After his death, his successors—both his sons and grandsons—should not be regarded merely as kings, but more as pawns in the power struggles involving Egypt and the Chaldeans, who subjected them to severe suffering and death in captivity. Consequently, the people could hold the kings accountable for their wickedness and assert, "We wish to serve God, but we face opposition from our rulers." A righteous king, however, was appointed for them, yet despite his fervent devotion to the Lord, the people persisted in idolatry. God unveiled the true reasons for His anger and foretold the destruction of Jerusalem, the exile of Judah, and Nebuchadnezzar's triumphs. The prophet relays the Lord's message: "I will no longer grant time for repentance; I will wipe out everything from the surface of the earth. Neither man, nor cattle, nor fowl, nor fish from the sea shall remain." Even the irrational creatures will witness the Lord's wrath; after the cities lie in ruins and humanity is destroyed, a total annihilation or significant reduction of animals, fish, and birds will follow. The devastation experienced in places like Illyria, Thrace, and my homeland is a testament to this reality, where all has perished save for the heavens and earth, the ever-encroaching thorns, and the dense forests. The prophet asserts that this judgment is due to the multitude of the wicked. Thus, the evil will falter, humanity will perish, and a desolation shall blanket the earth. This understanding extends to the end times, wherein all living beings—humans, cattle, fowls, fishes, and everything else—will face destruction, and the wicked will lose their strength, with iniquity being eradicated from the earth.
However, if we wish to uncover a loftier interpretation—as implied by the phrase in the LXX about the complete withering from the earth—we can view weakening positively, especially considering the scripture that states, "And Abraham died in a good old age, an old man full of years, and was gathered to his people" (Gen. 25:8). This can be seen in the contexts of Isaac and Jacob's lifespans too. We recognize that they passed away in their decline but simultaneously fulfilled a divine decree—those who undergo transformation in heaven while contending in the flesh, yet not according to the flesh, knowing that those who adhere to the flesh cannot please God—strive to live in the spirit. They acknowledge, "He raised us up with Him and seated us in Christ in heavenly places" (Eph. 2:6). If anyone contests our positive interpretation regarding the phrase about the withering less attributed to the life of Ishmael—“These were the years of Ishmael's life, an hundred and thirty-seven years, and he died, and was gathered to his people” (Gen. 25:17)—we respond by noting that Ishmael, as Abraham's son, received gifts and an inheritance aligned with his stature. Importantly, Scripture speaks of him as simply 'dying wearily,' without noting the commendatory context found in the accounts of Abraham or Isaac who passed “in a good old age, an old man full of days,” or of Jacob who “gave commandments unto his sons, and lifting up his feet upon his bed, he died, and was gathered to his people” (Gen. 49:33). This distinction leads to the understanding that one merely implies weakness while the other denotes virtues accompanying decline. What was initially stated broadly—that all shall wither from the earth—is then delineated: humans and cattle will wither, as well as the birds of the air and the fishes of the sea. Four categories of creatures are designated to diminish: first, mankind—the rational being—followed by three lesser orders: subservient animals, birds, and fish, as the eighth psalm evokes: “Over the beasts of the field, the fowls of the sky, and the fishes of the sea, walking in the paths of the sea” (Psalm 8:8-9). By referencing earlier expressions, it highlights specific creatures within the broader category of submissive animals and does not desire to list them all collectively. Therefore, humanity will become scarce, as will the subjugated animals, birds, and fishes, yet the statement does not extend to “the beasts” and “the creeping things of the earth.” In truth, the latter will not merely decline in numbers but will ultimately face extinction, just as following Sarah's cessation of womanly ways, Abraham was instructed to comply with her commands (Gen. 18:11, 21:12). Dismissing worldly concerns may lead one to impoverishment of spirit, but it does not entail complete destruction or diminish the essence of humanity; one will still recognize, “I said, Ye are gods” (Ps. 81:6). Conversely, to remain ensnared by earthly concerns is to undermine one’s dignity, becoming analogous to the brute beasts, as expressed: “Man, when he was in honour, understood not, but compared himself to the beasts that perish” (Ps. 48:21). The one who ascends into greatness and returns enriched, forsaking all hardships, will find himself yet tethered to the cares of this world. When these prophetic declarations ultimately transpire, the wicked will experience a decline, losing the prestige once held. Interestingly, it is noted that they will be ‘lifted up,’ and it is not stated they shall be slain, but they shall be elevated, transforming from unrighteousness and evil toward godliness and righteousness, thus initiating the journey to become what they were not previously—this interpretation holds a figurative significance. We must strive to articulate the teachings of our forebears. Ultimately, the discernment may rest with the reader to determine whether the prophetic words convey a message of severity or grace.
THEOSIS