heart, so that his own conscience may torment them. About which the prophet Hosea also prophesies: Their leaders will fall by the sword because of the insubordination of their tongue (Hosea VII, 16). This is their deviation within themselves, which proceeds from the heart of each individual. Something similar is written in Proverbs; All things are returned to the wicked in their own deviation. The term 'sinus' is also called 'caput' in another sense, relating to the ruling part of the soul (Greek: ἡγεμονικὸν). Their ways are directed towards their heads. And elsewhere: His pain will turn upon his own head, and his wickedness will descend upon the crown of his head. But there is also a good bosom, which enjoys the sanctity of conscience, of which the Psalmist said: And my prayer will be turned into my bosom (Psalm 34:13). Bosom here refers to any affection and love, such as when speaking to a husband, 'The wife that is in your bosom'; or to a parent, 'Bring your children into your bosom' (Luke 16). Therefore, all who have Abraham as their father and have deserved to be like him in virtues, find rest in his bosom. For we should not accept those fathers, whose injustices and sins are now being repaid to us, from whose seed our bodies are born. Otherwise, Moses himself, who said that the sins of the fathers are to be repaid to the third and fourth generation, interprets his own statement, saying: The children shall not die because of the sins of the fathers, but each one shall die in his own sin. With the approval of the same Ezekiel, it is said that the parable 'The fathers ate sour grapes, and the children's teeth were set on edge' (Ezek. XVIII, 2) should not be spoken in that way, but only the teeth of the one who eats are set on edge, and the sinful soul perishes without expiating external sins. From this we understand, either in a positive or negative sense, that each father to whom one is assigned is to be taken when he has departed from this life. But they sacrificed upon the mountains and hills of Israel, when they set up golden calves in Bethel and Dan. And they reproached God with their commandments, while neglecting His ceremonies, and they gave worship to demons instead of God: the works of which should be restored in their bosom (Hosea 4). And every heretic who despises the simplicity of the Church sacrifices on the mountains and reproaches God, while despising His commandments.
65:8
(V. 8) Thus says the Lord: Just as when a grain is found in the cluster, and it is said: do not destroy it, for there is a blessing in it; so I will do for the sake of my servants, that I will not destroy them all. LXX: Thus says the Lord: Just as when a grape is found in the cluster, and it is said: do not touch it, for there is a blessing in it; so I will do for the sake of my servant, that I will not destroy them all. The Lord declared that Israel would perish and all their sins would be revealed before their eyes, and He would repay them according to the works of each individual in their bosom. After this, he presents a similitude and example of comparison, in order to teach that everyone perishes in their own sin, and even if there is a great multitude of sinners, one righteous person does not perish due to the fault of all. If someone, he says, takes a cluster of grapes that could not ripen, and brings fruits that have turned sour, or is corrupted by some fault of the air or earth, they find one intact seed which has the hope of becoming even greater and reaching its usual ripeness. Let them say to another person, do not touch it, but let it grow, because it is the blessing of the Lord that in such a multitude of grapes, only one would escape dryness. Likewise, he says, with the countless multitude of Jews who have offended God, if I find a few righteous ones, I will deliver them from the destruction of the many. And I will do this for the sake of my servants Abraham, Isaac, and Jacob, to whom the promise was made, or for the sake of those who serve me among many sinners. We read something similar in Genesis, when from fifty down to ten the righteous are gradually sought after, who could free the city from sin (Gen. XVIII), and only the righteous Lot is saved from Sodom with his daughters (Gen. XIX). This is written about in the Catholic Epistle (II Pet. II), that his soul was tormented by witnessing abominable acts, and that the judgment of his soul demonstrated the character of his body. Enoch also, among the very numerous multitude of sinners, was alone taken up to God (Genesis 5). And Noah, with his children, because he turned away from the servitude of the Lord, could not destroy the Flood (Genesis 7). But Abraham, preserved from the fire of the Chaldeans by the integrity of his faith (Genesis 11). In this sense, the words of Jeremiah, spoken from the perspective of the Lord, agree: 'I have found Israel like a warm desert, with those slain by the sword' (Jeremiah 38:2 in the Septuagint; in the Vulgate, Jeremiah 31:2). For when, he says, the whole world lay wounded by idolatry as if slain by the sword, Israel was found to have the warmth of faith in Abraham, like a physician who, after a battle among the dead bodies, where he perceives some vital signs in the pulsing veins, applies care to the wounds in order to restore health. For it is written, ὡς θερμὸν, that is, like something warm, deceived by the ambiguity of the word, the Latin interpreter translated it as "lupinum," in which even many of the Greeks err. And yet it should be known that in Hebrew it is written as 'Thoda' (), which means grace; namely, that Israel is saved by the grace of God and not by the merit of their own works.
65:9
(Verse 9) And I will bring forth offspring from Jacob, and from Judah those who possess my mountains; my chosen ones will inherit it, and my servants will dwell there. They will pasture their flocks in the open fields and find rest in the valley of Achor, for my people who have sought me. He who above called the grape of the goblet, or the berry, or (as many wills) the cluster, now calls it the seed of Jacob and Judah, who possess the mountains or its mountain. Many understand the seed of Jacob and Judah to mean Christ, of whom it is said in Genesis: Judah, your brothers shall praise you (Gen. XLIX, 8), and so on. For no one doubts that the Savior was born from the lineage of Judah. Others, however, understand it to mean the Apostles, of whom we have often said: A remnant will be saved (Isai. I, 9). And: Unless the Lord of hosts had left us seed, we would have been as Sodom, and we would have been like Gomorrah (Rom. IX, 29). They have possessed the mountain of the Lord conscious of dwelling in Christ, saying: We have come to Mount Zion and the heavenly city of the living God, Jerusalem (Heb. XII, 22). Or its mountains, of which it is sung in the Psalms: Mountains surround it, and the Lord surrounds his people (Psalm CXXIV, 2). And: His foundations are in the holy mountains (Psalm 86:1). But the elect of the Lord shall possess Zion, and they shall dwell in it, his servants. Of whom it is written in the same volume: The seed of Abraham, his servants, the sons of Jacob, his elect (Psalm 105:6). Therefore, whoever is still seed, not yet formed into a son, is a servant of the Lord, to whom he says in the Gospel: I know that you are the seed of Abraham, but you are not yet sons (John 8). For if they were Abraham's seed, they would do the works of Abraham. But the one who is a son, he is also chosen by the Lord. Therefore the chosen one possesses Jerusalem, and the servants dwell in it, and it is said that there is a distinction between the sons and servants: You have not received again the spirit of bondage in fear, but the spirit of adoption (Rom. VIII, 15). And it shall be, he says, fields or forests for sheepfolds. In Hebrew, it is called Sharon for fields. Every region around Lydda, Joppa, and Jamnia is suitable for grazing flocks. Concerning this, it is written in the Acts of the Apostles: 'The wilderness will turn into pastures' (Acts 9), as it is also sung in the psalm: 'The voice of the Lord perfects the stags, and it reveals the pastures' (Psalm 28:9), or the dense forests, so that thieves may cease to lurk there, and venomous beasts and poisonous animals, and the once places of ambush and bloodshed, may be transformed into churches of the Lord, and the flocks may be grazed there by Him who laid down His life for His sheep. Concerning which it is written: He himself shall feed us forever (Psalm 45:15). This voice, fulfilling the deer, and revealing the depths of the forest, cries out through John in the wilderness: Now the axe is laid unto the root of the trees. Every tree therefore that does not bring forth good fruit shall be cut down, and cast into the fire (Matthew 3:10). And again: Every valley shall be filled (Luke 3:5); concerning which it is also said now: and the valley of Achor for a fold of cattle, and for a resting place for my people who sought me. From which, in the book of Joshua son of Nun, we read that Acham, who stole from the ban and the spoils of Jericho, was killed there, along with all his household, because he had troubled the people. The place itself, where it happened, was called Achor, which means the name of trouble and tumult (Jos. VII). Therefore, the Valley of Achor, where there was once a curse and punishment, will be a resting place for cattle. Paul, explaining this, says: Is God concerned about oxen (I Cor. IX, 9)? That truly he speaks concerning us, for it is necessary that he who plows, plow in hope, and he who threshes the threshing floor, thresh in hope, so that he may partake. Concerning this valley, it is mystically written in Hosea: 'I will speak to her heart, undoubtedly Jerusalem; and I will give her vineyards from there, and the Valley of Achor, so that her understanding may be opened.' (Hosea 2:14) For this reason, the Valley of Achor is given as a possession of the cattle of the people of God, and the pastures are turned into sheepfolds, so that understanding may be opened, and the truth of the Lord may be known.
65:11-12
(Verse 11, 12.) And you who have forsaken the Lord, and have forgotten my holy mountain. You who set a table for fortune, and pour out libations upon it. I will number you for the sword, and you shall all fall in the slaughter. LXX: But you who have forsaken me, and have forgotten my holy mountain, and prepare a table for fortune, and fill a cup for the demon: I will deliver you to the sword; you shall all be killed. In the former wilderness and chaos. In the lands of the Gentiles there will be sheepfolds, that is, the Churches of all believers from the whole world. But you, O people of Israel, who have forsaken the Lord and have provoked the Holy One of Israel to anger, who have forgotten His holy mountain, of which we have frequently spoken, or the Lord Savior, who is the mountain of mountains, and all holy ones, or Mount Zion, and the heavenly city of the living God, Jerusalem, who do these things and these things, I will deliver you to the sword, so that you all may be killed together. If you ask what the sword is, we shall say later: You set out a table for Fortune, he says, and pour libations on it; or, according to the Seventy: You prepare a table for Fortune, and fill a cup for a demon, or κέρασμα, as all the translators similarly rendered it, that is, a mixed potion. Now, in all cities, especially in Egypt and Alexandria, there is an ancient custom of idolatry, that on the last day of the year and month, which is the last, they set out a table filled with various kinds of food, and a cup mixed with honeyed wine, either wishing for the fertility of the past year or that of the coming year. But the Israelites were doing this, venerating the monstrous images of all the idols at once, and not offering sacrifices on the altar, but pouring out this kind of offering on the table. And what the Seventy translated as 'Menni', in Hebrew it has 'absque me', which Symmachus interpreted to mean 'without me', so the sense is: 'The one who prepares a table for fortune, and fills the cup without me'; to teach that it is not done for oneself, but for the demon. And the sword with which they are killed is taken as a punishment. For not all the people of Israel were handed over by the sword, as we see how many thousands are scattered throughout the whole world; but by punishments and tortures, captivity and ultimate servitude, according to what is said elsewhere: 'All the sinners of my people shall die by the sword,' and in the Song of Deuteronomy: 'I will make my arrows drunk with blood, and my sword shall devour flesh— the flesh of the slain.' (Deut. XXXII, 42). It is not credible that the arrows of the Lord could be drunk with blood, and that his sword could be satiated with the flesh of the wounded. About these arrows that Job speaks of, which pierce him every moment of the hour. The arrows of the Lord are in my body: their fury drinks up my spirit; for when I begin to speak, they prick me. (Job 6:4). According to the allegory, it must be said that all those who abandon the Church and forget the holy mountain of God, and give themselves over to the spirits of error and the teachings of demons, prepare a table for their fortune, believing that nothing pertains to God but that everything is governed by the course of the stars or the variety of fortune: these are the ones whom Paul reproaches, saying: You cannot partake of the table of the Lord and the table of demons. You cannot drink from the cup of the Lord and from the cup of demons (1 Corinthians 10:20-21): because they will be handed over to eternal punishments, so that none of them can escape death and destruction.
65:12
(Verse 12.) Because I called and you did not answer, I spoke and you did not hear. But you did evil in my sight and chose what I did not want. LXX: I called you and you did not hear, I spoke and you despised, and you did evil in my presence and chose what I did not want. You have been handed over to the sword, for not only have you forsaken me and forgotten me, but you have also mixed the cup of fortune. But when I was Emmanuel, that is, God with us, about whom John also writes: The Word became flesh and dwelt among us (John 1:14), I called you in the present: Return to me, O returning children (Jeremiah 3:14). And: Come to me, all you who labor and are burdened (Matth. XI, 28), and you did not want to respond. I have spoken in parables, and I have done everything that I should do, and you did not hear me, rather you despised me. For I am the one who said before: I came and there was no man: I called, and there was no one who obeyed (Isai. L, 2). And it was not enough for you to show impiety by despising me while I am present, and to send the heir, sent to you, to be killed; but you did evil in my sight, and you chose what I did not want, and you blasphemed the Son of God, so that you would choose Barabbas the thief, the author of murder and sedition; and yet you dare to say: Why did you make us stray from your way (Isai. LXIII, 17)? If those who did not know me found me, and those who did not call upon me received me, to whom you are worthy of tortures, who rejected me when I was sent to you and saying: I have come only to the lost sheep of the house of Israel (Matthew 15:24), but instead you crucified me? Let us consider what it means when he says: And you chose what I did not want; or what is the will of the Son of God, who speaks in the Gospel: Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven (Matthew 7:21). About which God Himself says: 'I wanted to do Your will' (Ps. 39:9). This is the will about which the Lord Himself spoke: 'I have found David, son of Jesse, a man after My own heart, who will do all My will' (Acts 13:22). Therefore the saint prays and says: 'Teach me to do Your will, for You are my God' (Ps. 143:10). For all things are lawful, but not all things are expedient. And the Apostle says about virgins that he does not have a command from the Lord, but he still wishes them to be as he is himself (1 Cor. 7). From this he shows that the indulgence of the master should by no means be followed, but rather his will (I Cor. VII); and that we should choose what is profitable, not what is permissible, as is the case with second marriage. I want young women to marry, to bear children, to be mothers of families (I Tim. V, 14). And he sets forth the reasons why he grants these things: For certain things have gone astray in the past after Satan. Therefore, the pure will of the second marriage is not to be belittled by a comparison to fornication.
65:13-14
(Verse 13, 14.) Therefore, thus says the Lord God: Behold, my servants will eat, and you will be hungry. Behold, my servants will drink, and you will be thirsty. Behold, my servants will rejoice, and you will be put to shame. Behold, my servants will praise with the exultation of the heart, and you will cry out because of the pain of the heart, and because of the brokenness of the spirit you will howl. LXX: Therefore, thus says the Lord: Behold, my servants will eat, but you will be hungry. Behold, my servants will drink, but you will be thirsty. Behold, my servants will rejoice, but you will be confounded. Behold, my servants will exult in joy, but you will cry out because of the pain in your hearts, and because of the brokenness of your spirits you will wail. Not only will you fall by the sword, you who have forsaken the Lord and done evil in his sight, and refused to listen to his words, but you will also see a great difference between yourselves and the multitude of the nations. For those who serve me will eat and drink, rejoice and praise with exultation of the heart. But on the contrary, you will hunger and thirst, you will be confused and cry out in pain of heart and contrition of spirit. They think that all these things will be accomplished in a thousand years, believing that food and drink are the kingdom of God, without understanding that which is written: Labor not for the food which perishes, but for the bread of life and truth (John VI, 27), desiring to eat the flesh of Christ and the fruit of the tree of life. About which the Savior speaks: I am the bread that came down from heaven (John 6:33). And the Ecclesiastes says: Open your eyes and be satisfied with bread (Proverbs 20:13). And the Psalmist says: I was young, and now I am old, yet I have never seen the righteous forsaken or their children begging bread. They are always generous and lend freely; their children will be a blessing (Psalm 37:25). He was instructing his disciples about this bread and spiritual banquet: But you are those who have stood by me in my trials. And I confer on you a kingdom, just as my Father conferred one on me, so that you may eat and drink at my table in my kingdom (Luke 22:28). But if we consider simple bread, how can we explain it: The Lord will not let the soul of the just perish by famine (Prov. 10:3). And again: The Lord knows the ways of the blameless, and their inheritance will be forever. They will not be put to shame in the time of distress, and in the days of famine they will be satisfied (Psalm 37:18, 19). For how many holy ones die in persecution, consumed by hunger and poverty; how many righteous ones go hungry, while the wicked are filled with their excesses! But that drink is to be received, which is drawn from the fountains of Israel; whoever drinks it, will have within themselves a fountain of water springing up to eternal life (John 4; Luke 22). This is the same drink that the Savior promises to drink with the Apostles in the kingdom of the Father: who gives joy to the heart of man (Psalm 103:14), so that those who drink it may say: You have given joy in my heart (Psalm 4:7). Of this food and drink, among the eight beatitudes it is said: Blessed are those who hunger and thirst for righteousness (Matthew 5:6). And the mother of the Lord, filled with the Holy Spirit, prophesied: He has filled the hungry with good things (Luke 1:53), those who previously did not have the food of the Lord; and he has sent the rich away empty, who were given for his burial; and they rejected the one whom the Prophets had promised. Of whom the Psalmist also sings in another place: The rich have become poor and hungry (Psalm 34:11), that is, the people of the Jews. But those who seek the Lord, that is, the crowd of Gentiles, will not lack any good thing. And when the servants of Christ, believing in Him, will have been joyful and praised God with exultation of heart and joy, then they will be confounded, seeing that others have taken their place; and they will cry out in sorrow of heart, fulfilling that which is written: There will be weeping and gnashing of teeth (Matthew 13:50): when the lambs of the gentiles and the righteous stand on the right, and the goats of the Jews and the wicked on the left; some receiving eternal rewards, others eternal punishments. The contrition of the spirit, on account of the pain of the heart, is to be understood in the conscience of sins, according to what is written: 'They will know those who go astray in spirit, and there will be understanding' (Isaiah 29:24). And: 'A contrite and humbled heart, O God, you will not despise' (Psalm 50:19). The spirit is crushed when it is raised up; this is written about the enemy king of Israel: 'The Lord hardened his spirit' (2 Kings 17:14). And about the prince of Babylon, when his heart was lifted up and his spirit was hardened, so that he would proudly say: 'This is Babylon, and I made it' (Daniel 4:27).
65:15-16
(Vers. 15, 16.) And you shall dismiss your name in the oath to my chosen ones, and the Lord God will kill you, and He will call His servants by another name, in which whoever is blessed on earth will be blessed in God, amen: and whoever swears on earth will swear in God, amen. LXX: For you shall abandon your name to my chosen ones. But the Lord will kill you, and to those who serve me, a new name will be called, to whom blessings will be given on earth: for they bless the true God, and those who swear on earth will swear by the true God. In reference to satiety, which is called Sabaa in Hebrew, others have interpreted it as an oath; a word that has many meanings and is varied according to the different accents. It is understood as both an oath and satiety, and fullness, and many, and seven. We have spoken about it in the book of Genesis, and in this volume (Chapter IV), where seven women took hold of one man. Again, because it is translated by the Septuagint, it is true, and in Hebrew it is called Amen; Aquila translates it as πεπιστωμένως, that is, faithfully. But what he says is this: as others succeed you, your name will be the oath of my chosen ones, so that they may have you as an example of evils and detest such endurance, and they may swear thus: I will not suffer what the people of the Jews have suffered. Whether your name will be in satiety, which is usually said of those whose remembrance and memory is odious, and who have come to the point of satiety and disgust. Or certainly this should be said, that they should abandon their own name for the chosen ones of the Lord, so that a crowd of nations may succeed them; and they themselves may be called sons of Abraham and Israel. About whom Paul speaks: Peace be upon them, and upon the Israel of God (Galatians 6:16). For neither are those who are of Israel, Israel; nor are those who are the descendants of Abraham all his children (Romans 9:7), to whom it is said: If you were Abraham's children, you would do the works of Abraham (John 8:39). And because they are the descendants of Abraham, and not his children, as we explained above, John the Baptist reproaches them, saying: And do not presume to say, 'We have Abraham as our father.' For I tell you, God is able from these stones to raise up children for Abraham (Matthew 3:9). For how can they be his children, who said to wood and stone, you have begotten me: when, on the contrary, those who are from faith, are called the children of Abraham? But you, he says, will be killed by the Lord, so that you will not be called circumcision, but incision (Galatians III): so that you may lack eternal life, so that you may not have the one who says: I am the life (John XIV, 6). But he says that he will call his servants by another name, or a new one, which will be celebrated throughout the whole world. And it shall be blessed: to such an extent that whoever is called by that name shall be blessed in the Lord, and shall receive the sign of true Circumcision, amen: which the Lord often uses in the Gospel to affirm what has been said: Amen, amen I say to you (John 5:19). However, there is no new or different name, except one that is derived from the name of Christ, so that the people of God should no longer be called Jacob, and Judah, and Israel, and Ephraim, and Joseph, but Christian. For whoever swears on the earth, does not swear in idols and false gods, but in God; this statement is confirmed again by the seal of Amen. Moreover, according to the Septuagint, those who translated the true God as Amen, so that the true God may be blessed, and those who swear on the earth, may swear by the true God, we refer not only to the person of God the Father, about whom it is written: That they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3), but also to the Son, who is himself the true God, as the evangelist John says: The Son of God has come and has given us understanding, so that we may know the true one, and we are in his true Son, Jesus Christ (John 5:20). This is the true God and eternal life. For if the Savior speaks of himself: I am the truth (John XIV, 6), consequently he received the name true God from the truth, so that he would not be called God according to false gods, but according to the true God the Father, and he himself is the true God. Otherwise, if he is not true, he will be similar to an idol, which leads to the damnation of those who deny Christ as the true God. This is, however, a new name, which is written for him in the Apocalypse upon a stone (Chapter II), to which blessing is given in the whole world.
65:17-18
(Verse 17, 18.) Because the former troubles have been forgotten and hidden from my eyes. For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind. But be glad and rejoice forever in that which I create; for behold, I create Jerusalem to be a joy, and her people to be a gladness. LXX: For they shall forget the affliction of the past, and it shall not come to mind. But there shall be a new heaven and a new earth, and they shall not remember the former things, nor shall they come to mind. But they shall find joy and exultation in it. The cause of joy and confession of the true God is that the eternal oblivion will follow the previous sorrows, so that they will not remember the idols and the former errors, but will pass from darkness to light, so that they may enjoy eternal blessedness. For they will forget the past evils, not by the forgetfulness of memory, but by the succession of good things, according to what is written: 'In the day of prosperity be joyful, and in the day of adversity consider: God has made the one side by side with the other, so that man may not find out anything that will be after him.' (Eccles. 7:14). And elsewhere it is said: 'Affliction makes joy forgotten in an hour' (Eccles. 11:29): because while they are in distress, they will not enjoy the former pleasures, according to the mistaken mind of Epicurus. Although it can also be said, that in the new heaven and the new earth, all memory of previous conversations is erased, so that this very thing does not become a part of the evils, to recall the narrowness of the past. But those who believe that everything we see will perish interpret it according to the testimony of the Gospel: Heaven and earth will pass away (Matthew 24:35). And according to the testimony of the Apostle Paul: For the things that are seen are temporal, but the things that are not seen are eternal (2 Corinthians 4:18). Moreover, those who embrace change, improvement, and do not consider the destruction of elements to be a demise, use this example: In the beginning, you established the earth, O Lord, and the works of your hands are the heavens. They will perish, but you remain, and all of them will wear out like a garment, and you will change them like clothing, and they will be changed (Psalm 102:26-27). This clearly demonstrates a transformation for the better, not an annihilation into nothingness, but a change. For the scripture that is written in another place, 'The moon shall shine as the sun, and the sun shall receive sevenfold light' (Isaiah 30:26), does not indicate the destruction of the former things, but their transformation for the better. In order to understand this, let us consider examples from our own condition: when an infant grows into a child, and a child into a youth, and a youth into a man, and a man into an old man, each age does not perish completely. It is still the same person as before, but gradually changes and is said to have perished from its former state. What the intelligent and Apostle Paul said: For the figure of this world passeth away (1 Cor. VII, 31). Let us consider what he said: The figure passeth away, not the substance. Peter also signifies the same: For this they are willfully ignorant of: that the heavens were before, and the earth out of water, and through water, consisting by the word of God: Whereby the world that then was, being overflowed with water, perished. But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire (2 Pet. III, 5 seqq.): in what sense this is to be understood, he teaches afterwards: But we look for new heavens and a new earth, according to his promise (Ibid., 13): he did not say, we shall see other heavens and another earth, but the old and ancient ones changed for the better. We can say this also, that those who have turned away from idolatry and forsaken their former error, see new heavens and a new earth, not considering the elements as gods or as those things that are born from the earth. Now we confess that the heavens and the earth are the work of God's hands. But during that time, we worshipped as servants and creatures with reverence for God, which David also acknowledges in the psalm: 'I will see the heavens, the work of your fingers' (Psalm 8:4). Not that David did not see the heavens at that time when he said these things; but by each increase of virtues and knowledge of future things, he sees new heavens that he did not see before. But what is said at the end of this testimony: 'Which I create,' is omitted by the Septuagint.
65:19
(Verse 19.) For behold, I am creating Jerusalem as a rejoicing, and her people as a joy; and I will rejoice in Jerusalem and delight in my people. Septuagint: For behold, I am making Jerusalem a rejoicing, and my people a gladness; and I will rejoice over Jerusalem and be glad over my people. You should rejoice and exult with everlasting joy in the creation of new heavens and a new earth, and not remember the former things. Let no remembrance of past sorrows arise in you; for I will not only create new heavens and a new earth, but also Jerusalem in rejoicing, and her people in joy. There is no doubt that the joy which was once exclusive to one nation is now a source of happiness for all nations. The rejoicing and joy over the city and the people of God will be so great that even I, their creator, will rejoice and be glad over Jerusalem and over my people who will eat, drink, and be joyful, and will rejoice in it, and those who are called by a new name.
65:20