THEOSISJerome of Stridon
The concluding remarks we have included at the end of this passage refer to the Hebrew text, speaking of the assembly of the Lord, while the Septuagint translates this as the church of the Lord according to the Vulgate. This serves as the prologue to the upcoming discussion. Therefore, if it is the Lord’s will, we shall explore these matters. Woe to you, O assembly of the Jews who have conceived malice and executed it in action; you have sullied the bed intended for rest with your shameful acts. Whatever ungodly thoughts you harbored in the night, believing they would go unnoticed, you hasten to fulfill at daybreak, unaware that such endeavors will provoke the wrath of God.
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The Scriptures detail your intentions, stating that "They coveted the fields, and took them away by force," and it continues, "They coveted the houses, and plundered those they desired," going so far as to falsely accuse not only husbands and their homes but also their innocent children, who deserved compassion, robbing them with appalling cruelty. Because of this wickedness and your futile schemes, the Lord declares that He will bring calamity upon this generation—not because He intends true evil, but because it will appear evil to you who endure it, burdening you to the point where you cannot stand tall nor walk with pride, as the time of your captivity has come. In that time, or perhaps afterward, parables will be spoken of you, and your afflictions will inspire songs of lament, echoing, "By ruin we are desolate to the end, the inheritance of my people." The Lord proclaims, "My temple, which I have exalted above all nations, shall become a heap of ruins." How shall the Assyrian leave me, when he returns to parcel out my lands? For this cause, O Israel, upon whom I have plotted calamity, you shall have no share in the inheritance of the righteous. Even in the depths of your punishment, it is clear that the consequences you face stem from your act of crucifying the Lord, at least according to the Septuagint’s translation. The glory of Israel has been stripped and mourned for its beloved children; yet if something were to renew its glory, it would be quickly shorn away again. Your thoughts are wholly consumed with labor, and what you contrive in slumber brings you only toil; whatever actions you undertake are swiftly confounded in the wake of Christ’s illuminating presence and His retribution. Though it is written that Israel triumphed while Moses lifted his hands to the Lord, and faltered when he lowered them, they did not raise their hands to God. Instead, they committed all manner of offenses against the impoverished and the people of God, coveting fields and robbing orphans while inflicting harm upon families. Therefore, the Lord has devised calamities upon this tribe—not the entire twelve tribes but upon one besmirched by sin—rendering them incapable of raising their heads in dignity. To this day, they endure under Roman dominion and the burden of captivity, never lifting their backs. The term suddenly, found in the Greek, does not appear in the Hebrew texts, yet it can be relevant here, allowing us to assert, Thus says the Lord: Behold, I bring calamities suddenly upon this tribe, rendering them unable to stand upright due to the evil of the times. Just as they have wronged the Lord Jesus, they too shall bear the burdens of relentless captivity, arriving at such despair that their joyful songs will transform into weeping. Their only refrain shall be, "We have become exceedingly wretched." The promised land, which was first allocated beyond the Jordan to two and a half tribes according to Moses and later distributed to the others by Joshua, is now divided among foreign nations according to Roman allotment, while no one stands against the Romans as they conquer all peoples. Among the Jews, none remains to claim the ancient lands with the liberties of the past. If we choose to interpret this in regard to the human soul, which by its descent from Paradise has succumbed to the bonds of this world, we will perceive that all our thoughts are laden with labor and sorrow, our beds filled with iniquity, the brightest light mingled with darkness. Whatever we contemplate at night unfolds in shadow. Truly, who among us approaches God with holy hands devoid of anger and doubt? Who does not yearn for the worldly possessions, neglecting the treasures of paradise? Do you not observe how some unite lands and plots, never satisfied with mere earthly holdings? Therefore, the Lord devises calamities for us, from which we are unable to stand tall and walk upright because the times are dire, as John articulates, "The world lies in evil." This sentiment is embodied in the Gospel account of the daughter of Abraham, the noble soul cursed by Satan, who, only upon the Lord's arrival, is liberated to behold and embrace her Creator. Thus the Savior questioned: "Should not this daughter of Abraham, whom Satan has bound, be released from her shackles on the Sabbath?" Henceforth, since all your splendor has been diminished and we have covered our nakedness, messengers like Jeremiah are sent to mourn for us, crafting parables, echoing the Apostle who remarked, "I will mourn for many who have sinned and not repented." Indeed, who does not feel sorrow, witnessing souls ensnared by various vices and demons, akin to household tools? One demon measures out lustful desires, while another dictates avarice; one determines the scope of murder, and another prompts perjury: the people of God are torn apart by these influences, with fields once considered sacred and paradisiacal, enjoyed by Isaac’s son Jacob, surrendered to the Assyrians and the Babylonian king. Meanwhile, as foxes have their dens and birds have their nests, the Son of Man has no place to rest His head. With a limited understanding of my own natural mind, I have presented the first captivity by the Assyrians and Babylonians, the second by the Romans, and the third spiritual captivity, into which each of us fell with Adam’s expulsion from Paradise, and within which we currently dwell. From this captivity, the Lord will, at His coming, raise up the downtrodden and free the bound, fulfilling the Psalmist’s decree: "He who ascended on high has taken captivity captive." According to this interpretation, one may discern a fourth captivity pertaining to the Church, from which every individual departs through sin, but is returned to Jerusalem by Ezra—a name meaning 'helper'—through the Word of God. Should anyone well-versed in the law of the Lord, diligent and endowed with natural gifts, leisure, and grace, present a deeper insight into this passage, I bear no envy nor contempt; I welcome the opportunity to learn from him and humbly declare myself his disciple, as long as he instructs kindly and refrains from disparagement. For there is nothing easier than for those who are idle and love slumber to critique the industriousness and vigilance of others.