This envisioned segment of the prophecy serves as an elucidation of the apostolic teaching, which asserts that the unrighteous will not inherit the kingdom of God (cf. 1 Cor. 6:10). Here, the Prophet pronounces a lament: Woe to those who rise early and to those who indulge in strong drink. Among the Jewish customs, any intoxicating beverage is referred to as siker. Therefore, the Prophet mourns for those who, at dawn, according to the parable, set their sights on cups and vessels, searching for feasts (cf. Proverbs 23:31, 30) within taverns and wine shops, dragging one another to drunken gatherings, and exhausting their thoughts solely on such trivial matters. They fail to allocate even a moment for reflection on God's wonders, nor do they allow their eyes the leisure to behold the beauty of the heavens, from which they might discern the glory of the Creator (cf. Prem. 13:5). Instead, they adorn their banquets with elaborate decorations and meticulous arrangements of drinking vessels, thinking that the sheer variety of these implements can obscure their insatiability, and that the passing of cups can provide an adequate delay in their revelry. As they raise their glasses in competitive drinking, do they find themselves restrained from disgrace? Yet both winners and losers succumb to drunkenness. Among them are certain nobles and master hosts, overseeing the revelry: amid the disorder, there exists a semblance of organization. The rulers indulge, the attendants indulge; laughter and intoxication fill the air—a lamentable spectacle for the eyes of believers. Just as earthly authorities give significance to lesser men, so too does drunkenness, in its excess, obscure the shame it brings. Moreover, the festoons and perfumed ointments, alongside a myriad of diversions, offer fleeting joy to those who are doomed, preparing them for eternal punishment akin to their earthly pleasures. As the feast unfolds, the sounds of instruments and voices arise, which, in truth, mourn the dead, while the merrymakers mistakenly believe that such music stimulates their senses, as if mere wine could not ignite the flood of desires within, but requires their full sensory immersion: the ear is thrilled by delicate sounds, the nose is graced with fragrant offerings, the mouth serves as a gateway for drink, and the eyes perceive, yet under the spell of intoxication, they misinterpret reality. Hence, the lamentation unfolds: Woe to those who rise early, to those who drink and await the evening, spending their hours in such folly, utterly neglecting to reflect on the works of the Lord or to contemplate the wonders of His hands. When, then, do they come to know God? At dawn? Yet, as soon as they arise from sleep, they are driven to seek out stronger spirits. At midday? It is then that their indulgence intensifies. In the evening? Even as darkness sets in, their drunkenness does not wane; rather, the night invites greater excess, for night serves their debauchery. Thus, woe is pronounced upon those who rise early, who drink, and who wait for the evening. The Prophet reveals the reason for their relentless indulgence: Wine shall burn me. This signifies the insatiable appetite for drink that overtakes them. The Prophet explains that an excess of wine generates tremendous heat within the body and depletes its natural moisture. Thereafter, this very wine becomes an incendiary, fostering within the drinker a deeper thirst. Just as ravines filled with water become dry and barren when the water recedes, so too do those who consume drink in excess find their bodies desiccated and craving. Waiting for the evening; this is the reason the Prophet highlights their eager anticipation of the night. Wine will scorch me. The fire contained within wine, once assimilated, transforms into fuel for the afflictions of the soul, for wine dulls both reason and spirit, inflaming desires with the fervor of fire. The phrase “wine will burn” pertains not only to the longing for drink, but also to the disintegration it wreaks within the body. The prophetic speech continues, highlighting the debauchery indulged in to the accompaniment of music and song—where revelers seek satisfaction not through edifying pursuits, but through indulgences that lead to spiritual decay and moral imbalance. In this, they are entrapped by their senses, incapable of contemplating the works of the Lord or reflecting on His handiwork. Looking implies a comprehension attained through sight, while thinking suggests a contemplation that transcends the physical realm. Those who overlook divine works fail to attain a true understanding of the divine. Consequently, the Prophet's message reveals that drunkenness marks the beginning of ungodliness, obscuring the mind that should recognize God's reality. The works of His hands signal warning signs of promised retribution, leading to a destiny filled with torment and thirst that can never be quenched—a withered tongue, fiery affliction where even a cooling drop eludes them; instead of the gaiety once enjoyed, found now is only sorrow, whereas once lust was relentless, now lies a ceaseless torment. Therefore, those who drown their understanding in drunkenness are blind to what awaits them, justly evoking the Prophet's lament for those whose hearts are already burdened. Let those who maintain musical instruments devoid of the gospel take heed! The Prophet exclaims as if they were ever lost, grieving for their downfall with tender compassion. Woe, he cries, to those who partake of drink while surrounded by music and frivolity. And you who possess glittering golden and ivory instruments lying atop lofty altars, like some pagan idol, you have taught this young woman, instead of aiding her in labor, to extend her hands toward the lyre—a transaction motivated by selfish desires. She becomes a tutor in vice instead of virtue. For her, on the judgment day, shall there be great torment, as you too have wrought this harm, steering her away from God. She stands with her lyre, her fingers skillfully coaxing sounds from it; her appearance is bare, her countenance is unchaste. The entire assembly of revelers turns to her; captivated, they listen in silence, all merry chatter dies away, and no lewd speech fills the air. Their awe absorbs them, but those who remain silent here will not silence the truth in God's Church. Indeed, the foe who silences here stirs joy in sacred realms. What a tragic sight for the chaste! Here is a woman not at labor, but rather one whose hands bear instruments of seduction, known not by her husband but by outsiders who claim her as common. She sings not hymns of repentance, but songs of affection, forsaking God for the flames of hell, distancing herself from God’s sanctuary. Engaging with the inebriated, she shares in their follies, truly weaving a web of deceit. They manipulate the strings, their play nothing but a fleeting spectacle, for in essential arts, the conclusion is tangible: a bench in carpentry, a house in architecture, a ship in shipbuilding. In contrast, in the empty pursuits of music and dance, the result vanishes with the performance. Hence, as the Apostle proclaims, the end of such pursuits is destruction (cf. Phil. 3:19). I lay forth this discourse to those captivated by trivial amusements, particularly during joyful celebrations, to alarm you with the voice of God condemning these pursuits, urging you to abandon your ill ways for a righteous path out of fear of impending perils. Examining the prophetic words from a different vantage point reveals vital insights for our souls. Woe, states the Prophet, to those who rise with the dawn only to be overcome with the intoxication of passion. They fall into folly as darkness yields to divine enlightenment—the Sun of righteousness enlightens them; branded once as reckless, they now become consumed by carnal desires, losing their understanding. The prophetic voice emphasizes the fate of those who, post-illumination, surrender themselves to desires reminiscent of drunkenness. For the Lord denounces those who partake without discernment (cf. Is. 28:1), aware that many indulge in spiritual drunkenness. Just as excess in wine clouds judgment, so too do feelings of lust, sorrow, and anger deprive one of clarity. Hence, the wretched fate of those who, irrespective of age, wallow in carnality—and wait for the day, symbolizing the twilight of life—fall prey to indulgence. In one context, morning signifies illumination birthed from God’s truth, while in another it pertains to the maturation of the intellect, marking the beginning of a sensible life. In both scenarios, the former existence remains enveloped in darkness, either through immaturity or separation from God. Thus, lamentations rest upon those who rise early, having just set aside youthful folly, yet failing to wield the power of reason against passions, instead becoming captive to them. Ensnared, they pursue pleasure, blind to their plight. Distinguishing among the inebriated reveals varied degrees of their indulgence: some cease their hedonism at dawn, others delay their cessation, while some remain entrapped longer. It is thus commendable to, upon rising, seek a life of sobriety, striving to enter into the Holy of Holies. For it is written: And the Lord spoke unto Aaron, saying, Drink no wine or intoxicating drink, you and your sons, when you enter the tabernacle of meeting (Leviticus 10:8-9). However, acknowledging human limitations to maintain unwavering purity, a subsequent aim arises—to abandon debauchery shortly after dawn. Yet those intoxicated with wine seek out gatherings consumed by excess, utterly preoccupied, unable to acknowledge the divine works dispelling their minds as they indulge in music originating from Jubal, a descendant of Cain. It is recorded, Lamech took for himself two wives: and Adah bore Jovel, the forefather of cattlemen, and Jubal, who was known for music (Genesis 4:19-21). Laban sought to incorporate such musical expression into his dealings with Jacob, desiring to accompany him with festivities (Genesis 31:27). Nevertheless, these distractions served to obscure observance of the Lord’s deeds and reflections on His handiwork. At Nebuchadnezzar’s establishment, when the image was presented, the summons of all forms of music compelled men, nations, and peoples to bow down (Dan. 3:7). Yet those who previously rejected the Babylonian wine, refusing to partake of the king’s feast, remained steadfast, dismissing worldly authority and extinguishing the very flames that threatened them. If failing to observe God’s works and neglecting His deeds carries consequence, let us raise our intellect’s gaze, upon contemplating the vital truths emanating from God, recognizing the Creator through the magnificence of His creation (cf. Prem. 13:5). Since God's invisible attributes, from the world's foundation, are rendered perceptible through creation (cf. Rom. 1:20), and one might encounter sensory understanding through sight and cognitive contemplation through thought. Thus, the Prophet articulates: they do not perceive the works of the Lord, meaning they fail to engage with visible manifestations, nor do they contemplate the divine through intellectual endeavors. To gain further clarity regarding the term ‘morning’—symbolizing liberation from spiritual darkness inhabiting the soul due to youthful folly or ignorance of God, and representing the initial acceptance of truth—we can consolidate numerous prophetic references where morning is cited. For example: ‘The prophet has affirmed’ (cf. Jer. 25:4); and in the morning (prwi) I will hear Thy voice; and in the morning (prwi) I will appear before You, and You shall see me (Psalm 5:4). And my spirit will long for You, God, from night (ior Jrizei) (cf. Is. 26:9). And my God, my God, from my spirit (ior Jrizw) will mourn (Psalm 62:2). And morning (eij taj prwiaj) shall vanquish all the sinners of the earth (cf. Ps. 100:8). In the evening there will be weeping, yet in the morning (eij to prwi) there is joy (Ps. 29:6).
THEOSIS