I am not surprised that the synagogue, blinded because it did not receive Christ, suffers akin to Leah, lacking Jacob's love while Rachel is favored (Genesis 29:16 ff.). However, I am astonished by Christians, particularly those of mixed Jewish heritage, who while paradoxically identifying with the Church express such beliefs. If this were true, our faith in Christ would be in vain, our sacraments rendered null, and we would be more wretched than all other men, for we believe that the one who has yet to return has already come.
Yet, as our faith remains unequivocal and the longings of the Jews prove empty, we will elucidate this passage, along with the final verse from the book of the prophet Zephaniah, in light of the interpretations we have previously derived from his prophecies. We will begin with the insight from the book of Sirach: “Whoever casts a stone upward, casts it upon his own head” (Sirach 27:28). Indeed, since Zion and Jerusalem are lifted high, those who defame them by throwing stones of dishonor only bring reproach upon themselves, and their vileness will come back to haunt them: “And his wickedness shall return upon his own head” (Psalm 7:17).
Many today ridicule the souls earnestly pursuing God's mysteries and longing for His peace, branding them as madmen intoxicated by youthful vigor, retreating from society, denouncing pleasure, and treating wealth as worthless, while extolling only poverty. Infidels disgracefully impose the cross of Christ upon them, and when they witness their trials, they mockingly ask, “Where is the mercy and justice you have shown?” Yet, why should I lament the infidels when some leaders within the Church do similarly? They disrespect men whose lives they deem lunacy, failing to commend their current righteousness while solely condemning their past. They disregard the commandment: “Do not reproach a man who turns from his sin” (Sirach 8:6).
Cursed be the one who brings dishonor upon you and zealously disparages Zion and God's city. For such an offense, the Lord will act as an avenger, declaring, “Behold, I will deal with you for your sake,” meaning He will save the afflicted ones, or as the Greek translation states, “the oppressed.” The implication is that He will rescue those who currently suffer from trials as if a grape or an olive is pressed to yield oil and wine; even Jesus will partake of the wine in His Father’s kingdom, receiving greater anointing than any who share in His inheritance. I believe that Job also endured great suffering from such pressing, and after producing oil and wine, he heard from the Lord, “Do you think I provided you an answer for any reason other than to show your righteousness?” (Job 40:3 in the LXX).
To the grape and olive trees it is as if God asks, “Did I oppress, afflict, and break you for any other purpose than to extract wine and oil from you?” Following this, He states, “And what has been cast out I will receive.” When God allows us to be tempted, it can feel as though He has rejected us. Thus, Job laments, “The visitation of the Lord has turned away from me” (Job 10:12). Even the righteous voice their grief, saying, “But now You have rejected and brought us to shame” (Psalm 43:10). Our Lord and Savior Himself speaks on behalf of those He has accepted, saying, “You have rejected and despised your Anointed One and broken the covenant with your servant.” The Psalmist recalls, “All these things have come upon us, but we have not forgotten You, nor acted unfaithfully to Your covenant, nor has our heart turned back” (Psalm 43:18-19).
Ultimately, the Lord will accept what appeared to be cast off in its trials and will glorify the Church, the sons of the rejected. Who else can we identify as the illustrious sons of the Church but the apostles? Look at Peter and Paul, Matthew and John, and see that in them the promise to Abraham was fulfilled: “I will magnify your name.” Their names are proclaimed in the Church daily. This recognition is not for their sake but because we who honor them and read their teachings receive salvation.
At the time when those who were consoled and those who seemed discarded are accepted, the sons will be appointed to glory (for the Lord shall be glorified, or shall glorify His saints when He sees them crowned, as He was glorified in Job in the face of the enemy's temptations). Hence, the Apostle, rejoicing in the completeness of his disciples, states, “And through your glory.” At that moment, those who were once enemies and scorned will be shamed; they will witness that those they deemed miserable are indeed blessed, and those they thought poor and rejected will become mighty and glorious. They will realize that their own captivity, that held them in this difficult life, has been lifted to the heavenly Jerusalem, and they themselves will stand as a source of eternal shame and confusion to others.
O Christ Jesus, may we who are oppressed, grieved, and rejected in this life be accepted and destined for glory; may those who scorn us be brought to shame, may the hissing cease, the poison be rendered powerless, and let the shame serve as a means of salvation.
THEOSIS