THEOSISJerome of Stridon
Woe to you, declares the Lord God, after all your iniquities. You have constructed for yourself a place of debauchery and have made a filthy dwelling in every public square. At each street corner, you have erected a sign of your immorality, tarnished your beauty, and offered yourself to every passerby, multiplying your acts of promiscuity. You have engaged in immoral acts with the sons of Egypt, your neighbors known for their depravity, further provoking My anger. It is written, "Woe, woe unto thee," as stated in the original text. You have created a house of ill repute for yourself and displayed your lewdness throughout the city. You have also sullied your beauty and spread yourself openly for all men, indulging in your licentiousness.
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Your infidelity extended even to the Egyptians, your close neighbors, driven by lust. This multitude of abominations you have committed is unambiguous, as Palestine lies adjacent to Egypt; the Lord promised Abraham that He would grant him the land from the river of Egypt to the great Euphrates. Therefore, it has Egyptians on one side and Assyrians on the other, with whom it is also described as fornicating.
The infidelity of Jerusalem with Egypt involved the imitation of their idolatrous practices. But to our Jerusalem, meaning the Church or the faithful souls, a twofold curse is pronounced: woe, woe to you, as conveyed in the Book of Revelation, "Woe to those who dwell on the earth." For if the righteous declare themselves strangers, as did their ancestors, why should the sinner not also be identified as an earthly dweller? Yet, he who indulges in sin constructs a house of immorality for himself, as it is stated: "When the wicked come to the depths of wickedness, he shows no concern." This house is built high in every square, for the pathway leading to destruction is broad. Erected at the beginnings of every street, it serves to ensure that none can escape the temptation of sin. Much like the woman described in Proverbs, who calls out openly in the squares and at street corners to entice foolish young men, this house tarnishes the inherent beauty of the soul bestowed by the Creator.
All her paths are corrupted, and she welcomes sinful thoughts, exposing herself to unrestrained lust, following the example of the Egyptians, who symbolize the Gentiles reveling in their abominations. In her wickedness, she surpasses even them in her transgressions, all in a bid to provoke God to wrath. The Egyptians are acknowledged for their great excesses, whether in sin or immorality. In contrast, the righteous are described as having little flesh, refined by virtues, thus transcending worldly desires. The Psalmist expresses, "My soul longs for You; my flesh longs for You in a dry and weary land," indicating a yearning for divine presence. In the same spirit, the Apostle teaches that "all flesh is grass," emphasizing the transitory nature of earthly glory, while the word of the Lord remains everlasting. Furthermore, he proclaims that "flesh and blood cannot inherit the kingdom of God," reminding us that our earthly nature cannot please God. Yet, it is also noted that "every flesh shall see the salvation of God," affirming hope in divine redemption.