If oblivion has overtaken things which were, do not be surprised; for those that now are will also be veiled in oblivion. When our nature inclined to evil we became forgetful of the good; when we are set free again for the good, evil in turn will be veiled in oblivion. For I think this is the meaning of the text, in which he says, “There is no memory for the first, and indeed for those who come last there will be no memory of them.” It is as if he were saying that the memory of events which followed our blessed state at the beginning, through which humanity has come to be among evils, will be obliterated by what again supervenes at the end. For “there will be no memory of them with those who have come to be at the last.” That means, the final restoration will make the memory of evil things utterly vanish in our nature, in Jesus Christ our Lord, to whom be the glory forever and ever.
If they are swallowed up in oblivion, do not wonder because the present will suffer the same fate. Because nature tends towards evil, we are forgetful of the good; but when enjoyment of the good returns, oblivion envelopes evil. We have no remembrance of the first and last things which is as though he said that the events which introduced evil after man’s original blessed state will erase the memory the last things. No such memory will exist in the future; the last state [hē eschatē katastasis] will utterly destroy the memory of evil deeds in Christ Jesus our Lord, to whom be glory forever and ever. Amen.
"There is
no remembrance of former things; neither shall there be any remembrance of
things that are to come with those that shall come after." In the same
way as the past is concealed for us in forgetfulness, thus it is with those
things which are either done now, or will be done. And because of this those men who have yet to
be born, will not be able to know these things, and will live life in silence,
and will be obscured as if they never existed, and that verse will be
fulfilled, which says, "vanity of vanities, all is vanity", for even
the Seraphim, the first and last, cover up their feet on account of the
appearance of God. The Septuagint is
similar here: "There is no memory of former things, and even of things
which are to come, there will be no memory for them with those who will come
after." That is observed from the
Gospel because those who were first in time are first "before all others". [Cfr Matth. 20, 16.] And because God who is benevolent and
forgiving remembers all things no matter how insignificant, he will not give as
much glory to those who deserve to be first on account of their faults, as he
will give to those who humbly wanted to be first. And so it says consequently: "there is
no memory of the wise more than of the fool for ever." [Eccl. 2, 16.]
[AD 395] Gregory of Nyssa on Ecclesiastes 1:11