With the exception of the initial part of the passage, the remaining texts align closely. The day of judgment for Samaria or Jerusalem, as well as the day of His coming—an occurrence the prophet often anticipated with trepidation—is referred to as captivity in a historically significant context, noted by the phrase, “Thy visitation is come: now shall be the ruin of them,” referring to the inhabitants and siege. In Hebrew, marucha (םרוכה) connotes siege and "unwearied guard" more than destruction. Therefore, place your trust neither in the words of the prophets nor in the enticing promises of diviners. If it is rare to find trust even among the closest of kin, how much rarer still is it to rely on those who flatter for gain, offering solace not in what is beneficial but in what is pleasing! Do not place your confidence in any friend, since Achitophel rebelled against David (2 Sam. 15), and likewise Judas turned against Christ (Matthew 26). Be cautious not to lean on any leader, as did the men of Shechem with Abimelech (Judg. 9); they made him king and soon found themselves oppressed by him. “Keep the door of thy mouth from her that lies in your bosom,” lest you suffer as Samson did with Delilah (Judg. 16). “For the son shall bring shame to the father," as Absalom did to David; he dishonored not only the kingdom but also his father’s concubines through incest (2 Sam. 16). “A daughter shall rise against her mother”; while such specific instances are not found in the writings of St. Paul, there are many such examples in daily life that should cause us greater mourning than curiosity. "A daughter-in-law against her mother-in-law,” as seen in Esau's wife who defied Rebekah (Gen. 26). “A man's enemies are those of his own household." There are numerous examples of this, needing no selection to validate it. Therefore, if this is the state of affairs, O Samaria, or: Samaria and Jerusalem! do not trust in false prophets. Yet I, says the prophet, “will look unto the Lord,” and will rejoice in God my Savior, “and my God shall hear me.” - Here we follow the translation of the Seventy who say, “Woe, woe, thy vengeance is come,” indicating that the punishment for offenses is now due. He proclaims, “Vengeance is mine, and I will repay, saith the Lord” (Rom. 12:19; Deut. 32, and elsewhere, “The days of thy vengeance are come” (Hos. 9:7). The Lord brings justice to those who call out to Him day and night, declaring, “Until, O holy and true Lord, Thou judgest and avenge our blood upon those who dwell on the earth” (Rev. 6:10). Thus, vengeance has arrived; hence, weeping will follow, bringing sorrow to those who once laughed, facing immediate torment after departing from this life, akin to the rich man, once garbed in purple and perpetually joyful, who now suffers in hell, where there is weeping and gnashing of teeth (Lk. 16; Matt. 8:12; Matt. 13:42). Following this, “Now shall be," can refer to the conclusion of every individual's life or to the end of all things on the day of judgment, when universal retribution comes upon everyone without exception. So, do not place your trust in friends, as every friend is one who may betray; true friendship is tenuous. Someone once remarked that a friend is "the second me." The example of the Pythagoreans, who mutually guaranteed one another before a tyrant, shows that divine judgment does not fall upon all friends universally, but only where the Apostle says, “In the last days perilous times shall come: for men shall be self-loving, covetous, proud, blasphemous, disobedient to parents, ungrateful, wicked, without natural affection, untrustworthy, false accusers, fierce, despising those that are good, traitors, heady, high-minded, loving pleasures more than God” (2 Tim. 3:1, 2), and so forth. In those times, brother will betray brother, father will betray son, mother will betray daughter, and a man’s enemies will be those of his own household (Matt. 10:35, 36). Presently, true faith is rare; for often what is spoken differs from what resides within the heart; sweetness on the tongue may mask the poison of the spirit. Wealthy individuals may collect numerous friends, but the poor find even those who claim to be their friends set apart from them. Thus, it is said, “If you have a friend, test him” (Ecclesiastes 6:7). In a collection of contradictions from a certain author, it is noted: a friend is long sought, found with great difficulty, and maintained with even greater effort. Theophrastus wrote extensively on friendship; however, despite its esteem above all forms of affection, he acknowledges its rarity in human relationships. Cicero also wrote a treatise on friendship, dedicated to Lelius, advocating a similar view—that a friend should be cherished like vintage wine, savored gradually. True friendship exists among equals; absence of this equality leads to mere flattery. “Let a friend be of the same soul with us,” states another source. The lyricist, yearning for a companion, once expressed: “Save half of my soul” (Horace). Therefore, do not rely on those who seek friendship solely for their own benefit. If you desire authentic comfort through friendship, become a friend of God, like Moses, who spoke to God as a man speaks to his friend (Exodus 33:11). Be a friend like the Apostles, to whom the Savior declared: “I will no longer call you servants, for a servant does not know his master’s business; instead, I have called you friends, for everything that I learned from My Father I have made known to you” (John 15:15). The bond of friendship maintained only through joy and abundance is fragile; such associations are more about self-interest than genuine affection. Let us contemplate the Lord’s declaration, “But I will call you," He says, "friends," offering the rationale: “for you have been with Me in temptation;” nor did He limit this to mere moments of trial, for He said: “in all My temptations.” It may occur that someone who has remained with you through one trial may falter in another. The command is given: “Put not your hope in leaders,” for "cursed is the man who trusts in man” (Jer. 17:5). Trust in mankind is futile, while place your hope in God is certain. Thus the Apostle Paul notes, “And from among yourselves shall men arise speaking perverse things” (Acts 20:30); the Lord reiterates through the prophet, “The leaders of My people are foolish and do not understand; they are wise to do evil but lack the ability to do good” (Jeremiah 4:22). Although designated as leaders, their failure to acknowledge God renders them foolish. Their wisdom lies in burdening the sheep rather than leading them wisely. Do not place your faith in any leaders or judges—be they bishop, presbyter, deacon, or another role within the church. This does not imply defying respect for ecclesiastical positions, as “Whoever speaks evil against father or mother shall be put to death” (Lev. 20:9), and the Apostle instructs to obey church leaders (1 Pet. 2; Heb. 13:17). It is essential to honor leaders while recognizing that to have hope in them is distinctly different. We should respect the bishop, support the presbyter, and stand reverently before the deacon, yet not place our confidence in them, for hope placed in humanity is empty, whereas hope in God is steadfast. The third directive is: “Keep thyself from the one who rests with thee,” and do not trust her. Thus, the Apostle describes women as fragile vessels (1 Pet. 3:7), insisting they be honored by their husbands. For “the husband is not for the wife, but the wife for the husband” (1 Cor. 11:9), and “the wife should honor her husband” (Eph. 5:33). The wife is bound to both love and respect her husband; the husband’s duty is to love, as love exemplifies perfection. He instructs husbands, “love your wives” (Eph. 5:25), and do not mistreat them, even when provoked, despite their shortcomings, captured by the term παραπιχπαίνεσθαι. Solomon, in Ecclesiastes professes, “And I found one man out of a thousand, but I did not find a woman among them all” (Ecclesiastes 7:28). It’s possible that he learned this from his own experience, having come to offend God through women (1 Kings 11:2-9). Furthermore, the eminent poet, not the second Homer as Lucillius described, but the true first Homer among Latin poets referred to women as inherently changeable and unpredictable... History, Greek and Latin, is replete with tales of husbands betrayed by their wives. Holy Scriptures also present examples such as Delilah and the woman before her, who, through feigned affection, discovered Samson's secret. Samson lamented afterward, “If you had not plundered my heifer, you would not have unraveled my riddle” (Judges 14:18). Until this point, we see the commandment not to lightly trust friends, leaders, or wives. The rationale seems inconsistent: “For a son shall dishonor his father, a daughter shall rebel against her mother, a daughter-in-law against her mother-in-law, and a man's enemies are his household.” What relevance connects this to the spheres of friendship, leadership, and marriage? However, it appears that these statements emphasize the potential for friends, leaders, and wives to betray, echoing a reality where children can turn against their caregivers, neglectful of their upbringing, bringing shame to those whose honor should remain protected. This understanding surprises with the quarrel between daughter-in-law and mother-in-law, yet Terentius in his comedy ‘Hecyra’ noted: “What is this? All mothers-in-law have despised their daughters-in-law.” While the context may differ, it highlights a familiar pattern of enmity. In these prophetic words, the nature of mankind and its decay before the arrival of Antichrist is conveyed, prompting reflection on the previous interpretation regarding heretics, asking concerning the tribe, “Who has beautified the city? Is it through fire and the home of the wicked?” In respect to the Church: “Woe to me, for I gather the harvest!” Then again: “Woe is me, O soul! The righteous one has perished, and there is no one to rebuke among men!” Furthermore, the ruler speaks, and the magistrate utters smooth words to fulfill their own desires. Hence, twofold warning is declared: Woe, woe! Thy vengeance is come: their weeping is imminent. We must assert that this pertains to heretics, warning against trusting in the common people, nor in corrupt leaders who profess friendship and guidance, as such individuals do not seek your salvation but their enrichment, trampling the deceived flock underfoot. Beware of trusting in one who rests beside you; permit not your spirit to be swayed by earthly lust, safeguarding your steadfastness in faith. Even a son born of God can forget his Creator and malign Him, as “Did not God alone create you? Is He not the Father of us all?” (Malachi 2:10). Furthermore, the soul overlooks the heavenly Jerusalem, scoffing at the church that ought to be revered; those who despise it face dire consequences. In a metaphorical sense, the daughter-in-law’s rebellion proves complex. However, those attuned to the Song of Songs, perceiving the Soul's union with God the Word, will affirm that the expression of God’s Word derives from the Spirit, hence the soul which weds the Word shares the Holy Spirit as her mother-in-law—designated in Hebrew as rua (רנה). While heretics once acknowledged the Scriptures, they overlooked the Holy Spirit and instead aligned with new doctrines, the leaven of the Pharisees, and traditions of men, offending their mother-in-law by debasing the Word of God. Yet, to assure you that the Word of God indeed arises from the Holy Spirit, consider the angel's announcement to Mary: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you, therefore the Holy One to be born will be called the Son of God” (Luke 1:35). The following words declare that “A man's enemies are his household.” Figuratively, this suggests that Christ, as head of every man, and thus His church (1 Cor.
THEOSIS