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he says, "he cried out and said: 'If anyone thirsts, let him come to me and drink'", and again: "'Come to me, all you who labor and are burdened, and I will give you rest.'" But they did not accept the saving call, but preferred the legal observances and the sacrifices, which he did not want, to the grace that was being given to them. 13 Therefore thus says the Lord: Behold, those who serve me shall eat, but you will be hungry; behold, those who serve me shall drink, but you will be thirsty; 14 behold, those who serve me will rejoice with a glad heart, but you will cry out because of the pain of your heart and from a broken spirit you will wail. The comparison of opposites works a greater pain for those who are being punished; at once, therefore, the Jews are not so much grieved by their own misfortune, as they are annoyed by the prosperity of the church. 15 For you shall leave your name for satiety to my chosen ones, but the Lord God will slay you. The phrase 'for satiety,' the Three Interpreters have rendered as 'for an oath.' And many are accustomed to say thus: May I not suffer what so-and-so has suffered. And the interpretation of the Seventy is also seen in practice; for the very name of the Jews is abominable and offensive. But to those who serve me a new name will be called, 16 which shall be blessed upon the earth. And he already foretold this name. And it is new and not old; for after the appearance of the Lord Christ those who believed were called Christians. And people offer this in place of all praise; for when they wish to praise, after many praises they are accustomed to add: truly a Christian. And when exhorting, again they are accustomed to say: Act as a Christian, do what is fitting for a Christian. Thus the name is full of blessing and praise. For they will bless the true God, that is, those who are deemed worthy of the new name. And those who swear upon the earth will swear by the true God. For they will cast away the memory of idols and will continually carry the true God in their mouth. For they shall forget their former affliction, and it will not come up into their heart. He called the error affliction as a cause of calamities. 17 For the heaven shall be new and the earth new, and they shall not remember the former things, nor shall they come up into their heart, 18 but they will find gladness and exultation in it for all that I create. This also |183 a| the apostle said: "If anyone is in Christ, he is a new creation; the old things have passed away, behold, all things have become new." So also through the prophet: Gladness, he says, and exultation are all that I create. For eternal salvation will provide the things that are done by me; and the heaven has become new and the earth new to those who were formerly deceived and deified these things; for they have recognized their creator and learned that these are not gods but creations of God. They are new, therefore, to those who see different things instead of others; for when the error ceased, the creation was seen as a creation and the creator as a creator. Behold, I make Jerusalem a joy and my people a gladness 19 and I will rejoice in Jerusalem and be glad in my people, and the voice of weeping and the voice of crying will no longer be heard in it. Having prophesied about the new creation, he necessarily names that Jerusalem, about which the divine apostle also says: "But the Jerusalem above is free, which is the mother of us all," and again: "You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the festal gathering and assembly of the firstborn who are enrolled in heaven." He says he will make that one a joy and its people a gladness, he names that one free from weeping. But if the Jews are not persuaded, let them show their Jerusalem freed from tears; for this one has been given over to many calamities, but that one alone has a life without sorrow and free from tears. And what follows also bears witness to this thought: 20 And there shall no longer be there one who is untimely in his days and an old man who does not fulfill his time; for there shall be the

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φησιν «ἔκραξε καὶ εἶπεν· Εἴ τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω», καὶ πάλιν· «∆εῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτιςμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.» Ἀλλὰ τὴν σωτήριον οὐκ ἐδέξαντο κλῆσιν, τὰς δὲ νομικὰς παρατηρή σεις καὶ τὰς θυσίας, ἃς οὐκ ἐβούλετο, τῆς δωρουμένης αὐτοῖς προετίμησαν χάριτος. 13∆ιὰ τοῦτο τάδε λέγει κύριος· Ἰδοὺ οἱ δουλεύοντές μοι φάγονται, ὑμεῖς δὲ πεινάσετε· ἰδοὺ οἱ δουλεύοντές μοι πίονται, ὑμεῖς δὲ διψήσετε· 14ἰδοὺ οἱ δουλεύοντές μοι ἀγαλλιάσονται ἐν εὐφροσύνῃ καρδία<ς>, ὑμεῖς δὲ κεκράξετε διὰ τὸν πόνον τῆς καρδίας ὑμῶν καὶ ἀπὸ συντριβῆς πνεύμα τος ὀλολύξετε. Ἡ τῶν ἐναντίων παράθεσις μείζονα τοῖς κολαζομένοις τὴν ὀδύνην ἐργάζεται· αὐτίκα τοίνυν Ἰουδαίους οὐχ οὕτως ἡ σφετέρα δυσημερία λυπεῖ, ὅσον ἀνιᾶ τῆς ἐκκλησίας ἡ εὐπραξία. 15Καταλείψετε γὰρ τὸ ὄνομα ὑμῶν εἰς πλησμονὴν τοῖς ἐκλεκτοῖς μου, ὑμᾶς δὲ ἀνελεῖ κύριος ὁ θεός. Τό· εἰς πλη σμονήν, οἱ Τρεῖς Ἑρμηνευταὶ «εἰς ὅρκον» τεθείκασιν. Εἰώθασι δὲ πολλοὶ λέγειν οὕτως· Μὴ πάθοιμι ἃ ὁ δεῖνα πέπονθεν. Καὶ τ ῶ ν Ἑβδομήκοντα δὲ ἡ ἑρμηνεία ἔργῳ θεωρεῖται· βδελυκτὸν γὰρ καὶ προσκορὲς καὶ αὐτὸ τῶν Ἰουδαίων τὸ ὄνομα . Τοῖς δὲ δουλεύουσί μοι κληθήσεται ὄνομα καινόν, 16ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς. Καὶ ἤδη τοῦτο προεῖπε τὸ ὄνομα. Καινὸν δέ ἐστι καὶ οὐ παλαιόν· μετὰ γὰρ τὴν ἐπιφάνειαν τοῦ δεσπότου Χριστοῦ Χριστιανοὶ προσηγο ρεύθησαν οἱ πιστεύσαντες. Ἀντὶ πάσης δὲ τοῦτο προσφέ ρουσιν εὐφημίας οἱ ἄνθρωποι· ὅταν γὰρ ἐπαινέσαι βουληθῶσι, μετὰ τὰς πολλὰς εὐφημίας ἐπιλέγειν εἰώθασιν· ἀληθῶς Χριστιανός. Καὶ παρακαλοῦντες πάλιν εἰώθασι λέγειν· Ὡς Χριστιανὸς ποίησον, ὃ πρέπει Χριστιανῷ ποίησον. Οὕτως εὐλογίας καὶ εὐφημίας ἡ προσηγορία μεστή. Εὐλογήσουσι γὰρ τὸν θεὸν τὸν ἀληθινόν, τουτέστιν οἱ τοῦ καινοῦ ὀνόματος ἀξιούμενοι. Καὶ οἱ ὀμνύοντες ἐπὶ τῆς γῆς ὀμοῦνται τὸν θεὸν τὸν ἀληθινόν. Ἀπορρίψουσι γὰρ τῶν εἰδώλων τὴν μνήμην καὶ τὸν ἀληθινὸν θεὸν ἐν τῷ στόματι διατελέσουσι περιφέροντες. Ἐπιλήσονται γὰρ τὴν θλῖψιν αὐτῶν τὴν πρώτην, καὶ οὐκ ἀναβήσεται αὐτῶν ἐπὶ τὴν καρδίαν. Θλῖψιν τὴν πλάνην ἐκάλεσεν ὡς πρόξενον συμφορῶν. 17Ἔσται γὰρ ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινή, καὶ οὐ μὴ μνησθῶσι τῶν προτέρων, οὐδὲ μὴ ἐπέλθῃ αὐτῶν ἐπὶ τὴν καρδίαν, 18ἀλλ' εὐφροσύνην καὶ ἀγαλλίαμα εὑρήσουσιν ἐν αὐτῇ ὅσα ἐγὼ κτίζω. Τοῦτο καὶ |183 a| ὁ ἀπόστολος ἔφη· «Εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε καινὰ τὰ πάντα.» Οὕτω καὶ διὰ τοῦ προφήτου· Εὐφροσύνη φησίν ἐστι καὶ ἀγαλλίαμα ὅσα ἐγὼ κτίζω. Σωτηρίαν γὰρ αἰώνιον παρέξουσι τὰ ὑπ' ἐμοῦ γιγνόμενα· γέγονε δὲ <ὁ> οὐρανὸς καινὸς καὶ ἡ γῆ καινὴ τοῖς πάλαι πλανωμένοις καὶ ταῦτ α θεο ποιοῦσιν· ἐπέγνωσαν γὰρ τὸν τούτων δημιουργὸν καὶ ἔμαθον ὡς οὐ θεοὶ ταῦτα ἀλλὰ θεοῦ ποιή ματα . Καινὰ τοίνυν ἐστὶ τοῖς ἕτερα ἀνθ' ἑτέρων ὁρῶσιν· παυσαμένης γὰρ τῆς πλάνης ὤφθη τὸ ποίη μα ποίημα καὶ ὁ ποιητὴς ποιητής. Ἰδοὺ ἐγὼ ποιῶ τὴν Ἱερουσαλὴμ ἀγαλλίαμα καὶ τὸν λαόν μου εὐφροσύνην 19καὶ ἀγαλλιάσομαι ἐπὶ Ἱερουσαλὴμ καὶ εὐφρανθήσομαι ἐπὶ τῷ λαῷ μου, καὶ οὐκέτι οὐ μὴ ἀκουσθῇ ἐν αὐτῇ φωνὴ κλαυθμοῦ καὶ φωνὴ κραυγῆς. Περὶ τῆς καινῆς κτίσεως προθεσπίσας ἀναγκ αίως Ἱερουσαλὴμ ἐκείνην ὀνομάζει, περὶ ἧς καὶ ὁ θεῖος ἀπόστολος· «Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν», καὶ πάλιν· «Προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς.» Ἐκείνην ἀγαλλίαμα ποιήσειν λέγει καὶ τὸν ἐκείνης λαὸν εὐφροσύνην, ἐκείνην ἐλευθέραν ὀνομάζει κλαυθμοῦ. Εἰ δὲ μὴ πείθονται Ἰουδαῖοι , δειξάτωσαν τὴν αὐτῶν Ἱερουσαλὴμ δακρύων ἀπαλλαγεῖσαν· συμφοραῖς γὰρ αὕτη παρεδόθη μ ὲν πολλαῖς , ἐκείνη δὲ μόνη βιοτὴν ἄλυπον ἔχει καὶ δακρύων ἀπηλλαγμένην. Μαρτυρεῖ δὲ καὶ τὰ ἑξῆς τῇδε τῇ διανοίᾳ· 20Καὶ οὐ μὴ γένηται ἔτι ἐκεῖ ἄωρος ἡμέραις καὶ πρεσβύτης ὃς οὐκ ἐμπλήσει τὸν χρόνον αὐτοῦ· ἔσται γὰρ ὁ