Isa 66:24

“As people who have cut your souls off from this hope, it is necessary that you know how to obtain pardon of your sins and a hope of sharing in the promised blessings. There is no other way than this, that you come to know our Christ, be baptized with the baptism that cleanses you from sin (as Isaiah testified) and thus live a life free of sin.”

“If heaven and earth are renewed, how can we doubt the possibility of our renewal, for whom heaven and earth were made? If the transgressor is kept for punishment, why should not the just person be preserved for glory? If the worm of sinners does not die, how shall the flesh of the just perish? For the resurrection, as the very form of the word indicates, is this: What has fallen shall rise again, what has died shall live again.”

“But the worm that will not die and the fire that will not be extinguished are understood by many to be the conscience of sinners, which tortures those who are in supplications. Therefore, due to their vice and sin, they are deprived of the good of the elect, in accordance with which it is said, "I was turned to misery, as thorns pierced me," and in the Proverbs, "the worm of the bones is the envious heart." … The Lord also says in the Gospel, "Depart into everlasting fire, which was prepared for the devil and his angels," and in another place, "Bind his hands and feet, and cast him into outer darkness." If we hear "hands" and "feet" and "outer darkness," which is punishment for the eyes that are deprived of seeing the light of God, and "weeping," which belongs to those very eyes, and "gnashing of teeth," I marvel that this bronze body is to be dissolved gradually into an ethereal body, given that the Lord in the power of his majesty entered to the apostles when the door was closed. … The fire, like the worm, must also be understood to burn as long as it has material with which the voracious flame is fed. If, therefore, anyone has weeds in his conscience, which the enemy sowed while the head of the family was asleep, this fire will burn them up, and this conflagration devour them.”

“(Verse 24.) And they shall go forth, and see the bodies of the men who have transgressed against me. Their worm shall not die, and their fire shall not be extinguished. And they shall be a vision to all flesh, even to the point of satiety. LXX likewise. All flesh that is to worship before the Lord, whether in heavenly Jerusalem or in any place where clean hands are raised, shall go forth to see the bodies of the dead men who have transgressed against God. What can be understood about the Jews, of whom it is said: I have begotten sons and exalted them, but they have rejected me; or about all those who, having knowledge of God in their hearts, have turned to vanity, worshiping the creature rather than the Creator. However, they will depart not from their place, but from their understanding. For the bodies of the dead cannot be in the presence of the Lord. But if all flesh is to worship the Lord, then, on the contrary, the bodies of men who have transgressed against the Lord will be delivered to eternal burnings. In this way, the resurrection of true flesh will occur on both sides. But the worm that does not die, and the fire that is not extinguished, is understood by many as the conscience of sins, which torments those set in punishments: why they have been deprived of the good of the elect by their own fault and sin, according to what is said: I am tormented in misery, while the thorn is fastened to me (Psalm XXXI, 4). And in Proverbs: The moth of the bones is the intelligent heart (Prov. XXV, 20). And again, under a disguise: Just as a moth to clothing, and a worm to wood, so grief tortures the heart of a man (Ibid.). Thus, while they do not deny the eternal punishments of the evildoers and those denying the Lord, as the Lord says in the Gospel: Go into the eternal fire, which is prepared for the devil and his angels (Matthew 25:41). And in another place: Bind his hands and feet, and cast him into outer darkness: there will be weeping and gnashing of teeth (Matthew 22:13). If we understand by hands and feet the outer darkness, which is the punishment of the eyes that do not see the light of God; and weeping, which certainly also pertains to the eyes; and gnashing of teeth: I wonder why some introduce an airy body, gradually dissolving into thin air after the resurrection; for the Lord, by the power of His majesty, entered through closed doors to the Apostles (John 20). Certainly, he walked on the sea before the resurrection with a suspended step; and he even demonstrated this to the apostle Peter: that he who walked with faith, afterwards was submerged by disbelief; to whom it was said: Why did you doubt, you of little faith (Matt. XIV, 31)? The fire also must be understood in the same way as the worm, which is burnt for as long as it has matter with which the voracious flame can be nourished. Therefore, if anyone has in their conscience the weeds that the enemy sowed while the master of the house was sleeping, these will be burned by fire, these will be devoured by the flame (Matt. XIII). And in the eyes of all the Saints, the punishments of those who built upon the foundation of the Lord with gold, and silver, and precious stones will be revealed as hay, wood, straw, and the eternal fuel of fire. Moreover, those who desire that the punishments will eventually end, and although after many ages, they will have an end to their torments, use these testimonies: 'When the fullness of the Gentiles has come in, then all Israel will be saved' (Rom. 11:25). And again: God concluded all under sin, that he might have mercy on all (Galatians 3:22). And in another place the holy one speaks: I will bear the wrath of the Lord, because I have sinned against him; until he pleads my case and takes away my judgement, and brings me into the light (Micah 7:9). And again: I will bless you, O Lord, for you were angry with me. You turned your face away from me, and had mercy on me (Isaiah 12:1). The Lord also speaks to the sinner: When the fury of my anger has passed, I will heal again (Psalm 30:20). And this is what is said elsewhere: How great is the multitude of your goodness, Lord, which you have hidden for those who fear you. All these things they repeat, seeking to affirm, after pains and torments, the future refreshments which must now be hidden from those for whom fear is useful, so that while they dread the punishments, they may cease from sinning. This we God alone must leave to knowledge, whose torments are not less in weight than his mercies; and he knows whom, how, and how long he ought to judge. And let us only say what is suitable to human frailty: O Lord, do not rebuke me in your anger, nor discipline me in your wrath (Psalm 6:1, 38:1) . And just as we believe in eternal torments for the devil and all deniers and impious ones, who have said in their heart: There is no God (Psalm 14:1) , so we consider that the punishment of sinners and impious ones, even of Christians, whose works are to be tested and purified by fire, is a moderated and mixed sentence of the judge's mercy (1 Corinthians 3:13) .”

“These misfortunes piled on the Jews are meant to be the things we say happened to them at the hands of the Romans, when the temple was destroyed and all were subjected to cruel slaughter. For suffering such things they became a spectacle for all, but their suffering was not prolonged indefinitely. Yet this is what perhaps is meant when it says, "Their worm will not die nor the fire go out." Some, however, want to refer these words concerning them to the time of the end of the age.… In any case, Christ will deliver us from all such things, through whom and with whom may glory be to God the Father and the Holy Spirit forever.”

“Just as I will transform all that is seen and will produce a new creation, so I will guard your memory forever—and not yours alone but all those who have believed through you.… He mentions a description of the city and the various dwellings of which the Lord said, "With my father there are many mansions," that is, levels of worthiness. He means those continually rejoicing and singing in choirs … he has displayed by that the everlastingness of the chastisement, for the fire is inextinguishable and the worm immortal. With this chastisement he has threatened them, and not them alone but also those who infringe on his divine laws. Finally, therefore, so as not to partake of this chastisement with them, let us avoid partaking of their iniquity; for thus we will join the chorus of those who are in joy.”

“Let us then study to fix the fear of God in our mind, and let us meditate thereupon by day and by night. If the fire of lust kindleth in us, let us set in opposition thereto the fire of Gehenna. If greediness of the belly seize upon us, let us remember the worm which dieth not. If the beauty of the face excite us, let us remember the outer darkness. If the love of mammon fight against us, let us call to mind our own unworthiness. If human benefits stir us, let us be afraid lest we lose the kingdom which abideth for ever. If wrath attacketh us with its violent onset, let us look at the threat of God against those who provoke to wrath. If vainglory raise a tumult within us, let us bring up in our minds the disgrace and contempt [which we shall feel] before our Judge. By fear let us make fear of none effect, and by death let us vanquish death.”

“And look round Jerusalem, where Topheth is; from this verse all the learned gather that there will be a day of judgment in Jerusalem. Neither shall their fire be quenched. Many discover here an allusion to the fact, that the soul, when it leaves the body, remains within the sphere of fire, if it does not deserve to join the angels of the Lord. The ancients said, that this would take place after the resurrection of the dead, and supported this opinion by a reference to Daniel (12:12), who asserts, that all the wicked, when called to life again, will be to an everlasting abhorring. All this is quite true. דראון Abhorring. According to some, it is composed of two words, די דאון much abhorring; as to דאון, comp. מוראה filthy (Zeph. 3:1); but this explanation is not admissible because of לדראון (Dan. 12:2). END OF THE BOOK OF ISAIAH THE PROPHET.”

“To this torment of fire will be joined torment according to all the senses; joined to it will be the punishment of the worm and the deprivation of the vision of God, so that in these punishments there will be variety, and with variety severity, and with severity endlessness. In every actual mortal sin there is a disordered aversion from the highest light and goodness, and an inordinate conversion to a changeable good, and a disorder of the will against the dictate of right reason: hence it is that all who actually sin and will be damned shall be punished with a threefold punishment: on account of their aversion, the deprivation of the vision of God; on account of their conversion, the punishment of material fire; on account of the conflict between will and reason, the punishment of the worm: so that thus afflicted by this multiplicity of punishments they may be tormented both variously and bitterly and eternally, and the smoke of their torments may ascend forever and ever.”

“And they shall go out. Here he sets out the following judgment as to the wicked. And first, the manifestation of the punishment: and they shall go out, coming to Jerusalem, and see, in the ancient sepulchers, and in the fields, the bones of their dead fathers, above: their slain shall be cast forth, and out of their carcasses shall rise a stink (Isa 34:3); or the saints will see the damned falling into damnation. Second, he sets out the duration of the punishment: their worm, of conscience, by which they will be tortured even when they are dead, and their fire, of hell: he will give fire, and worms into their flesh (Jdt 16:21[17]). Third, the delight from the punishments, as to those who see it: and they shall be a satisfying sight to all flesh, that is, to the saints: the just shall rejoice when he shall see the revenge (Ps 57:11[58:10]).”